Isaiah 5 – Good Fruit /Bad Fruit

A Translation & Sermon by Nate Wilson
for Christ the Redeemer Church, Manhattan, KS, 30 July 2006 & 28 May 2023

Translation

1. Let me sing of my beloved, a song of my beloved for His vineyard:

There was a vineyard belonging to my beloved in a rich promontory.

2. And He dug it

and de-stoned it

and planted gourmet-vines,

and built a tower in the middle of it

and also hewed a winepress in it,

and He anticipated for it to make grapes,

but it made sour-grapes.

3. And now, inhabitant of Jerusalem and man of Judah, please judge between me and my vineyard:

4. What more is to be done for my vineyard that I have not done with it?

Why have I anticipated for it to make grapes and it has made sour-grapes?

5. And now let me make known to you what I am doing to my vineyard:

to remove its hedge so it will be for feed,

to pull down its wall so it will be for a run-down place.

6. I will put an end to it;

it will not be pruned or hoed, and briers and thorns will grow up,

and I will prohibit the clouds from raining rain upon it.

7. For the vineyard of Yahweh of Hosts is the house of Israel,

and the man of Judah is His pleasing plant,

and He anticipated for there to be justice but look, juicing,

and for there to be righteousness but look, crying!

8. Woe, those who extend house to house; they adjoin field to field until there is no more place,

and you are made to dwell alone in the inner part of the land.

9. Yahweh of Hosts is swearing in my hearing,

“Many houses will become a desolation,

and good houses without inhabitant.

10. For 10 acres of vineyard will (only) make one tub,

and 10 bushels of seed will (only) make a bushel.”

11. Woe to those who, early in the morning, pursue alcohol; after dusk wine inflames them.

12. There is a guitar and a harp, a tambourine and flutes and wine at their parties,

but they do not pay attention to the work of Yahweh or see the doing of His hands.

13. Therefore my people will go into exile without knowledge,

its glory, hungry men, and its multitude, parched with thirst.

14. Therefore Sheol has enlarged its appetite

and opened a mouth wide beyond measure,

and her glory will go down, along with her multitude and her noise

and the one who exults in her.

15. And man is humbled, and each is brought low,

and the exalted eyes will be brought low.

16. But Yahweh of Hosts will be exalted in judgment

and the Holy God sanctified in righteousness.

17. And rams will pasture as is their manner,

and the nomads will eat of the wastelands of the rich.

18. Woe to those who draw iniquity with cords of vanity, and sin with cart ropes -

19. who say, “Let Him speed – let Him hasten His deed, in order that we may see!

“Let the counsel of the Holy One of Israel come – and come near – so we may know it!”

20. Woe to those who say to evil, “Good!” and to good, “Evil!” –

setting darkness for light and light for darkness,

setting bitter for sweet and sweet for bitter.

21. Woe those who are wise in their eyes and, in front of their faces, consider themselves intelligent.

22. Woe, those who are champions for drinking wine and men of valor for mixing alcohol –

23. those who acquit the wicked in order to gain a bribe,

and, as for the right of the righteous ones, they turn from it!

24. Therefore, as a tongue of fire consumes stubble and flame withers the dry grass,

their root will be like rottenness, and their flower will go up like dust,

for they have rejected the law of Yahweh of Hosts,

and the word of the Holy One of Israel they have despised.

25. Therefore, the anger of Yahweh burned toward His people,

and He stretched out His hand against it and struck it, and the mountains trembled,

and it came to pass that their carcasses became like waste in the midst of streets.

In all this His anger was not turned aside, and still He is stretching out His hand.

26. And He will raise a signal to faraway nations and whistle for him from the ends of the earth,

and look, fast and light they come!

27. None is weary, and none stumbles with him.

He is not drowsy, nor does he sleep,

and the belt of his loins is not loose, nor is a lace of his shoe torn.

28. His arrows are sharpened; all his bows strung.

The hooves of his horses are considered as flint, and his wheels like the whirlwind.

29. His growl is like a lion; like young lions he growls.

He roars and seizes prey; he gets away, and there is no deliverer.

30. He will roar over it on that day, like the roaring of the sea.

And he looks to the land, and look, darkness – distress and light.

It has become dark in its clouds.

Intro: Chilton County Peaches and Unripe Persimmons

When I was a boy growing up in Alabama, in the Summertime we would eat Chilton County peaches. The best peaches come from Chilton County, right on the Georgia border. Those peaches are bigger and sweeter than anything I’ve ever had anywhere else in the world. I remember looking forward to that time of the year when we would be able to get a big box of those free-stone peaches and I could sink my teeth into that juicy sweetness; it’s just delicious fruit! Have you ever had that experience, biting into a piece of fruit that is just so sweet, and the flavor bursts into your mouth? It’s just wonderful!

Now, have any of you tasted an unripe persimmon before? You’ve got to try the experience just once in your life. It is like nothing I’ve ever experienced before. It’s just got an incredible pucker. I don’t know what the chemicals are in there, but, when that persimmon is unripe, it will turn your mouth inside out!

The Parable of Isaiah 5: The Vineyard

Here we have in Isaiah Five a parable about God planting a vineyard and expecting it to grow good fruit, but instead it produces bad fruit. Instead of producing that luscious fruit that tastes so good and is so refreshing, it’s producing something more like an unripe persimmon. It’s disgusting and something that you can’t stand to eat.

The parable of the vineyard in Isaiah Five is explained in verse seven: “Israel is my vineyard: the vineyard of the Lord of Hosts is the house of Israel.” The gourmet grapevines, the good plants in the vineyard are symbolic of the men of Judah. God expected this vineyard to grow good fruit. But instead it produced bitter fruit. It didn’t produce gourmet grapes after all (v. 2). He looked for it to yield grapes and it yielded wild grapes instead of good grapes.

And in verse seven, we have an explanation of the bad grapes: God says, “I look for justice, but behold oppression; I looked for righteousness, but instead there was an outcry.” The fruit that God was looking for when He planted His people was justice and righteousness (Isa 56:1). That’s the literal meaning of what God was looking for in the figure of the vineyard. And just as the vineyard owner in the parable found bad fruit, so God is saying, “I’m looking at my people here, and I’m looking for them to give me good fruit—justice and righteousness—but instead they’re giving me bad fruit—they’re giving me oppression/bloodshed^¹ such that people are crying out from being oppressed and hurt.” That’s not what God wants!

In John Chapter 15, God calls us His branches. Jesus extends the same parable beyond Israel to us. He says: “I am the true vine, my Father is the vinedresser. Every branch in me that does not bear fruit He takes away, and every branch that bears fruit, He prunes it so that it bears more fruit.” Christians are supposed to be abiding in Christ and bearing fruit that God wants to eat.

The Six Woes

In the rest of Isaiah Five, we have the six woes, and I see them as six of these kinds of bad fruit. Let’s look at these six kinds of bad fruit and then ask the question, “What is the good fruit that would correspond with what God actually wants, instead of this bad fruit that he is proclaiming woes against?”

We can learn from this what God wants of us.

#1 Materialism

The first woe starts in verse eight: “Woe to those who add house to house and join field to field, Until there is no more room, So that you have to live alone in the midst of the land!” This is speaking of materialism; people who are greedy for wealth and trying to get more and more gain for themselves.

These people are buying up houses and buying up land until there’s nothing left for anyone else. Kind of an ironic ending there, that once you’ve bought up all the land, you won’t have any neighbors, because you own it all, so no one can live next to you anymore!

Then God proclaims His judgment; He says: “I will make your houses desolate, and make your houses without inhabitants.” This was fulfilled in the Babylonian captivity: all the rich people were carried into Babylon as captives, and their houses were left abandoned.

Now, if greed and materialism is the bad fruit, what is the good fruit that Jesus wants? Let’s jump over to another passage that talks about the fruit that God wants, and that’s Galatians Five. You may have memorized this passage: the Fruits of the Spirit. Here God lists the bad fruit that He doesn’t like (“the work of the flesh”) and then the fruit that He does like (“the fruit of the Spirit”).

Galatians five: “Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.” (NASB)

Here’s a list in the New Testament of fruit God hates and fruit God loves – the fruit of the Spirit. In my sermon handout, I tried to take the nine fruits of the Spirit and correlate them to the six woes in Isaiah Five. Some of them are not a perfect fit, but I think you’ll at least get the idea as you look across the columns and compare them.

By the way, you’ll also notice I added a comparison to the book of Habakkuk. It’s interesting that Habakkuk deals in reverse order with the same themes in Isaiah. It was written just a couple of generations after the time that Isaiah wrote.

So this first woe against greed and materialism is for people who are buying land and houses and trying to take everything for themselves. The opposite of greed and materialism is kindness and love – caring about other people instead of selfishly taking for yourself. Love is giving of yourself to someone else. Jesus said: “Greater love has no man than this: that he lay down his life for his friends.” That is the response of love: to give and to be concerned with other people.

God wants us to have the fruit of love and kindness in our hearts. And when we see in our hearts the selfishness, the desire to grab things for ourselves, we need to recognize that as a fleshly fruit, not the fruit of the Spirit. When you recognize that you are grabbing things for yourself and being greedy, you need to say, “God, I’m sorry, that is wrong, that’s bad fruit. Please forgive me for that and help me love.”

#2 Idolatry of Food & Drink

The second woe starts in verse eleven: “Woe to those who rise early in the morning that they may pursue strong drink, who stay up late in the evening that wine may inflame them! Their banquets are accompanied by lyre and harp, by tambourine and flute, and by wine at their feasts; but they do not pay attention to the deeds of Yahweh, nor do they consider the work of His hands.”

Here is the second woe: idolatry of food and drink. Verse eleven is focusing on the drink; verse twelve is focusing on the food. The issue is not so much what is at their feast, but what is not at their feast. They’ve got food and drink and music at their feast. There’s nothing wrong with guitars and harps and tambourines, and I would contend that there’s nothing wrong with wine either, but what is wrong is that they are lacking in regard for the Lord. They have everything but the Lord at their feast. They’re not regarding the work of the Lord or looking to the Lord and the works of His hands. They were partying without regard for the Lord.

These musical instruments – the harp, lyre, and flute – were all part of the worship of God at the temple. They’re supposed to bring glory to God, not merely entertainment to man. Likewise, wine was used in the temple as well in worship. Of the 175 times that wine is mentioned in the Bible, half the time it is a positive thing, and half the time it is a negative thing. The problem was not the drink but the selfish pursuit of it from early morning until evening.

Morning and evening are naturally worship times in the rhythm of daily life; it’s what you do before you go to work and after work. The things you do every morning and evening paint a pretty good picture of what you worship. Some people listen to certain shows every morning and every evening; the people in this woe of Isaiah were drinking booze every morning and evening, but the Bible calls for the worship of God every morning and every evening. (Lev. 6:20; 2 Ki. 16:15; 1 Chr. 16:40; 2 Chr. 2:4; 13:11; 31:3; Ezra 3:3).

Habakkuk 2:5 & 15-17 describes the idolatry of drink in a similar way to Isaiah: "Furthermore, wine betrays the haughty man so that he does not stay at home. He enlarges his appetite like Sheol, and he is like death, never satisfied. He also gathers to himself all nations and collects to himself all peoples… Woe to you who make your neighbors drink, who mix in your venom even to make them drunk, so as to look on their nakedness! You will be filled with disgrace rather than honor. Now you yourself drink and expose your own nakedness. The cup in the LORD'S right hand will come around to you, and utter disgrace will come upon your glory. For the violence done to Lebanon will overwhelm you, And the devastation of its beasts by which you terrified them, because of human bloodshed and violence done to the land, to the town and all its inhabitants.” (NASB)

God pronounces the judgment for this idolatry of food and drink in Isaiah 5:13, “Therefore my people will go into exile without knowledge; its glory will be hungry men, and its multitude parched with thirst” (No more party-food and drinks!) That’s exactly what happened when the Chaldean army besieged the city of Jerusalem until the Jews were starving to death, then breached the wall and carried the Jews off into exile in Babylon. Verse 17 paints a picture of what Jerusalem would be like after it was emptied of its inhabitants by the Chaldean army: it will be a no-man’s-land which nomads will use to graze sheep. The judgment goes on past exile into death. Their unrestrained appetite for alcohol results in being consumed by Sheol, sinking and sliding down from their haughty heights into the grave.

God is just in judging His vineyard, as verses 4 & 7 show. By punishing sin rather than tolerating it, He shows righteousness, as verse 16 asserts. Even in the “sinking down” of His people, God is exalted. The opposite of the idolatry of food and drink is the worship of God! God wants us to exalt Him every morning and evening.

#3 Hypocrisy (v. 18-19)

“Woe to those who draw iniquity with cords of vanity, and sin with cart ropes.” The picture here is of a person pulling on a rope/cord that is attached to a heavy object. They are trying to carry the object along with them, but don’t actually want to be close to that object and actually pick it up and carry it in their hands. The burden they are bearing is actually their own sin. Thinking they are in charge of the situation, they are actually becoming beasts of burden for their own sin and it is driving them! But they don’t realize that, because hypocrisy and pride have a way of blinding people to the truth. They are acting as if they are godly and keeping a “safe” distance from sin, but really they are lying and promoting sin. They say, (v.19) “God, hurry up and do Your work. Please come and be near and give us wisdom,” but they don’t mean a word of it. In fact, they may be mocking God in their hearts, thinking there is no God who will ever show up on the scene and judge them.

This woe corresponds to the woes Jesus pronounced upon the hypocritical religious leaders of His day in Matthew 23:25-33 "Woe to you scribes and Pharisees, hypocrites, because y'all are cleaning the exterior of the cup and of the saucer, but interior-ly they are loaded with stealing and injustice. Blind Pharisee, first clean the inside of the cup and the saucer, in order that the outside of them might also become clean! Woe to you scribes and Pharisees, hypocrites, because y'all are comparable to whitewashed tombs, which have a beautiful exterior shine, but interior-ly are loaded with dead men's bones and every [kind of] unclean thing. In this way you yourselves also make a shining exterior appearance as righteous to men, but interior-ly y'all are full of hypocrisy and lawlessness. Woe to you scribes and Pharisees, hypocrites, because y'all are building edifices for the tombs of the prophets and decorating the memorials of the righteous men, and y'all are saying, 'If we were in the days of our fathers, we would not have been participants with them in the blood of the prophets.' Thus y'all are testifying among yourselves that you are sons of the ones who murdered the prophets. So start filling out the standard of your fathers, y'all! Snakes! Offspring of vipers! However can you escape the sentence of hell?” (NAW)

The fruit of the Spirit opposite hypocrisy is faithfulness. God wants us to be faithful, trusting Him and obeying Him rather than mocking Him and trying to get away with evil.

#4 Lying, Corruption in Judgment

The fourth woe is in v.20 “Woe to those who say to evil, ‘Good!’ and to good, ‘Evil!’ setting darkness for light and light for darkness, setting bitter for sweet and sweet for bitter.”

We get confused when we lose our standard for deciding what is good and what is bad. If there is no objective, universal standard that says what is good and what is bad, then it’s anybody’s guess which is which, and furthermore, what’s bad for you might be good for me! When you forget God, this happens. Only when you recognize that you are not God, but that your Creator has expressed opinions on what He finds right and wrong – only when you bow your proud heart before Him and accept Him as the standard-setter, will you ever be able to get it right. Only when our country is willing to acknowledge God as the ultimate lawgiver and judge (James 4:12) will we be able to agree on universal standards of right and wrong. Until then, we’re going to see lots of corruption in our justice system, just like the Jews had when they forsook God.

For instance, hiring murderers to kill unwanted family members is wrong because God says it’s wrong, and no number of decisions by human judges can change that to be right. For another example, I remember as a kid growing up in school when the word “bad” was considered a positive word, “Hey man, that’s a BAD car!” – meaning that it was worthy of notice, striking in appearance, and powerful. That’s a perversion of the meaning of words.

In Matthew 23:16-24, Jesus told the leaders of His day, “Woe to you, blind trail-guides, who say, 'Whoever swears by the temple – it means nothing, but whoever swears by the gold of the temple is obligated' (Morons and blind-men! Now which is greater: the gold or the temple which makes the gold holy?) and [who say,] 'Whoever swears by the altar – it is nothing, but whoever swears by the donation upon it is obligated.' (Morons and blind men! Now which is greater: the donation or the altar which makes the donation holy?) Therefore, the one who swears by the altar is swearing by it and by all the things upon it, and the one who swears by the temple is swearing by it and by the One who resides in it, and the one who swears by the heavens is swearing by the throne of God and by the One who is sitting upon it. Woe to you scribes and Pharisees, hypocrites, because y'all are tithing your mint and your dill and your cumin, yet y'all are letting go of the weightier matters of the law: the justice and the mercy and the faithfulness. Now, it was necessary to do these things, while not letting go of those things either. Blind trail-guides who strain out the gnat but swallow down the camel!” (NAW)

The fruit of the Spirit opposite such corruption and perversion is goodness. We must recognize that God defines what is Good and reveals it to us in the Bible, and we must uphold what God says is Good. Don’t say something is o.k. just because other people want you to. Don’t say something is “cool” or “awesome” just because someone else thinks it is; make sure you speak the truth and call things what they truly are!

#5 Humanism & Pride

The fifth woe is in v.21 “Woe to those who are wise in their own eyes and intelligent in front of their faces.” When you forget God, you loose your moorings in ethics (the discernment of right from wrong) and you also loose your moorings for epistemology (knowing how to know whether something is true or false).

Once again, God defines what is true and what is false. If you take God out of your thinking, you tend to start thinking that you can tell whether something is true or false by your own logic and intelligence. That’s what the people of Isaiah’s day were thinking, and that’s what most people in America are thinking today. But, just because somebody said it on the news doesn’t mean it’s true.

For instance, I remember reading a newspaper article that claimed that a country was poor because it had a high birthrate. But that newspaper was reinterpreting history according to their own assumptions of what made America prosperous. To them it was a simple matter of having fewer babies. God says that’s not true: “In the multitude of people is the king's honour,” says Proverbs 14:28, and Psalm 127:3 “…children are a gift of the LORD, The fruit of the womb is (a source of poverty? NO!) a reward… How blessed is the man whose quiver is full of them...” The truth is that the recent decline of fertility in the United States today is merely a short-term measure to preserve wealth from a previous generation by concentrating that wealth among fewer people. It won’t help the next generation. There are many other foolish ways we use human reason to decide things – looking to our own opinions (or the opinions of others) for explanations about the world around us without reference to God. It’s all-too-easy to be wise in our own eyes. God says elsewhere in Proverbs 3:7 “Do not be wise in your own eyes; Fear the LORD and turn away from evil.”

The fruit of the Spirit that might be best opposite being wise in our own eyes is patience – the willingness to submit to someone else’s control of the situation, to patiently wait on God to reveal what is right, to do what He says should be done rather than impetuously deciding for ourselves what is smartest and running with our foolish, human ideas. Isaiah supports this in 49:23c "…Those who hopefully wait for Me will not be put to shame.”

#6 Misplaced Heroism, Misplaced Justice

v.22. “Woe, those who are champions for drinking wine and men of valor for mixing alcohol, 23. those who acquit the wicked in order to gain a bribe, and, as for the right of the righteous ones, they turn away from it!”

I’ve seen a few lawyer movies where the snarky young attorney presents a case so slick that his client gets off clean, and everybody celebrates his court “victory” afterwards at a beer party. He becomes a hero of sorts who gets all kinds of interesting cases because he is such a smooth talker and can help criminals avoid punishment. But should the ability to manipulate justice and “con” people with your words make you a hero?

I’ve also seen a few movies where part of the character development of the hero was for them to enter a drinking contest, and it is somehow supposed to increase the audience’s respect for the hero to see how much liquor they can tolerate. But, logically, that is very shaky grounds for considering someone a hero!We all-too-easily acclaim the wrong sorts of activity! Proverbs 23:29-30 sets us straight: “Who has woe? Who has sorrow? [etc.] Those who linger long at the wine, Those who go in search of mixed [drinks].” (NKJV)

The fruit of the Spirit opposite such misplaced heroism and injustice is gentleness and self control. True heroism is denying yourself, helping the helpless, and upholding justice. True heroes are men like:

John Bunyan, who dared to preach the Gospel in the open fields when it was against the law, and got thrown in jail for it, but, undaunted, wrote the greatest work of Christian literature in history from his jail cell – the book called Pilgrim’s Progress.
Eric Liddell, who won the quarter mile race in the Olympics, and then gave his life as a missionary in a communist labor camp in China, because he believed that the Chinese needed to hear the good news of Jesus Christ.
Ann Hasseltine Judson, one of the first missionaries ever sent overseas from America, who was the first to translate the gospel of Matthew into the Burmese language.
A more-recent example is Alabama Chief Justice Roy Moore who had the guts to risk losing his prestigious job multiple times over, and stand up to the Supreme Court, stand up against powerful political parties, and stand up against the mainstream news media with the truth that all just laws are based in the 10 Commandments of God.

These are the kind of actions that constitute true heroism. These are the kind of biographies we need to be reading so that we are not tempted to find a counterfeit heroism alluring!

Conclusion

Verses 24 through the end describe in detail God’s sentence of judgment upon the people of Isaiah’s day who indulged in these six vices:

Their city would be burned (v.24),
God would be angry at them and strike them (v.25),
God would raise up a well-disciplined foreign army to capture and carry off the people of Jerusalem, it says in vs. 26-29, as indeed happened in the year 605, when the Chaldean army under Nebuchadnezzar captured the city of Jerusalem and began taking its inhabitants into exile in Babylon.
V.30 talks about “distress and light” then “dark” - probably indicating that the story of the Jews would be one of alternating oppression and hope,
1. from the Assyrian threat of Isaiah’s time
2. to the Babylonian captivity over a century later,
3. then the Persian reconstruction under Ezra and Nehemiah after 70 years,
4. then the wars with the Samaritans and Greeks and Romans during the intertestamental times,
5. the destruction of Jerusalem by Titus in 70 A.D.,
6. the rebirth of the nation in the 1970’s,
7. and now the continuing wars with the Arabs.

Why? Because they rejected God and His word; that was at the root of all six of the woes: materialism, idolatry, hypocrisy, perversion of the truth, humanistic pride, false heroism & injustice. It says at the end of v. 24, “they have rejected the law of Yahweh of Hosts, and the speech of the Holy One they have despised.” Those who reject God and His word will experience a topsy-turvy history. We will be under the hand of God’s judgment.

The bottom line is summarized at the end of the book of Ecclesiastes (12:13): “Fear God and keep His commandments!” The first step is to “fear/respect/honor God” for who He really is. He is the one who made you. He is the one who has revealed the truth to you in the Bible. He is the one who decides what is right and wrong. He is the one to whom we should devote our lives in worship. And He is the one who devoted the life of His Son, Jesus, to die on a cross and suffer the punishment we deserve for our rejection of God and His word, and make a way of reconciliation between us and God. If we will accept all of this as true, it will be natural to wrap our lives around these truths and to obey God’s commandments. If we believe all this, God promises that His Spirit will live inside of us and grow the kind of gourmet fruit He loves – fruit better than any Chilton County peach – the fruit of “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.”

Parallels to Isaiah 5 Nate Wilson

Isaiah 5 reference	Description	Matthew	Habakkuk	Opposites
vs. 1-7	Parable of vineyard that produced bad fruit	Matt. 21:33ff – parable of vineyard tenants	Hab. 3:17ff “vines produce no fruit… high places”	Joh. 15 “I am the Vine” Col 1:6 “bearing fruit in every good work”
vs. 5-6	Destruction of vineyard	Matt. 21:40ff	Jer. 5:10 Ezek. 19:10-14	Zeph. 3:17 “he will rejoice over you with shouts of joy”
vs. 8-10	First Woe: Greed, Materialism	Matt. 23:14,38 “Woe to you… devour widow’s houses… houses will be left desolate”	Hab. 2:6, 9-11 “Woe to him who increases what is not his… set nest on high”	Gal. 5:19-23 Fruit of Spirit: kindness, love
vs. 11-17	Second Woe: Idolatry of food and drink		Hab. 2:5,15 “Woe to you who make your neighbors drink…”	self control, peace, joy
vs. 18-19	Third Woe: Hypocrites	Matt. 23:25-30 “Woe…whitewashed tombs… hypocrites”	Jer. 5:11-17 2 Pet. 3:3-7 “Mockers… Where is the promise of His coming?”	Patience
v. 20	Fourth Woe: Lying, Evil Judges	Matt. 23:16-24 “Woe blind guides … tithe mint… but neglect weightier matters”	Hab. 1:4 “justice comes out perverted”	Goodness
v. 21	Fifth Woe: Proud Humanists		Prov. 3:7 “do not be wise in your eyes; fear God”	Faithfulness
v. 22	Sixth Woe: Misplaced Heroism, misplaced justice	Matt. 23:15 “Woe… you make disciples … more a son of hell than yourselves.	Hab. 1:4 “justice is never upheld, the wicked surround the righteous”	Gentleness
vs. 24-25	Review: Sentence, Root problem, and past Judgment	Matt. 22:36-37 “Great commandment… Love the Lord your God…”	Eccl. 12:13 “fear God and keep His commandments”
vs. 26-30	Punishment: Invasion by foreign army	Matt. 23:38;24:2ff	Hab. 1:6-10	SoS 4:16 “Let my beloved come and eat the choice fruit”

Comparison of Texts and Versions of Isaiah 5

Bauscher’s Peshitta translation	Masoretic Hebrew (OSHB)	NAW 2006	KJV 1769	NASB 1995	NIV 1984	ESV 2001	Vulgate 405	Brenton (based on Vaticanus)	Septuagint (Rahlfs)
1I shall sing to my beloved a song of my beloved for his vineyard: “There was a vineyard for my beloved at the corner of a heavenly country	1 אָשִׁ֤ירָה נָּא֙ לִֽידִידִ֔י שִׁירַ֥ת דּוֹדִ֖י לְכַרְמ֑וֹ כֶּ֛רֶם הָיָ֥ה לִֽידִידִ֖י בְּקֶ֥רֶן בֶּן־שָֽׁמֶן ׃	1 Let me sing of my beloved, a song of my beloved for His vineyard: There was a vineyard belonging to my beloved in a rich promontory.	1 Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:	1 Let me sing now for my well-beloved A song of my beloved concerning His vineyard. My well-beloved had a vineyard on a fertile hill.	1 I will sing for the one I love a song about his vineyard: My loved one had a vineyard on a fertile hillside.	1 Let me sing for my beloved my love song concerning his vineyard: My beloved had a vineyard on a very fertile hill.	1 cantabo dilecto meo canticum patruelis mei vineae suae vinea facta est dilecto meo in cornu filio olei	1 Now I will sing to my beloved a song of my beloved concerning my vineyard. My beloved had a vineyard on a high hill in a fertile place.	1 Ἄισω δὴ τῷ ἠγαπημένῳ ᾆσμα τοῦ ἀγαπητοῦ τῷ ἀμπελῶνί μου. ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ ἐν κέρατι ἐν τόπῳ πίονι.
Cf. 3:14 God is the beloved, for it is His vineyard in v.3. Do you call God “Beloved?” The last phrase is literally “...horn of a son of fat.” “Horn” (keren) sounds similar to “vineyard” (kerem).
2And he cultivated it and a hedge enclosed it and he planted it vine shoots and built a tower within it, also he made a winepress in it and expected that it would produce grapes and it produced blasted things”	2 וַֽיְעַזְּקֵ֣הוּ וַֽיְסַקְּלֵ֗הוּ וַיִּטָּעֵ֨הוּ֙ שֹׂרֵ֔ק וַיִּ֤בֶן מִגְדָּל֙ בְּתוֹכ֔וֹ וְגַם־יֶ֖קֶב חָצֵ֣ב בּ֑וֹ וַיְקַ֛ו לַעֲשׂ֥וֹת עֲנָבִ֖ים וַיַּ֥עַשׂ בְּאֻשִֽׁים ׃	2 And He dug it and de-stoned it and planted gourmet-vines and built a tower in the middle of it and also hewed a winepress in it, and He anticipated for it to make grapes, but it made sour-grapes.	2 And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.	2 He dug it all around, removed its stones, And planted it with the choicest vine. And He built a tower in the middle of it And also hewed out a wine vat in it; Then He expected it to produce good grapes, But it produced only worthless ones.	2 He dug it up and cleared it of stones and planted it with the choicest vines. He built a watchtower in it and cut out a winepress as well. Then he looked for a ~~crop~~ of good grapes, but it yielded only bad fruit.	2 He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; and he looked for it to yield grapes, but it yielded wild grapes.	2 et sepivit eam et lapides elegit ex illa et plantavit eam electam et aedificavit turrem in medio eius et torcular extruxit in ea et expectavit ut faceret uvas et fecit labruscas	2 And I made a hedge round it, and dug a trench, and planted a choice vine, and built a tower in the midst of it, and dug a place for the wine-vat in it: and I waited for it to bring forth grapes, and it brought forth thorns.	2 καὶ φραγμὸν περιέθηκα καὶ ἐχαράκωσα καὶ ἐφύτευσα ἄμπελον σωρηχ καὶ ᾠκοδόμησα πύργον ἐν μέσῳ αὐτοῦ καὶ προλήνιον ὤρυξα ἐν αὐτῷ· καὶ ἔμεινα τοῦ ποιῆσαι σταφυλήν, ἐποίησεν δὲ ἀκάνθας.
Jesus starts His parable like this in Matt. 21:33, prophesying another terminus of Israel. Cf. John 15 “I am the vine…” There may be word play between yeqev (winepress) & yeqav (wait eagerly)
3Now, men of Judea, and inhabitants of Jerusalem, judge between me and my vineyard	3 וְעַתָּ֛ה יוֹשֵׁ֥ב יְרוּשָׁלִַ֖ם וְאִ֣ישׁ יְהוּדָ֑ה שִׁפְטוּ־נָ֕א בֵּינִ֖י וּבֵ֥ין כַּרְמִֽי ׃	3 And now, inhabitant of Jerusalem and man of Judah, please judge between me and my vineyard:	3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.	3 "And now, O inhabitants of Jerusalem and men of Judah, Judge between Me and My vineyard.	3 "Now you dwellers in Jerusalem and men of Judah, judge between me and my vineyard.	3 And now, O inhabitants of Jerusalem and men of Judah, judge between me and my vineyard.	3 nunc ergo habitator Hierusalem et vir Iuda iudicate inter me et inter vineam meam	3 And now, ye dwellers in Jerusalem, and every man of Juda, judge between me and my vineyard.	3 καὶ νῦν, ἄνθρωπος τοῦ Ιουδα καὶ οἱ ἐνοικοῦντες ἐν Ιερουσαλημ, κρίνατε ἐν ἐμοὶ καὶ ἀνὰ μέσον τοῦ ἀμπελῶνός μου.
cf. Matt. 21:40 – Jesus asks a similar question, except He shifts to tenants rather the grapes themselves, indicating that the priests and elders (Mt. 21:23) were not the ultimate fruit, but to be the cultivators and givers of that fruit to God. How can I cultivate and give fruit to God?
4What again was necessary to do for my vineyard and I have not done for it, that I expected it would produce grapes and it produced blasted things?	4 מַה־לַּעֲשׂ֥וֹת עוֹד֙ לְכַרְמִ֔י וְלֹ֥א עָשִׂ֖יתִי בּ֑וֹ מַדּ֧וּעַ קִוֵּ֛יתִי לַעֲשׂ֥וֹת עֲנָבִ֖ים וַיַּ֥עַשׂ בְּאֻשִֽׁים ׃	4 What more is to be done for my vineyard that I have not done with it? Why have I anticipated for it to make grapes and it has made sour-grapes?	4 What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?	4 "What more was there to do for My vineyard that I have not done in it? Why, when I expected it to produce good grapes did it produce worthless ones?	4 What more could have been done for my vineyard than I have done for it? When I looked for X X good grapes, why did it yield only bad?	4 What more was there to do for my vineyard, that I have not done in it? When I looked for it to yield grapes, why did it yield wild grapes?	4 quid est quod debui ultra facere vineae meae et non feci ei an quod expectavi ut faceret uvas et fecit labruscas	4 What shall I do any more to my vineyard, that I have not done to it? Whereas I expected it to bring forth grapes, but it has brought forth thorns.	4 τί ποιήσω ἔτι τῷ ἀμπελῶνί μου καὶ οὐκ ἐποίησα αὐτῷ; διότι ἔμεινα τοῦ ποιῆσαι σταφυλήν, ἐποίησεν δὲ ἀκάνθας.
Key verb “make/yield” repeated here and vs. 2,4,10. God was looking for righteousness & justice as fruit. Isa. 27:2-6 God plans to make His people, the church, fruitful in time to come – Col. 1:6
5Now I shall show you what I shall do to my vineyard: I shall break down its tower and it will be for plunder and I shall break down its hedge and it will be for trampling	5 וְעַתָּה֙ אוֹדִֽיעָה־נָּ֣א אֶתְכֶ֔ם אֵ֛ת אֲשֶׁר־אֲנִ֥י עֹשֶׂ֖ה לְכַרְמִ֑י הָסֵ֤ר מְשׂוּכָּתוֹ֙ וְהָיָ֣ה לְבָעֵ֔ר פָּרֹ֥ץ גְּדֵר֖וֹ וְהָיָ֥ה לְמִרְמָֽס ׃	5 And now let me make known to you what I am doing to my vineyard: to remove its hedge so it will be for feed, to pull down its wall so it will be for a run-down place.	5 And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down:	5 "So now let Me tell you what I am going to do to My vineyard: I will remove its hedge and it will be consumed; I will break down its wall and it will become trampled ground.	5 Now I will tell you what I am going to do to my vineyard: I will take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled.	5 And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down.	5 et nunc ostendam vobis quid ego faciam vineae meae auferam sepem eius et erit in direptionem diruam maceriam eius et erit in conculcationem	5 And now I will tell you what I will do to my vineyard: I will take away its hedge, and it shall be for a spoil; and I will pull down its walls, and it shall be left to be trodden down.	5 νῦν δὲ ἀναγγελῶ ὑμῖν τί ποιήσω τῷ ἀμπελῶνί μου· ἀφελῶ τὸν φραγμὸν αὐτοῦ καὶ ἔσται εἰς διαρπαγήν, καὶ καθελῶ τὸν τοῖχον αὐτοῦ καὶ ἔσται εἰς καταπάτημα,
Cf. Jer. 5:10. Emphatic subject (“I”) supplies both infinitive verbs. Contrast “remove… break down” with “make” in previous verses. The hedge would be made of thorns (Prov. 15:19/Hos. 2:8) and the wall would be a low stone one (Num. 22:24, Prov. 24:31). There is no booth/canopy/refuge/shelter (4:5-6) and it is not holy (4:3) but wilderness, common pastureland for free-rangers. What God won’t eat, the livestock and wild animals will!
6And I shall make it to be destroyed and it shall not be preserved, neither shall it be cultivated, and thorns shall sprout in it and a thicket, and I shall order the clouds that rain will not descend upon it	6 וַאֲשִׁיתֵ֣הוּ בָתָ֗ה לֹ֤א יִזָּמֵר֙ וְלֹ֣א יֵעָדֵ֔ר וְעָלָ֥ה שָׁמִ֖יר וָשָׁ֑יִת וְעַ֤ל הֶעָבִים֙ אֲצַוֶּ֔ה מֵהַמְטִ֥יר עָלָ֖יו מָטָֽר ׃	6 I will put an end to it; it will not be pruned or hoed, and briers and thorns will grow up, and I will prohibit the clouds from raining rain upon it.	6 And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.	6 "I will lay it waste; It will not be pruned or hoed, But briars and thorns will come up. I will also charge the clouds to rain no rain on it."	6 I will make it a wasteland, neither pruned nor cultivated, and briers and thorns will grow there. I will command the clouds not to rain on it."	6 I will make it a waste; it shall not be pruned or hoed, and briers and thorns shall grow up; I will also command the clouds that they rain no rain upon it.	6 et ponam eam desertam non putabitur et non fodietur et ascendent vepres et spinae et nubibus mandabo ne pluant super eam imbrem	6 And I will forsake my vineyard; and it shall not be pruned, nor dug, and thorns shall come up upon it as on barren land; and I will command the clouds to rain no rain upon it.	6 καὶ ἀνήσω τὸν ἀμπελῶνά μου καὶ οὐ μὴ τμηθῇ οὐδὲ μὴ σκαφῇ, καὶ ἀναβήσεται εἰς αὐτὸν ὡς εἰς χέρσον ἄκανθα· καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν.
Cf. Ezekiel 19:10-14. Cf. “rain” in 4:6.
7Because the vineyard of LORD JEHOVAH of Hosts is the house of the household of Israel and the men from Yehuda, a new plant and beloved. I have waited for justice and there was rape, and for righteousness, and behold, wailing!	7 כִּ֣י כֶ֜רֶם יְהוָ֤ה צְבָאוֹת֙ בֵּ֣ית יִשְׂרָאֵ֔ל וְאִ֣ישׁ יְהוּדָ֔ה נְטַ֖ע שַׁעֲשׁוּעָ֑יו וַיְקַ֤ו לְמִשְׁפָּט֙ וְהִנֵּ֣ה מִשְׂפָּ֔ח לִצְדָקָ֖ה וְהִנֵּ֥ה צְעָקָֽה ׃ ס	7 For the vineyard of Yahweh of Hosts is the house of Israel, and the man of Judah is His pleasing plant, and He anticipated for there to be justice, but look, juicing - and for there to be righteousness, but look, crying!	7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.	7 For the vineyard of the LORD of hosts is the house of Israel And the men of Judah His delightful plant. Thus He looked for justice, but behold, bloodshed; For righteousness, but behold, a cry of distress.	7 The vineyard of the LORD Almighty is the house of Israel, and the men of Judah are the garden of his delight. And he looked for justice, but saw bloodshed; for righteousness, but heard cries of distress.	7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, an outcry!	7 vinea enim Domini exercituum domus Israhel et vir Iuda germen delectabile eius et expectavi ut faceret iudicium et ecce iniquitas et iustitiam et ecce clamor	7 For the vineyard of the Lord of hosts is the house of Israel, and the men of Juda his beloved plant: I expected it to bring forth judgment, and it brought forth iniquity; and not righteousness, but a cry.	7 ὁ γὰρ ἀμπελὼν κυρίου σαβαωθ οἶκος τοῦ Ισραηλ ἐστίν καὶ ἄνθρωπος τοῦ Ιουδα νεόφυτον ἠγαπημένον· ἔμεινα τοῦ ποιῆσαι κρίσιν, ἐποίησεν δὲ ἀνομίαν καὶ οὐ δικαιοσύνην ἀλλὰ κραυγήν.
“For” refers to v.1. God’s people were intended to bring delight to God (Zeph. 3:17). Sha’eshu’i “delight, pleasure, enjoyment (Prov. 8:30-31). God delights in Jesus, and Jesus delights in us! Wordplay between mishpat (“justice”) and mishpach (“oppression”), and between tsedaqah (“righteousness”) and tse’aqah (“outcry”). Cf. Galatians 5:19 (“works of the flesh/fruit of the Spirit”).
8Woe to those who touch house to house and are mingling field to field that you may seize a place and you may dwell alone inside of the land!	8 ה֗וֹי מַגִּיעֵ֥י בַ֨יִת֙ בְּבַ֔יִת שָׂדֶ֥ה בְשָׂדֶ֖ה יַקְרִ֑יבוּ עַ֚ד אֶ֣פֶס מָק֔וֹם וְהֽוּשַׁבְתֶּ֥ם לְבַדְּכֶ֖ם בְּקֶ֥רֶב הָאָֽרֶץ׃	8 Woe, those who extend house to house, they adjoin field to field until there is no more place, and you are made to dwell alone in the inner part of the land.	8 Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth!	8 Woe to those who add house to house and join field to field, Until there is no more room, So that you have to live alone in the midst of the land!	8 Woe to you who add house to house and join field to field till no space is left and you live alone in the X X land.	8 Woe to those who join house to house, who add field to field, until there is no more room, and you are made to dwell alone in the midst of the land.	8 vae qui coniungitis domum ad domum et agrum agro copulatis usque ad terminum loci numquid habitabitis soli vos in medio terrae	8 Woe to them that join house to house, and add field to field, that they may take away something of their neighbor's: will ye dwell alone upon the X X land?	8 Οὐαὶ οἱ συνάπτοντες οἰκίαν πρὸς οἰκίαν καὶ ἀγρὸν πρὸς ἀγρὸν ἐγγίζοντες, ἵνα τοῦ πλησίον ἀφέλωνταί τι· μὴ οἰκήσετε μόνοι ἐπὶ X τῆς γῆς;
Woe#1, cf. Jesus’ woe#2 in Mat. 23:14. Cf. Micah 2:1-4. Materialism – They wanted to own all the land, but it results in the land limiting them and in loneliness. Jer. 34:8-22 explains how property accumulated because slaves and debts were not being released.
9In my ear LORD JEHOVAH of Hosts was heard: “Many households shall be a desolation from lack of an inhabitant	9 בְּאָזְנָ֖י יְהוָ֣ה צְבָא֑וֹת אִם־לֹ֞א בָּתִּ֤ים רַבִּים֙ לְשַׁמָּ֣ה יִֽהְי֔וּ גְּדֹלִ֥ים וְטוֹבִ֖ים מֵאֵ֥ין יוֹשֵֽׁב ׃	9 Yahweh of Hosts is swearing in my hearing, “Many houses will become a desolation, and good houses without inhabitant.	9 In mine ears said the LORD of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant.	9 In my ears the LORD of hosts has sworn, "Surely, many houses shall become desolate, Even great and fine ones, without occupants.	9 The LORD Almighty has declared in my hearing: "Surely the great houses will become desolate, the fine mansions left without occupants.	9 The LORD of hosts has sworn in my hearing: “Surely many houses shall be desolate, large and beautiful houses, without inhabitant.	9 in auribus meis sunt haec Domini exercituum nisi domus multae desertae fuerint grandes et pulchrae absque habitatore	9 For these things have reached the ears of the Lord of hosts: for though many houses should be built, many and fair houses shall be desolate, and there shall be no inhabitants in them.	9 ἠκούσθη γὰρ εἰς τὰ ὦτα κυρίου σαβαωθ ταῦτα· ἐὰν γὰρ γένωνται οἰκίαι πολλαί, εἰς ἔρημον ἔσονται μεγάλαι καὶ καλαί, καὶ οὐκ ἔσονται οἱ ἐνοικοῦντες ἐν αὐταῖς.
Lit. “In my ears...” indicating clarity and understanding (cf. Is. 22:14, Job 33:8). After this, LXX, Syriac, & Targum insert “was heard.” Im-Lo introduces an affirmative oath (cf. 1 Sam. 25:22). Cf. Matt. 23:38 and Hab. 2:6-11 for this woe of depopulation and desolation of houses.
10Because ten yokes of land of a vineyard shall make one bath(8 ½ gallons) and the seed of a cor – (11 bushels) shall make a seah (3 gal.)	10 כִּ֗י עֲשֶׂ֨רֶת֙ צִמְדֵּי־כֶ֔רֶם יַעֲשׂ֖וּ בַּ֣ת אֶחָ֑ת וְזֶ֥רַע חֹ֖מֶר יַעֲשֶׂ֥ה אֵיפָֽה ׃ פ	10 For ten acres of vineyard will [only] make one tub, and ten bushels of seed will [only] make a bushel.”	10 Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah.	10 "For ten acres of vineyard will yield only one bath of wine, And a homer of seed will yield but an ephah of grain."	10 A ten-acre vineyard will produce only a bath of wine, a homer of seed X X only an ephah of grain."	10 For ten acres of vineyard shall yield but one bath, and a homer of seed shall yield but an ephah.”	10 decem enim iuga vinearum facient lagunculam unam et triginta modii sementis facient modios tres	10 For where ten yoke of oxen plough the land shall yield one jar-full, and he that sows six homers shall produce three measures.	10 οὗ γὰρ ἐργῶνται δέκα ζεύγη βοῶν, ποιήσει κεράμιον ἕν, καὶ ὁ σπείρων ἀρτάβας ἓξ ποιήσει μέτρα τρία.
“Acre” is lit. “yoke,” indicating what a team of oxen can plow in one day (cf. 1 Sam. 14:14). A “bath” is liquid measure equal to an homer = 40-45 litres or 10.5 gallons. “Epah” is 1/10 of an homer (Ezek. 45:11). All of which indicate investment downturns.
11 Woe to those who rise at dawn and run to liquor and stay up late in the evening and wine inflames them!	11 ה֛וֹי מַשְׁכִּימֵ֥י בַבֹּ֖קֶר שֵׁכָ֣ר יִרְדֹּ֑פוּ מְאַחֲרֵ֣י בַנֶּ֔שֶׁף יַ֖יִן יַדְלִיקֵֽם ׃	11 Woe to those who, early in the morning, pursue alcohol; after dusk wine inflames them.	11 Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!	11 Woe to those who rise early in the morning that they may pursue strong drink, Who stay up late in the evening that wine may inflame them!	11 Woe to those who rise early in the morning to run after their drinks, who stay up late at night till they are inflamed with wine.	11 Woe to those who rise early in the morning, that they may run after strong drink, who tarry late into the evening as wine inflames them!	11 vae qui consurgitis mane ad ebrietatem sectandam et potandum usque ad vesperam ut vino aestuetis	11 Woe to them that rise up in the morning, and follow strong drink; who wait at it till evening: for the wine shall inflame them.	11 οὐαὶ οἱ ἐγειρόμενοι τὸ πρωὶ καὶ τὸ σικερα διώκοντες, οἱ μένοντες τὸ ὀψέ· ὁ γὰρ οἶνος αὐτοὺς συγκαύσει
Woe#2 Drunkenness, idolatrous and harmful use of alcohol amounting to idolatry (cf. Hab. 2:5&15). Morning and evening were the times to sacrifice to God. Sheker is thought to be either mead or beer – and alcoholic beverage made from something other than grape juice. Opposite fruits of the Spirit: peace, self-control, and real joy.
12With harps and with guitars and with tambourines and with timbrels they drink wine, and they do not understand the works of God and they do not look on the work of his hands	12 וְהָיָ֨ה כִנּ֜וֹר וָנֶ֗בֶל תֹּ֧ף וְחָלִ֛יל וָיַ֖יִן מִשְׁתֵּיהֶ֑ם וְאֵ֨ת פֹּ֤עַל יְהוָה֙ לֹ֣א יַבִּ֔יטוּ וּמַעֲשֵׂ֥ה יָדָ֖יו לֹ֥א רָאֽוּ ׃	12 There is a guitar and a harp, a tambourine and flutes and wine at their parties, but they do not pay attention to the work of Yahweh or see the doing of His hands.	12 And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands.	12 Their banquets are accompanied by lyre and harp, by tambourine and flute, and by wine; But they do not pay attention to the deeds of the LORD, Nor do they consider the work of His hands.	12 They have harps and lyres at their banquets, tambourines and flutes and wine, but they have no regard for the deeds of the LORD, no respect for the work of his hands.	12 They have lyre and harp, tambourine and flute and wine at their feasts, but they do not regard the deeds of the LORD, or see the work of his hands.	12 cithara et lyra et tympanum et tibia et vinum in conviviis vestris et opus Domini non respicitis nec opera manuum eius consideratis	12 For they drink wine with harp, and psaltery, and drums, and pipes: but they regard not the works of the Lord, and consider not the works of his hands.	12 μετὰ γὰρ κιθάρας καὶ ψαλτηρίου καὶ τυμπάνων καὶ αὐλῶν τὸν οἶνον πίνουσιν, τὰ δὲ ἔργα κυρίου οὐκ ἐμβλέπουσιν καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ οὐ κατανοοῦσιν.
The problem is not the food and drink and musical instruments but the use of them apart from any regard for the LORD. There is a place for wine with the LORD in Isa. 55:1, and the LORD invites the world to a feast (same root word) of His own in Isa. 25:6!
13 Because of this, my people have been taken captive from lack of knowledge, and their dead have increased from famine and they are overcome from thirst	13 לָכֵ֛ן גָּלָ֥ה עַמִּ֖י מִבְּלִי־דָ֑עַת וּכְבוֹדוֹ֙ מְתֵ֣י רָעָ֔ב וַהֲמוֹנ֖וֹ צִחֵ֥ה צָמָֽא ׃	13 Therefore my people will go into exile without knowledge, its glory, hungry men, and its multitude, parched with thirst.	13 Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.	13 Therefore My people go into exile for their lack of knowledge; And their honorable men are famished, And their multitude is parched with thirst.	13 Therefore my people will go into exile for lack of understanding; their men of rank will die of hunger and their masses will be parched with thirst.	13 Therefore my people go into exile for lack of knowledge; their honored men go hungry, and their multitude is parched with thirst.	13 propterea captivus ductus est populus meus quia non habuit scientiam et nobiles eius interierunt fame et multitudo eius siti exaruit	13 Therefore my people have been taken captive, because they know not the Lord: and there has been a multitude of dead bodies, because of hunger and of thirst for water.	13 τοίνυν αἰχμάλωτος ὁ λαός μου ἐγενήθη διὰ τὸ μὴ εἰδέναι αὐτοὺς τὸν κύριον, καὶ πλῆθος ἐγενήθη νεκρῶν διὰ λιμὸν καὶ δίψαν ὕδατος.
“w/o knowledge...multitude” cf. “w/o measure… multitude” in v14. “Hunger” cf. 3:7. Metei= men/adult males, in construct with “hunger” not “honor” (LXX & Vulgate mis-translate “dead”)
14 Because of this, Sheol has enlarged herself and opened her mouth wide without limit; the glorious and the honored and the mighty shall go down to her	14 לָכֵ֗ן הִרְחִ֤יבָה שְּׁאוֹל֙ נַפְשָׁ֔הּ וּפָעֲרָ֥ה פִ֖יהָ לִבְלִי־חֹ֑ק וְיָרַ֨ד הֲדָרָ֧הּ וַהֲמוֹנָ֛הּ וּשְׁאוֹנָ֖הּ וְעָלֵ֥ז בָּֽהּ ׃	14 Therefore Sheol has enlarged its appetite and opened a mouth wide beyond measure, and her glory will go down, along with her multitude and her noise and the one who exults in her.	14 Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.	14 Therefore Sheol has enlarged its throat and opened its mouth without measure; And Jerusalem's splendor, her multitude, her din of revelry and the jubilant within her, descend into it.	14 Therefore the grave enlarges its appetite and opens its mouth without limit; into it will descend their nobles and masses with all their brawlers and revelers.	14 Therefore Sheol has enlarged its appetite and opened its mouth beyond measure, and the nobility of Jerusalem and her multitude will go down, her revelers and he who exults in her.	14 propterea dilatavit infernus animam suam et aperuit os suum absque ullo termino et descendent fortes eius et populus eius et sublimes gloriosique eius ad eum	14 Therefore hell has enlarged its desire and opened its mouth without ceasing: and her glorious and great, and her rich and her pestilent men shall go down into it.	14 καὶ ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ καὶ διήνοιξεν τὸ στόμα αὐτοῦ τοῦ μὴ διαλιπεῖν, καὶ καταβήσονται οἱ ἔνδοξοι καὶ οἱ μεγάλοι καὶ οἱ πλούσιοι καὶ οἱ λοιμοὶ αὐτῆς.
This is the second “therefore” in the second woe. 3^rd feminine singular pronoun occurs 5x, referring to Sheol, although some versions invent an unstated referent (“Jerusalem”). There is a definite amphibrach meter here . _ . \| . _ . \| . _ . and noisy nouns. Cacophony of people sliding into a pit, which is like a monster with a big maw. The party crowd is owned by hell. Ironically, their appetites result in them being consumed themselves.
15And a man shall be laid low and the mighty man shall fall and the lofty eyes shall be brought low	15 וַיִּשַּׁ֥ח אָדָ֖ם וַיִּשְׁפַּל־ אִ֑ישׁ וְעֵינֵ֥י גְבֹהִ֖ים תִּשְׁפַּֽלְנָה ׃	15 And man is humbled and each is brought low, and the exalted eyes will be brought low.	15 And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:	15 So the common man will be humbled and the man of importance abased, The eyes of the proud also will be abased.	15 So man will be brought low and mankind humbled, the eyes of the arrogant humbled.	15 Man is humbled, and each one is brought low, and the eyes of the haughty are brought low.	15 et incurvabitur homo et humiliabitur vir et oculi sublimium deprimentur	15 And the mean man shall be brought low, and the great man shall be disgraced, and the lofty eyes shall be brought low.	15 καὶ ταπεινωθήσεται ἄνθρωπος, καὶ ἀτιμασθήσεται ἀνήρ, καὶ οἱ ὀφθαλμοὶ οἱ μετέωροι ταπεινωθήσονται·
Adam & ish both mean “man,” but in parallel like this, they could connote first “common man” and then “important man.” All three verbs have to do with “going down,” continuing the theme of sinking down to Sheol in v.14, and contrasting with the exaltation of God in v.16. Cf. Psalm 18:27.
16And LORD JEHOVAH of Hosts will be exalted in judgment and God The Holy One shall be hallowed in righteousness	16 וַיִּגְבַּ֛ה 1 יְהוָ֥ה צְבָא֖וֹת בַּמִּשְׁפָּ֑ט וְהָאֵל֙ הַקָּד֔וֹשׁ נִקְדָּ֖שׁ בִּצְדָקָֽה ׃	16 But Yahweh of Hosts will be exalted in judgment and the Holy God sanctified in righteousness.	16 But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness.	16 But the LORD of hosts will be exalted in judgment, And the holy God will show Himself holy in righteousness.	16 But the LORD Almighty will be exalted by his justice, and the holy God will show himself holy by his righteousness.	16 But the LORD of hosts is exalted in justice, and the Holy God shows himself holy in righteousness.	16 et exaltabitur Dominus exercituum in iudicio et Deus sanctus sanctificabitur in iustitia	16 But the Lord of hosts shall be exalted in judgment, and the holy God shall be glorified in righteousness.	16 καὶ ὑψωθήσεται κύριος σαβαωθ ἐν κρίματι, καὶ ὁ θεὸς ὁ ἅγιος δοξασθήσεται ἐν δικαιοσύνῃ.
Vs. 15 & 16 are an echo of Isa. 2:11. The root of the noun translated “haughty/arrogant/lofty/proud” in v.15 is used to describe the LORD’s “exaltation” in v.16. The Niphal form of qadash can be translated reflexively (“sanctifies himself”) or passively (“is sanctified”). God is just in judging His vineyard (vs. 4&7). By punishing sin rather than tolerating it, He shows “righteousness.”
17And the lambs shall feed in their portion, and the inhabitants shall consume the ruins that are rebuilt	17 וְרָע֥וּ כְבָשִׂ֖ים כְּדָבְרָ֑ם וְחָרְב֥וֹת מֵחִ֖ים גָּרִ֥ים יֹאכֵֽלוּ ׃	17 And rams will pasture as is their manner, and the nomads will eat of the wastelands of the rich.	17 Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.	17 Then the lambs will graze as in their pasture, And strangers will eat in the waste places of the wealthy.	17 Then sheep will graze as in their own pasture; lambs will feed among the ruins of the rich.	17 Then shall the lambs graze as in their pasture, and nomads shall eat among the ruins of the rich.	17 et pascentur agni iuxta ordinem suum et deserta in ubertatem versa advenae comedent	17 And they that were spoiled shall be fed as bulls, and lambs shall feed on the waste places of them that are taken away.	17 καὶ βοσκηθήσονται οἱ διηρπασμένοι ὡς ταῦροι, καὶ τὰς ἐρήμους τῶν ἀπειλημμένων ἄρνες φάγονται. --
The third word in Hebrew can be translated in a variety of ways: “pasture/word/manner.” The second subject mekhim (translated “wealthy/rich”) literally means “fat ones.” This pictures Jerusalem abandoned in ruins and repurposed as pasture for wandering flocks. The “waste/ruins” (cf. v.9) are the empty houses left after the nobility were taken into exile (v.9, cf. 2 Kings 24:14)
18 Woe to those who pull out their sins like a long rope and their sin like the leather rein of an heifer!	18 ה֛וֹי מֹשְׁכֵ֥י הֶֽעָוֺ֖ן בְּחַבְלֵ֣י הַשָּׁ֑וְא וְכַעֲב֥וֹת הָעֲגָלָ֖ה חַטָּאָֽה ׃	18 Woe to those who draw iniquity with cords of vanity and sin with cart ropes -	18 Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:	18 Woe to those who drag iniquity with the cords of falsehood, And sin as if with cart ropes;	18 Woe to those who draw sin along with cords of deceit, and wickedness as with cart ropes,	18 Woe to those who draw iniquity with cords of falsehood, who draw sin as with cart ropes,	18 vae qui trahitis iniquitatem in funiculis vanitatis et quasi vinculum plaustri peccatum	18 Woe to them that draw sins to them as with a long rope, and iniquities as with a thong of the heifer's yoke:	18 οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας ὡς σχοινίῳ μακρῷ καὶ ὡς ζυγοῦ ἱμάντι δαμάλεως τὰς ἀνομίας,
Isaiah’s Woe #3 corresponds to Jesus’ woes #6-8 (Mt. 23:27). Targums explain that the light cords of sin increase little by little until they are as big as ropes. Syriac and LXX translated the ropes as “long” instead of “vain.” Hypocrites become beasts of burden to carry sin forward, acting as though godly and keeping a safe distance from sin but really lying and promoting sin.
19And they say: “Let LORD JEHOVAH hurry his works quickly that we may see them, and let the mind of The Holy One of Israel approach and come, and we will know it!”	19 הָאֹמְרִ֗ים יְמַהֵ֧ר ׀ יָחִ֛ישָׁה מַעֲשֵׂ֖הוּ לְמַ֣עַן נִרְאֶ֑ה וְתִקְרַ֣ב וְתָב֗וֹאָה עֲצַ֛ת קְד֥וֹשׁ יִשְׂרָאֵ֖ל וְנֵדָֽעָה ׃ ס	19 who say, “Let Him speed, let Him hasten His deed, in order that we may see! Let the counsel of the Holy One of Israel come - and come near - so we may know it!”	19 That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!	19 Who say, "Let Him make speed, let Him hasten His work, that we may see it; And let the purpose of the Holy One of Israel draw near And come to pass, that we may know it!"	19 to those who say, "Let God hurry, let him hasten his work so we may see it. Let it approach, let the plan of the Holy One of Israel come, so we may know it."	19 who say: “Let him be quick, let him speed his work that we may see it; let the counsel of the Holy One of Israel draw near, and let it come, that we may know it!”	19 qui dicitis festinet et cito veniat opus eius ut videamus et adpropiet et veniat consilium Sancti Israhel et sciemus illud	19 who say, Let him speedily hasten what he will do, that we may see it: and let the counsel of the Holy One of Israel come, that we may know it.	19 οἱ λέγοντες Τὸ τάχος ἐγγισάτω ἃ ποιήσει, ἵνα ἴδωμεν, καὶ ἐλθάτω ἡ βουλὴ τοῦ ἁγίου Ισραηλ, ἵνα γνῶμεν. --
Their words do not match their hearts. cf. v.12 They are not watching His doings, yet they still demand that God hurry! Such are hypocrites. Cf. Jer. 5:11-17 & 2 Peter 3:3-7. The “Holy One” stands in contrast to the ones who “draw sin.” The fruits of the Spirit opposite this are patience and faithfulness.
20 Woe to those who call evil good and good evil, and put light for darkness and darkness for light, and put bitter for sweet and sweet for bitter!	20 ה֣וֹי הָאֹמְרִ֥ים לָרַ֛ע ט֖וֹב וְלַטּ֣וֹב רָ֑ע שָׂמִ֨ים חֹ֤שֶׁךְ לְאוֹר֙ וְא֣וֹר לְחֹ֔שֶׁךְ שָׂמִ֥ים מַ֛ר לְמָת֖וֹק וּמָת֥וֹק לְמָֽר ׃ס	20 Woe to those who say to evil, “Good!” and to good, “Evil!” - setting darkness for light and light for darkness, setting bitter for sweet and sweet for bitter.	20 Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!	20 Woe to those who call evil good, and good evil; Who substitute darkness for light and light for darkness; Who substitute bitter for sweet and sweet for bitter!	20 Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter.	20 Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!	20 vae qui dicitis malum bonum et bonum malum ponentes tenebras lucem et lucem tenebras ponentes amarum in dulce et dulce in amarum	20 Woe to them that call evil good, and good evil; who make darkness light, and light darkness; who make bitter sweet, and sweet bitter.	20 οὐαὶ οἱ λέγοντες τὸ πονηρὸν καλὸν καὶ τὸ καλὸν πονηρόν, οἱ τιθέντες τὸ σκότος φῶς καὶ τὸ φῶς σκότος, οἱ τιθέντες τὸ πικρὸν γλυκὺ καὶ τὸ γλυκὺ πικρόν. --
Woe #4 More sins of speech (“those who say/call”) – particularly of corruption. Corresponds to Jesus’ woes #4&5. (Cf. crooked leaders in Isa. 2:4.) Applies to civil judges who shouldn’t take bribes but also to everyday life – doing things because of peer pressure or thoughtlessly repeating phrases you heard from media sources. Opposite is goodness and faithfulness.
21 Woe to those who are wise in the eyes of their soul and are intelligent in front of their own faces!	21 ה֖וֹי חֲכָמִ֣ים בְּעֵֽינֵיהֶ֑ם וְנֶ֥גֶד פְּנֵיהֶ֖ם נְבֹנִֽים ׃	21 Woe those who are wise in their eyes, and in front of their faces consider themselves intelligent.	21 Woe unto them that are wise in their own eyes, and prudent in their own sight!	21 Woe to those who are wise in their own eyes And clever in their own sight!	21 Woe to those who are wise in their own eyes and clever in their own sight.	21 Woe to those who are wise in their own eyes, and shrewd in their own sight!	21 vae qui sapientes estis in oculis vestris et coram vobismet ipsis prudentes	21 Woe to them that are wise in their own conceit, and knowing in their own sight.	21 οὐαὶ οἱ συνετοὶ ἐν ἑαυτοῖς καὶ ἐνώπιον ἑαυτῶν ἐπιστήμονες. --
Woe #5. Pride of humanism. cf. Prov. 3:7 Opposite fruit: gentleness.
22 Woe to them who are mighty to drink wine and to the men mighty to mix liquor!	22 ה֕וֹי גִּבּוֹרִ֖ים לִשְׁתּ֣וֹת יָ֑יִן וְאַנְשֵׁי־חַ֖יִל לִמְסֹ֥ךְ שֵׁכָֽר׃	22 Woe, those who are champions for drinking wine and men of valor for mixing alcohol -	22 Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:	22 Woe to those who are heroes in drinking wine And valiant men in mixing strong drink,	22 Woe to those who are heroes at drinking wine and champions at mixing drinks,	22 Woe to those who are heroes at drinking wine, and valiant men in mixing strong drink,	22 vae qui potentes estis ad bibendum vinum et viri fortes ad miscendam ebrietatem	22 Woe to the strong ones of you that drink wine, and the mighty ones that mingle strong drink:	22 οὐαὶ οἱ ἰσχύοντες ὑμῶν οἱ τὸν οἶνον πίνοντες καὶ οἱ δυνάσται οἱ κεραννύντες τὸ σικερα,
Woe #6. Acclaiming the wrong sorts of activity. False Hero-worship. Cf. Jesus’ woes #3 & 1 (Mt. 23:15). Example: beer commercials. True heroism is helping the helpless and upholding justice. Emphasis on opposite fruit of “righteousness” with three repetitions of that word in v.23.
23And they justify the guilty because of [his] bribe, and the innocence of the innocent they take away from ~~them~~	23 מַצְדִּיקֵ֥י רָשָׁ֖ע עֵ֣קֶב שֹׁ֑חַד וְצִדְקַ֥ת צַדִּיקִ֖ים יָסִ֥ירוּ מִמֶּֽנּוּ ׃ ס	23 those who acquit the wicked in order to gain a bribe, and, as for the the right of the righteous ones, they turn away from it!	23 Which justify the wicked for reward, and take away the righteousness of the righteous from him!	23 Who justify the wicked for a bribe, And take away X X the right[s] of the ones who are in the right!	23 who acquit the guilty for a bribe, but deny X X justice to the innocent.	23 who acquit the guilty for a bribe, and deprive X X the innocent of his right!	23 qui iustificatis impium pro muneribus et iustitiam iusti aufertis ab eo	23 who justify the ungodly for reward[s], and take away the righteousness of the righteous X X.	23 οἱ δικαιοῦντες τὸν ἀσεβῆ ἕνεκεν δώρων καὶ τὸ δίκαιον τοῦ δικαίου αἴροντες X X.
“Righteous/innocent” is plural in Hebrew (singular in LXX) and emphatic as subject. “The ones who justify/acquit” and the ones who “take away/deny/deprive” are plural, denoting the same party. The prepositional phrase “from it/him” which ends the verse in Hebrew (and Latin and Syriac, but is missing in the Greek) is singular, referring to the singular “right/innocence/justice.”
24 Because of this, as stubble is consumed that is seized of the flames by a tongue of fire, they who are left shall be consumed, and their root shall be as the dust, and their fruit will go up as the chaff, because they rejected the Law of LORD JEHOVAH of Hosts, and they angered The Word of The Holy One of Israel	24 לָכֵן֩ כֶּאֱכֹ֨ל קַ֜שׁ לְשׁ֣וֹן אֵ֗שׁ וַחֲשַׁ֤שׁ לֶֽהָבָה֙ יִרְפֶּ֔ה שָׁרְשָׁם֙ כַּמָּ֣ק יִֽהְיֶ֔ה וּפִרְחָ֖ם כָּאָבָ֣ק יַעֲלֶ֑ה כִּ֣י מָאֲס֗וּ אֵ֚ת תּוֹרַת֙ יְהוָ֣ה צְבָא֔וֹת וְאֵ֛ת אִמְרַ֥ת קְדֽוֹשׁ־יִשְׂרָאֵ֖ל נִאֵֽצוּ ׃	24 Therefore, as a tongue of fire consumes stubble, and flame withers the dry grass, their root will be like rottenness, and their flower will go up like dust, for they have rejected the law of Yahweh of Hosts, and the word of the Holy One of Israel they have despised.	24 Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.	24 Therefore, as a tongue of fire consumes stubble And dry grass collapses into the flame, So their root will become like rot and their blossom blow away as dust; For they have rejected the law of the LORD of hosts And despised the word of the Holy One of Israel.	24 Therefore, as tongues of fire lick up straw and as dry grass sinks down in the flames, so their roots will decay and their flowers blow away like dust; for they have rejected the law of the LORD Almighty and spurned the word of the Holy One of Israel.	24 Therefore, as the tongue of fire devours the stubble, and as dry grass sinks down in the flame, so their root will be as rottenness, and their blossom go up like dust; for they have rejected the law of the LORD of hosts, and have despised the word of the Holy One of Israel.	24 propter hoc sicut devorat stipulam lingua ignis et calor flammae exurit sic radix eorum quasi favilla erit et germen eorum ut pulvis ascendet abiecerunt enim legem Domini exercituum et eloquium Sancti Israhel blasphemaverunt	24 Therefore as stubble shall be burnt by a coal of fire, and shall be consumed by a violent flame, their root shall be as chaff, and their flower shall go up as dust: for they rejected the law of the Lord of hosts, and insulted the word of the Holy One of Israel.	24 διὰ τοῦτο ὃν τρόπον καυθήσεται καλάμη ὑπὸ ἄνθρακος πυρὸς καὶ συγκαυθήσεται ὑπὸ φλογὸς ἀνειμένης, ἡ ῥίζα αὐτῶν ὡς χνοῦς ἔσται, καὶ τὸ ἄνθος αὐτῶν ὡς κονιορτὸς ἀναβήσεται· οὐ γὰρ ἠθέλησαν τὸν νόμον κυρίου σαβαωθ, ἀλλὰ τὸ λόγιον τοῦ ἁγίου Ισραηλ παρώξυναν.
First THEREFORE: Judgment by burning & exile. (Note onomatopoeia in the Hebrew word for “dry grass” = khashash.) The root of all the above woes is this: rejecting God and His Word. Bottom line: “Fear God and keep His commandments” (Eccl. 12:13).
25 Because of this, the anger of LORD JEHOVAH was enraged against his people, and he lifted his hand upon them and struck them and shook the mountains, and their carcasses were as mud within the streets, and by all these things he did not turn away his anger or his high hand again	25 עַל־כֵּ֡ן חָרָה֩ אַף־יְהוָ֨ה בְּעַמּ֜וֹ וַיֵּ֣ט יָד֧וֹ עָלָ֣יו וַיַּכֵּ֗הוּ וַֽיִּרְגְּזוּ֙ הֶֽהָרִ֔ים וַתְּהִ֧י נִבְלָתָ֛ם כַּסּוּחָ֖ה בְּקֶ֣רֶב חוּצ֑וֹת בְּכָל־זֹאת֙ לֹא־שָׁ֣ב אַפּ֔וֹ וְע֖וֹד יָד֥וֹ נְטוּיָֽה ׃	25 Therefore, the anger of Yahweh burned toward His people, and He stretched out His hand against it and struck it, and the mountains trembled, and it came to pass that their carcasses became like refuse in the midst of streets. In all this, His anger was not turned aside, and still He is stretching out His hand.	25 Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still.	25 On this account the anger of the LORD has burned against His people, And He has stretched out His hand against them and struck them down. And the mountains quaked, and their corpses lay like refuse in the middle of the streets. For all this His anger is not spent, But His hand is still stretched out.	25 Therefore the LORD's anger burns against his people; his hand is raised and he strikes them down. The mountains shake, and the dead bodies are like refuse in the streets. Yet for all this, his anger is not turned away, his hand is still upraised.	25 Therefore the anger of the LORD was kindled against his people, and he stretched out his hand against them and struck them, and the mountains quaked; and their corpses were as refuse in the midst of the streets. For all this his anger has not turned away, and his hand is stretched out still.	25 ideo iratus est furor Domini in populo suo et extendit manum suam super eum et percussit eum et conturbati sunt montes et facta sunt morticina eorum quasi stercus in medio platearum in omnibus his non est aversus furor eius sed adhuc manus eius extenta	25 Therefore the Lord of hosts was greatly angered against his people, and he reached forth his hand upon them, and smote them: and the mountains were troubled, and their carcasses were as dung in the midst of the way: yet for all this his anger has not been turned away, but his hand is yet raised.	25 καὶ ἐθυμώθη ὀργῇ κύριος σαβαωθ ἐπὶ τὸν λαὸν αὐτοῦ, καὶ ἐπέβαλεν τὴν χεῖρα αὐτοῦ ἐπ᾿ αὐτοὺς καὶ ἐπάταξεν αὐτούς, καὶ παρωξύνθη τὰ ὄρη, καὶ ἐγενήθη τὰ θνησιμαῖα αὐτῶν ὡς κοπρία ἐν μέσῳ ὁδοῦ. καὶ ἐν πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμός, ἀλλ᾿ ἔτι ἡ χεὶρ ὑψηλή.
2^nd THEREFORE: God’s wrath against His people’s sin. Note repetition of af/anger and of yado natat/his hand raised/stretched/extending. Possibly referring to past judgment against Israel in the rebellion of Korah (Num. 16). Note similarity to the earth opening (Isa. 5:14) and striking many dead in the street. The God who has done it before reminds His people that He can do it again.
26 And he will lift up a sign to the nations from a distance, and he shall hiss to them from the ends of the Earth, and soon and swiftly they shall come	26 וְנָֽשָׂא־ נֵ֤ס לַגּוֹיִם֙ מֵרָח֔וֹק וְשָׁ֥רַק ל֖וֹ מִקְצֵ֣ה הָאָ֑רֶץ וְהִנֵּ֥ה מְהֵרָ֖ה קַ֥ל יָבֽוֹא ׃	26 And He will raise a signal to faraway nations and whistle for him from the ends of the earth, and look, fast and light they come!	26 And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly:	26 He will also lift up a standard to the distant nation, And will whistle for it from the ends of the earth; And behold, it will come with speed swiftly.	26 He lifts up a banner for the distant nations, he whistles for those at the ends of the earth. Here they come, swiftly and speedily!	26 He will raise a signal for nations far away, and whistle for them from the ends of the earth; and behold, quickly, speedily they come!	26 et levabit signum nationibus procul et sibilabit ad eum de finibus terrae et ecce festinus velociter veniet	26 Therefore shall he lift up a signal to the nations that are afar, and shall hiss for them from the end of the earth; and, behold, they are coming very quickly.	26 τοιγαροῦν ἀρεῖ σύσσημον ἐν τοῖς ἔθνεσιν τοῖς μακρὰν καὶ συριεῖ αὐτοῖς ἀπ᾿ ἄκρου τῆς γῆς, καὶ ἰδοὺ ταχὺ κούφως ἔρχονται·
The world’s armies are at Yahweh’s beck and call! This refers to the coming of the Chaldean army under Nebuchadnezzar a century hence.
27 They shall not stagger and they shall not stumble, and they shall not slumber, neither shall they sleep, neither shall they loosen the belt of their waists, neither shall the laces of their shoes be cut	27 אֵין־עָיֵ֤ף וְאֵין־כּוֹשֵׁל֙ בּ֔וֹ לֹ֥א יָנ֖וּם וְלֹ֣א יִישָׁ֑ן וְלֹ֤א נִפְתַּח֙ אֵז֣וֹר חֲלָצָ֔יו וְלֹ֥א נִתַּ֖ק שְׂר֥וֹךְ נְעָלָֽיו׃	27 None is weary and none stumbles with him. He is not drowsy nor does he sleep, and the belt of his waist is not loose, nor is a lace of his shoe torn.	27 None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:	27 No one in it is weary or stumbles, None slumbers or sleeps; Nor is the belt at its waist undone, Nor its sandal strap broken.	27 Not one of them grows tired or stumbles, not one slumbers or sleeps; not a belt is loosened at the waist, not a sandal thong is broken.	27 None is weary, none stumbles, none slumbers or sleeps, not a waistband is loose, not a sandal strap broken;	27 non est deficiens neque laborans in eo non dormitabit neque dormiet neque solvetur cingulum renum eius nec rumpetur corrigia calciamenti eius	27 They shall not hunger nor be weary, neither shall they slumber nor sleep; neither shall they loose their girdles from their loins, neither shall their shoe-latchets be broken.	27 οὐ πεινάσουσιν οὐδὲ κοπιάσουσιν οὐδὲ νυστάξουσιν οὐδὲ κοιμηθήσονται οὐδὲ λύσουσιν τὰς ζώνας αὐτῶν ἀπὸ τῆς ὀσφύος αὐτῶν, οὐδὲ μὴ ῥαγῶσιν οἱ ἱμάντες τῶν ὑποδημάτων αὐτῶν·
Six negations in a row! This is a polished, precise army. (Such things could even be said of God.)
28 Their arrows are sharp and their bows are filled, and the hooves of their horses shall be considered as flint and their wheels as a whirlwind	28 אֲשֶׁ֤ר חִצָּיו֙ שְׁנוּנִ֔ים וְכָל־קַשְּׁתֹתָ֖יו דְּרֻכ֑וֹת פַּרְס֤וֹת סוּסָיו֙ כַּצַּ֣ר נֶחְשָׁ֔בוּ וְגַלְגִּלָּ֖יו כַּסּוּפָֽה ׃	28 His arrows are sharpened; all his bows strung. The hooves of his horses are considered as flint, and his wheels like the whirlwind.	28 Whose arrows are sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind:	28 Its arrows are sharp and all its bows are bent; The hoofs of its horses seem like flint and its chariot wheels like a whirlwind.	28 Their arrows are sharp, all their bows are strung; their horses' hoofs seem like flint, their chariot wheels like a whirlwind.	28 their arrows are sharp, all their bows bent, their horses' hoofs seem like flint, and their wheels like the whirlwind.	28 sagittae eius acutae et omnes arcus eius extenti ungulae equorum eius ut silex et rotae eius quasi impetus tempestatis	28 Whose arrows are sharp, and their bows bent; their horses' hoofs are counted as solid rock: their chariot-wheels are as a storm.	28 ὧν τὰ βέλη ὀξεῖά ἐστιν καὶ τὰ τόξα αὐτῶν ἐντεταμένα, οἱ πόδες τῶν ἵππων αὐτῶν ὡς στερεὰ πέτρα ἐλογίσθησαν, οἱ τροχοὶ τῶν ἁρμάτων αὐτῶν ὡς καταιγίς·
After all the negations come four similies spread across this verse and the next. The Hebrew word for “bow” pictures the archer “stepping” on one end of the longbow to bend and string it. Note that these flint hooves were before the invention of horse-shoes. The “whirlwind” was a natural storm phenomenon – a tempest.
29 And their roaring shall roar like a lion and like the whelp of a lion that roars and seizes the prey and carries it off and there is none to deliver	29 שְׁאָגָ֥ה ל֖וֹ כַּלָּבִ֑יא ושאג יִשְׁאַ֨ג כַּכְּפִירִ֤ים וְיִנְהֹם֙ וְיֹאחֵ֣ז טֶ֔רֶף וְיַפְלִ֖יט וְאֵ֥ין מַצִּֽיל ׃	29 His growl is like a lion; like young lions he growls. He roars and seizes prey; he gets away, and there is no deliverer.	29 Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it.	29 Its roaring is like a lioness, and it roars like young lions; It growls as it seizes the prey And carries it off with no one to deliver it.	29 Their roar is like that of the lion, they roar like young lions; they growl as they seize their prey and carry it off with no one to rescue.	29 Their roaring is like a lion, like young lions they roar; they growl and seize their prey; they carry it off, and none can rescue.	29 rugitus eius ut leonis rugiet ut catuli leonum et frendet et tenebit praedam et amplexabitur et non erit qui eruat	29 They rage as lions, and draw nigh as a lion's whelps: and he shall seize, and roar as a wild beast, and he shall ~~cast~~ ~~them~~ ~~forth~~, and there shall be none to deliver [them].	29 ὁρμῶσιν ὡς λέοντες καὶ παρέστηκαν ὡς σκύμνος λέοντος· καὶ ἐπιλήμψεται καὶ βοήσει ὡς θηρίου καὶ ~~ἐκβαλεῖ~~, καὶ οὐκ ἔσται ὁ ῥυόμενος [αὐτούς].
The root of the word for “lion” means “to roar.” There are 6 words for “roaring/growling” in vs. 29-30. The Hebrew verb plt usually means “escape” (not so much “carry”) but here it is the lion escaping, not the Jews. The comparison is between a lion attacking and carrying off its prey to its den and how Judah will be attacked and carried into exile in Babylon.
30 He shall roar against ~~them~~ in that day as the roaring of the sea, and they will look on the earth and there will be darkness and affliction, and the light will grow dark in thick darkness	30 וְיִנְהֹ֥ם עָלָ֛יו בַּיּ֥וֹם הַה֖וּא כְּנַהֲמַת־יָ֑ם וְנִבַּ֤ט לָאָ֨רֶץ֙ וְהִנֵּה־חֹ֔שֶׁךְ צַ֣ר וָא֔וֹר חָשַׁ֖ךְ בַּעֲרִיפֶֽיהָ ׃ פ	30 He will roar over it on that day, like the roaring of the sea. And he looks to the land, and look, darkness – distress and light. It has become dark in its clouds.	30 And in that day ~~they~~ shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and ~~sorrow~~, and the light is darkened in the heavens thereof.	30 And it will growl over it in that day like the roaring of the sea. If one looks to the land, behold, there is darkness and distress; Even the light is darkened by its clouds.	30 In that day ~~they~~ will roar over it like the roaring of the sea. And if one looks at the land, he will see darkness and distress; even the light will be darkened by the clouds.	30 ~~They~~ will growl over it on that day, like the growling of the sea. And if one looks to the land, behold, darkness and distress; and the light is darkened by its clouds.	30 et sonabit super eum in die illa sicut sonitus maris aspiciemus in terram et ecce tenebrae tribulationis et lux obtenebrata est in caligine eius	30 And he shall roar on account of ~~them~~ in that day, as the sound of the swelling sea; and they shall look to the land, and, behold, there shall be X X X thick darkness in their perplexity.	30 καὶ βοήσει δι᾿ αὐτ~~οὺς~~ ἐν τῷ ἡμέρᾳ ἐκείνῃ ὡς φωνὴ θαλάσσης κυμαινούσης· καὶ ἐμβλέψονται εἰς τὴν γῆν, καὶ ἰδοὺ σκότος X X X σκληρὸν ἐν τῇ ἀπορίᾳ αὐτῶν.
“It” is the “prey” from v.29. The singular subject of “he will roar” follows the previous verses which speak of the foreign conqueror in the singular, but leaves the reader wondering if this “He” might also stand for God Himself. The verb for “look to the land” is the same as in v.12 “look to the work of Yahweh.” “Distress (cf. 1:24) and light” could refer to alternating oppression and hope in the years to come, but the vineyard of v.1 is destroyed. A couple of generations later, Habakkuk would list almost identical woes and a similar description of the Chaldean army (cf. Isa. 13). How much better it would have been to say with the Beloved in the Song of Solomon 4:16 , “Let my beloved come to His garden and eat its choicest fruits!”

1There is a word play in the Hebrew text here between “justice” [mishpat] and “oppression” [mishpach]. In trying to render that poetically into English, I came up with “justice” and “juicing.”