إشعياء ٥:١١

The second woe, for which the curse about to fall upon vinedressing (Isa 5:10) prepared the way by the simple association of ideas, is directed against the debauchees, who in their carnal security carried on their excesses even in the daylight. "Woe unto them that rise up early in the morning to run after strong drink; who continue till late at night with wine inflaming them!" Boker (from bâkar, bakara, to slit, to tear up, or split) is the break of day; and nesheph (from nâshaph, to blow) the cool of the evening, including the night (Isa 21:4; Isa 59:10); 'ichr, to continue till late, as in Pro 23:30 : the construct state before words with a preposition, as in Isa 9:2; Isa 28:9, and many other passages (Ges. 116, 1). Shēcâr, in connection with yayin, is the general name for every other kind of strong drink, more especially for wines made artificially from fruit, honey, raisins, dates, etc., including barley-wine (οἶνος κρίθινος) or beer (ἐκ κριθῶν μέθυ in Aeschylus, also called βρῦτον βρυτόν ζῦθος ζύθος, and by many other names), a beverage known in Egypt, which was half a wine country and half a beer country, from as far back as the time of the Pharaohs. The form shēcâr is composed, like ענב (with the fore-tone tsere), from shâcar, to intoxicate; according to the Arabic, literally to close by stopping up, i.e., to stupefy. (Note: It is a question, therefore, whether the name of sugar is related to it or not. The Arabic sakar corresponds to the Hebrew shecâr; but sugar is called sukkar, Pers. 'sakkar, 'sakar, no doubt equivalent to σἀκχαρι (Arrian in Periplus, μἐλι τὸ καλἀμινον τὸ λεγὀμενου σἀκχαρι), saccharum, an Indian word, which is pronounced Carkarâ in Sanscrit and sakkara in Prakrit, and signifies "forming broken pieces," i.e., sugar in…

In this chapter the prophet, in God's name, shows the people of God their transgressions, even the house of Jacob their sins, and the judgments which were likely to be brought upon them for their sins, I. By a parable, under the similitude of an unfruitful vineyard, representing the great favours God had bestowed upon them, their disappointing his expectations from them, and the ruin they had thereby deserved (Isa 5:1-7). II. By an enumeration of the sins that did abound among them, with a threatening of punishments that should answer to the sins. 1. Covetousness, and greediness of worldly wealth, which shall be punished with famine (Isa 5:8-10) 2. Rioting, revelling, and drunkenness (Isa 5:11, Isa 5:12, Isa 5:22, Isa 5:23), which shall be punished with captivity and all the miseries that attend it (Isa 5:13-17). 3. Presumption in sin, and defying the justice of God (Isa 5:18, Isa 5:19). 4. Confounding the distinctions between virtue and vice, and so undermining the principles of religion (Isa 5:20). 5. Self-conceit (Isa 5:21). 6. Perverting justice, for which, and the other instances of reigning wickedness among them, a great and general desolation in threatened, which should lay all waste (Isa 5:24, Isa 5:25), and which should be effected by a foreign invasion (Isa 5:26-30), referring perhaps to the havoc made not long after by Sennacherib's army.

5:11-17 What sorrow: The second threat of judgment concerned indulgent lifestyles. The language throughout this section indicates a life of corruption.