Isaías 28:9

La Biblia Reina-Valera Gomez

¿A quién le enseñará conocimiento, o a quién le hará entender doctrina? ¿A los destetados? ¿A los arrancados de los pechos?

Parallel Translations

La Biblia de las Americas
¿A quién enseñará conocimiento, o a quién interpretará el mensaje? ¿A los recién destetados? ¿A los recién quitados de los pechos?

La Biblia Reina-Valera
�A qui�n se ense�ar� ciencia, � � qui�n se har� entender doctrina? �A los quitados de la leche? �� los arrancados de los pechos?

Sagradas Escrituras (1569)
�A qui�n se ense�ar� ciencia, o a qui�n se har� entender doctrina? A los quitados de la leche. A los destetados de los pechos.

Bible Verse Review
  from Treasury of Scripure Knowledge

shall he teach: Isaiah 30:10-12, Psalms 50:17, Proverbs 1:29, Jeremiah 5:31, Jeremiah 6:10, John 3:19, John 12:38, John 12:47, John 12:48

doctrine: Heb. the hearing, Isaiah 53:1, *marg.

weaned: Psalms 131:2, Matthew 11:25, Matthew 21:15, Matthew 21:16, Mark 10:15, 1 Peter 2:2

Reciprocal: Nehemiah 8:2 - could hear with understanding Psalms 34:11 - Come Jeremiah 5:4 - General Jeremiah 35:13 - Will Matthew 11:17 - We Matthew 15:16 - General Matthew 21:27 - We cannot tell Mark 7:18 - General Luke 7:32 - are Ephesians 4:14 - no more Hebrews 5:12 - teach Hebrews 5:13 - he

Gill's Notes on the Bible

Whom shall he teach knowledge?.... Not the drunken priest or prophet, who were both unfit for teaching men knowledge; but either the true and godly priest or prophet of the Lord, or the Lord himself, before spoken of as a spirit of judgment, Isaiah 28:6 namely, by his prophets and ministers, the latter seem rather intended; whom may or can such an one teach the knowledge of God, and of themselves; the knowledge of the law, and of the Gospel; the knowledge of divine truths, of things necessary to salvation, and the conduct of human life; of Jesus Christ, and the way of salvation by him, and of him, as a foundation of the Lord's laying in Zion, hereafter mentioned in this chapter? who are capable of receiving such instructions? it intimates the stupidity and sottishness of the Jews, whose minds were so impaired by excessive drinking, that they were not able to take in the knowledge of these things:

and whom shall he make to understand doctrine? or "hearing"; the hearing of the word, or the word heard, the report of the Gospel; so the word is used in Isaiah 53:1 this will never be understood, believed, and received, unless the arm of the Lord is revealed, or his power be exerted; prophets and ministers may speak to the ears of men, but they cannot give them an understanding of divine things, God only can do that: here it designs, as before, the unteachableness of the people of the Jews, being in the circumstances they were, as appears by what follows:

[them that are] weaned from the milk, [and] drawn from the breasts; signifying, that one might as well take children from the breast, such as are just weaned, and instruct them, as to pretend to teach these people the knowledge of divine things, or cause them to understand sound doctrine, that which is agreeable to law and Gospel; so sottish were they become through excessive drinking. Some understand this as a serious answer to the questions, and of persons in a metaphorical sense, who desire and thirst after the sincere milk of the word, as children just taken from the breast, and deprived of it, do; and who are afflicted and distressed, and without the milk of divine comfort, and are like weaned children, humble, meek, and lowly; see

Matthew 11:25. Jarchi makes mention of such an interpretation as this, "them that are weaned from the milk"; from the law, which is called milk: "and drawn from the breasts"; drawn from the disciples of the wise men. It may be understood of such who departed from the sincere milk of the word; and embraced the traditions of the elders.

Barnes' Notes on the Bible

whom shall he teach knowledge? - This verse commences a statement respecting another form of sin that prevailed among the people of Judah. That sin was contempt for the manner in which God instructed them by the prophets, and a disregard for his communications as if they were suited to children and not to adults. That “scoffing” was the principal sin aimed at in these verses, is apparent from Isaiah 28:14. Vitringa supposes that these words Isaiah 28:9-10 are designed to describe the manner of teaching by the priests and the prophets as being puerile and silly, and adapted to children. Michaelis supposes that the prophet means to signify that it would be a vain and fruitless labor to attempt to instruct these persons who were given to wine, because they were unaccustomed to sound and true doctrine. Others have supposed that he means that these persons who were thus given to wine and strong drink were disqualified to instruct others, since their teachings were senseless and incoherent, and resembled the talk of children. But the true sense of the passage has undoubtedly been suggested by Lowth. According to this interpretation, the prophet speaks of them as deriders of the manner in which God had spoken to them by his messengers. ‘What!’ say they, ‘does God treat us as children? Does he deal with us as we deal with infants just weaned, perpetually repeating and inculcating the same elementary lessons, and teaching the mere rudiments of knowledge?’ The expression, therefore, ‘whom shall he teach knowledge?’ or, ‘whom does he teach?’ is an expression of contempt supposed to be spoken by the intemperate priests and prophets - the leaders of the people. ‘whom does God take us to be? Does he regard us as mere children? Why are we treated as children with an endless repetition of the same elementary instruction?’

To understand doctrine - Hebrew as Margin, ‘Hearing,’ or ‘report’ Isaiah 53:1. The sense is, For whom is that instruction intended? whom does he wish to be taught by it?

Them that are weaned from the milk ... - Does he regard and treat us as mere babes?

Clarke's Notes on the Bible

Verse Isaiah 28:9. Whom shall he teach knowledge? - "Whom, say they, would he teach knowledge?"] The scoffers mentioned below, Isaiah 28:14, are here introduced as uttering their sententious speeches; they treat God's method of dealing with them, and warning them by his prophets, with contempt and derision. What, say they, doth he treat us as mere infants just weaned? doth he teach us like little children, perpetually inculcating the same elementary lessons, the mere rudiments of knowledge; precept after precept, line after line, here and there, by little and little? imitating at the same time, and ridiculing, in Isaiah 28:10, the concise prophetical manner. God, by his prophet, retorts upon them with great severity their own contemptuous mockery, turning it to a sense quite different from what they intended. Yes, saith he, it shall be in fact as you say; ye shall be taught by a strange tongue and a stammering lip; in a strange country; ye shall be carried into captivity by a people whose language shall be unintelligible to you, and which ye shall be forced to learn like children. And my dealing with you shall be according to your own words: it shall be command upon command for your punishment; it shall be line upon line, stretched over you to mark your destruction, (compare 2 Kings 21:13;) it shall come upon you at different times, and by different degrees, till the judgments, with which from time to time I have threatened you, shall have their full accomplishment.

Jerome seems to have rightly understood the general design of this passage as expressing the manner in which the scoffers, by their sententious speeches, turned into ridicule the warnings of God by his prophets, though he has not so well explained the meaning of the repetition of their speech in Isaiah 28:13. His words are on Isaiah 28:9 - "Solebant hoc ex persona prophetarum ludentes dicere:" and on Isaiah 28:14 - "Quod supra diximus, cum irrisione solitos principes Judaeorum prophetis dicere, manda, remanda, et caetera his similia, per quae ostenditur, nequaquam eos prophetarum credidisse sermonibus, sed prophetiam habuisse despectui, praesens ostendit capitulum, per quod appellantur viri illusores." Hieron. in loc.

And so Jarchi interprets the word משלים mishelim in the next verse: Qui dicunt verba irrisionis parabolice." And the Chaldee paraphrases Isaiah 28:11 to the same purpose, understanding it as spoken, not of God, but of the people deriding his prophets: "Quoniam in mutatione loquelae et in lingua subsannationis irridebant contra prophetas, qui prophetabant populo huic." - L.