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Selected Verse: Isaiah 66:3 - Strong Concordance

Verse	Translation	Text
Isa 66:3	Strong Concordance	He that killeth [07819] an ox [07794] is as if he slew [05221] a man [0376]; he that sacrificeth [02076] a lamb [07716], as if he cut off [06202] a dog's [03611] neck [06202]; he that offereth [05927] an oblation [04503], as if he offered swine's [02386] blood [01818]; he that burneth [02142] incense [03828], as if he blessed [01288] an idol [0205]. Yea, they have chosen [0977] their own ways [01870], and their soul [05315] delighteth [02654] in their abominations [08251].
	King James	He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.

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]
God loathes even the sacrifices of the wicked (Isa 1:11; Pro 15:8; Pro 28:9). is as if--LOWTH not so well omits these words: "He that killeth an ox (presently after) murders a man" (as in Eze 23:39). But the omission in the Hebrew of "is as if"--increases the force of the comparison. Human victims were often offered by the heathen. dog's neck--an abomination according to the Jewish law (Deu 23:18); perhaps made so, because dogs were venerated in Egypt. He does not honor this abomination by using the word "sacrifice," but uses the degrading term, "cut off a dog's neck" (Exo 13:13; Exo 34:20). Dogs as unclean are associated with swine (Mat 7:6; Pe2 2:22). oblation--unbloody: in antithesis to "swine's blood" (Isa 65:4). burneth--Hebrew, "he who offereth as a memorial oblation" (Lev 2:2). they have chosen--opposed to the two first clauses of Isa 66:4 : "as they have chosen their own ways, &c., so I will choose their delusions.

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

God loathes even the sacrifices of the wicked (Isa 1:11; Pro 15:8; Pro 28:9).

is as if--LOWTH not so well omits these words: "He that killeth an ox (presently after) murders a man" (as in Eze 23:39). But the omission in the Hebrew of "is as if"--increases the force of the comparison. Human victims were often offered by the heathen.

dog's neck--an abomination according to the Jewish law (Deu 23:18); perhaps made so, because dogs were venerated in Egypt. He does not honor this abomination by using the word "sacrifice," but uses the degrading term, "cut off a dog's neck" (Exo 13:13; Exo 34:20). Dogs as unclean are associated with swine (Mat 7:6; Pe2 2:22).

oblation--unbloody: in antithesis to "swine's blood" (Isa 65:4).

burneth--Hebrew, "he who offereth as a memorial oblation" (Lev 2:2).

they have chosen--opposed to the two first clauses of Isa 66:4 : "as they have chosen their own ways, &c., so I will choose their delusions.

Notes on the Bible, by Albert Barnes, [1834]
He that killeth an ox is as if he slew a man - Lowth and Noyes render this, 'He that slayeth an ox, killeth a man.' This is a literal translation of the Hebrew. Jerome renders it, 'He who sacrifices an ox is as if (quasi) he slew a man.' The Septuagint, in a very free translation - such as is common in their version of Isaiah - render it, 'The wicked man who sacrifices a calf, is as he who kills a dog; and he who offers to me fine flour, it is as the blood of swine.' Lowth supposes the sense to be, that the most flagitious crimes were united with hypocrisy, and that they who were guilty of the most extreme acts of wickedness at the same time affected great strictness in the performance of all the external duties of religion. An instance of this, he says, is referred to by Ezekiel, where he says, 'When they had slain their children to their idols, then they came the same day into my sanctuary to profane it' Eze 23:39. There can be no doubt that such offences were often committed by those who were very strict and zealous in their religious services (compare Isa 1:11-14, with Isa 66:21-23. But the generality of interpreters have supposed that a different sense was to be affixed to this passage. According to their views, the particles as if are to be supplied; and the sense is, not that the mere killing of an ox is as sinful in the sight of God as deliberate murder, but that he who did it in the circumstances, and with the spirit referred to, evinced a spirit as odious in his sight as though he had slain a man. So the Septuagint, Vulgate, Chaldee, Symmachus, and Theodotion, Junius, and Tremellius, Grotius, and Rosenmuller, understand it. There is probably an allusion to the fact that human victims were offered by the pagan; and the sense is, that the sacrifices here referred to were no more acceptable in the sight of God than they were. The prophet here refers, probably, first, to the spirit with which this was done. Their sacrifices were offered with a temper of mind as offensive to God as if a man had been slain, and they had been guilty of murder. They were proud, vain, and hypocritical. 'They had forgotten the true nature and design of sacrifice, and such worship could not but be an abhorrence in the sight of God. Secondly, It may also be implied here, that the period was coming when all sacrifices would be unacceptable to God. When the Messiah should have come; when he should have made by one offering a sufficent atonement for the sins of the whole world; then all bloody sacrifices would be needless, and would be offensive in the sight of God. The sacrifice of an ox would be no more acceptable than the sacrifice of a man; and all offerings with a view to propitiate the divine favor, or that implied that there was a deficiency in the merit of the one great atoning sacrifice, would be odious to God. He that sacrificeth a lamb - Margin, 'Kid' The Hebrew word (שׂה s'eh) may refer to one of a flock, either of sheep or goats Gen 22:7-8; Gen 30:32. Where the species is to be distinguished, it is usually specified, as, e. g., Deu 14:4, כשׂבים שׂה עזים ושׂה ves'ēh ‛ı̂zzym s'ēh kı̂s'âbı̂ym (one of the sheep and one of the goats). Both were used in sacrifice. As if he cut off a dog's neck - That is, as if he had cut off a dog's neck for sacrifice. To offer a dog in sacrifice would have been abominable in the view of a Jew. Even the price for which he was sold was not permitted to be brought into the house of God for a vow (Deu 23:18; compare Sa1 17:43; Sa1 24:14). The dog was held in veneration by many of the pagan, and was even offered in sacrifice; and it was, doubtless, partly in view of this fact, and especially of the fact that such veneration was shown for it in Egypt, that it was an object of such detestation among the Jews. Thus Juvenal, Sat. xiv. says: Oppida tota canem venerantur, nemo Dianam. 'Every city worships the dog; none worship Diana.' Diodorus (B. i.) says, 'Certain animals the Egyptians greatly venerate (σέβονται sebontai), not only when alive, but when they are dead, as cats, ichneumons, mice, and dogs.' Herodotus says also of the Egyptians, 'In some cities, when a cat dies all the inhabitants cut off their eyebrows; when a dog dies, they shave the whole body and the head.' In Samothracia there was a cave in which dogs were sacrificed to Hecate. Plutarch says, that all the Greeks sacrificed the dog. The fact that dogs were offered in sacrifice by the pagan is abundantly proved by Bochart (Hieroz. i. 2. 56). No kind of sacrifice could have been regarded with higher detestation by a pious Jew. But God here says, that the spirit with which they sacrificed a goat or a lamb was as hateful in his sight as would be the sacrifice of a dog: or that the time would come when, the great sacrifice for sin having been made, and the necessity for all other sacrifice having ceased, the offering of a lamb or a goat for the expiation of sin would be as offensive to him as would be the sacrifice of a dog. He that offereth an oblation - On the word rendered here 'oblation' (מנחה minchāh). See the notes at Isa 1:13. As if he offered swine's blood - The sacrifice of a hog was an abomination in the sight of the Hebrews (see the notes at Isa 65:4). Yet here it is said that the offering of the מנחה minchāh, in the spirit in which they would do it, was as offensive to God as would be the pouring out of the blood of the swine on the altar, Nothing could more emphatically express the detestation of God for the spirit with which they would make their offerings, or the fact that the time would come when all such modes of worship would be offensive in his sight. He that burneth incense - See the word 'incense' explained in the notes at Isa 1:13. The margin here is, 'Maketh a memorial of.' Such is the usual meaning of the word used here (זכר zâkar), meaning to remember, and in Hiphil to cause to remember, or to make a memorial. Such is its meaning here. incense was burned as a memorial or a remembrance-offering; that is, to keep up the remembrance of God on the earth by public worship (see the notes at Isa 62:6). As if he blessed an idol - The spirit with which incense would be offered would be as offensive as idolatry. The sentiment in all this is, that the most regular and formal acts of worship where the heart is lacking, may be as offensive to God as the worst forms of crime, or the most gross and debasing idolatry. Such a spirit often characterized the Jewish people, and eminently prevailed at the time when the temple of Herod was nearly completed, and when the Saviour was about to appear.

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

He that killeth an ox is as if he slew a man - Lowth and Noyes render this, 'He that slayeth an ox, killeth a man.' This is a literal translation of the Hebrew. Jerome renders it, 'He who sacrifices an ox is as if (quasi) he slew a man.' The Septuagint, in a very free translation - such as is common in their version of Isaiah - render it, 'The wicked man who sacrifices a calf, is as he who kills a dog; and he who offers to me fine flour, it is as the blood of swine.' Lowth supposes the sense to be, that the most flagitious crimes were united with hypocrisy, and that they who were guilty of the most extreme acts of wickedness at the same time affected great strictness in the performance of all the external duties of religion. An instance of this, he says, is referred to by Ezekiel, where he says, 'When they had slain their children to their idols, then they came the same day into my sanctuary to profane it' Eze 23:39.

There can be no doubt that such offences were often committed by those who were very strict and zealous in their religious services (compare Isa 1:11-14, with Isa 66:21-23. But the generality of interpreters have supposed that a different sense was to be affixed to this passage. According to their views, the particles as if are to be supplied; and the sense is, not that the mere killing of an ox is as sinful in the sight of God as deliberate murder, but that he who did it in the circumstances, and with the spirit referred to, evinced a spirit as odious in his sight as though he had slain a man. So the Septuagint, Vulgate, Chaldee, Symmachus, and Theodotion, Junius, and Tremellius, Grotius, and Rosenmuller, understand it. There is probably an allusion to the fact that human victims were offered by the pagan; and the sense is, that the sacrifices here referred to were no more acceptable in the sight of God than they were.

The prophet here refers, probably, first, to the spirit with which this was done. Their sacrifices were offered with a temper of mind as offensive to God as if a man had been slain, and they had been guilty of murder. They were proud, vain, and hypocritical. 'They had forgotten the true nature and design of sacrifice, and such worship could not but be an abhorrence in the sight of God. Secondly, It may also be implied here, that the period was coming when all sacrifices would be unacceptable to God. When the Messiah should have come; when he should have made by one offering a sufficent atonement for the sins of the whole world; then all bloody sacrifices would be needless, and would be offensive in the sight of God. The sacrifice of an ox would be no more acceptable than the sacrifice of a man; and all offerings with a view to propitiate the divine favor, or that implied that there was a deficiency in the merit of the one great atoning sacrifice, would be odious to God.

He that sacrificeth a lamb - Margin, 'Kid' The Hebrew word (שׂה s'eh) may refer to one of a flock, either of sheep or goats Gen 22:7-8; Gen 30:32. Where the species is to be distinguished, it is usually specified, as, e. g., Deu 14:4, כשׂבים שׂה עזים ושׂה ves'ēh ‛ı̂zzym s'ēh kı̂s'âbı̂ym (one of the sheep and one of the goats). Both were used in sacrifice.

As if he cut off a dog's neck - That is, as if he had cut off a dog's neck for sacrifice. To offer a dog in sacrifice would have been abominable in the view of a Jew. Even the price for which he was sold was not permitted to be brought into the house of God for a vow (Deu 23:18; compare Sa1 17:43; Sa1 24:14). The dog was held in veneration by many of the pagan, and was even offered in sacrifice; and it was, doubtless, partly in view of this fact, and especially of the fact that such veneration was shown for it in Egypt, that it was an object of such detestation among the Jews. Thus Juvenal, Sat. xiv. says:

Oppida tota canem venerantur, nemo Dianam.

'Every city worships the dog; none worship Diana.' Diodorus (B. i.) says, 'Certain animals the Egyptians greatly venerate (σέβονται sebontai), not only when alive, but when they are dead, as cats, ichneumons, mice, and dogs.' Herodotus says also of the Egyptians, 'In some cities, when a cat dies all the inhabitants cut off their eyebrows; when a dog dies, they shave the whole body and the head.' In Samothracia there was a cave in which dogs were sacrificed to Hecate. Plutarch says, that all the Greeks sacrificed the dog. The fact that dogs were offered in sacrifice by the pagan is abundantly proved by Bochart (Hieroz. i. 2. 56). No kind of sacrifice could have been regarded with higher detestation by a pious Jew. But God here says, that the spirit with which they sacrificed a goat or a lamb was as hateful in his sight as would be the sacrifice of a dog: or that the time would come when, the great sacrifice for sin having been made, and the necessity for all other sacrifice having ceased, the offering of a lamb or a goat for the expiation of sin would be as offensive to him as would be the sacrifice of a dog.

He that offereth an oblation - On the word rendered here 'oblation' (מנחה minchāh). See the notes at Isa 1:13.

As if he offered swine's blood - The sacrifice of a hog was an abomination in the sight of the Hebrews (see the notes at Isa 65:4). Yet here it is said that the offering of the מנחה minchāh, in the spirit in which they would do it, was as offensive to God as would be the pouring out of the blood of the swine on the altar, Nothing could more emphatically express the detestation of God for the spirit with which they would make their offerings, or the fact that the time would come when all such modes of worship would be offensive in his sight.

He that burneth incense - See the word 'incense' explained in the notes at Isa 1:13. The margin here is, 'Maketh a memorial of.' Such is the usual meaning of the word used here (זכר zâkar), meaning to remember, and in Hiphil to cause to remember, or to make a memorial. Such is its meaning here. incense was burned as a memorial or a remembrance-offering; that is, to keep up the remembrance of God on the earth by public worship (see the notes at Isa 62:6).

As if he blessed an idol - The spirit with which incense would be offered would be as offensive as idolatry. The sentiment in all this is, that the most regular and formal acts of worship where the heart is lacking, may be as offensive to God as the worst forms of crime, or the most gross and debasing idolatry. Such a spirit often characterized the Jewish people, and eminently prevailed at the time when the temple of Herod was nearly completed, and when the Saviour was about to appear.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
He that, &c. - Solomon, Pro 15:8, gives a full commentary on the whole verse; The sacrifice of the wicked is an abomination to the Lord. As if - From hence it is plain, that the prophet is not here reflecting upon idolatrous worship, but formal worship: upon those who in a formality worshipped the true God, and by acts which he had appointed. God by the prophet declares, that these mens services were no more acceptable to him than murder, idolatry, or the most horrid profanation of his name. Own ways - They live as they lust. Delight - They take pleasure in their sins.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
He that killeth an ox is as if he slew a man "He that slayeth an ox killeth a man" - These are instances of wickedness joined with hypocrisy; of the most flagitious crimes committed by those who at the same time affected great strictness in the performance of all the external services of religion. God, by the Prophet Ezekiel, upbraids the Jews with the same practices: "When they had slain their children to their idols, then they came the same day into my sanctuary to profane it," Eze 23:39. Of the same kind was the hypocrisy of the Pharisees in our Savior's time:" who devoured widows' houses, and for a pretense made long prayers," Mat 23:14. The generality of interpreters, by departing from the literal rendering of the text, have totally lost the true sense of it, and have substituted in its place what makes no good sense at all; for it is not easy to show how, in any circumstances, sacrifice and murder, the presenting of legal offerings and idolatrous worship, can possibly be of the same account in the sight of God. He that offereth an oblation, as if he offered swine's blood "That maketh an oblation offereth swine's blood" - A word here likewise, necessary to complete the sense, is perhaps irrecoverably lost out of the text. The Vulgate and Chaldee add the word offereth, to make out the sense; not, as I imagine, from any different reading, (for the word wanted seems to have been lost before the time of the oldest of them as the Septuagint had it not in their copy,; but from mere necessity. Le Clerc thinks that מעלה maaleh is to be repeated from the beginning of this member; but that is not the case in the parallel members, which have another and a different verb in the second place, "דם dam, sic Versiones; putarem tamen legendum participium aliquod, et quidem זבח zabach, cum sequatur ח cheth, nisi jam praecesserat." - Secker. Houbigant supplies אכל achal, eateth. After all, I think the most probable word is that which the Chaldee and Vulgate seem to have designed to represent; that is, מקריב makrib, offereth. In their abominations - ובשקוציהם ubeshikkutseyhem, "and in their abominations;" two copies of the Machazor, and one of Kennicott's MSS. have ובגלוליהם ubegilluleyhem, "and in their idols." So the Vulgate and Syriac.

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⁴ I also will choose [0977] their delusions [08586], and will bring [0935] their fears [04035] upon them; because when I called [07121], none did answer [06030]; when I spake [01696], they did not hear [08085]: but they did [06213] evil [07451] before mine eyes [05869], and chose [0977] that in which I delighted [02654] not.

² And he shall bring [0935] it to Aaron's [0175] sons [01121] the priests [03548]: and he shall take [07061] thereout [08033] his handful [07062] [04393] of the flour [05560] thereof, and of the oil [08081] thereof, with all the frankincense [03828] thereof; and the priest [03548] shall burn [06999] the memorial [0234] of it upon the altar [04196], to be an offering made by fire [0801], of a sweet [05207] savour [07381] unto the LORD [03068]:

⁴ Which remain [03427] among the graves [06913], and lodge [03885] in the monuments [05341], which eat [0398] swine's [02386] flesh [01320], and broth [04839] [06564] of abominable [06292] things is in their vessels [03627];

²² But [1161] it is happened [4819] unto them [846] according to [3588] the true [227] proverb [3942], The dog [2965] is turned [1994] to [1909] his own [2398] vomit [1829] again [1994]; and [2532] the sow [5300] that was washed [3068] to [1519] her wallowing [2946] in the mire [1004].

⁶ Give [1325] not [3361] that which [3588] is holy [40] unto the dogs [2965], neither [3366] cast [906] ye your [5216] pearls [3135] before [1715] swine [5519], lest [3379] they trample [2662] them [846] under [1722] their [846] feet [4228], and [2532] turn again [4762] and rend [4486] you [5209].

²⁰ But the firstling [06363] of an ass [02543] thou shalt redeem [06299] with a lamb [07716]: and if thou redeem [06299] him not, then shalt thou break his neck [06202]. All the firstborn [01060] of thy sons [01121] thou shalt redeem [06299]. And none shall appear [07200] before [06440] me empty [07387].

¹³ And every firstling [06363] of an ass [02543] thou shalt redeem [06299] with a lamb [07716]; and if thou wilt not redeem [06299] it, then thou shalt break his neck [06202]: and all the firstborn [01060] of man [0120] among thy children [01121] shalt thou redeem [06299].

¹⁸ Thou shalt not bring [0935] the hire [0868] of a whore [02181], or the price [04242] of a dog [03611], into the house [01004] of the LORD [03068] thy God [0430] for any vow [05088]: for even both [08147] these are abomination [08441] unto the LORD [03068] thy God [0430].

³⁹ For when they had slain [07819] their children [01121] to their idols [01544], then they came [0935] the same day [03117] into my sanctuary [04720] to profane [02490] it; and, lo, thus have they done [06213] in the midst [08432] of mine house [01004].

⁹ He that turneth away [05493] his ear [0241] from hearing [08085] the law [08451], even his prayer [08605] shall be abomination [08441].

⁸ The sacrifice [02077] of the wicked [07563] is an abomination [08441] to the LORD [03068]: but the prayer [08605] of the upright [03477] is his delight [07522].

⁶ I have set [06485] watchmen [08104] upon thy walls [02346], O Jerusalem [03389], which shall never [08548] hold their peace [02814] day [03117] nor night [03915]: ye that make mention [02142] of the LORD [03068], keep not silence [01824],

¹³ Bring [0935] no more [03254] vain [07723] oblations [04503]; incense [07004] is an abomination [08441] unto me; the new moons [02320] and sabbaths [07676], the calling [07121] of assemblies [04744], I cannot away with [03201]; it is iniquity [0205], even the solemn meeting [06116].

¹⁴ After [0310] whom is the king [04428] of Israel [03478] come out [03318]? after [0310] whom dost thou pursue [07291]? after [0310] a dead [04191] dog [03611], after [0310] a [0259] flea [06550].

⁴³ And the Philistine [06430] said [0559] unto David [01732], Am I a dog [03611], that thou comest [0935] to me with staves [04731]? And the Philistine [06430] cursed [07043] David [01732] by his gods [0430].

⁴ These are the beasts [0929] which ye shall eat [0398]: the ox [07794], the sheep [07716] [03775], and the goat [05795],

³² I will pass [05674] through all thy flock [06629] to day [03117], removing [05493] from thence all the speckled [05348] and spotted [02921] cattle [07716], and all the brown [02345] cattle [07716] among the sheep [03775], and the spotted [02921] and speckled [05348] among the goats [05795]: and of such shall be my hire [07939].

⁷ And Isaac [03327] spake [0559] unto Abraham [085] his father [01], and said [0559], My father [01]: and he said [0559], Here am I, my son [01121]. And he said [0559], Behold the fire [0784] and the wood [06086]: but where is the lamb [07716] for a burnt offering [05930]?
⁸ And Abraham [085] said [0559], My son [01121], God [0430] will provide [07200] himself a lamb [07716] for a burnt offering [05930]: so they went [03212] both of them [08147] together [03162].

²¹ And I will also take [03947] of them for priests [03548] and for Levites [03881], saith [0559] the LORD [03068].
²² For as the new [02319] heavens [08064] and the new [02319] earth [0776], which I will make [06213], shall remain [05975] before [06440] me, saith [05002] the LORD [03068], so shall your seed [02233] and your name [08034] remain [05975].
²³ And it shall come to pass, that from [01767] one new moon [02320] to another [02320], and from [01767] one sabbath [07676] to another [07676], shall all flesh [01320] come [0935] to worship [07812] before [06440] me, saith [0559] the LORD [03068].

¹¹ To what [04100] purpose is the multitude [07230] of your sacrifices [02077] unto me? saith [0559] the LORD [03068]: I am full [07646] of the burnt offerings [05930] of rams [0352], and the fat [02459] of fed beasts [04806]; and I delight [02654] not in the blood [01818] of bullocks [06499], or of lambs [03532], or of he goats [06260].
¹² When ye come [0935] to appear [07200] before [06440] me, who hath required [01245] this at your hand [03027], to tread [07429] my courts [02691]?
¹³ Bring [0935] no more [03254] vain [07723] oblations [04503]; incense [07004] is an abomination [08441] unto me; the new moons [02320] and sabbaths [07676], the calling [07121] of assemblies [04744], I cannot away with [03201]; it is iniquity [0205], even the solemn meeting [06116].
¹⁴ Your new moons [02320] and your appointed feasts [04150] my soul [05315] hateth [08130]: they are a trouble [02960] unto me; I am weary [03811] to bear [05375] them.

⁸ The sacrifice [02077] of the wicked [07563] is an abomination [08441] to the LORD [03068]: but the prayer [08605] of the upright [03477] is his delight [07522].

¹⁴ Woe [3759] unto you [5213], scribes [1122] and [2532] Pharisees [5330], hypocrites [5273]! for [3754] ye devour [2719] widows [5503]' houses [3614], and [2532] for a pretence [4392] make [4336] long [3117] prayer [4336]: therefore [1223] [5124] ye shall receive [2983] the greater [4055] damnation [2917].