Isaiah 32:5
Isaiah 32:5 in Multiple Translations
No longer will a fool be called noble, nor a scoundrel be respected.
The vile person shall be no more called liberal, nor the churl said to be bountiful.
The fool shall be no more called noble, nor the churl said to be bountiful.
The foolish man will no longer be named noble, and they will not say of the false man that he is a man of honour.
No longer will fools be called respectable or crooks highly-regarded.
A nigard shall no more be called liberall, nor the churle riche.
A fool is no more called 'noble,' And to a miser it is not said, 'rich;'
The fool will no longer be called noble, nor the scoundrel be highly respected.
The vile person shall be no more called liberal, nor the churl said to be bountiful.
The fool shall no more be called prince: neither shall the deceitful be called great:
At that time, people who are foolish/unwise will no longer be ◄admired/looked up to►, and scoundrels will no longer be respected.
Berean Amplified Bible — Isaiah 32:5
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Isaiah 32:5 Interlinear (Deep Study)
BIB
HEB
לֹֽא
יִקָּרֵ֥א
ע֛וֹד
לְ/נָבָ֖ל
נָדִ֑יב
וּ/לְ/כִילַ֕י
לֹ֥א
יֵֽאָמֵ֖ר
שֽׁוֹעַ
לֹֽא
lôʼ
H3808
not
Part
יִקָּרֵ֥א
qârâʼ
H7121
to call
V-Niphal-Imperf-3ms
ע֛וֹד
ʻôwd
H5750
still
Adv
לְ/נָבָ֖ל
nâbâl
H5036
foolish
Prep | Adj
נָדִ֑יב
nâdîyb
H5081
noble
Adj
וּ/לְ/כִילַ֕י
kîylay
H3596
rogue
Conj | Prep | N-ms
לֹ֥א
lôʼ
H3808
not
Part
יֵֽאָמֵ֖ר
ʼâmar
H559
to say
V-Niphal-Imperf-3ms
שֽׁוֹעַ
shôwaʻ
H7771
rich
N-ms
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Isaiah 32:5
לֹֽא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
יִקָּרֵ֥א
qârâʼ
H7121
"to call"
V-Niphal-Imperf-3ms
This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.
Definition: : call_to/invite/entreat 1) to call, call out, recite, read, cry out, proclaim 1a) (Qal) 1a1) to call, cry, utter a loud sound 1a2) to call unto, cry (for help), call (with name of God) 1a3) to proclaim 1a4) to read aloud, read (to oneself), read 1a5) to summon, invite, call for, call and commission, appoint, call and endow 1a6) to call, name, give name to, call by 1b) (Niphal) 1b1) to call oneself 1b2) to be called, be proclaimed, be read aloud, be summoned, be named 1c) (Pual) to be called, be named, be called out, be chosen
Usage: Occurs in 689 OT verses. KJV: bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say. See also: Genesis 1:5; Genesis 49:1; Judges 1:26.
ע֛וֹד
ʻôwd
H5750
"still"
Adv
The word 'still' means something continues or happens again, like in Genesis 29:26 and Isaiah 2:11. It can also mean 'more' or 'additionally'.
Definition: subst 1) a going round, continuance adv 2) still, yet, again, besides 2a) still, yet (of continuance or persistence) 2b) still, yet, more (of addition or repetition) 2c) again 2d) still, moreover, besides Aramaic equivalent: od (עוֹד "still" H5751)
Usage: Occurs in 459 OT verses. KJV: again, [idiom] all life long, at all, besides, but, else, further(-more), henceforth, (any) longer, (any) more(-over), [idiom] once, since, (be) still, when, (good, the) while (having being), (as, because, whether, while) yet (within). See also: Genesis 4:25; Judges 9:37; 2 Chronicles 32:16.
לְ/נָבָ֖ל
nâbâl
H5036
"foolish"
Prep | Adj
A foolish person is someone who acts stupidly or wickedly, often in a way that is impious or against God. This word is used to describe someone who lacks sense or wisdom.
Definition: foolish, senseless, fool
Usage: Occurs in 18 OT verses. KJV: fool(-ish, -ish man, -ish woman), vile person. See also: Deuteronomy 32:6; Psalms 74:18; Psalms 14:1.
נָדִ֑יב
nâdîyb
H5081
"noble"
Adj
Noble or generous, describing someone of high rank or character, like a prince, or a person with a willing and liberal heart, as seen in the stories of David and Solomon.
Definition: : noble n m 1) noble one adj 2) inclined, willing, noble, generous 1a) incited, inclined, willing 1b) noble, princely (in rank) 1c) noble (in mind and character)
Usage: Occurs in 26 OT verses. KJV: free, liberal (things), noble, prince, willing (hearted). See also: Exodus 35:5; Psalms 113:8; Psalms 47:10.
וּ/לְ/כִילַ֕י
kîylay
H3596
"rogue"
Conj | Prep | N-ms
This Hebrew word describes a selfish or stingy person, like a rogue or scoundrel. The KJV translation is 'churl', implying someone who is cruel or unkind.
Definition: scoundrel, knave
Usage: Occurs in 2 OT verses. KJV: churl. See also: Isaiah 32:5; Isaiah 32:7.
לֹ֥א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
יֵֽאָמֵ֖ר
ʼâmar
H559
"to say"
V-Niphal-Imperf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
שֽׁוֹעַ
shôwaʻ
H7771
"rich"
N-ms
This Hebrew word means to cry out, possibly a war cry or a call for help. It can also mean being noble or liberal, and is translated as bountiful or rich in the KJV Bible.
Definition: adj independent, noble, free, rich, generous
Usage: Occurs in 3 OT verses. KJV: bountiful, crying, rich. See also: Job 34:19; Isaiah 22:5; Isaiah 32:5.
Study Notes — Isaiah 32:5
Show Verse Quote Highlights
- Context
- Cross References
- Isaiah 32:5 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Isaiah 32:5
- Jamieson-Fausset-Brown on Isaiah 32:5
- Matthew Poole's Commentary on Isaiah 32:5
- Trapp's Commentary on Isaiah 32:5
- Ellicott's Commentary on Isaiah 32:5
- Adam Clarke's Commentary on Isaiah 32:5
- Cambridge Bible on Isaiah 32:5
- Barnes' Notes on Isaiah 32:5
- Whedon's Commentary on Isaiah 32:5
- Sermons on Isaiah 32:5
Context — A Righteous King
3Then the eyes of those who see will no longer be closed, and the ears of those who hear will listen.
4The mind of the rash will know and understand, and the stammering tongue will speak clearly and fluently.
5No longer will a fool be called noble, nor a scoundrel be respected.
6For a fool speaks foolishness; his mind plots iniquity. He practices ungodliness and speaks falsely about the LORD; he leaves the hungry empty and deprives the thirsty of drink. 7The weapons of the scoundrel are destructive; he hatches plots to destroy the poor with lies, even when the plea of the needy is just.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 5:20 | Woe to those who call evil good and good evil, who turn darkness to light and light to darkness, who replace bitter with sweet and sweet with bitter. |
| 2 | Psalms 15:4 | who despises the vile but honors those who fear the LORD, who does not revise a costly oath, |
| 3 | Malachi 3:18 | So you will again distinguish between the righteous and the wicked, between those who serve God and those who do not.” |
| 4 | 1 Samuel 25:3–8 | His name was Nabal, and his wife’s name was Abigail. She was an intelligent and beautiful woman, but her husband, a Calebite, was harsh and evil in his dealings. While David was in the wilderness, he heard that Nabal was shearing sheep. So David sent ten young men and instructed them, “Go up to Nabal at Carmel. Greet him in my name and say to him, ‘Long life to you, and peace to you and your house and to all that belongs to you. Now I hear that it is time for shearing. When your shepherds were with us, we did not harass them, and nothing of theirs was missing the whole time they were in Carmel. Ask your young men, and they will tell you. So let my young men find favor with you, for we have come on the day of a feast. Please give whatever you can afford to your servants and to your son David.’” |
| 5 | Proverbs 23:6–8 | Do not eat the bread of a stingy man, and do not crave his delicacies; for he is keeping track, inwardly counting the cost. “Eat and drink,” he says to you, but his heart is not with you. You will vomit up what little you have eaten and waste your pleasant words. |
| 6 | 1 Samuel 25:25 | My lord should pay no attention to this scoundrel Nabal, for he lives up to his name: His name means Fool, and folly accompanies him. I, your servant, did not see my lord’s young men whom you sent. |
Isaiah 32:5 Summary
[This verse, Isaiah 32:5, is saying that one day, people who are foolish and do wrong will not be thought of as noble or respected. This is a promise that God will bring about a time of justice and righteousness, where the wise and godly are honored, as seen in Proverbs 10:6. It encourages us to live wisely and righteously, as instructed in Matthew 5:16, and to look to honor and follow those who are wise and godly.]
Frequently Asked Questions
What does it mean for a fool to be called noble in Isaiah 32:5?
In this context, it means that people who are foolish and lacking in wisdom will no longer be esteemed or respected as if they were wise and noble, as seen in Proverbs 12:8 where it says, 'A man will be commended according to his wisdom'.
How does this verse relate to the character of a scoundrel?
According to Isaiah 32:5, a scoundrel will no longer be respected, highlighting the importance of integrity and righteous living, as emphasized in Psalm 37:37 which says, 'Mark the blameless man, and observe the upright, for the future of that man is peace'.
Is this verse talking about a future time or a present reality?
This verse is likely referring to a future time when God's kingdom is established on earth, as described in Isaiah 11:1-10, where righteousness and justice will prevail, and the foolish and scoundrels will no longer be exalted.
How can we apply this verse to our lives today?
We can apply this verse by seeking to live wisely and righteously, as instructed in Matthew 5:16, and not giving respect or admiration to those who are foolish or wicked, but instead looking to honor and follow those who are wise and godly, as seen in 1 Corinthians 11:1.
Reflection Questions
- What are some ways in which fools and scoundrels are currently esteemed or respected in our society, and how can we as believers counter this trend?
- How can we discern between wisdom and foolishness in our own lives, and what role does the Bible play in helping us make this distinction?
- In what ways do we inadvertently give respect or admiration to those who are foolish or wicked, and how can we change our behavior to align with God's values?
- What does it mean for us to 'mark the blameless man' as described in Psalm 37:37, and how can we apply this principle in our relationships and interactions with others?
Gill's Exposition on Isaiah 32:5
The vile person shall be no more called liberal,.... Or "Nabal" (a fool) "shall no more be called Nadib" (e) (a prince); or have this name put upon him, or be advanced to honour and dignity, or be
Jamieson-Fausset-Brown on Isaiah 32:5
The vile person shall be no more called liberal, nor the churl said to be bountiful. The vile - rather, fool (Lowth); i:e., ungodly (Psalms 14:1; Psalms 74:18 : Hebrew nabal (H5036), 1 Samuel 25:25).
Matthew Poole's Commentary on Isaiah 32:5
The vile person; base and worthless men. Heb. the fool; which in Scripture use commonly signifies a wicked man. Shall be no more called liberal, or noble, or a prince, or lord, as this word is used, 146:3, and elsewhere. The sense of the place is, either, 1. Unworthy men shall not be advanced to places of honour and power, as the LXX. and some others understand it; for to be called is oft put in Scripture for to be, as hath been frequently observed. Or, 2. Vicious and worthless persons shall no longer be reputed honourable and virtuous because of their high and honourable places, as commonly they are under wicked princes by means of flatterers; but wickedness shall be discovered and punished wheresoever it is, and virtue shall be manifested and rewarded, and all things shall be managed with sincerity and simplicity; which was eminently fulfilled under the gospel; by the preaching whereof, and by Christ’ s Spirit, hypocrites are detected, and men are enabled to discern between good and evil, both persons and things. The churl; the sordid and covetous man; which is a great vice in any man, but especially in magistrates; who therefore must be men hating covetousness, . But under this one vice all vices are understood by a synecdoche, very frequent in Scripture and in other authors; as under the apposite virtue of bountifulness all virtues are comprehended.
Trapp's Commentary on Isaiah 32:5
Isaiah 32:5 The vile person shall be no more called liberal, nor the churl said [to be] bountiful.Ver. 5. The vile person shall be no more called liberal.] Benefici et magnifici domini. That sapless fellow Nabal shall no more be called Nadib, that is, bountiful benefactor, or gracious lord. Of Archbishop Bancroft was made this couplet: “ Here lies his Grace in cold clay clad, Who died for want of what he had.” In Ahaz’ s time the worst of men got honours and offices. Hezekiah would look to that. Dignity shall henceforth wait upon desert, and flattery shall be utterly out of fashion and request at court. Our old English Bibles have it thus: A niggard shall not be called a gentle or gentleman. Nor the churl said to be bountiful.] The holdfast, whose logic is all little enough to conclude for himself, shall not be called a Magnifico. The Vulgate Latin hath it, Neque fraudulentus appellabitur maior.
Ellicott's Commentary on Isaiah 32:5
(5) The vile person shall be no more called liberal.—Better, noble, the καλοκάγαθος of the Greeks, the ingenuus of the Latin. So for “bountiful,” read gentle. Here, again, we have a picture, the exact contrast of that which met us at the beginning of Isaiah’s work, when men “called good evil, and evil good” (chap 5:20).
Adam Clarke's Commentary on Isaiah 32:5
Verse 5. The vile person shall no more be called liberal] The different epithets here employed require minute explanation. The vile person - נבל nabal, the pampered, fattened, brainless fellow, who eats to live, and lives to eat; who will scarcely part with any thing, and that which he does give he gives with an evil eye and a grudging heart. Liberal - נדיב nadib; the generous, openhearted, princely man, who writes on all his possessions, For myself and mankind, and lives only to get and to do good. The churl - כילי kilai, the avaricious man; he who starves himself amidst his plenty, and will not take the necessaries of life for fear of lessening his stock. Thus he differs from נבל nabal, who feeds himself to the full, and regards no one else; like the rich man in the Gospel. The avaricious man is called כילי kilai, from כי ki, for, לי li, myself; or contracted from כל col, all, and לי li, to myself: all is mine; all I have is my own; and all I can get is for myself: and yet this man enjoys nothing; he withholds From back and belly too their proper fare:- O cursed lust of gold, when for thy sake The wretch throws up his interest in both worlds, First starved in this, then damned in that to come! Bountiful - שוע shoa, he who is abundantly rich; who rejoices in his plenty, and deals out to the distressed with a liberal hand.
Cambridge Bible on Isaiah 32:5
5. True and false nobility shall no longer be confounded because of artificial caste-distinctions. The vile person] or, the fool; see the typical specimen, Nabal by name and by nature, in 1 Samuel 25. liberal] Better: noble (in rank). The word denotes, first, one of generous, self-sacrificing disposition; and then one of noble degree; Numbers 21:18 and often. The word rendered churl occurs only here (and Isaiah 32:7), and its meaning is uncertain. The view adopted by most commentators derives it from a root signifying guile or craftiness (hence Cheyne well renders knave). bountiful represents another rare word (only Job 34:19 [E.V. “rich”]), perhaps man of substance.
Barnes' Notes on Isaiah 32:5
The vile person - Hebrew, ‘Fool.’ But the connection requires us to understand this as the opposite of liberal; and it means a person who is close, miserly, narrow-minded, covetous.
Whedon's Commentary on Isaiah 32:5
5-8. Vile person — A fool in the scriptural sense, one who knows well enough, but knows unwisely, viciously. Liberal — Noble. Churl — One acting niggardly. Messianic times are of gradual growth.
Sermons on Isaiah 32:5
| Sermon | Description | |
|---|---|---|
|
A Burning Coal in His Hand by David Wilkerson | In this sermon, the preacher shares personal experiences and encounters with God that have deeply impacted his life. He talks about a meeting with another minister named Bob, who s |
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False Prophets by Chuck Smith | This sermon focuses on the dangers of false prophets and the importance of discerning the truth of God's Word. It highlights the consequences of following deceptive teachings, usin |
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(Exodus) Exodus 24:1-8 by J. Vernon McGee | In this sermon, the preacher discusses the state of sin and moral confusion in the world today. He references Isaiah's prophecy about a time when sin would be called good and bad w |
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Street Meetings of God by Leonard Ravenhill | This sermon emphasizes the importance of reaching out to the lost with the gospel, highlighting the need for repentance and the consequences of rejecting God's salvation. It calls |
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(In the Word) 02 - Spiritual Warfare and the Covenant by Milton Green | In this sermon, the speaker emphasizes the importance of receiving revelation from the Word of God. He encourages the listeners to let go of old traditions and teachings that may c |
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Voices From Hell Speaking to America - Part 5 by Alan Cairns | This sermon emphasizes the reality of hell and the warning it presents to individuals and nations. It discusses the downfall of once-great superpowers who neglected their spiritual |
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A Christian Manifesto - Part 1 by Francis Schaeffer | Dr. Francis Schaeffer, a missionary to American intellectuals, founded L'Abri Fellowship in Switzerland to address life's philosophical questions. He emphasized the importance of h |