Ecclesiasticus 33:1

Nova Vulgata

Vae, qui praedaris, cum nemo te praedatus sit; qui devastas, cum nemo te devastaverit! Cum consummaveris depraedationem, depraedaberis; cum perfeceris devastationem, te devastabunt.

Parallel Translations

Clementine Latin Vulgate (1592)
V� qui pr�daris ! nonne et ipse pr�daberis ? et qui spernis, nonne et ipse sperneris ? Cum consummaveris depr�dationem, depr�daberis ; cum fatigatus desieris contemnere, contemneris.

Jerome's Latin Vulgate (405)
[V� qui pr�daris! nonne et ipse pr�daberis?
et qui spernis, nonne et ipse sperneris?
Cum consummaveris depr�dationem, depr�daberis;
cum fatigatus desieris contemnere, contemneris.

Bible Verse Review
  from Treasury of Scripure Knowledge

thee that: Isaiah 10:5, Isaiah 10:6, Isaiah 17:14, Isaiah 24:16, 2 Kings 18:13-17, 2 Chronicles 28:16-21, Habakkuk 2:5-8

when thou shalt cease: Isaiah 10:12, Isaiah 21:2, Isaiah 37:36-38, Judges 1:7, Jeremiah 25:12-14, Obadiah 1:10-16, Zechariah 14:1-3, Matthew 7:2, Revelation 13:10, Revelation 16:6, Revelation 17:12-14, Revelation 17:17

Reciprocal: Exodus 3:22 - spoil Leviticus 6:2 - in fellowship Judges 5:12 - lead Judges 9:23 - dealt 1 Samuel 4:9 - as they have 2 Kings 7:16 - spoiled the tents 2 Kings 8:15 - so that he died Proverbs 22:23 - spoil Isaiah 11:14 - spoil Isaiah 14:6 - who smote Isaiah 16:4 - for Isaiah 17:13 - but Isaiah 33:23 - then Jeremiah 25:34 - the days of your Jeremiah 30:16 - General Ezekiel 28:26 - despise Ezekiel 39:10 - shall spoil Micah 5:6 - they Nahum 2:9 - ye Nahum 2:13 - I will cut Habakkuk 1:13 - deal Habakkuk 2:8 - thou Zechariah 2:9 - and they Acts 9:16 - I will Revelation 11:9 - and shall not

Gill's Notes on the Bible

Woe to thee that spoilest, and thou [wast] not spoiled,.... Which some understand of Nebuchadnezzar; others of Sennacherib, which is more probable; it seems best to interpret it of the Romish antichrist. Kimchi thinks that, if it respects the times of Hezekiah, Sennacherib is meant; but if the times of the Messiah, then the king of nations that shall be in those days; and he adds, this is the kingdom of Persia, in the vision of Daniel. Vatringa applies this to Antiochus Epiphanes, and the whole prophecy to the times of the Maccabees; but it best agrees with the beast of Rome, to whom power has been given over all kindreds, and tongues, and nations, the Apollyon, the spoiler and destroyer of the earth, especially of the saints, whom he has made war with and overcome; see Revelation 9:11 now this spoiler of man, of their substance by confiscation, of their bodies by imprisonment and death, and of their societies and families by his violent persecutions, and of the souls of others by his false doctrine; though he may continue long in prosperity and glory, and not be spoiled, or destroyed, yet not always. The Vulgate Latin version renders the last clause interrogatively, and perhaps not amiss, "shall thou not be spoiled?" verily thou shalt; the same measure he has meted to others shall be measured to him again; the spoiler of others shall be stripped of all himself; he that destroyed the earth shall be destroyed from off the earth; he that leads into captivity shall go into it; and he that kills with the sword shall be slain by it,

Revelation 11:18:

and dealest treacherously, and they dealt not treacherously with thee; or, "shall they not deal treacherously with thee?" so the above version renders it with an interrogation; and both this and the preceding clause are thus paraphrased by the Targum,

"woe to thee that comest to spoil, and shall they not spoil thee? and who comest to oppress, and shall they not oppress thee?''

truly they shall; the kings of the earth that were in confederacy with the beast, and gave their kingdoms to him, shall hate the whore, eat her flesh, and burn her with fire, Revelation 17:16:

when thou shalt cease to spoil, thou shall be spoiled; when the time is come that antichrist shall be suffered no longer to ravage in the earth, and spoil the bodies, souls, and substance of men, then shall he himself be spoiled of his power and authority, riches and grandeur; his plagues shall come upon him at once, fire, famine, and death; for his cessation from spoiling will not be his own option, nor the fruit and effect of repentance and reformation, but will be owing to the sovereign power of God in restraining him:

[and] when thou shalt make an end to deal treacherously, they shall deal treacherously with thee; for the coming of antichrist was with lying wonders, and with all deceivableness of unrighteousness; he has the appearance of a lamb, but speaks like a dragon; has used many wiles, arts, and stratagems, and treacherous methods to deceive and impose on men, and to ensnare and entrap them; and when the time is come that he will not be permitted to proceed any further and longer in his deceitful practices, the kings of the earth, who have been deceived by him, and brought in subjection to him, will pay him in his own coin; see 2 Thessalonians 2:9.

Barnes' Notes on the Bible

Wo to thee that spoilest - This description accords entirely with Sennacherib and his army, who had plundered the cities and countries which they had invaded, and who were about to advance to Jerusalem for the same purpose (compare Isaiah 29:7-8; Isaiah 37:11).

And thou wast not spoiled - That is, thou hadst not been plundered by the Jews against whom thou art coming. It was because the war was so unprovoked and unjust, that God would bring so signal vengeance on them.

And dealest treacherously - (See the note at Isaiah 21:2). The treachery of the Assyrians consisted in the fact that when their assistance was asked by the Jews, in order to aid them against the combined forces of Syria and Samaria (see Isaiah 7:1-2), they had taken occasion from that invitation to bring desolation on Judah (see Isaiah 7:17, Isaiah 7:20; Isaiah 8:6-8, note; Isaiah 10:6, note). Hezekiah also gave to Sennacherib thirty talents of gold and three hundred talents of silver, evidently with an understanding that this was all that he demanded, and that if this was paid, he would leave the nation in peace. But this implied promise he perfidiously disregarded (see 2 Kings 18:14-15).

When thou shalt cease to spoil - This does not relier to his having voluntarily ceased to plunder, but to the fact that God would put an end to it.

Thou shalt be spoiled - This was literally fulfilled. The Assyrian monarchy lost its splendor and power, and was finally merged in the more mighty empire of Babylon. The nation was, of course, subject to the depredation of the conquerors, and compelled to submit to them. “When thou shalt make an end.” The idea is, that there would be a completion, or a finishing of his acts of treachery toward the Jews, and that would be when God should overthrow him and his army.

They shall deal treacherously with thee - The words ‘they shall,’ are here equivalent to, ‘thou shalt be dealt With in a treacherous manner.’ The result was, that Sennacherib was treacherously slain by his own sons as he was ‘worshipping in the house of Nisroch his god’ Isaiah 37:38, and thus the prophecy was literally fulfilled. The sense of the whole is, that God would reward their desire of plundering a nation that had not injured them by the desolation of their own land; and would recompense the perfidiousness of the kings of Assyria that had sought to subject Jerusalem to their power, by perfidiousness in the royal family itself.

Clarke's Notes on the Bible

CHAPTER XXXIII

This chapter contains the sequel of the prophecy respecting

Sennacherib. The prophet addresses himself to the Assyrian

monarch, 1-4.

The mercy and power of God acknowledged by the Jews, 5, 6.

Distress and despair of the Jews at the approach of

Sennacherib, 7-9.

Gracious promise of deliverance, 10-13.

Dreadful apprehensions of the wicked, and security of the

righteous, 14-17.

The security of the Jews under the reign of Hezekiah, and the

wretched condition of Sennacherib and his army, 18-24.

The plan of the prophecy continued in this chapter, and which is manifestly distinct from the foregoing, is peculiarly elegant. To set it in a proper light, it will be necessary to mark the transitions from one part of it to another.

In Isaiah 33:1, the prophet addresses himself to Sennacherib, briefly, but strongly and elegantly, expressing the injustice of his ambitious designs, and the sudden disappointments of them.

In Isaiah 33:2, the Jews are introduced offering up their earnest supplications to God in their present distressful condition; with expressions of their trust and confidence in his protection.

In Isaiah 33:3-4 the prophet in the name of God, or rather God himself, is introduced addressing himself to Sennacherib, and threatening him that, notwithstanding the terror which he had occasioned in the invaded countries, yet he should fall, and become an easy prey to those whom he had intended to subdue.

In Isaiah 33:5-6, a chorus of Jews is introduced, acknowledging the mercy and power of God, who had undertaken to protect them; extolling it with direct opposition to the boasted power of their enemies, and celebrating the wisdom and piety of their king Hezekiah, who had placed his confidence in the favour of God.

Then follows, in Isaiah 33:7-9, a description of the distress and despair of the Jews, upon the king of Assyria's marching against Jerusalem, and sending his summons to them to surrender, after the treaty he had made with Hezekiah on the conditions of his paying, as he actually did pay to him, three hundred talents of silver and thirty talents of gold. 2 Kings 18:14-16.

In Isaiah 33:10, God himself is again introduced, declaring that he will interpose in this critical situation of affairs, and disappoint the vain designs of the enemies of his people, by discomfiting and utterly consuming them.

Then follows, Isaiah 33:11-22, still in the person of God, which however falls at last into that of the prophet, a description of the dreadful apprehensions of the wicked in those times of distress and imminent danger; finely contrasted with the confidence and security of the righteous, and their trust in the promises of God that he will be their never-failing strength and protector.

The whole concludes, in the person of the prophet, with a description of the security of the Jews under the protection of God, and of the wretched state of Sennacherib and his army, wholly discomfited, and exposed to be plundered even by the weakest of the enemy.

Much of the beauty of this passage depends on the explanation above given of Isaiah 33:3-4, as addressed by the prophet, or by God himself, to Sennacherib; not as it is usually taken, as addressed by the Jews to God, Isaiah 33:3, and then Isaiah 33:4, as addressed to the Assyrians. To set this in a clear light, it may be of use to compare it with a passage of the Prophet Joel; where, speaking of the destruction caused by the locusts, he sets in the same strong light of opposition as Isaiah does here, the power of the enemy, and the power of JEHOVAH, who would destroy that enemy. Thus Isaiah to Sennacherib: -

"When thou didst raise thyself up, the nations were dispersed" -

Isaiah 33:3.

"But now will I arise, saith JEHOVAH; Now will I be exalted."

Isaiah 33:10.

And thus Joel, Joel 2:20-21: -

"His stink shall come up, and his ill savour shall ascend;

Though he hath done great things.

Fear not, O land; be glad and rejoice;

For JEHOVAH will do great things." - L.

NOTES ON CHAP. XXXIII

Verse Isaiah 33:1. And dealest treacherously - "Thou plunderer"] Isaiah 21:2.

When thou shalt make an end to deal treacherously - "When thou art weary of plundering"] "כנלתך cannelothecha, alibi non extat in s. s. nisi f. Job 15:29 - simplicius est legere ככלתך kechallothecha. Vid. Capell.; nec repugnat Vitringa. Vid. Daniel 9:24. כלה calah התים hatim." - Secker.