إشعياء ٥:١٤

The threat of punishment commences again with "therefore;" it has not yet satisfied itself, and therefore grasps deeper still. "Therefore the under-world opens its jaws wide, and stretches open its mouth immeasurably wide; and the glory of Jerusalem descends, and its tumult, and noise, and those who rejoice within it." The verbs which follow lâcēn (therefore) are prophetic preterites, as in Isa 5:13. The feminine suffixes attached to what the lower world swallows up do not refer to sheol (though this is construed more frequently, no doubt, as a feminine than as a masculine, as it is in Job 26:6), but, as expressed in the translation, to Jerusalem itself, which is also necessarily required by the last clause, "those who rejoice within it." The withdrawal of the tone from ועלז to the penultimate (cf., Châphētz in Psa 18:20; Psa 22:9) is intentionally omitted, to cause the rolling and swallowing up to be heard as it were. A mouth is ascribed to the under-world, also a nephesh, i.e., a greedy soul, in which sense nephesh is then applied metonymically sometimes to a thirst for blood (Psa 27:12), and sometimes to simple greediness (Isa 56:11), and even, as in the present passage and Hab 2:5, to the throat or swallow which the soul opens "without measure," when its craving knows no bounds (Psychol. p. 204). It has become a common thing now to drop entirely the notion which formerly prevailed, that the noun sheol was derived from the verb shâal in the sense in which it was generally employed, viz., to ask or demand; but Caspari, who has revived it again, is certainly so far correct, that the derivation of the word which the prophet had in his mind was this and no other. The word sheol (an infinitive form, like pekōd) signifies primarily the irresistible and inexorable dem…

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.

5:14 The grave (Hebrew Sheol) represented the place of the dead in ancient Near Eastern thinking (see 14:9).