Tafsiran yang Mengutip untuk Yesaya 32:5

And praiseworthy to him from [other] people: That he do the commandments in their [appropriate] time, as it is stated (Proverbs 15:23), "and how good is a thing in its time." As he can do [them] in a time that is not right in the eyes of the creatures and it will not attain praiseworthiness from them. And that is not doing the complete commandment; as the matter that the sages, may their memory be blessed, said (Shabbat 63a), "Anyone who does a commandment according to its statement nullifies even a decreed judgment of seventy years, as it is stated (Ecclesiastes 8:4), 'Inasmuch as a king’s command is authoritative, and none can say to him, “What are you doing?,” and it is written after it, 'One who obeys the commandment will not know evil.'" He should also beautify the commandments - a beautiful lulav (palm frond), a beautiful talit (prayer shawl), a beautiful scroll of the Torah, tefillin and the like, in a manner that people will praise it and complement him about them. And Rambam, may his memory be blessed, explained this mishnah [to be] about character traits, to [follow] the middle path which is the choice path and is praiseworthy for the one that adopts it. As it establishes 'a pure heart' in a person and 'renews a proper spirit in his soul.' And "it is praiseworthy to him from [other] people," in that the creations learn to act well and properly from him. [For example] with the trait of generosity, 'A miser will not be called noble,' and also a spendthrift will see evil. And [so] who is the generous one? One who - even though he loves money and saves it very well - consults generously and orders his spending so that he will have enough 'to do the good and the straight' in the place that is fitting to give to. So [too] there is no trait under the [sun] that [is proper] except besides the middle path. And [these traits] are praiseworthy for the person adopting it, and praiseworthy to him from [other] people (but [not] if he does [too] little or [too] much).

and to wreak destruction therein to wreak upon the building of the wall ruin and destruction. It is like (Isa. 32:5): “...and to speak destructively (תּוֹעָה) about the Lord.”

עם נבל ולא חכם, “a vile people, one devoid of wisdom.” Rashi explains this to refer to their having forgotten all the Good Hashem had done for them. Nachmanides, refers to Onkelos’ translation “a nation that had received the Torah and had not become wise by observing it but had treated it as if it tired them out, had exhausted them instead of uplifting them.” They failed to benefit from what was designed to ensure their enduring success. Ibn Ezra says that the word נבל refers to their deed, whereas the words ולא חכם refers to their heart. Personally, (Nachmanides continuing) I believe that when someone does good without expecting or wanting compensation by the recipient, he is described as נדיב, generous. If someone repays favours done to him with ingratitude, or worse, instead, he is described as נבל. This is the meaning of Isaiah 32,5 לא יקרא עוד לנבל נדיב , “no more shall the villain be called noble;” This is why it was said about נבל of Mount Carmel, [first husband of Avigail, a notoriously bombastic and tightfisted individual, compare Samuel I chapter 25. Ed.] ונבלה עמו, (Samuel I 25,25) that his name aptly expressed his vile character. David had protected his property at a time when he was hunted and had to survive as best he could. Instead of being grateful, Naval repaid him with animosity and disdain. Not only were the Israelites ingrates, they were also foolish by putting their trust instead of in Hashem in all kinds of impotent idols, the ones worshipped by the neighbouring peoples. Did they not even realise that by sinning they could not harm the G’d against Whom they sinned?

a prince Heb. שוע, a prince, as in (Isa. 32:5), “nor shall a deceitful person be said to be noble (שוע).”