Isaia 5:4

La Bibbia di Giovanni Diodati

Chi si dovea più fare alla mia vigna che io non vi abbia fatto? perchè ho io aspettato che facesse delle uve, ed ha fatte delle lambrusche?

Parallel Translations

La Nuova Diodati
Che cosa si sarebbe potuto ancora fare alla mia vigna che io non vi abbia gi fatto? Perch, mentre io mi aspettavo che producesse uva buona, essa ha fatto uva selvatica?

Riveduta Bibbia
Che più si sarebbe potuto fare alla mia vigna di quello che io ho fatto per essa? Perché, mentr’io m’aspettavo che facesse dell’uva, ha essa fatto delle lambrusche?

Bible Verse Review
  from Treasury of Scripure Knowledge

Isaiah 1:5, 2 Chronicles 36:14-16, Jeremiah 2:30, Jeremiah 2:31, Jeremiah 6:29, Jeremiah 6:30, Ezekiel 24:13, Matthew 23:37, Acts 7:51-60

Reciprocal: Genesis 6:3 - My Exodus 37:22 - beaten work Deuteronomy 32:32 - their grapes 1 Samuel 12:7 - reason 2 Kings 4:39 - a wild vine 2 Chronicles 34:24 - I will bring Isaiah 27:8 - thou wilt Isaiah 28:10 - For precept Jeremiah 2:5 - What Jeremiah 2:21 - into the degenerate Jeremiah 8:13 - there Jeremiah 24:2 - naughty Hosea 6:4 - what Amos 2:11 - Is it Zephaniah 3:7 - Surely Matthew 13:12 - from Matthew 21:19 - and found Matthew 21:34 - that Matthew 21:37 - They Mark 4:19 - unfruitful Mark 11:20 - General Luke 6:43 - General Luke 20:13 - What Luke 24:47 - beginning Hebrews 12:15 - any root

Gill's Notes on the Bible

What could have been done more to my vineyard, that I have not done in it?.... Or "ought", as the Vulgate Latin: this is generally understood of good things done to it in time past; as what better culture could it have had? what greater privileges, blessings, and advantages, natural, civil, and religious, could have been bestowed on this people? what greater favour could have been shown them, or honour done them? or what of this kind remains to be done for them? they have had everything that could be desired, expected, or enjoyed: though it may be rendered, "what is further or hereafter to be done to my vineyard" u, and "I have not done in it?" that is, by way of punishment; I have reproved and chastised them, but all in vain; what remains further for me, and which I will do, because of their ingratitude and unfruitfulness? I will utterly destroy them as a nation and church; I will cause their civil and ecclesiastical state to cease. The sense may be gathered from the answer to the question in the following verse Isaiah 5:5,

wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? that is, why have these people acted so ill a part, when such and so many good things have been bestowed upon them; on account of which it might have been reasonably expected they would have behaved in another manner? or rather the words may be rendered, "why have I looked or expected w that it should bring forth grapes, seeing it brought forth wild grapes?" why have I been looking for good fruit, when nothing but bad fruit for so long a time has been produced? why have I endured with so much patience and longsuffering? I will bear with them no longer, as follows. The Targum is for the former sense,

"what good have I said to do more to my people, which I have not done to them? and what is this I have said, that they should do good works, and they have done evil works?''

u מה לעשות עוד לכרמי "quid faciendum amplius fuit", Junius Tremellius, Piscator "et quid ultra faciendum erat"; so some in Vatablus, Montanus. w מדוע קויתי "quare expectavi?" Cocceius.

Barnes' Notes on the Bible

What could I... - As a man who had done what is described in Isaiah 5:2, would have done all that “could” be done for a vineyard, so God says that he has done all that he could, in the circumstances of the Jews, to make them holy and happy. He had chosen them; had given them his law; had sent them prophets and teachers; had defended them; had come forth in judgment and mercy, and he now appeals “to them” to say what “could” have been done more. This important verse implies that God had done all that he could have done; that is, all that he could consistently do, or all that justice and goodness required him to do, to secure the welfare of his people. It cannot, of course, be meant that he had no physical ability to do anything else, but the expression must be interpreted by a reference to the point in hand; and that is, an appeal to others to determine that he had done all that could be done in the circumstances of the case. In this respect, we may, without impropriety, say, that there is a limit to the power of God. It is impossible to conceive that he “could” have given a law more holy; or that he could append to it more solemn sanctions than the threatening of eternal death; or that he could have offered higher hopes than the prospect of eternal life; or that he could have given a more exalted Redeemer. It has been maintained (see the “Princeton Bib. Repert.,” April 1841) that the reference here is to the future, and that the question means, ‘what remains now to be done to my vineyard as an expression of displeasure?’ or that it is asked with a view to introduce the expression of his purpose to punish his people, stated in Isaiah 5:5. But that the above is the meaning or the passage, or that it refers to what God had actually done, is evident from the following considerations:

(1) He had specified at length Isaiah 5:2 what he had done. He had performed “all” that was usually done to a vineyard; in fencing it, and clearing it of stones, and planting in it the choicest vines, and building a wine-press in it. Without impropriety, it might be said of a man that, whatever wealth he had, or whatever power he had to do “other” things, he “could do nothing more to perfect a vineyard.”

(2) It is the meaning which is most naturally suggested by the original. Literally, the Hebrew is, ‘What to do more?’ עוד מה־לעשׂות mah-la‛ăs'ôth ‛ôd. Coverdale renders this, as it is in our translation, ‘What more could have been done for it?’ Luther, ‘What should one do more to my vineyard, that I have not done for it?’ Was sollte man doth mehr thun an meinem Weinberge, das ich nicht gethun babe an illin? Vulgate, Quid est quod debui ultra facere. ‘What is there which I ought to do more?’ Septuagint, Τί ποιήσω ἔτι Ti poiēsō eti, ‘What shall I do yet?’ implying that he had done all that he could for it. The Chaldee renders it, ‘What good thing - טבא מה mah ṭâbâ' - shall I say that I will do to my people that I have not done for them?’ implying that he had done for them all the good which could be spoken of. The Syriac, ‘What remains to be done to my vineyard, and I have not done it?’ In all these versions, the sense given is substantially the same - that God had done all that could be done to make the expectation that his vineyard would produce fruit, proper. There is no reference in one of these versions to what he “would” do afterward, but the uniform reference is to what he “had” done to make the expectation “reasonable,” that his vineyard would produce fruit.

(3) That this is the fair interpretation is apparent further, because, when, in Isaiah 5:5, he says what he “would do,” it is entirely different from what he said he “had done.” He “had” done all that could be done to make it proper to expect fruit; he now “would” do what would be a proper expression of his displeasure that no fruit had been produced. He would take away its hedge; break down its walls, and lay it waste. But in the interpretation of the passage proposed by the “Princeton Repert.,” there is an entire omission of this part of the verse - ‘that I have not done in it.’ It is not improper, therefore, to use this passage to show that God had done all that could be consistently done for the salvation of man, and the same appeal may now be made to sinners everywhere; and it may be asked, what God “could” have done for their salvation more than has been done? “Could” he have given them a purer law? “Could” he present higher considerations than have been drawn from the hope of an “eternal” heaven, and the fear of an “eternal” hell? Could he have furnished a more full atonement than has been made by the blood of his own Son? The conclusion to which we should come would be in accordance with what is said in the prophet, that God has done “all” for the salvation of sinners that in the circumstances of the case could be done, and that if they are lost, they only will bear the blame.