Exegetical and Hermeneutical Commentary of Isaiah 5:12
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. Cf. Amo 6:5-6. And the harp feasts ] better, And guitar and harp, tambourine and flute, and wine constitute their banquet; as if to drown the voice of conscience and destroy the sense of Jehovah’s presence and working in their midst.
the work of the Lord the operation of his hands ] i.e. the crowning work of judgment which he is about to execute, and of which there were many ominous warnings for those who could discern the signs of the times: “opus aliquod illustre futurum quod Deus hoc ipso tempore iam moliebatur” (Vitr.). Cf. Isa 5:19, ch. Isa 10:12, Isa 28:21; Psa 28:5. A similar thought is expressed in Amo 6:6, where the luxurious nobles are charged with insensibility to the “ruin of Joseph.”
Fuente: The Cambridge Bible for Schools and Colleges
The prophet proceeds to state still further the extent of their crimes. This verse contains an account of their dissipated habits, and their consequent forgetfulness of God. That they commonly had musical instruments in their feasts, is evident from many passages of the Old Testament; see Amo 6:5-6. Their feasts, also, were attended with songs; Isa 24:8-9.
The harp – – kinnor. This is a well-known stringed instrument, employed commonly in sacred music. It is often mentioned as having been used to express the pious feelings of David; Psa 32:2; Psa 43:4; Psa 49:5. It is early mentioned as having been invented by Jubal; Gen 4:21. It is supposed usually to have had ten strings (Josephus, Ant. B. x. ch. xii. Section 3). It was played by the hand; 1Sa 16:23; 1Sa 18:9. The root of the word kinnor, is unknown. The word kinnor is used in all the languages cognate to the Hebrew, and is recognized even in the Persian. It is probable that the instrument here referred to was common in all the oriental nations, as it seems to have been known before the Flood, and of course the knowledge of it would be extended far. It is an oriental name and instrument, and from this word the Greeks derived their word kinura. The Septuagint renders it kithara and kinura.
Once they substitute for it organon, Psa 136:2; and five times psalterion, Gen 4:20; Psa 48:4; Psa 80:2; Psa 149:3; Eze 26:13. The harp – kinnor – is not only mentioned as having been invented by Jubal, but it is also mentioned by Laban in the description which be gives of various solemnities, in regard to which he assures the fleeing Jacob that it had been his wish to accompany him with all the testimonials of joy – with music – toph and kinnor; Gen 31:27. In the first age it was consecrated to joy and exultation. Hence, it is referred to as the instrument employed by David to drive away the melancholy of Saul 1Sa 16:16-22, and is the instrument usually employed to celebrate the praises of God; Psa 33:1-2; Psa 43:4; Psa 49:5; Psa 71:22-23. But the harp was not only used on sacred occasions. Isaiah also mentions it as carried about by courtezans Isa 23:16, and also refers to it as used on occasions of gathering in the vintage, and of increasing the joy of the festival occasion.
So also it was used in military triumphs. Under the reign of Jehoshaphat, after a victory which had been gained over the Moabites, they returned in triumph to Jerusalem, accompanied with playing on the kinnor; 2Ch 20:27-28. The harp was generally used on occasions of joy. Only in one place, in Isaiah Isa 16:11, is it referred to as having been employed in times of mourning. There is no ancient figure of the kinnor that can be relied on as genuine. We can only say that it was an instrument made of sounding wood, and furnished with strings. Josephus says that it was furnished with ten strings, and was played with the plectrum (Ant. B. viii. ch. x.) Suidas, in his explanation of it, makes express mention of strings or sinews (p. 318); and Pollux speaks of goats claws as being used for the plectrum. David made it out of the berosh, or fir, and Solomon out of the almug. Pfeiffer supposes, that the strings were drawn over the belly of a hollow piece of wood, and that it had some resemblance to our violin. But it is more probable that the common representation of the harp as nearly in the form of a triangle, with one side or the front part missing, is the correct one. For a full discussion of the subject, see Pfeiffer on the Music of the ancient Hebrews, Bib. Repos. vol. vi. pp. 366-373. Montfaucon has furnished a drawing of what was supposed to be the ancient kinnor, which is represented in the book. But, after all, the usual form is not quite certain.
Bruce found a sculpture of a harp resembling that usually put into the hands of David, or nearly in the form of a triangle, and under circumstances which led him to suppose that it was as old as the times of Sesostris.
And the viol – nebel. From this word is derived the Greek word nabla, and the Latin nablium and nabla. But it is not very easy to form a correct idea of this instrument. The derivation would lead us to suppose that it was something in the shape of a bottle, and it is probable that it had a form in the shape of a leather bottle, such as is used in the East, or at least a vessel in which wine was preserved; 1Sa 10:3; 1Sa 25:18; 2Sa 16:1. It was at first made of the berosh or fir; afterward it was made of the almug tree, and occasionally it seems to have been made of metal; 2Sa 6:5; 1Ch 13:8. The external parts of the instrument were of wood, over which strings were drawn in various ways. Josephus says it had twelve strings (Ant. B. viii. ch. x.) He says also that it was played with the fingers. – Ibid. Hesychius and Pollux reckon it among stringed instruments. The resonance had its origin in the vessel or the bottom part of the instrument, upon which the strings were drawn. According to Ovid, this instrument was played on with both hands:
Quaravis mutus erat, voci favisse putatur
Piscis, Aroniae fabula nora lyrae.
Disce etiam duplice genialia palma
Verrere.
De Arte Amandi, lib. iii. 327.
According to Jerome, Isodorus, and Cassiodorus, it had the form of an inverted Greek Delta d. Pfeiffer supposes that this instrument was probably the same as is found represented on ancient monument. The belly of the instrument is a wooden bowl, having a small hole in the under part, and is covered over with a stretched skin, which is higher in the middle than at the sides. Two posts, which are fastened together at the top by a cross piece, pass obliquely through this skin. Five strings pass over this skin, having a bridge for their support on the cross piece. The instrument has no pins or screws, but every string is fastened by means of some linen wound with it around this cross piece. The description of this instrument is furnished by Niebuhr (Thess. i. p. 179). It is played on in two ways, either by being struck with the finger, or by a piece of leather, or perhaps a quill hung at its side and drawn across the strings. It cannot with certainty be determined when this instrument was invented, or when it came into use among the Hebrews. It is first mentioned in the time of Saul 1Sa 10:5, and from this time onward it is frequently mentioned in the Old Testament. It was used particularly in the public worship of God; 2Sa 6:5; 1Ki 10:12; 2Ch 20:28; 2Ch 29:25; 1Ch 15:16; 1Ch 16:5. It was usually accompanied with other instruments, and was also used in festivals and entertainments; see Bib. Repos. vol. vi. pp. 357-365. The usual form of representing it is shown in the preceding cut, and is the form in which the lyre appears on ancient monuments, in connection with the statues of Apollo.
The drawing in the book is a representation of a lyre from a Jewish shekel of the time of Simon Maccabeus, and may have been, not improbably, a form in frequent use among the Jews.
Niebuhr has furnished us with an instrument from the East, which is supposed to bare a very near resemblance to that which is referred to by Isaiah. This instrument is represented by the picture in the book.
The tabret – toph. This was one of the instruments which were struck with the hands. It was the kettle-drum of the ancients, and it is more easy to determine its form and use than it is of most of the instruments used by the Hebrews. The Septuagint and other Greek translators render it by tumpanon. This word, as well as the Latin tympanum, is manifestly derived from the Hebrew. The Arabic word duf applied to the same instrument is also derived from the same Hebrew word. It was an instrument of wood, hollowed out, and covered over with leather and struck with the hands – a species of drum, This form of the drum is used by the Spaniards, and they have preserved it ever since the time of the Moors. It was early used. Laban wished to accompany Jacob with its sound; Gen 31:27. Miriam, the sister of Moses, and the females with her, accompanied the song of victory with this instrument; Exo 15:20.
Job was acquainted with it Job 17:6; Job 21:12, and David employed it in the festivities of religion; 2Sa 6:5. The occasions on which it is mentioned as being used are joyful occasions, and for the most part those who play on it are females, and on this account they are called drum-beating women Psa 68:26 – in our translation, damsels playing with timbrels, In our translation it is rendered tabret, Isa 5:12; 1Sa 10:5; Gen 31:26; Isa 24:8; Isa 30:32; 1Sa 18:6; Eze 38:13; Jer 31:4; Job 17:6; tabering, Nah 2:7; and timbrel, Psa 81:2; Exo 15:20; Job 21:12; Psa 149:3; Psa 150:4; Jdg 11:34; Psa 68:25. It is no where mentioned as employed in war or warlike transactions. It was sometimes made by merely stretching leather over a wooden hoop, and thus answered to the instrument known among us as the tambourine. It was in the form of a sieve, and is often found on ancient monuments, and particularly in the hands of Cybele. In the East, there is now no instrument more common than this.
Niebuhr (Thes i. p. 181) has given the following description of it: It is a broad hoop covered on one side with a stretched skin. In the rim there are usually thin round pullies or wheels of metal which make some noise, when this drum, held on high with one hand, is struck with the fingers of the other hand. No musical instrument perhaps is so much employed in Turkey as this. When the females in their harems dance or sing, the time is always beat on this instrument. It is called doff. See Bib. Repos. vol. vi. pp. 398-402. it is commonly supposed that from the word toph, Tophet is derived – a name given to the valley of Jehoshaphat near Jerusalem, because this instrument was used there to drown the cries of children when sacrificed to Moloch.
And pipe. – chalyl. This word is derived either from chalal, to bore through, and thence conveys the idea of a flute bored through, and furnished with holes (Gesenius); or from chalal, to leap or to dance; and thence it conveys the idea of an instrument that was played on at the dance. – Pfeiffer.
The Greek translators have always rendered it by aulos. There are, in all, but four places where it occurs in the Old Testament; 1Ki 1:40; Isa 5:12; Isa 30:29; Jer 48:36; and it is uniformly rendered pipe or pipes, by our translators. The origin of the pipe is unknown. It was possessed by most ancient nations, though it differed much in form. It was made sometimes of wood, at others of reed, at others of the bones of animals, horns, etc. The box-wood has been the common material out of which it was made. It was sometimes used for plaintive music (compare Mat 9:23); but it was also employed in connection with other instruments, while journeying up to Jerusalem to attend the great feasts there; see the note at Isa 30:29. Though employed on plaintive occasions, yet it was also employed in times of joy and pleasure. Hence, in the times of Judas Maccabeus, the Jews complained that all joy had vanished from Jacob, and, that the flute and cithera were silent; 1 Macc. 3:45; see Bib. Repos. vol. vi. pp. 387-392. The graceful figures (shown in the book) will show the manner of playing the flute or pipe among the Greeks. It was also a common art to play the double flute or pipe, in the East, in the manner represented in the book. In the use of these instruments, in itself there could be no impropriety. That which the prophet rebuked was, that they employed them not for praise, or even for innocent amusement, but that they introduced them to their feasts of revelry, and thus made them the occasion of forgetting God. Forgetfulness of God, in connection with music and dancing, is beautifully described by Job:
They send forth their little ones like a flock,
And their children dance;
They take the timbrel and harp,
And rejoice at the sound of the organ;
They spend their days in mirth,
And in a moment go down to the grave.
And they say unto God –
Depart from us;
For we know not the knowledge of thy ways.
What is the Almighty, that we should serve him?
And what profit should we have if we pray unto him?
Job 21:11-15.
In their feasts – The Nabathaeans of Arabia Petrea always introduced music at their entertainments (Strabo, xvi.), and the custom seems to have been very general among the ancients. They are mentioned as having been essential among the Greeks, from the earliest times; and are pronounced by Homer to be requisite at a feast:
.
Molpe t’ orchestu; te ta gar t’ anathemata daitos.
Odyssey i. 152.
Aristoxenus, quoted by Plutarch, De Musica, says, that the music was designed to counteract the effects of inebriety, for as wine discomposes the body and the mind, so music has the power of soothing them, and of restoring their previous calmness and tranquility. See Wilkinsohs Manners and Customs of the Ancient Egyptians, vol. ii. pp. 248, 249.
But they regard not … – The reproof is especially, that they forget him in their entertainments. They employ music to inflame their passions; and amid their songs and wine, their hearts are drawn away from God. That this is the tendency of such feasts, all must know. God is commonly forgotten in such places; and even the sweetest music is made the occasion for stealing the affections from him, and of inflaming the passions, instead of being employed to soften the feelings of the soul, and raise the heart to God.
The operation of his hands – The work of his hands – particularly his dealings among the people. God is round about them with mercy and judgment, but they do not perceive him.
Fuente: Albert Barnes’ Notes on the Bible
Isa 5:12
They regard not the work of the Lord
The providence of God
A neglect of God, and a disregard of His wonder-working providence, constitutes the character of man under the influence of his natural corruption of heart.
It formed the character of the Jewish Church, notwithstanding its outward privileges and its appointed means of religious improvement. It forms the character of nominal Christians. Covetousness and sensuality are the two great causes of mans neglect of God (Isa 5:8; Isa 5:11-12).
I. TAKE A CHRISTIAN VIEW OF THE PROVIDENCE OF OUR HEAVENLY FATHER. Gods never-failing providence ordereth all things both in heaven and in earth. This providence is–
1. Divine.
2. Universal
3. Tender.
4. Watchful.
II. Points of practical instruction.
1. This doctrine is quite consistent with your free agency.
2. Think not that your Lord forgets you in the immensity of His works. Sanctified afflictions, says an old writer, are good promotions.
3. Pray that God would by His providence put away from you all hurtful things, and give you those things which be profitable for you, and remember that the welfare of your souls is concerned in all the actions and undertakings of every day and hour. (W. M. Harte.)
Sensuality essentially atheistic
The sensual reveller simply disregards Gods constitution and government of society. (Sir E. Strachey, Bart.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
They give up themselves wholly to luxury, and that in a very unseasonable time, as it follows.
But they regard not the work of the Lord; what God hath lately done, and is yet doing, and about to do among them; his grievous judgments, partly inflicted, and partly threatened, which required another course of life, even to give themselves to fasting, and prayer, and reformation, that so they might remove the incumbent, and prevent the approaching calamities.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Music was common at ancientfeasts (Isa 24:8; Isa 24:9;Amo 6:5; Amo 6:6).
violan instrument withtwelve strings [JOSEPHUS,Antiquities, 8.10].
tabretHebrew, toph,from the use of which in drowning the cries of children sacrificed toMoloch, Tophet received its name. Arabic, duf. A kettledrum, or tambourine.
pipeflute orflageolet: from a Hebrew root “to bore through”; orelse, “to dance” (compare Job21:11-15).
regard not . . . Lordafrequent effect of feasting (Job 1:5;Psa 28:5).
work . . . operationinpunishing the guilty (Isa 5:19;Isa 10:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the harp, and the viol, the tabret, and pipe,…. Instruments of music; some struck with a bow or quill, or touched with the fingers; and others blown with the mouth:
and wine are in their feasts; so that they lived jovially and merrily, like sons of Bacchus, more than like the people of God:
but they regard not the work of the Lord, neither consider the operation of his hands; meaning not the law, as the Targum and Kimchi, which was the work of the Lord, and the writing of his hands; rather, as Aben Ezra, the punishment inflicted on the ten tribes being carried into captivity; or else the works of creation and providence, and the daily mercies of life; or, best of all, the great work of redemption by Christ, and the conversion of sinners, both among Jews and Gentiles, by the preaching of his Gospel; for this refers to the Jews in the times of Christ and his apostles, which immediately preceded their utter destruction; and those sins here mentioned were the cause of it. See Ps 28:5.
Fuente: John Gill’s Exposition of the Entire Bible
Isa 5:12 describes how they go on in their blindness with music and carousing: “And guitar and harp, kettle-drum, and flute, and wine, is their feast; but they regard not the work of Jehovah, and see not the purpose of His hands.” “Their feast” is so and so ( is only a plural in appearance; it is really a singular, as in Dan 1:10, Dan 1:16, and many other passages, with the Yod of the primary form, = , softened: see the remarks on at Isa 1:30, and at Isa 22:11); that is to say, their feast consisted or was composed of exciting music and wine. Knobel construes it, “and there are guitar, etc., and wine is their drink;” but a divided sentence of this kind is very tame; and the other expression, based upon the general principle, “The whole is its parts,” is thoroughly Semitic (see Fleischer’s Abhandlungen ber einige Arten der Nominalapposition in den Sitzungsberichten der schs. Gesellschaft der Wissenschaft, 1862). Cinnor (guitar) is a general name for such instruments as have their strings drawn (upon a bridge) over a sounding board; and nebel (the harp and lyre) a general name for instruments with their strings hung freely, so as to be played with both hands at the same time. Toph (Arab. duff ) is a general name for the tambourin, the drum, and the kettle-drum; C haill (lit. that which is bored through) a general name for the flute and double flute. In this tumult and riot they had no thought or eye for the work of Jehovah and the purpose of His hands. This is the phrase used to express the idea of eternal counsel of God (Isa 37:26), which leads to salvation by the circuitous paths of judgment (Isa 10:12; Isa 28:21; Isa 29:23), so far as that counsel is embodied in history, as moulded by the invisible interposition of God. In their joy and glory they had no sense for what was the most glorious of all, viz., the moving and working of God in history; so that they could not even discern the judgment which was in course of preparation at that very time.
Fuente: Keil & Delitzsch Commentary on the Old Testament
12. And the harp. He adds the instruments of pleasures by which men addicted to intemperance provoke their appetite. These might be different from ours, but they belonged to music. Now, Isaiah does not blame music, for it is a science which ought not to be despised; but he describes a nation swimming in every kind of luxury, and too much disposed to indulge in pleasures. This is sufficiently evident from what follows.
And they regard not the work of the Lord As if he had said, “They are as constant in luxurious indulgence, and as much devoted to it, as if this had been the purpose for which they were born and reared; and they do not consider why the Lord supplies them with what is necessary.” Men were not born to eat and drink, and wallow in luxury, but to obey God, to worship him devoutly, to acknowledge his goodness, and to endeavor to do what is pleasing in his sight. But when they give themselves up to luxury, when they dance, and sing, and have no other object in view than to spend their life in the highest mirth, they are worse than beasts: for they do not consider for what end God created them, in what manner he governs this world by his providence, and to what end all the actions of our life ought to be directed.
Having stated this meaning, which appears to me to be natural, I consider nothing more to be necessary; for I cannot adopt the ingenious expositions of some authors, such as, when they explain the work of God to mean the law; nor did I intend to state every opinion which others have maintained. It is enough to know that all who are addicted to gormandizing are here subjected by the Prophet to the reproach of voluntarily becoming like brute beasts, when they do not direct their minds to God, who is the author of life.
Fuente: Calvin’s Complete Commentary
SENSUALITY
Isa. 5:11-12. Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! 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.
Sensuality. I. Its features. II. Follies. III. Its inconsideration [625] IV. Its punishment.J. Lyth, D.D.
[625] Of all men out of hell, none more to be pitied than he who hangs over its mouth, and yet is without fear. What good does physic poured down a dead mans throat? If he cannot be chafed to some sense of his condition, all applications are hopeless; and if sharp affliction, which is the strongest physic, leaves the sinner senseless, there is little prospect that anything else will do him good.Gurnall, 16171679.
Oh, what a sight is it to see a man go merry and laughing towards damnation, and make a jest of his own undoing! to see him at the brink of hell, and will not believe it; like a madman boasting of his wit, or a drunken man boasting of his sobriety; or as the swine is delighted when the butcher is shaving his throat to cut it; or as the fatted lambs are skipping in the pasture, that to-morrow must be killed and eaten; or as the bird sits singing when the gun is levelled to kill him; or as the greedy fish run, striving which shall catch the bait, that must presently be snatched out of their element, and lie dying on the bank.Baxter, 16151691.
EARTHLY AMUSEMENT
Isa. 5:12. 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.
Earthly amusement. I. Its ordinary features. II. Its mischievous tendency [628] III. Its consequent sinfulness.J. Lyth, D.D.
[628] If you have glutted yourself with worldly pleasures, it is no wonder that you should find an unsavoury taste in spiritual delights. Doves that are already filled find cherries bitter.Francis de Sales.
FESTIVITY AND FORGETFULNESS
Isa. 5:12. 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.
I. Prosperity ought to lead to praise. We should have expected that when a man was able to spread a feast, and God had caused his cup to run over with bounties, his heart would have overflowed with gratitude to the Giver of all good. II. As a matter of fact, prosperity is hostile to the spiritual life. Experience teaches that in proportion as men prosper, they seek luxury, invent pleasures, and give up allegiance to God [631] and as soon as men yield to the passions of the flesh, and pursue the fashions of the world, all adequate sense or knowledge of the operations of a Supreme Being is gone; all serious views of life are set aside; and the end of such a career is banished from view [634]
[631] Nothing shall more effectually betray the heart into a love of sin and a loathing of holiness, than an ill-managed prosperity. It is like some meats, the more luscious, so much the more dangerous. Prosperity and case upon an unsanctified, impure heart, is like the sunbeams upon a dunghill; it raises many filthy, noisome exhalations. The same soldiers who, in hard service, are in perfect subjection to their leaders, in peace and luxury are apt to rebel;[and the passions, which in adversity are easily controlled, in prosperity are apt to break loose]. That corrupt affection which has lain, as it were, dead and frozen in the midst of distracting business, or under adversity, when the sun of prosperity has shined upon it, then, like a snake, it presently recovers its former strength and venom. Vice must be caressed and smiled upon that it may thrive and sting. It is starved by poverty, it droops under the frowns of fortune, and pines away upon bread and water; but when the channels of plenty run high, and every appetite is plied with abundance and variety, so that satisfaction is but a mean word to express its enjoyment, then the inbred corruption of the heart shows itself pampered and insolent, too unruly for discipline, and too big for correction.South, 16331716.
[634] It is a hard thing for princes to remember death. They have no leisure to think of it, but chop into the earth before they beware, like a man who walks over a field covered with snow, and sees not his way, but when he thinks to run on, suddenly falls into a pit: even so they who have all things at will, and swim in pleasure, which as a snow covers their way and dazzles their sight, while they think to live on, and rejoice still, suddenly rush upon death, and make shipwreck in a calm sea.Henry Smith, 1593.
III. To permit the pleasures of life to absorb our attention is degrading to the nature entrusted to us by God.
IV. It is destructive of the happiness which thus is mistakenly sought. In the hearts of the guests at a feast there is often anything but festivity. Many vacant minds and languid hearts are there; some who are in reality fleeing from themselves, and drowning rising reflections in fresh engagements of pleasure [637] Could you see those hearts as God sees them, if you are a Christian, you would be thankful that you are excluded from the festivity.
[637] Colonel Gardiner relates that when he was considered by his gay military companions to be one of the most handsome and highly favoured officers of his day, he has seen a dog enter the mess-room, prowling for food, and looked at the creature with envy, inwardly groaning and exclaiming, Oh, that I were that dog! Since his time thousands have felt the same iron enter their souls, although looked upon by their comrades as men enjoying life in rich abundance.Holderness.
APPLICATION.
1. To the rich and prosperous. Be on your guard. In your prosperity there is a deadly peril. Remember that while innocent enjoyment is lawful, there are other duties of more importanceduties of mind and soul, of influence and responsibility; duties toward the men of our generation, and towards God to whom we are accountable.
2. To the poor. Murmur not that prosperity has been denied you. Wealth might have been your eternal ruin. Envy not the momentary flash of worldly pomp: soon the deluded soul must be summoned into the solitude of the chamber of death; nothing to console the vacant mind; nothing to cheer the throbbing heart; the rolling eye looks in vain for rest, but the life of vanity closes, and conscience pierces the departing soul with this declaration, Thou art weighed in the balances and art found wanting.B. Thompson, Church Sermons by Eminent Clergymen, i. 395400.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(12) The harp, and the viol.Here again the fashions of Judah followed those of Samaria, so closely indeed that Isaiah addresses the rulers of his own city as the drunkards of Ephraim (Isa. 28:1; Amo. 6:5). The list of instruments is fairly represented by the English words, but lute (or hand-harp), cymbal, timbrel (or tambourine), and flute would come somewhat closer to the Hebrew.
They regard not the work of the Lord.The life of luxury was then, as ever, one of practical atheism. Those who so lived did not see, never do see, any Divine plan or order in the world around them. They anticipated, in their swine-like greed, the baser types of the school of Epicurus.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 5:12 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.
Ver. 12. And the harp and the viol. ] To make themselves the more mad upon pleasure, they had their music of all sorts, that thereby they might banish all seriousness, and be lulled faster asleep in carnal security. Fescenninis cantibus omnia personabant, a practice still in use among drunkards, to drown the noise of their consciences; like as the old Italians, to drown the noise of the heavens when it thundered, were wont to ring their greatest bells, beat up their drums and tabors, &c; so Amo 6:4 ; Amo 6:6 .
Are in their feasts.
But they regard not the work of the Lord.
Neither consider the operation of his hands.
a Saeculum est speculum reram invisibilium. – Trismeg.
tarbet = drum. Hebrew. toph. See note on 1Sa 10:5.
pipe = fife.
wine. Hebrew. yayin. App-27.
feasts = banquets.
the Lord. Hebrew. Jehovah. App-4.
the harp: Isa 22:13, Gen 31:27, Job 21:11-14, Dan 5:1-4, Dan 5:23, Amo 6:4-6, Luk 16:19, Jud 1:12
they regard: Isa 5:19, Job 34:27, Psa 28:5, Psa 92:5, Psa 92:6, Hos 4:10, Hos 4:11
Reciprocal: Gen 4:21 – the harp Deu 4:39 – and consider Jdg 2:10 – knew not 1Sa 12:24 – consider Job 17:6 – as a tabret Job 21:12 – General Job 37:7 – that Psa 10:5 – thy judgments Psa 64:9 – they Psa 77:11 – General Psa 107:43 – is wise Pro 19:10 – Delight Ecc 7:2 – better Ecc 7:13 – Consider Ecc 10:16 – and Isa 1:3 – but Israel Isa 24:9 – General Isa 26:10 – and will not Isa 31:1 – stay on horses Jer 8:7 – people Eze 21:10 – should Hos 7:2 – consider not in Hos 7:5 – made Amo 6:5 – to the Hab 2:5 – he transgresseth Hag 2:15 – consider 1Ti 3:3 – Not given to wine 2Ti 2:7 – Consider Heb 3:1 – consider Jam 5:5 – have lived
5:12 And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the {r} work of the LORD, neither consider the operation of his hands.
(r) They do not regard the provident care of God over them, nor for what end he has created them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Geneva Bible Notes