Isaiah 28:27

27. with a threshing instrument] the sledge (ḥârûç). a cart wheel] the wheel of a threshing wagon (‘ǎgâlâh).

27–29. Threshing is not bruising. Three methods of threshing are alluded to. (a) Beating with a rod or flail (cf. Jdg_6:11; Rth_2:17). (b) Treading with the feet of cattle (Deu_25:4; Mic_4:13; but see on Isa_28:28). (c) Drawing a heavy wooden sledge, with sharp stones or iron spikes fixed in its under surface (ḥârûç) or a wagon (‘ǎgâlâh) with a great number of sharp-edged wheels, over the grain. The point of the illustration is that the method suitable to one kind of grain would be ruinous to another (Isa_28:27); and that even the rougher methods are applied with moderation (Isa_28:28).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Isa 28:27 For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod.

Ver. 27. For the fitches are not threshed out, &c.] So are God’s visitations diversely dispensed. He proportioneth the burden to the back, and the stroke to the strength of him that beareth it, sparing his afflicted as a man spareth his son that serveth him. Thus "Epaphroditus was sick nigh unto death," but not unto death; and why? See Php 2:27. Some of the sweet smelling Smyrnians were in prison "ten days," and no more. {Rev 2:10}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa 28:27-29. “Four methods of thrashing are here mentioned, by different instruments: the flail, the drag, the wain, and the treading of cattle. The staff, or flail, was used for the grain that was too tender to be treated in the other methods. The drag consisted of a sort of frame of strong planks, made rough at the bottom, with hard stones or iron: it was drawn by horses or oxen over the corn-sheaves spread on the floor, the driver sitting upon it. The wain was much like the former, but had wheels with iron teeth, or edges, like a saw. This not only forced out the grain, but cut the straw in pieces for fodder for the cattle; for in the eastern countries they have no hay. The last method is well known from the law of Moses, which forbids the ox to be muzzled when he treadeth out the corn, Deu 25:4.” — Bishop Lowth. This also cometh from the Lord of hosts, &c. — This part of the husbandman’s discretion expressed in these verses, as well as that expressed in Isa 28:24-25. These words contain the application of the similitude. The husbandman manages his affairs with common discretion; but God governs the world and his church with wonderful wisdom: he is great and marvellous, both in the contrivance of things, and in the execution of them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

28:27-28 The Lord has a variety of means (a heavy sledge . . . a light stick) for accomplishing his purposes. There are degrees of judgment.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The husbandman uses the same discretion in threshing. The dill ("fitches") and cummin, leguminous and tender grains, are beaten out, not as wheat, &c., with the heavy corn-drag ("threshing instrument"), but with "a staff"; heavy instruments would crush and injure the seed.

cart wheel--two iron wheels armed with iron teeth, like a saw, joined together by a wooden axle. The "corn-drag" was made of three or four wooden cylinders, armed with iron teeth or flint stones fixed underneath, and joined like a sledge. Both instruments cut the straw for fodder as well as separated the corn.

staff--used also where they had but a small quantity of corn; the flail (Rut 2:17).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 27. - 28. Four methods of threshing are here mentioned, by different instruments; the flail, the drag, the wain, and the treading of the cattle. The staff or flail was used for the infirmiora semina, says Jerome, the grain that was too tender to be treated in the other methods. The drag consisted of a sort of strong planks, made rough at the bottom, with hard stones or iron; it was drawn by horses or oxen over the corn sheaves spread on the floor, the driver sitting upon it. Kempfer has given a print representing the manner of using this instrument, Amaen. Exot. p. 682, fig. 3. The wain was much like the former; but had wheels with iron teeth, or edges like a saw: Ferrata carpenta rotis per medium in serrarum modum se volventibus. Hieron. in loc. From this it would seem that the axle was armed with iron teeth or serrated wheels throughout. See a description and print of such a machine used at present in Egypt for the same purpose in Niebuhr's Voyage en Arabie, Tab. xvii. p. 123; it moves upon three rollers armed with iron teeth or wheels to cut the straw. In Syria they make use of the drag, constructed in the very same manner as above described; Niebuhr, Description de l'Arabie, p. 140. This not only forced out the grain, but cut the straw in pieces for fodder for the cattle; for in the eastern countries they have no hay. See Harmer's Observ. I. p. 425. The last method is well known from the law of Moses, which "forbids the ox to be muzzled, when he treadeth out the corn;" De 25:4.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(27) For the fitches are not threshed . . .—Better, fennel seed, as before. The eye of the prophet passes from the beginning to the end of the husbandman’s work. He finds there also the varying methods of a like discrimination. A man would be thought mad who threshed his fennel seed and cummin with the same instrument that he uses for his barley and his wheat. It is enough to beat or tap them with the “rod,” or “staff,” which was, in fact, used in each case. Interpreting this parable, we may see in the fennel and the cummin the little ones of the earth, with whom God deals more gently than with the strong. “Tribulation,” as the etymology of the word (tribulum, a threshing instrument) tells us, is a threshing process. The lesson of the parable is that it comes to nations and individuals in season and in measure. The main idea is familiar enough in the language of the prophets (Mic_4:13; Hab_3:12). The novelty of Isaiah’s treatment of it consists in his bringing in the minute details, and drawing this lesson from them.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Bread corn is bruised,.... The corn which bread is made of is bruised and ground in a mill:

because he will not always be threshing it; for there is another way of bringing it to flour, that so it may be made bread, namely, by grinding it in a mill; and therefore the husbandman uses his discretion in threshing it; he will not thresh it too much, nor too long, no more than what is necessary to get out the grain, but will take care that he does not bruise and break it; as follows:

nor break it with the wheel of his cart, nor bruise it with his horsemen; though he makes use of the above threshing instrument, drawn upon wheels by horses, or oxen, for the threshing out of wheat, barley, or rye, corn of which bread is made; yet he takes care that it is not crushed and spoiled by the wheels of the cart, or the feet of the horses, or oxen, going too often over it; by all which may be signified the tender regard of God in afflicting his own people; he will not always be chiding, striving, and contending with them, or be always angry, and ever afflicting, and, when he does afflict, it is in a tender and careful manner, Psa 103:9.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For the fitches are not threshed with a threshing instrument - The word used here (חרוּץ chârûts) denotes properly that which is pointed or sharp, and is joined with מורג môrag in Isa 41:15 - meaning there the threshing dray or sledge; a plank with iron or sharp stones that was drawn by oxen over the grain (compare 2Sa 24:22; 1Ch 21:23). In the passage before us, several methods of threshing are mentioned as adapted to different kinds of grain, all of which are at the present time common in the East. Those which are mentioned under the name of the ‘threshing instrument,’ and ‘a cart wheel,’ refer to instruments which are still in use in the East. Niebuhr, in his “Travels in Arabia,” says, (p. 299,) ‘In threshing their grain, the Arabians lay the sheaves down in a certain order, and then lead over them two oxen dragging a large stone.’ ‘They use oxen, as the ancients did, to beat out their grain, by trampling on the sheaves, and dragging after them a clumsy machine.

This machine is not a stone cylinder; nor a plank with sharp stones, as in Syria; but a sort of sledge consisting of three rollers, fitted with irons, which turn upon axles. A farmer chooses out a level spot in his fields, and has his grain carried thither in sheaves, upon donkeys or dromedaries. Two oxen are then yoked in a sledge; a driver then gets upon it, and drives them backward and forward upon the sheaves; and fresh oxen succeed in the yoke from time to time. By this operation the chaff is very much cut down; it is then winnowed, and the grain thus separated.’ ‘This machine,’ Niebuhr adds, ‘is called Nauridj. It bas three rollers which turn on three axles; and each of them is furnished with some irons which are round and flat. Two oxen were made to draw over the grain again and again the sledge above mentioned, and this was done with the greatest convenience to the driver; for he was seated in a chair fixed on a sledge.’ See the illustration in the book to get an idea of this mode of threshing, and of the instruments that were employed.

Neither is a cart wheel - This instrument of threshing is described by Boehart (Hieraz. i. 2. 32. 311), as consisting of a cart or wagon fitted with wheels adapted to crush or thresh the grain. This, he says, was used by the Carthagenians who came from the vicinity of Canaan. It appears to have been made with serrated wheels, perhaps almost in the form of circular saws, by which the straw was cut fine at the same time that the grain was separated from the chaff.

But the fitches are beaten out with a staff - With a stick, or flail. That is, pulse in general, beans, pease, dill, cummin, etc., are easily beaten out with a stick or flail. This mode of threshing is common everywhere. It was also practiced, as with us, in regard to barley and other grain, where there was a small quantity, or where there was need of special haste (see Rth 2:17; Jdg 6:11).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Saws, or heavy instruments. It would be thus crushed too much. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

A threshing instrument; which then and there was made like a sled shod with iron, which was drawn by men or beasts over the sheafs of corn, to bruise them, and beat the grain out of them.

A cart wheel; a lesser and lower wheel than a cart wheel, but of the same form, upon which possibly the threshing instrument was drawn.

The fitches are beaten out with a staff, and the cummin with a rod, as being unable to bear harder usage.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

27, 28. So in the harvest. The harvester treats the different crops raised in the same common-sense way. He carefully beats with a stick, or rod, the smaller, finer seeds; over these he does not foolishly send the threshing wain. Nor over the larger grains does he drive the cart, or the oxen, or the rolling rough thresher, interminably. He uses these till their proper work is done, and then ceases. Now, Israel is God’s field and God’s threshing floor. But all are not alike roughly threshed. God discriminates the kind of seed to be planted and harvested. He adapts his method of separation to each. So right methods are employed in the distribution of discipline and punishment. If this treatment fails of its purpose, the responsibility is placed where it belongs. He strikes some with a rod; others, who need it, he threshes roughly with the wain; but, unless deserved, he does neither interminably.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For the fitches are not threshed with a threshing-instrument. The Nigella sativa is too lender a plant to be subjected to the rude treatment of a threshing-instrument, or "threshing-sledge." Such instruments are of the coarsest and clumsiest character in the East, and quite inapplicable to plants of a delicate fabric. Karsten Niebuhr thus describes the Arabian and Syrian practices: "Quand le grain dolt etre battu, les Arabes de Yemen posent le bled par terre en deux tangles, epis center epis, apres quoi ils font trainer par-dessus une grosse pierre tiree par deux boeufs. La machine dent on se sert en Syrie consiste en quelques planches garnies par-dessous d"une quantite de pierres a fusil" ("Description de l"Arabie," p. 140). Neither is a cart wheel turned about upon the cummin. The allusion is to aim the coarse mode of threshing practiced in Palestine and elsewhere, by driving a cart with broad wheels over the grain.

But the fitches are beaten out with a staff, and the cummin with a rod. Canon Tristram says, "While the cummin can easily be separated from its case by a slender rod, the harder pod of the Nigella requires to be beaten by a stout staff" ("Natural History of the Bible," p. 445).

God in material things illustrates God in moral things.

The precise purpose for which this illustration from agricultural customs is introduced by the prophet is ranch disputed. We note that Isaiah declares the skill which the farmer shows in choosing his times and adapting his methods, comes directly from God; and this suggests two points for treatment.

I MAN PLAINLY WANTS GOD FOR THE GETTING OF HIS DAILY BREAD.

II HOW MUCH MORE, THEN, DOES HE WANT GOD FOR THAT BREAD WHICH SHALL FEED THE SOUL UNTO EVERLASTING LIFE! R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

A threshing instrument - This then was made like a sledge shod with iron, which was drawn by men or beasts, over the sheafs of corn, to bruise them, and tear the grain out of them. A wheel - A lower wheel than a cart wheel, but of the same form, upon which possibly the threshing instrument was drawn.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Again, the labour of the husbandman is just as manifold after the reaping has been done. "For the black poppy is not threshed with a threshing sledge, nor is a cart wheel rolled over cummin; but black poppy is knocked out with a stick, and cummin with a staff. Is bread corn crushed? No; he does not go on threshing it for ever, and drive the wheel of his cart and his horses over it: he does not crush it. This also, it goeth forth from Jehovah of hosts: He gives wonderful intelligence, high understanding." Ki (for) introduces another proof that the husbandman is instructed by God, from what he still further does. He does not use the threshing machine (chârūts, syn. mōrag, Ar. naureg, nōreg), or the threshing cart (agâlâh: see Winer's Real-Wrterbuch, art. Dreschen), which would entirely destroy the more tender kinds of fruit, but knocks them out with a staff (baculo excutit: see at Isa 27:12). The sentence lechem yūdâq is to be accentuated as an interrogative: Is bread corn crushed? Oh no, he does not crush it. This would be the case if he were to cause the wheel (i.e., the wheels, gilgal, constr. to galgal) of the threshing cart with the horses harnessed in front to rattle over it with all their might (hâmam, to set in noisy violent motion). Lechem, like the Greek sitos, is corn from which bread is made (Isa 30:23; Psa 104:14). אדושׁ is metaplastic (as if from אדשׁ) for דושׁ (see Ewald, 312, b). Instead of וּפרשׁיו, the pointing ought to be וּפרשׁיו (from פרשׁ with kametz before the tone = Arab. faras, as distinguished from פרשׁ with a fixed kametz, equivalent to farras, a rider): "his horses," here the threshing horses, which were preferred to asses and oxen.Even in this treatment of the fruit when reaped, there is an evidence of the wonderful intelligence (הפלא), as written הפלא) and exalted understanding (on תּוּשׁהיה, from ושׁי, see at Job 26:3) imparted by God. The expression is one of such grandeur, that we perceive at once that the prophet has in his mind the wisdom of God in a higher sphere. The wise, divinely inspired course adopted by the husbandman in the treatment of the field and fruit, is a type of the wise course adopted by the divine Teacher Himself in the treatment of His nation. Israel is Jehovah's field. The punishments and chastisements of Jehovah are the ploughshare and harrow, with which He forcibly breaks up, turns over, and furrows this field. But this does not last for ever. When the field has been thus loosened, smoothed, and rendered fertile once more, the painful process of ploughing is followed by a beneficent sowing and planting in a multiform and wisely ordered fulness of grace. Again, Israel is Jehovah's child of the threshing-floor (see Isa 21:10). He threshes it; but He does not thresh it only: He also knocks; and when He threshes, He does not continue threshing for ever, i.e., as Caspari has well explained it, "He does not punish all the members of the nation with the same severity; and those whom He punishes with greater severity than others He does not punish incessantly, but as soon as His end is attained, and the husks of sin are separated from those that have been punished, and the punishment ceases, and only the worst in the nation, who are nothing but husks, and the husks on the nation itself, are swept away by the punishments" (compare Isa 1:25; Isa 29:20-21). This is the solemn lesson and affectionate consolation hidden behind the veil of the parable. Jehovah punishes, but it is in order that He may be able to bless. He sifts, but He does not destroy. He does not thresh His own people, but He knocks them; and even when He threshes, they may console themselves in the face of the approaching period of judgment, that they are never crushed or injured.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

“For not with the sledge must dill be threshed, or the cart-wheel turned upon cummin; for with the stick must dill be beaten, and cummin with the rod.” Having drawn an illustration from the husbandman’s regard to times and seasons, he now derives another from his different modes of threshing out the different kinds of grain. The semina infirmiora are not to be separated by the use of the ponderous sledge or wagon, both of which are common in the east, but by that of the flail or switch, as better suited to their nature. The minute description of the oriental threshing-machines belongs more properly to books of archaeology, especially as nothing more is necessary here to the correct understanding of the verse than a just view of the contrast intended between heavy and light threshing.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

General Information:

Isaiah continues telling a parable to the people of Jerusalem. (See: Parables)

the caraway seed is not threshed with a sledge

This can be stated in active form. AT: "the farmer does not separate the caraway seed from the plant with a heavy club" (See: Active or Passive)

caraway

See how you translated this in Isaiah 28:25.

nor is a cartwheel rolled over the cumin

This can be stated in active form. AT: "nor does he roll a heavy wheel over the cumin seed" (See: Active or Passive)

cumin

See how you translated this in Isaiah 28:25.

but caraway is beaten with a stick, and cumin with a rod

Isaiah describes the correct way for a farmer to separate the seed from the plant. This can be stated in active form. AT: "but he beats the caraway with a stick, and he beats cumin with a rod" (See: Active or Passive)

Grain is ground for bread but not too finely

This can be stated in active form. AT: "The farmer grinds the grain for bread but not so that it is too small" (See: Active or Passive)

translationWords

thresh

rod

grain

bread

horse

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

with a grooved [implement] That is a wooden implement, made with grooves, and its name is מוֹרַג, a threshing-board, and one cuts the straw with it to be straw fodder.

For not with a grooved [implement] do they thresh the black cumin, for its seed is easily extracted from within its straw, and, likewise, on cumin they do not turn the wheel of a wagon to thresh it, because the black cumin is easily beaten with a staff and the cumin with a rod.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

בחרוץ With a threshing instrument. Comp. 41:15.

יסב Neither is turned about. Repeat לא, the negation of the first part of the verse, before יוסב

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.