Teks -- Isaiah 9:5 (NET)

9:5 Indeed every boot that marches and shakes the earth and every garment dragged through blood is used as fuel for the fire.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Isa 9:5 - Noise

With the triumphant exclamations of the conqueror, and the bitter lamentations of the conquered, and the different cries of the same persons, sometimes conquering, and sometimes conquered.

Wesley: Isa 9:5 - Blood

With great difficulty and slaughter.

Wesley: Isa 9:5 - But

But this victory which God's people shall have over all their enemies, shall be more terrible to their adversaries, whom God will utterly consume, as it were by fire.

JFB: Isa 9:5 - every battle, &c.

Rather, "every greave of (the warrior who is) armed with greaves in the din of battle, and the martial garment (or cloak, called by the Latins sagum) rolled in blood, shall be for burning, (and) fuel for fire" [MAURER]. All warlike accoutrements shall be destroyed, as no longer required in the new era of peace (Isa 2:4; Isa 11:6-7; Psa 46:9; Eze 39:9; Mic 5:5, Mic 5:10; Zec 9:9-10). Compare Mal 4:1, as to the previous burning up of the wicked.

Clarke: Isa 9:5

Every battle of the warrior "The greaves of the armed warrior"- שאון שאון seon soen . This word, occurring only in this place, is oaf very doubtful signification. Schindler fairly tells us that we may guess at it by the context. The Jews have explained it, by guess I believe, as signifying battle, conflict: the Vulgate renders it violenta praedatio . But it seems as if something was rather meant which was capable of becoming fuel for the fire, together with the garments mentioned in the same sentence. In Syriac the word, as a noun, signifies a shoe, or a sandal, as a learned friend suggested to me some years ago. See Luk 15:22; Act 12:8. I take it, therefore, to mean that part of the armor which covered the legs and feet, and I would render the two words in Latin by caliga caligati . The burning of heaps of armor, gathered from the field of battle, as an offering made to the god supposed to be the giver of victory, was a custom that prevailed among some heathen nations; and the Romans used it as an emblem of peace, which perfectly well suits with the design of the prophet in this place. A medal struck by Vespasian on finishing his wars both at home and abroad represents the goddess Peace holding an olive branch in one hand, and, with a lighted torch in the other, setting fire to a heap of armor. Virgil mentions the custom: -

"- Cum primam aciem Praeneste sub ips

Stravi, scutorumque incendi victor acervos .

Aen. lib. viii., ver. 561

"Would heaven, (said he), my strength and youth recall

Such as I was beneath Praeneste’ s wall -

Then when I made the foremost foes retir

And set whole heaps of conquered shields on fire.

Dryden

See Addison on Medals, Series 2:18. And there are notices of some such practice among the Israelites, and other nations of the most early times. God promises to Joshua victory over the kings of Canaan. "To-morrow I will deliver them up all slain before Israel: thou shalt hough their horses, and burn their chariots with fire,"Jos 11:6. See also Nah 2:13. And the psalmist employs this image to express complete victory, and the perfect establishment of peace: -

"He maketh wars to cease, even to the end of the land

He breaketh the bow, and cutteth the spear in sunder

And burneth the chariots in the fire

- Psa 46:9

עגלות agaloth , properly plausira, impedimenta , the baggage-wagons: which however the Septuagint and Vulgate render scuta , "shields;"and the Chaldee, "round shields,"to show the propriety of that sense of the word from the etymology; which, if admitted, makes the image the same with that used by the Romans

Ezekiel, Eze 39:8-10, in his bold manner has carried this image to a degree of amplification which I think hardly any other of the Hebrew poets would have attempted. He describes the burning of the arms of the enemy, in consequence of the complete victory to be obtained by the Israelites over Gog and Magog: -

"Behold, it is come to pass, and it is done

Saith the Lord Jehovah

This is the day of which I spoke

And the inhabitants of the cities of Israel shall go forth

And shall set on fire the armor, and the shield

And the buckler, and the bow, and the arrows

And the clubs and the lances

And they shall set them on fire for seven years

And they shall not bear wood from the field

Neither shall they hew from the forest

For of the armor shall they make their fires

And they shall spoil their spoilers

And they shall plunder their plunderers.

R. D. Kimchi, on this verse says this refers simply to the destruction of the Assyrians. Other battles are fought man against man, and spear against spear; and the garments are rolled in blood through the wounds given and received: but this was with burning, for the angel of the Lord smote them by night, and there was neither sword nor violent commotion, nor blood; they were food for the fire, for the angel of the Lord consumed them.

Calvin: Isa 9:5 - For every battle

5.For every battle Here commentators are nearly agreed that Isaiah intended to contrast the victory which God was about to give to his people with other victories. Others conquer by making a great slaughter of the enemies, but here the Lord will conquer by his own hand alone. He expresses more fully what he had said, As in the day of Midian. (Verse 4.) The Lord therefore, he says, will not employ the agency of a great multitude, but will achieve a victory for himself from heaven. When the Lord acts by himself, every covering is removed, and we perceive more clearly that he is the Author of our life and salvation.

Now, since there is a contrast which expresses the difference between the ordinary mode of warfare and the miracle of redemption, the copulative ו , ( vau,) in the middle of the verse, ought to be rendered but; as if he had said, that it is usually amidst the confusion of the battle that enemies are hewn down: but God will act in a very different manner; for he will destroy the enemies of the Church, as if he sent down lightning from heaven, or suddenly struck them by thunderbolts. It may perhaps be thought better to adopt the opinion of those who explain the second clause as a continuation of the first, that all warriors will be with trembling and with burning fire. But the former meaning is more appropriate, and is likewise supported by the words of the Prophet. Hence it is evident that the present subject is not merely the deliverance which the people obtained from Cyrus, permitting them to return to their native country, but that these words must be viewed as extending to the kingdom of Christ.

TSK: Isa 9:5 - For every battle // confused noise // but this shall be // burning // fuel

For every battle : etc. or, When the whole battle of the warrior was, etc

confused noise : Isa 13:4; 1Sa 14:19; Jer 47:3; Joe 2:5; Nah 3:2

but this shall be : or, and it was, etc

burning : Isa 4:4, Isa 10:16, Isa 10:17, Isa 30:33, Isa 37:36, Isa 66:15, Isa 66:16; Psa 46:9; Eze 39:8-10; Mal 3:2, Mal 3:3; Mat 3:11; Act 2:3, Act 2:19; 2Th 1:8

fuel : Heb. meat, Lev 3:11, Lev 3:16

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Isa 9:5 - With confused noise // And garments rolled in blood // But this shall be with burning and fuel of fire

With confused noise with the triumphant exclamations of the conqueror, and the bitter lamentations of the conquered, and the differing cries of the same persons, sometimes conquering, and sometimes conquered.

And garments rolled in blood with great difficulty and slaughter.

But this shall be with burning and fuel of fire but this victory which God’ s people shall have over all their enemies, shall be more easy to them, and more terrible to their adversaries, whom God will suddenly and utterly consume, as it were by fire.

Haydock: Isa 9:5 - Fire

Fire. Being cut and useless. See Diss. on the defeat of Sennacherib. (Calmet)

Gill: Isa 9:5 - For every battle of the warrior is with confused noise // and garments rolled in blood // but this shall be with burning and fuel of fire

For every battle of the warrior is with confused noise,.... With the sound of the trumpet and as now with beating of drums, and the huzzas and shoutings of the soldiers, the stamping and neighing of horses, the rushing of chariots, and rumbling of wheels, and the clashing of swords, spears, and shields, and these sometimes striking one against another ^k:

and garments rolled in blood; of them that were slain in battle:

but this shall be with burning and fuel of fire; which refers either to the sudden destruction of the Midianites, or rather to the quick and easy conquest that Christ obtained over sin, Satan, the world, and death; which was as soon over as any combustible matter is burnt with fire. Some interpret this of the destruction of the devil, his angels, of antichrist, and all wicked men by fire, at the last day; and others think that this last clause is to be read in connection with the preceding: "and garments rolled in blood, which shall be for burning, the fuel of fire" ^l; that is, which garments rolled in blood shall be burnt with fire, and utterly consumed; and so there be no more war, but perpetual peace. It was usual after victory to burn the armour and spoils of the enemy ^m; or rather it may intend the burning love and flaming zeal and affection of Christ the Saviour, next described Isa 9:5.