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Selected Verse: Isaiah 5:18 - King James

Verse	Translation	Text
Isa 5:18	King James	Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Third Woe--against obstinate perseverance in sin, as if they wished to provoke divine judgments. iniquity--guilt, incurring punishment [MAURER]. cords, &c.--cart-rope--Rabbins say, "An evil inclination is at first like a fine hair-string, but the finishing like a cart-rope." The antithesis is between the slender cords of sophistry, like the spider's web (Isa 59:5; Job 8:14), with which one sin draws on another, until they at last bind themselves with great guilt as with a cart-rope. They strain every nerve in sin. vanity--wickedness. sin--substantive, not a verb: they draw on themselves "sin" and its penalty recklessly.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Third Woe--against obstinate perseverance in sin, as if they wished to provoke divine judgments.

iniquity--guilt, incurring punishment [MAURER].

cords, &c.--cart-rope--Rabbins say, "An evil inclination is at first like a fine hair-string, but the finishing like a cart-rope." The antithesis is between the slender cords of sophistry, like the spider's web (Isa 59:5; Job 8:14), with which one sin draws on another, until they at last bind themselves with great guilt as with a cart-rope. They strain every nerve in sin.

vanity--wickedness.

sin--substantive, not a verb: they draw on themselves "sin" and its penalty recklessly.

Notes on the Bible, by Albert Barnes, [1834]
Wo unto them ... - This is a new denunciation. It introduces another form of sin, and threatens its appropriate punishment. That draw iniquity with cords of vanity - The general idea in this verse and the next, is, doubtless, that of plunging deeper and deeper into sin. The word "sin" here, has been sometimes supposed to mean "the punishment" for sin. The word has that meaning sometimes, but it seems here to be taken in its usual sense. The word "cords" means strings of any kind, larger or smaller; and the expression "cords of vanity," is supposed to mean "small, slender, feeble" strings, like the web of a spider. The word vanity שׁוא shâv', May, perhaps, have the sense here of falsehood or deceit; and the cords of deceit may denote the schemes of evil, the plans for deceiving people, or of bringing them into a snare, as the fowler springs his deceitful snare upon the unsuspecting bird. The Chaldee translates it, 'Woe to those who begin to sin by little and little, drawing sin by cords of vanity; these sins grow and increase until they are strong, and are like a cart-rope.' The Septuagint renders it, 'Woe to those who draw sin with a long cable;' that is," one sin is added to another, until it comes to an enormous length, and the whole is drawn along together. Probably the true idea is that of the ancient interpretation of the rabbis, 'An evil inclination is at first like a fine hair string, but the finishing like a cart-rope.' At first, they draw sin with a slender cord, then they go on to greater deeds of iniquity that urge them on, and draw them with their main strength, as with a cart-rope. They make a strong "effort" to commit iniquity.

Notes on the Bible, by Albert Barnes, [1834]

Wo unto them ... - This is a new denunciation. It introduces another form of sin, and threatens its appropriate punishment.

That draw iniquity with cords of vanity - The general idea in this verse and the next, is, doubtless, that of plunging deeper and deeper into sin. The word "sin" here, has been sometimes supposed to mean "the punishment" for sin. The word has that meaning sometimes, but it seems here to be taken in its usual sense. The word "cords" means strings of any kind, larger or smaller; and the expression "cords of vanity," is supposed to mean "small, slender, feeble" strings, like the web of a spider. The word vanity שׁוא shâv', May, perhaps, have the sense here of falsehood or deceit; and the cords of deceit may denote the schemes of evil, the plans for deceiving people, or of bringing them into a snare, as the fowler springs his deceitful snare upon the unsuspecting bird. The Chaldee translates it, 'Woe to those who begin to sin by little and little, drawing sin by cords of vanity; these sins grow and increase until they are strong, and are like a cart-rope.' The Septuagint renders it, 'Woe to those who draw sin with a long cable;' that is," one sin is added to another, until it comes to an enormous length, and the whole is drawn along together. Probably the true idea is that of the ancient interpretation of the rabbis, 'An evil inclination is at first like a fine hair string, but the finishing like a cart-rope.' At first, they draw sin with a slender cord, then they go on to greater deeds of iniquity that urge them on, and draw them with their main strength, as with a cart-rope. They make a strong "effort" to commit iniquity.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The third woe is directed against the supposed strong-minded men, who called down the judgment of God by presumptuous sins and wicked words. "Woe unto them that draw crime with cords of lying, and sin as with the rope of the waggon." Knobel and most other commentators take mâshak in the sense of attrahere (to draw towards one's self): "They draw towards them sinful deeds with cords of lying palliation, and the cart-rope of the most daring presumption;" and cite, as parallel examples, Job 40:24 and Hos 11:4. But as mâshak is also used in Deu 21:3 in the sense of drawing in a yoke, that is to say, drawing a plough or chariot; and as the waggon or cart (agâlâh, the word commonly used for a transport-waggon, as distinguished from mercâbâh, the state carriage or war chariot is expressly mentioned here, the figure employed is certainly the same as that which underlies the New Testament ἑτεροζυγεῖν ("unequally yoked," Co2 6:14). Iniquity was the burden which they drew after them with cords of lying (shâv'h : see at Psa 26:4 and Job 15:31), i.e., "want of character or religion;" and sin was the waggon to which they were harnessed as if with a thick cart-rope (Hofmann, Drechsler, and Caspari; see Ewald, 221, a). Iniquity and sin are mentioned here as carrying with them their own punishment. The definite העון (crime or misdeed) is generic, and the indefinite הטּאה qualitative and massive. There is a bitter sarcasm involved in the bold figure employed. They were proud of their unbelief; but this unbelief was like a halter with which, like beasts of burden, they were harnessed to sin, and therefore to the punishment of sin, which they went on drawing further and further, in utter ignorance of the waggon behind them.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The third woe is directed against the supposed strong-minded men, who called down the judgment of God by presumptuous sins and wicked words. "Woe unto them that draw crime with cords of lying, and sin as with the rope of the waggon." Knobel and most other commentators take mâshak in the sense of attrahere (to draw towards one's self): "They draw towards them sinful deeds with cords of lying palliation, and the cart-rope of the most daring presumption;" and cite, as parallel examples, Job 40:24 and Hos 11:4. But as mâshak is also used in Deu 21:3 in the sense of drawing in a yoke, that is to say, drawing a plough or chariot; and as the waggon or cart (agâlâh, the word commonly used for a transport-waggon, as distinguished from mercâbâh, the state carriage or war chariot is expressly mentioned here, the figure employed is certainly the same as that which underlies the New Testament ἑτεροζυγεῖν ("unequally yoked," Co2 6:14). Iniquity was the burden which they drew after them with cords of lying (shâv'h : see at Psa 26:4 and Job 15:31), i.e., "want of character or religion;" and sin was the waggon to which they were harnessed as if with a thick cart-rope (Hofmann, Drechsler, and Caspari; see Ewald, 221, a). Iniquity and sin are mentioned here as carrying with them their own punishment. The definite העון (crime or misdeed) is generic, and the indefinite הטּאה qualitative and massive. There is a bitter sarcasm involved in the bold figure employed. They were proud of their unbelief; but this unbelief was like a halter with which, like beasts of burden, they were harnessed to sin, and therefore to the punishment of sin, which they went on drawing further and further, in utter ignorance of the waggon behind them.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
That draw - That are not only drawn to sin by the allurements of the world; but are active and illustrious in drawing sin to themselves. Cords - Or, with cords of lying, as the last word frequently signifies, with vain and deceitful arguments and pretences, whereby sinners generally draw themselves to sin. A rope - With all their might, as beasts commonly do that draw carts with ropes.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

That draw - That are not only drawn to sin by the allurements of the world; but are active and illustrious in drawing sin to themselves. Cords - Or, with cords of lying, as the last word frequently signifies, with vain and deceitful arguments and pretences, whereby sinners generally draw themselves to sin. A rope - With all their might, as beasts commonly do that draw carts with ropes.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
With a cart-rope "As a long cable" - The Septuagint, Aquila, Sym., and Theod., for בחבלי bechabley, read כחבלי kechahley, ὡς σχοινιῳ, or σχοινιοις; and the Septuagint, instead of שוא shau, read some other word signifying long; ὡς σχοινιῳ μακρῳ; and so likewise the Syriac, אריכא arecha. Houbigant conjectures that the word which the Septuagint had in their copies was שרוע sarua, which is used Lev 21:18, Lev 22:23, for something in an animal body superfluous, lengthened beyond its natural measure. And he explains it of sin added to sin, and one sin drawing on another, till the whole comes to an enormous length and magnitude; compared to the work of a rope-maker still increasing and lengthening his rope, with the continued addition of new materials. "Eos propheta similes facit homini restiario, qui funem torquet, cannabe addita et contorta, eadem iterans, donec funem in longum duxerit, neque eum liceat protrahi longius." "An evil inclination," says Kimchi on this place, from the ancient rabbins, "is at the beginning like a fine hair-string, but at the finishing like a thick cart-rope." By a long progression in iniquity, and a continued accumulation of sin, men arrive at length to the highest degree of wickedness; bidding open defiance to God, and scoffing at his threatened judgments, as it is finely expressed in the next verse. The Chaldee paraphrast explains it in the same manner, of wickedness increasing from small beginnings, till it arrives to a great magnitude. - L. I believe neither the rabbins nor Bishop Lowth have hit on the true meaning of this place, the prophet seems to refer to idol sacrifices. The victims they offered were splendidly decked out for the sacrifice. Their horns and hoofs were often gilded, and their heads dressed out with fillets and garlands. The cords of vanity may refer to the silken strings by which they were led to the altar, some of which were unusually thick. The offering for iniquity was adorned with fillets and garlands; the sin-offering with silken cords, like unto cart-ropes. Pride, in their acts of humiliation, had the upper hand.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

With a cart-rope "As a long cable" - The Septuagint, Aquila, Sym., and Theod., for בחבלי bechabley, read כחבלי kechahley, ὡς σχοινιῳ, or σχοινιοις; and the Septuagint, instead of שוא shau, read some other word signifying long; ὡς σχοινιῳ μακρῳ; and so likewise the Syriac, אריכא arecha. Houbigant conjectures that the word which the Septuagint had in their copies was שרוע sarua, which is used Lev 21:18, Lev 22:23, for something in an animal body superfluous, lengthened beyond its natural measure. And he explains it of sin added to sin, and one sin drawing on another, till the whole comes to an enormous length and magnitude; compared to the work of a rope-maker still increasing and lengthening his rope, with the continued addition of new materials. "Eos propheta similes facit homini restiario, qui funem torquet, cannabe addita et contorta, eadem iterans, donec funem in longum duxerit, neque eum liceat protrahi longius." "An evil inclination," says Kimchi on this place, from the ancient rabbins, "is at the beginning like a fine hair-string, but at the finishing like a thick cart-rope." By a long progression in iniquity, and a continued accumulation of sin, men arrive at length to the highest degree of wickedness; bidding open defiance to God, and scoffing at his threatened judgments, as it is finely expressed in the next verse. The Chaldee paraphrast explains it in the same manner, of wickedness increasing from small beginnings, till it arrives to a great magnitude. - L.

I believe neither the rabbins nor Bishop Lowth have hit on the true meaning of this place, the prophet seems to refer to idol sacrifices. The victims they offered were splendidly decked out for the sacrifice. Their horns and hoofs were often gilded, and their heads dressed out with fillets and garlands. The cords of vanity may refer to the silken strings by which they were led to the altar, some of which were unusually thick. The offering for iniquity was adorned with fillets and garlands; the sin-offering with silken cords, like unto cart-ropes. Pride, in their acts of humiliation, had the upper hand.

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