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jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-6. Прославление города Божия. 7-12. Прославление путей Божиих, 13-19. которые направлены к уничтожению смерти и к водворению среди людей вечной жизни. 20-21. Заключительные слова пророка.Matthew Henry: Concise Commentary on the Whole Bible - 1706This chapter is a song of holy joy and praise, in which the great things God had engaged, in the foregoing chapter, to do for his people against his enemies and their enemies are celebrated: it is prepared to be sung when that prophecy should be accomplished; for we must be forward to meet God with our thanksgivings when he is coming towards us with his mercies. Now the people of God are here taught, I. To triumph in the safety and holy security both of the church in general and of every particular member of it, under the divine protection, ver. 1-4. II. To triumph over all opposing powers, ver. 5, 6. III. To walk with God, and wait for him, in the worst and darkest times, ver. 7-9. IV. To lament the stupidity of those who regarded not the providence of God, either merciful or afflictive, ver. 10, 11. V. To encourage themselves, and one another, with hopes that God would still continue to do them good (ver. 12, 14), and engage themselves to continue in his service, ver. 13. VI. To recollect the kind providences of God towards them in their low and distressed condition, and their conduct under those providences, ver. 15-18. VII. To rejoice in hope of a glorious deliverance, which should be as a resurrection to them (ver. 19), and to retire in the expectation of it, ver. 20, 21. And this is written for the support and assistance of the faith and hope of God's people in all ages, even those upon whom the ends of the world have come.Adam Clarke: Commentary on the Bible - 1831This chapter, like the foregoing, is a song of praise, in which thanksgivings for temporal and spiritual mercies are beautifully mingled, though the latter still predominate. Even the sublime and evangelical doctrine of the resurrection seems here to be hinted at, and made to typify the deliverance of the people of God from a state of the lowest misery; the captivity, the general dispersion, or both. This hymn too, like the preceding, is beautifully diversified by the frequent change of speakers. It opens with a chorus of the Church, celebrating the protection vouchsafed by God to his people; and the happiness of the righteous, whom he guards, contrasted with the misery of the wicked, whom he punishes, Isa 26:1-7. To this succeeds their own pious resolution of obeying, trusting, and delighting in God, Isa 26:8. Here the prophet breaks in, in his own person, eagerly catching the last words of the chorus, which were perfectly in unison with the feelings of his own soul, and which he beautifully repeats, as one musical instrument reverberates the sound of another on the same key with it. He makes likewise a suitable response to what had been said on the judgments of God, and observes their different effects on the good and the bad; improving the one, and hardening the other, Isa 26:9-11. After this, a chorus of Jews express their gratitude to God for past deliverances, make confession of their sins, and supplicate his power, which they had been long expecting, Isa 26:12-18. To this God makes a gracious reply, promising deliverance that should be as life from the dead, Isa 26:19. And the prophet, (apparently alluding to the command of Moses to the Israelites, when the destroying angel was to go through the land of Egypt), concludes with exhorting his people to patience and resignation, till God sends the deliverance he has promised, Isa 26:20, Isa 26:21.Albert Barnes: Notes on the Bible - 183426:0: For the general scope and design of this chapter, see the remarks at the commencement of isa 24 and Isa 25:1-12. It is a song of praise supposed to be sung by the Jews on their return to their own land, and in the re-establishment of the government of God with the ordinances of worship on Mount Zion. It was usual, as has been already remarked, to celebrate any great event with a song of praise, and the prophet supposes that the recovered Jews would thus be disposed to celebrate the goodness of Yahweh in again restoring them to their own land, and to the privileges of their own temple service. There are some indications that this was designed to be sung with a chorus, and with alternate responses, as many of the Psalms were. The ode opens with a view of Jerusalem as a strong city, in which they might find protection under the guardianship of God Isa 26:1. Then there is a response, or a call, that the gates of the strong city should be open to receive the returning nation Isa 26:2.This is followed by a declaration of the safety of trusting in Yahweh, and a call on all to confide in him Isa 26:3-4. The reason of this is stated Isa 26:5-7, that Yahweh humbled the proud, and guarded the ways of the just. The confidence of the Jews in Yahweh is next described Isa 26:3, Isa 26:9; and this is followed by a declaration Isa 26:10-11 that the wicked would not recognize the hand of God; and by an assertion that all their deliverance had been performed by God Isa 26:12. This is succeeded by an acknowledgment that they had submitted to other lords than Yahweh; but that now they would submit to him alone Isa 26:13-14. The declaration succeeds that God had enlarged their nation Isa 26:15; and this is followed by a description of their calamities, and their abortive efforts to save themselves Isa 26:16-18. Many had died in their captivity, yet there is now the assurance that they should live again Isa 26:19; and a general call on the people of God to enter into their chambers, and hide themselves there until the indignation should be overpast Isa 26:20, with the assurance that Yahweh would come forth to punish the oppressors for their iniquity Isa 26:21. With this assurance the poem closes. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Isa 26:1: that day: Isa 2:11, Isa 2:20, Isa 12:1, Isa 24:21-23, Isa 25:9this song: Isa 5:1, Isa 27:1, Isa 27:2; exo 15:2-21; Num 21:17; Judg. 5:1-31; 2Sam. 22:1-51; Jer 33:11; Eph 5:19, Eph 5:20; Rev 19:1-7 in the land: Ezr 3:11; Psa 137:3, Psa 137:4 salvation: Isa 60:18, Isa 62:11; Psa 31:21, Psa 48:12; Zac 2:5; Mat 16:18; Rev 21:12-22 John GillINTRODUCTION TO ISAIAH 26This chapter contains a song of praise for the safety and prosperity of the church, and the destruction of its enemies. The church is represented as a strong city, whose walls and bulwarks are salvation, Is 26:1 it is said to have gates which are to be opened to a righteous nation, Is 26:2 its inhabitants, being such who trust in the Lord, are promised perfect peace, Is 26:3 hence the saints are exhorted to trust in him, Is 26:4 then follows an account of another city, described as lofty, and its inhabitants as dwelling on high, who are brought down, and trampled on, by the feet of the poor and needy, Is 26:5 when the prophet returns to the righteous, and asserts their way to be uprightness, because their path is weighed or levelled by God the most upright, Is 26:7 and in the name of the church declares that they had waited for the Lord in the way of his judgments; and that the desire of their souls was to his name, and the remembrance of it; and that they continued, and would continue, to desire him, and seek after him, seeing righteousness was to be learned by his judgments, Is 26:8 and though the wicked would not be brought to repentance and reformation by the goodness of God, nor take notice of his hand, yet they should see and be ashamed, and destroyed at last, Is 26:10 but notwithstanding these judgments of God in the earth, the church professes her faith in the Lord, that he would give her peace and prosperity, from the consideration of what he had wrought for her, and in her, Is 26:12 and rejects all other lords but him, Is 26:13 who were dead, and should not live again, but were visited and destroyed, and their memory made to perish, Is 26:14 but the righteous nation should be increased, though they should meet with trouble, which would cause them to go to the throne of grace, and there pour out their complaints, express their pain and distresses, and the disappointments they had met with, Is 26:15 to which an answer is returned, promising a glorious resurrection, Is 26:19 and calling upon the people of God to retire to their chambers for protection in the mean while, until the punishment to be inflicted on the inhabitants of the earth for their sins was over, Is 26:20. |
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26:126:1: Յաւուր յայնմիկ երգեսցեն զերգս զայս յերկրին Հրէաստանի. թէ ահա՛ւասիկ քաղաք զօրացեալ եւ փրկութիւն մեր. կանգնեսցէ պարիսպ եւ պատուարս[9853]։ [9853] Ոմանք. Քաղաքս զօրացեալ է ՚ի փրկութիւն մեր... պարիսպս եւ։ Յաւուր յայնմիկ երգեսցեն զերգս զայս յերկրին Հրէաստանի, [360]թէ ահաւասիկ քաղաք զօրացեալ եւ փրկութիւն մեր, կանգնեսցէ պարիսպս եւ պատուարս:1 Այն օրը Հրէաստան երկրում այս երգն են երգելու. «Ահա մեր զօրաւոր քաղաքը եւ մեր փրկութիւնը, որ կանգնելու է ինչպէս պարիսպ ու պատուար: 26 Այն օրը Յուդային երկրին մէջ այս երգը պիտի երգեն.«Մենք զօրաւոր քաղաք մը ունինք. Փրկութիւնը պարիսպներու ու պատնէշներու տեղ կը կանգնեցնէ։ 26:1: Յաւուր յայնմիկ երգեսցեն զերգս զայս յերկրին Հրէաստանի. թէ ահա՛ւասիկ քաղաք զօրացեալ եւ փրկութիւն մեր. կանգնեսցէ պարիսպ եւ պատուարս[9853]։ [9853] Ոմանք. Քաղաքս զօրացեալ է ՚ի փրկութիւն մեր... պարիսպս եւ։ 1 Այն օրը Հրէաստան երկրում այս երգն են երգելու. «Ահա մեր զօրաւոր քաղաքը եւ մեր փրկութիւնը, որ կանգնելու է ինչպէս պարիսպ ու պատուար: 26 Այն օրը Յուդային երկրին մէջ այս երգը պիտի երգեն.«Մենք զօրաւոր քաղաք մը ունինք. Փրկութիւնը պարիսպներու ու պատնէշներու տեղ կը կանգնեցնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:126:1 В тот день будет воспета песнь сия в земле Иудиной: город крепкий у нас; спасение дал Он вместо стены и вала. In that day shall this song be sung in the land of Judah; We have a strong city; salvation will [God] appoint [for] walls and bulwarks:26:1 τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ᾄσονται αδω sing τὸ ο the ᾆσμα ασμα.1 this; he ἐπὶ επι in; on γῆς γη earth; land Ιουδα ιουδα Iouda; Iutha λέγοντες λεγω tell; declare ἰδοὺ ιδου see!; here I am πόλις πολις city ὀχυρά οχυρος and; even σωτήριον σωτηριος salvation; saving ἡμῶν ημων our θήσει τιθημι put; make τεῖχος τειχος wall καὶ και and; even περίτειχος περιτειχος surrounding wall 26:1 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he יוּשַׁ֥ר yûšˌar שׁיר sing הַ ha הַ the שִּׁיר־ ššîr- שִׁיר song הַ ha הַ the זֶּ֖ה zzˌeh זֶה this בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah עִ֣יר ʕˈîr עִיר town עָז־ ʕoz- עֹז power לָ֔נוּ lˈānû לְ to יְשׁוּעָ֥ה yᵊšûʕˌā יְשׁוּעָה salvation יָשִׁ֖ית yāšˌîṯ שׁית put חֹומֹ֥ות ḥômˌôṯ חֹומָה wall וָ wā וְ and חֵֽל׃ ḥˈēl חֵיל rampart 26:1. in die illa cantabitur canticum istud in terra Iuda urbs fortitudinis nostrae salvator ponetur in ea murus et antemuraleIn that day shall this canticle be sung in the land of Juda. Sion the city of our strength a saviour, a wall and a bulwark shall be set therein. 1. In that day shall this song be sung in the land of Judah: We have a strong city; salvation will he appoint for walls and bulwarks. 26:1. In that day, this canticle will be sung in the land of Judah. Within it will be set the city of our strength: Zion, a savior, a wall with a bulwark. 26:1. In that day shall this song be sung in the land of Judah; We have a strong city; salvation will [God] appoint [for] walls and bulwarks. 26:1 В тот день будет воспета песнь сия в земле Иудиной: город крепкий у нас; спасение дал Он вместо стены и вала. 26:1 τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ᾄσονται αδω sing τὸ ο the ᾆσμα ασμα.1 this; he ἐπὶ επι in; on γῆς γη earth; land Ιουδα ιουδα Iouda; Iutha λέγοντες λεγω tell; declare ἰδοὺ ιδου see!; here I am πόλις πολις city ὀχυρά οχυρος and; even σωτήριον σωτηριος salvation; saving ἡμῶν ημων our θήσει τιθημι put; make τεῖχος τειχος wall καὶ και and; even περίτειχος περιτειχος surrounding wall 26:1 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he יוּשַׁ֥ר yûšˌar שׁיר sing הַ ha הַ the שִּׁיר־ ššîr- שִׁיר song הַ ha הַ the זֶּ֖ה zzˌeh זֶה this בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah עִ֣יר ʕˈîr עִיר town עָז־ ʕoz- עֹז power לָ֔נוּ lˈānû לְ to יְשׁוּעָ֥ה yᵊšûʕˌā יְשׁוּעָה salvation יָשִׁ֖ית yāšˌîṯ שׁית put חֹומֹ֥ות ḥômˌôṯ חֹומָה wall וָ wā וְ and חֵֽל׃ ḥˈēl חֵיל rampart 26:1. in die illa cantabitur canticum istud in terra Iuda urbs fortitudinis nostrae salvator ponetur in ea murus et antemurale In that day shall this canticle be sung in the land of Juda. Sion the city of our strength a saviour, a wall and a bulwark shall be set therein. 1. In that day shall this song be sung in the land of Judah: We have a strong city; salvation will he appoint for walls and bulwarks. 26:1. In that day, this canticle will be sung in the land of Judah. Within it will be set the city of our strength: Zion, a savior, a wall with a bulwark. 26:1. In that day shall this song be sung in the land of Judah; We have a strong city; salvation will [God] appoint [for] walls and bulwarks. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-6. Победные мысли, слышавшиеся сначала издалека (24:14, 16: и сл.), а потом нашедшие для себя отзвук на Сионе и среди приходящих к Сиону народов (25:1: и сл.), еще не окончились. Новая благочестивая община верующих начинает петь в земле Иудейской новую песнь, в которой прославляются пути Всевышнего. У этой общины есть крепкий город, в который открыт доступ только праведникам, нечестивые же города - все разрушены.В тот день - см. 2:11. В земле иудейской. Хотя здесь, несомненно, идет речь о будущей Церкви Христовой, которая должна обнять собою все человечество и распространиться по всем землям, однако пророк как член ветхозаветной иудейской Церкви не может себе представить, чтобы земля Иудина перестала быть местом, особо любимым Богом и особо Им охраняемым. Город крепкий. Пророку, конечно, здесь предносится прежде всего Иерусалим. Вместо стены. В новом городе не потребуется особенно крепких стен, ибо Сам Господь будет охранять его от врагов. Matthew Henry: Concise Commentary on the Whole Bible - 17061 In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks. 2 Open ye the gates, that the righteous nation which keepeth the truth may enter in. 3 Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. 4 Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength:To the prophecies of gospel grace very fitly is a song annexed, in which we may give God the glory and take to ourselves the comfort of that grace: In that day, the gospel day, which the day of the victories and enlargements of the Old-Testament church was typical of (to some of which perhaps this has a primary reference), in that day this song shall be sung; there shall be persons to sing it, and cause and hearts to sing it; it shall be sung in the land of Judah, which was a figure of the gospel church; for the gospel covenant is said to be made with the house of Judah, Heb. viii. 8. Glorious things are here said of the church of God. I. That it is strongly fortified against those that are bad (v. 1): We have a strong city. It is a city incorporated by the charter of the everlasting covenant, fitted for the reception of all that are made free by that charter, for their employment and entertainment; it is a strong city, as Jerusalem was, while it was a city compact together, and had God himself a wall of fire round about it, so strong that none would have believed that an enemy could ever enter into the gates of Jerusalem, Lam. iv. 12. The church is a strong city, for it has walls and bulwarks, or counterscarps, and those of God's own appointing; for he has, in his promise, appointed salvation itself to be its defence. Those that are designed for salvation will find that to be their protection, 1 Pet. i. 4. II. That it is richly replenished with those that are good, and they are instead of fortifications to it; for the inhabitants of Jerusalem, if they are such as they should be, are its strength, Zech. xii. 5. The gates are here ordered to be opened, that the righteous nation, which keeps the truth, may enter in, v. 2. They had been banished and driven out by the iniquity of the former times, but now the laws that were made against them are repealed, and they have liberty to enter in again. Or, There is an act for a general naturalization of all the righteous, whatever nation they are of, encouraging them to come and settle in Jerusalem. When God has done great things for any place or people he expects that thus they should render according to the benefit done unto them; they should be kind to his people, and take them under their protection and into their bosom. Note, 1. It is the character of righteous men that they keep the truths of God, a firm belief of which will have a commanding influence upon the regularity of the whole conversation. Good principles fixed in the head will produce good resolutions in the heart and good practices in the life. 2. It is the interest of states to countenance such, and court them among them, for they bring a blessing with them. III. That all who belong to it are safe and easy, and have a holy security and serenity of mind in the assurance of God's favour. 1. This is here the matter of a promise (v. 3): Thou wilt keep him in peace, peace, in perfect peace, inward peace, outward peace, peace with God, peace of conscience, peace at all times, under all events; this peace shall he be put into, and kept in the possession of, whose mind is stayed upon God, because it trusts in him. It is the character of every good man that he trusts in God, puts himself under his guidance and government, and depends upon him that it shall be greatly to his advantage to do so. Those that trust in God must have their minds stayed upon him, must trust him at all times, under all events, must firmly and faithfully adhere to him, with an entire satisfaction in him; and such as do so God will keep in perpetual peace, and that peace shall keep them. When evil tidings are abroad those shall calmly expect the event, and not be disturbed by frightful apprehensions arising from them, whose hearts are fixed, trusting in the Lord, Ps. cxii. 7. 2. It is the matter of a precept (v. 4): "Let us make ourselves easy by trusting in the Lord for ever; since God has promised peace to those that stay themselves upon him, let us not lose the benefit of that promise, but repose an entire confidence in him. Trust in him for ever, at all times, when you have nothing else to trust to; trust in him for that peace, that portion, which will be for ever." Whatever we trust to the world for, it will be but for a moment: all we expect from it is confined within the limits of time. But what we trust in God for will last as long as we shall last. For in the Lord Jehovah-Jah, Jehovah, in him who was, and is, and is to come, there is a rock of ages, a firm and lasting foundation for faith and hope to build upon; and the house built on that rock will stand in a storm. Those that trust in God shall not only find in him, but receive from him, everlasting strength, strength that will carry them to everlasting life, to that blessedness which is for ever; and therefore let them trust in him for ever, and never cast away nor change their confidence. Adam Clarke: Commentary on the Bible - 183126:1: We have a strong city - In opposition to the city of the enemy, which God hath destroyed, Isa 25:1-12 (note). See the note there.Salvation - for walls and bulwarks - חומת וחל chomsoth vachel, walls and redoubts, or the walls and the ditch. חל chel properly signifies the ditch or trench without the wall; see Kimchi. The same rabbin says, This song refers to the time of salvation, i.e., the days of the Messiah. Albert Barnes: Notes on the Bible - 183426:1: In that day shall this song be sung - By the people of God, on their restoration to their own land.We have a strong city - Jerusalem. This does not mean that it was then strongly fortified, but that God would guard it, and that thus it would be strong. Jerusalem was easily capable of being strongly fortified Psa 25:2; but the idea here is, that Yahweh would be a protector, and that this would constitute its strength. Salvation will God appoint for walls - That is, he will himself be the defender of his people in the place of walls and bulwarks. A similar expression occurs in Isa 60:18 (see also Jer 3:23, and Zac 2:5). Bulwarks - This word means properly bastions, or ramparts. The original means properly a pomoerium, or antemural defense; a space without the wall of a city raised up like a small wall. The Syriac renders it, Bar shuro, - 'Son of a wall,' meaning a small wall. It was usually a breastwork, or heap of earth thrown up around the city, that constituted an additional defense, so that if they were driven from that they could retreat within the walls. Carl Friedrich Keil and Franz Delitzsch26:1Thus the second hymnic echo has its confirmation in a prophecy against Moab, on the basis of which a third hymnic echo now arises. Whilst on the other side, in the land of Moab, the people are trodden down, and its lofty castles demolished, the people in the land of Judah can boast of an impregnable city. "In that day will this song be sung in the land of Judah: A city of defence is ours; salvation He sets for walls and bulwark." According to the punctuation, this ought to be rendered, "A city is a shelter for us;" but עז עיר seem rather to be connected, according to Prov 17:19, "a city of strong, i.e., of impregnable offence and defence." The subject of ישׁית is Jehovah. The figure indicates what He is constantly doing, and ever doing afresh; for the walls and bulwarks of Jerusalem (chēl, as in Lam 2:8, the small outside wall which encloses all the fortifications) are not dead stone, but yeshuâh, ever living and never exhausted salvation (Is 60:18). In just the same sense Jehovah is called elsewhere the wall of Jerusalem, and even a wall of fire in Zech 2:9 - parallels which show that yeshuâh is intended to be taken as the accusative of the object, and not as the accusative of the predicate, according to Is 5:6; Ps 21:7; Ps 84:7; Jer 22:6 (Luzzatto). Geneva 159926:1 In that day shall (a) this song be sung in the land of Judah; We have a strong city; (b) salvation will [God] appoint [for] walls and bulwarks.(a) This song was made to comfort the faithful when their captivity would come, assuring them also of their deliverance, for which they should sing this song. (b) God's protection and defence will be sufficient for us. John Gill26:1 In that day shall this song be sung in the land of Judah,.... When great things shall be done: for the church and people of God; and when antichrist and all their enemies are destroyed, as mentioned in the preceding chapter Is 25:1; then this song shall be sung expressed in this throughout; which the Targum calls a "new" song, an excellent one, as the matter of it shows; and which will be sung in the land of Judah, the land of praise in the congregation of the saints, the professors and confessors of the name of Jesus: in Mount Zion, the church of God below, Ps 149:1,we have a strong city; not an earthly one, as Jerusalem; so the Jewish writers, Jarchi, Aben Ezra, and Kimchi, interpret it; nor the heavenly city, which God has prepared and built, and saints are looking for, and are citizens of: but rather the holy city, the New Jerusalem, described in Rev_ 21:2 or however, the church of Christ, as in the latter day; which will be a "strong" one, being of the Lord's founding, establishing, keeping, and defending; and whose strength will greatly lie in the presence of God, and his protection of it; in the number of its citizens, which will be many, when Jews and Gentiles are converted; and in their union one with another, and the steadfastness of their faith in Christ; when a "small one", as the church is now, shall become a "strong nation", Is 60:22, salvation will God appoint for walls and bulwarks; instead of walls, ditches, parapets, counterscarps, and such like fortifications; what they are to cities, that is salvation to the church and people of God; it is their safety and security: as God the Father is concerned in it, it flows from his love, which is unchangeable; it is by an appointment of his, which is unalterable; is secured by election grace, which stands not upon the works of men, but the will of God; and by the covenant of grace, ordered in all things, and sure; and by his power the saints are kept unto it: as Christ is concerned in it, it is as walls and bulwarks; he is the author of it, has completely finished it, and has overcome and destroyed all enemies; his righteousness is a security from all charges and condemnation; his satisfaction a bulwark against the damning power of sin, the curses of the law, and the wrath of God; his mediation and intercession are a protection of saints; and his almighty power a guard about them. As the Spirit is concerned in it, who is the applier of it, and evidences interest in it; it is a bulwark against sin, against Satan's temptations, against a spirit of bondage to fear, against error, and a final and total falling away; particularly the church's "walls" will be "salvation", and her "gates" praise, of which in the next verse Is 26:2, in the latter day glory; to which this song refers; see Is 60:18. John Wesley26:1 In that day - When God shall do such glorious works, as are described in the foregoing chapter. Sung - In the church of God. A city - Jerusalem, or the church, which is often compared to a city. For walls - God's immediate and saving protection shall be to his church instead of walls.Robert Jamieson, A. R. Fausset and David Brown26:1 CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)strong city--Jerusalem, strong in Jehovah's protection: type of the new Jerusalem (Ps 48:1-3), contrasted with the overthrow of the ungodly foe (Is 26:4-7, Is 26:12-14; Rev_ 22:2, Rev_ 22:10-12, &c.). salvation . . . walls-- (Is 60:18; Jer 3:23; Zech 2:5). MAURER translates, "Jehovah makes His help serve as walls" (Is 33:20-21, &c.). bulwarks--the trench with the antemural earthworks exterior to the wall. |
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26:226:2: Բացէ՛ք զդրունս ձեր, եւ մտցէ ժողովուրդ որ պահէ զարդարութիւն. Բացէք զդրունս ձեր, եւ մտցէ ժողովուրդ որ պահէ զարդարութիւն, եւ պահէ զճշմարտութիւն:2 Բացէ՛ք ձեր դռները. թող մտնի ժողովուրդը, որ յարգում է արդարութիւնը, պահպանում ճշմարտութիւնը, 2 Դռները բացէ՛ք, Որպէս զի ճշմարտութիւն պահող արդար ազգը ներս մտնէ։ 26:2: Բացէ՛ք զդրունս ձեր, եւ մտցէ ժողովուրդ որ պահէ զարդարութիւն. 2 Բացէ՛ք ձեր դռները. թող մտնի ժողովուրդը, որ յարգում է արդարութիւնը, պահպանում ճշմարտութիւնը, 2 Դռները բացէ՛ք, Որպէս զի ճշմարտութիւն պահող արդար ազգը ներս մտնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:226:2 Отворите ворота; да войдет народ праведный, хранящий истину. Open ye the gates, that the righteous nation which keepeth the truth may enter in:26:2 ἀνοίξατε ανοιγω open up πύλας πυλη gate εἰσελθάτω εισερχομαι enter; go in λαὸς λαος populace; population φυλάσσων φυλασσω guard; keep δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even φυλάσσων φυλασσω guard; keep ἀλήθειαν αληθεια truth 26:2 פִּתְח֖וּ piṯḥˌû פתח open שְׁעָרִ֑ים šᵊʕārˈîm שַׁעַר gate וְ wᵊ וְ and יָבֹ֥א yāvˌō בוא come גֹוי־ ḡôy- גֹּוי people צַדִּ֖יק ṣaddˌîq צַדִּיק just שֹׁמֵ֥ר šōmˌēr שׁמר keep אֱמֻנִֽים׃ ʔᵉmunˈîm אֱמוּן faithful 26:2. aperite portas et ingrediatur gens iusta custodiens veritatemOpen ye the gates, and let the just nation, that keepeth the truth, enter in. 2. Open ye the gates, that the righteous nation which keepeth truth may enter in. 26:2. Open the gates, and let the just people who guard the truth enter. 26:2. Open ye the gates, that the righteous nation which keepeth the truth may enter in. 26:2 Отворите ворота; да войдет народ праведный, хранящий истину. 26:2 ἀνοίξατε ανοιγω open up πύλας πυλη gate εἰσελθάτω εισερχομαι enter; go in λαὸς λαος populace; population φυλάσσων φυλασσω guard; keep δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even φυλάσσων φυλασσω guard; keep ἀλήθειαν αληθεια truth 26:2 פִּתְח֖וּ piṯḥˌû פתח open שְׁעָרִ֑ים šᵊʕārˈîm שַׁעַר gate וְ wᵊ וְ and יָבֹ֥א yāvˌō בוא come גֹוי־ ḡôy- גֹּוי people צַדִּ֖יק ṣaddˌîq צַדִּיק just שֹׁמֵ֥ר šōmˌēr שׁמר keep אֱמֻנִֽים׃ ʔᵉmunˈîm אֱמוּן faithful 26:2. aperite portas et ingrediatur gens iusta custodiens veritatem Open ye the gates, and let the just nation, that keepeth the truth, enter in. 26:2. Open the gates, and let the just people who guard the truth enter. 26:2. Open ye the gates, that the righteous nation which keepeth the truth may enter in. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142: Ср. Ис 23:3-6.Истину - возможно правильнее: верность (Господу). Adam Clarke: Commentary on the Bible - 183126:2: The righteous nation - The converted Gentiles shall have the gates opened - a full entrance into all the glories and privileges of the Gospel; being fellow heirs with the converted Jews. The Jewish peculiarity is destroyed, for the middle wall of partition is broken down.The truth - The Gospel itself - as the fulfillment of all the ancient types, shadows, and ceremonies; and therefore termed the truth, in opposition to all those shadowy rites and ceremonies. "The law was given by Moses; but grace and Truth came by Jesus Christ; "Joh 1:17, and see the note there. Albert Barnes: Notes on the Bible - 183426:2: Open ye the gates - This is probably the language of a chorus responding to the sentiment in Isa 26:1. The captive people are returning; and this cry is made that the gates of the city may be thrown open, and that they may be permitted to enter without obstruction (compare Psa 24:7, Psa 24:9; Psa 118:19).That the righteous nation which keepeth the truth - Who, during their long captivity and contact with pagan nations, have not apostatized from the true religion, but have adhered firmly to the worship of the true God. This was doubtless true of the great body of the captive Jews in Babylon. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:2: Open: Isa 60:11, Isa 62:10; Psa 118:20; Eze 48:31-34; Zac 8:20; Act 2:47; Rev 21:24righteous: Isa 60:21; Exo 19:6; Deu 4:6-8; Psa 106:5; Pe1 2:9; Pe2 3:13; Rev 5:9 truth: Heb. truths, Jde 1:3 Carl Friedrich Keil and Franz Delitzsch26:2In Is 26:1 this city is thought of as still empty: for, like paradise, in which man was placed, it is first of all a creation of God; and hence the exclamation in Is 26:2 : "Open ye the gates, that a righteous people may enter, one keeping truthfulness." The cry is a heavenly one; and those who open, if indeed we are at liberty to inquire who they are, must be angels. We recall to mind Ps 24:1-10, but the scene is a different one. The author of Ps 118 has given individuality to this passage in Ps 118:19, Ps 118:20. Goi tzaddik (a righteous nation) is the church of the righteous, as in Is 24:16. Goi (nation) is used here, as in Is 26:15 and Is 9:2, with reference to Israel, which has now by grace become a righteous nation, and has been established in covenant truth towards God, who keepeth truth ('emunim, from 'ēmūn, Ps 31:24). Geneva 159926:2 (c) Open ye the gates, that the righteous nation which keepeth the truth may enter in.(c) He assures the godly to return after the captivity to Jerusalem. John Gill26:2 Open ye the gates,.... Not of Jerusalem, literally understood, nor of heaven; rather of the New Jerusalem, whose gates are described, Rev_ 21:12 at least of the church in the latter day; the gates or door into which now should be, and then will be, open; Christ the door, and faith in him, and a profession of it, without which none ought to be admitted, and whoever climbs up another way is a thief and a robber, Jn 10:1 these words are the words of the prophet, or of God, or of Christ by him, directed not to the keepers of the gates of Jerusalem, or of the doors of the temple, though, they may be alluded to; nor to any supposed doorkeeper of heaven, angels, or men, there being none such; rather to the twelve angels, at the twelve gates of the New Jerusalem, Rev_ 21:12 or to the ministers of the Gospel, who have the key of knowledge to open the door of faith, and let persons into the knowledge of divine things; to admit them to ordinances, and receive them into the church by the joint suffrage of the members of it. The phrase denotes a large increase of members, and a free, open, and public reception of them, who are after described; see Is 60:11,that the righteous nation which keepeth the truth may enter in; not all the world, for there is none righteous, not one of them naturally, or of themselves; nor the Jewish nation, for though they sought after righteousness, did not attain it, unless when they will be converted in the latter day, and then they, and all the Lord's people, will be righteous, and appear to be a holy nation, and a peculiar people, Is 60:21 and being made righteous by the righteousness of Christ imputed to them, and sanctified by the Spirit, will be fit persons to be admitted through the gates into the city; see Ps 118:19 and because there will be great numbers of such, especially when a nation shall be born at once, hence they are so called: and these will be a set of men that "will keep the truth"; not, as the Targum renders it, "who keep the law with a perfect heart;'' for no man can do that; but rather the ordinances of the Gospel, as they were first delivered by Christ and his apostles, and especially the truths of it; and the word here used is in the plural number, and may be rendered "truths"; the several truths of the Gospel, which will be kept by the righteous, not in memory only, but in their hearts and affections, and in their purity, and with a pure conscience; and they will not part with them at any rate, but hold them fast, that no man take their crown, Rev_ 3:11. John Wesley26:2 The gates - Of the city, mentioned Is 26:1. The nation - The whole body of righteous men, whether Jews or Gentiles. For he seems to speak here, as he apparently did in the foregoing chapter, of the times of the gospel. Keepeth truth - Which is sincere in the true religion.Robert Jamieson, A. R. Fausset and David Brown26:2 Address of the returning people to the gates of Jerusalem (type of the heavenly city, Heb 12:22); (Ps 24:7, Ps 24:9; Ps 118:19). Antitypically (Rev_ 22:14; Rev_ 21:25, Rev_ 21:27).righteous nation--that had not apostatized during the captivity. HORSLEY translates, "The nation of the Just One," namely, the Jews. |
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26:326:3: եւ պահէ զճշմարտութիւն. վերակացո՛ւ ճշմարտութեան. եւ պահէ զխաղաղութիւն. խաղաղութիւն[9854]։ [9854] Ոմանք. Եւ վերակացու է ճշ՛՛։ վերակացու ճշմարտութեան, եւ պահէ զխաղաղութիւն, խաղաղութիւն:3 որ հոգում է ճշմարտութեան մասին եւ ապահովում խաղաղութիւնը: 3 Հաստատ միտքը կատարեալ խաղաղութեան մէջ կը պահես, Վասն զի քեզի կը յուսայ։ 26:3: եւ պահէ զճշմարտութիւն. վերակացո՛ւ ճշմարտութեան. եւ պահէ զխաղաղութիւն. խաղաղութիւն[9854]։ [9854] Ոմանք. Եւ վերակացու է ճշ՛՛։ 3 որ հոգում է ճշմարտութեան մասին եւ ապահովում խաղաղութիւնը: 3 Հաստատ միտքը կատարեալ խաղաղութեան մէջ կը պահես, Վասն զի քեզի կը յուսայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:326:3 Твердого духом Ты хранишь в совершенном мире, ибо на Тебя уповает он. Thou wilt keep [him] in perfect peace, [whose] mind [is] stayed [on thee]: because he trusteth in thee:26:3 ἀντιλαμβανόμενος αντιλαμβανω relieve; lay hold of ἀληθείας αληθεια truth καὶ και and; even φυλάσσων φυλασσω guard; keep εἰρήνην ειρηνη peace ὅτι οτι since; that ἐπὶ επι in; on σοὶ σοι you 26:3 יֵ֣צֶר yˈēṣer יֵצֶר form סָמ֔וּךְ sāmˈûḵ סמך support תִּצֹּ֖ר tiṣṣˌōr נצר watch שָׁלֹ֣ום׀ šālˈôm שָׁלֹום peace שָׁלֹ֑ום šālˈôm שָׁלֹום peace כִּ֥י kˌî כִּי that בְךָ֖ vᵊḵˌā בְּ in בָּטֽוּחַ׃ bāṭˈûₐḥ בָּטוּחַ confident 26:3. vetus error abiit servabis pacem pacem quia in te speravimusThe old error is passed away: thou wilt keep peace: peace, because we have hoped in thee. 3. Thou wilt keep in perfect peace, mind stayed : because he trusteth in thee. 26:3. The old error has gone away. You will serve peace: peace, for we have hoped in you. 26:3. Thou wilt keep [him] in perfect peace, [whose] mind [is] stayed [on thee]: because he trusteth in thee. 26:3 Твердого духом Ты хранишь в совершенном мире, ибо на Тебя уповает он. 26:3 ἀντιλαμβανόμενος αντιλαμβανω relieve; lay hold of ἀληθείας αληθεια truth καὶ και and; even φυλάσσων φυλασσω guard; keep εἰρήνην ειρηνη peace ὅτι οτι since; that ἐπὶ επι in; on σοὶ σοι you 26:3 יֵ֣צֶר yˈēṣer יֵצֶר form סָמ֔וּךְ sāmˈûḵ סמך support תִּצֹּ֖ר tiṣṣˌōr נצר watch שָׁלֹ֣ום׀ šālˈôm שָׁלֹום peace שָׁלֹ֑ום šālˈôm שָׁלֹום peace כִּ֥י kˌî כִּי that בְךָ֖ vᵊḵˌā בְּ in בָּטֽוּחַ׃ bāṭˈûₐḥ בָּטוּחַ confident 26:3. vetus error abiit servabis pacem pacem quia in te speravimus The old error is passed away: thou wilt keep peace: peace, because we have hoped in thee. 26:3. The old error has gone away. You will serve peace: peace, for we have hoped in you. 26:3. Thou wilt keep [him] in perfect peace, [whose] mind [is] stayed [on thee]: because he trusteth in thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143-4: Пророк обращаясь то к Богу, то к избранной Божией общине выражает уверенность в том, что Бог - есть единая надежда для человека.Вместо выражения: твердого духом Nägelsbach предлагает читать: "как твердое установление". Мысль пророка, по этому толкователю, та, что в будущем городе должны быть различные учреждения и предметы, служащие к украшению города и на пользу его жителей, и вот самым важным учреждением будет мир, опирающийся на твердый фундамент или пьедестал. Эту прочность фундаменту дает Сам Господь. Поэтому и выражение: "Уповает он" Nägelsbach переводит так: "на Тебе основывается он (этот мир)". Adam Clarke: Commentary on the Bible - 183126:3: In perfect peace - שלום שלום shalom, shalom, "peace, peace, "i.e., peace upon peace - all kinds of prosperity - happiness in this world and in the world to come.Because he trusteth in thee "Because they have trusted in thee" - So the Chaldee, בטחו betacho. The Syriac and Vulgate read בטוח batachnu, "we have trusted. "Schroeder, Gram. Hebrews p. 360, explains the present reading בטוח batuach, impersonally, confisum est. Albert Barnes: Notes on the Bible - 183426:3: Thou wilt keep him - The following verses to Isa 26:11, contain moral and religious reflections, and seem designed to indicate the resignation evinced by the 'righteous nation' during their long afflictions. Their own feelings they are here represented as uttering in the form of general truths to be sources of consolation to others.In perfect peace - Hebrew as in the Margin, 'Peace, peace;' the repetition of the word denoting, as is usual in Hebrew, emphasis, and here evidently meaning undisturbed, perfect peace. That is, the mind that has confidence in God shall not be agitated by the trials to which it shall be subject; by persecution, poverty, sickness, want, or bereavement. The inhabitants of Judea had been borne to a far distant land. They had been subjected to reproaches and to scorn Psa 137:1-9; had been stripped of their property and honor; and had been reduced to the condition of prisoners and captives. Yet their confidence in God had not been shaken. They still trusted in him; still believed that he could and would deliver them. Their mind was, therefore, kept in entire peace. So it was with the Redeemer when he was persecuted and maligned (Pe1 2:23; compare Luk 23:46). And so it has been with tens of thousands of the confessors and martyrs, and of the persecuted and afflicted people of God, who have been enabled to commit their cause to him, and amidst the storms of persecution, and even in the prison and at the stake, have been kept in perfect peace. Whose mind is stayed on thee - Various interpretations have been given of this passage, but our translation has probably hit upon the exact sense. The word which is rendered 'mind' (יצר yē tser) is derived from יצר yâ tsar to form, create, devise; and it properly denotes that which is formed or made Psa 103:14; Isa 29:16, Heb 2:18. Then it denotes anything that is formed by the mind - its thoughts, imaginations, devices Gen 8:21; Deu 31:21. Here it may mean the thoughts themselves, or the mind that forms the thoughts. Either interpretation suits the connection, and will make sense. The expression, 'is stayed on thee,' in the Hebrew does not express the idea that the mind is stayed on God, though that is evidently implied. The Hebrew is simply, whose mind is stayed, supported (סמוּך sâ mû k); that is, evidently, supported by God. There is no other support but that; and the connection requires us to understand this of him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:3: wilt: Isa 9:6, Isa 9:7, Isa 57:19-21; Psa 85:7, Psa 85:8; Mic 5:5; Joh 14:27, Joh 16:33; Rom 5:1; Eph 2:14-16; Phi 4:7in perfect peace: Heb. peace peace: mind, or, thought, or imagination stayed: Isa 31:1, Isa 48:2, Isa 50:1 because: Ch1 5:20; Ch2 13:18, Ch2 16:8; Psa 9:10; Jer 17:7, Jer 17:8; Rom 4:18-21 Carl Friedrich Keil and Franz Delitzsch26:3The relation of Israel and Jehovah to one another is now a permanent one. "Thou keepest the firmly-established mind in peace, peace; for his confidence rests on Thee." A gnome (borrowed in Ps 112:7-8), but in a lyrical connection, and with a distinct reference to the church of the last days. There is no necessity to take סמוּ יצר as standing for יצר סמוּך, as Knobel does. The state of mind is mentioned here as designating the person possessing it, according to his inmost nature. יצר (the mind) is the whole attitude and habit of a man as inwardly constituted, i.e., as a being capable of thought and will. סמוּך is the same, regarded as having a firm hold in itself, and this it has whenever it has a firm hold on God (Is 10:20). This is the mind of the new Israel, and Jehovah keeps it, shâlom, shâlom (peace, peace; accusative predicates, used in the place of a consequential clause), i.e., so that deep and constant peace abides therein (Phil 4:7). Such a mind is thus kept by Jehovah, because its trust is placed in Jehovah. בּטוּח refers to יצר, according to Ewald, 149, d, and is therefore equivalent to הוּא בּטוּח (cf., Ps 7:10; Ps 55:20), the passive participle, like the Latin confisus, fretus. To hang on God, or to be thoroughly devoted to Him, secures both stability and peace. Geneva 159926:3 Thou wilt keep [him] in perfect peace, [whose] (d) mind [is] stayed [on thee]: because he trusteth in thee.(d) You have decreed so, and your purpose cannot be changed. John Gill26:3 Thou wilt keep him in perfect peace,.... Peace with God in Christ through his blood, in a way of believing, and as the fruit and effect of his righteousness being received by faith; this is not always felt, received, and enjoyed in the soul; yet the foundation of it always is, and is perfect; and besides, this peace is true, real, and solid; in which sense the word "perfect" is used, in opposition to a false and imaginary one; and it will end in perfect peace in heaven: moreover, the word "perfect" is not in the Hebrew text, it is there "peace, peace"; which is doubled to denote the certainty of it, the enjoyment of it, and the constancy and continuance of it; and as expressive of all sorts of peace, which God grants unto his people, and keeps for them, and them in; as peace with God and peace with men, peace outward and peace inward, peace here and peace hereafter; and particularly it denotes the abundance of peace that believers will have in the kingdom of Christ in the latter day; see Ps 72:7,whose mind is stayed on thee; or "fixed" on the love of God, rooted and grounded in that, and firmly persuaded of interest in it, and that nothing can separate from it; on the covenant and promises of God, which are firm and sure; and on the faithfulness and power of God to make them good, and perform them; and on Christ the Son of God, and Saviour of men; upon him as a Saviour, laying the whole stress of their salvation on him; upon his righteousness, for their justification; upon his blood and sacrifice, for atonement, pardon, and cleansing; on his fulness, for the supply of their wants; on his person, for their acceptance with God; and on his power, for their protection and preservation; see Is 10:20, because he trusteth in thee; not in the creature, nor in any creature enjoyment, nor in their riches, nor in their righteousness, nor in their own hearts, nor in any carnal privileges: only in the Lord, as exhorted to in the next verse Is 26:4; in the Word of the Lord, as the Targum, that is, in Christ. Robert Jamieson, A. R. Fausset and David Brown26:3 mind . . . stayed-- (Ps 112:7-8). Jesus can create "perfect peace" within thy mind, though storms of trial rage without (Is 57:19; Mk 4:39); as a city kept securely by a strong garrison within, though besieged without (so Phil 4:7). "Keep," literally, "guard as with a garrison." HORSLEY translates, (God's) workmanship (the Hebrew does not probably mean "mind," but "a thing formed," Eph 2:10), so constantly "supported"; or else "formed and supported (by Thee) Thou shalt preserve (it, namely, the righteous nation) in perpetual peace." |
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26:426:4: Զի ՚ի քե՛զ յուսով յուսացաք Տէր մինչեւ յաւիտեան[9855]։ [9855] Ոմանք. Յուսացաք մինչեւ ցյաւիտեան։ Զի ի քեզ յուսով յուսացաք, Տէր, մինչեւ ցյաւիտեան:4 Յոյսով ապաւինեցինք քեզ յաւիտենապէս, ո՛վ Տէր: 4 Յաւիտեան Տէրոջը յուսացէք, Քանզի Տէր Եհովան յաւիտենական վէմ է, 26:4: Զի ՚ի քե՛զ յուսով յուսացաք Տէր մինչեւ յաւիտեան[9855]։ [9855] Ոմանք. Յուսացաք մինչեւ ցյաւիտեան։ 4 Յոյսով ապաւինեցինք քեզ յաւիտենապէս, ո՛վ Տէր: 4 Յաւիտեան Տէրոջը յուսացէք, Քանզի Տէր Եհովան յաւիտենական վէմ է, zohrab-1805▾ eastern-1994▾ western am▾ |
26:426:4 Уповайте на Господа вовеки, ибо Господь Бог есть твердыня вечная: Trust ye in the LORD for ever: for in the LORD JEHOVAH [is] everlasting strength:26:4 ἤλπισαν ελπιζω hope κύριε κυριος lord; master ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever ὁ ο the θεὸς θεος God ὁ ο the μέγας μεγας great; loud ὁ ο the αἰώνιος αιωνιος eternal; of ages 26:4 בִּטְח֥וּ biṭḥˌû בטח trust בַֽ vˈa בְּ in יהוָ֖ה [yhwˌāh] יְהוָה YHWH עֲדֵי־ ʕᵃḏê- עַד unto עַ֑ד ʕˈaḏ עַד future כִּ֚י ˈkî כִּי that בְּ bᵊ בְּ in יָ֣הּ yˈāh יָהּ the Lord יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH צ֖וּר ṣˌûr צוּר rock עֹולָמִֽים׃ ʕôlāmˈîm עֹולָם eternity 26:4. sperastis in Domino in saeculis aeternis in Domino Deo forti in perpetuumYou have hoped in the Lord for evermore, in the Lord God mighty for ever. 4. Trust ye in the LORD for ever: for in the LORD JEHOVAH is an everlasting rock. 26:4. You have trusted in the Lord for all eternity, in the Lord God almighty forever. 26:4. Trust ye in the LORD for ever: for in the LORD JEHOVAH [is] everlasting strength: 26:4 Уповайте на Господа вовеки, ибо Господь Бог есть твердыня вечная: 26:4 ἤλπισαν ελπιζω hope κύριε κυριος lord; master ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever ὁ ο the θεὸς θεος God ὁ ο the μέγας μεγας great; loud ὁ ο the αἰώνιος αιωνιος eternal; of ages 26:4 בִּטְח֥וּ biṭḥˌû בטח trust בַֽ vˈa בְּ in יהוָ֖ה [yhwˌāh] יְהוָה YHWH עֲדֵי־ ʕᵃḏê- עַד unto עַ֑ד ʕˈaḏ עַד future כִּ֚י ˈkî כִּי that בְּ bᵊ בְּ in יָ֣הּ yˈāh יָהּ the Lord יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH צ֖וּר ṣˌûr צוּר rock עֹולָמִֽים׃ ʕôlāmˈîm עֹולָם eternity 26:4. sperastis in Domino in saeculis aeternis in Domino Deo forti in perpetuum You have hoped in the Lord for evermore, in the Lord God mighty for ever. 26:4. You have trusted in the Lord for all eternity, in the Lord God almighty forever. 26:4. Trust ye in the LORD for ever: for in the LORD JEHOVAH [is] everlasting strength: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183126:4: In the Lord Jehovah "In Jehovah" - In Jah Jehovah, Heb.; but see Houbigant, and the note on Isa 12:2 (note).Everlasting strength - צור עולמים tsur olamim, "the rock of ages; "or, according to Rab. Maimon, - the eternal Fountain, Source, or Spring. Does not this refer to the lasting streams from the rock in the desert? And that rock was Christ. ge han hoped in the Lord fro the everlastinge worldis. - Old Ms. Bible. Albert Barnes: Notes on the Bible - 183426:4: Trust ye in the Lord for ever - The sense is, 'Let your confidence in God on no occasion fail. Let no calamity, no adversity, no persecution, no poverty, no trial of any kind, pRev_ent your reposing entire confidence in him.' This is spoken evidently in view of the fact stated in the pRev_ious verse, that the mind that is stayed on him shall have perfect peace.For in the Lord Jehovah - 'This is one of the four places where our translators have retained the original word Yahweh (compare Exo 6:3; Psa 133:1-3 :18; the notes at Isa 12:2). The original is יהוה ביה beyâ hh yehovâ h; the first word, יה yâ hh, (compare Psa 68:4), being merely an abridged form of Yahweh. The same form occurs in Isa 12:2. The union of these two forms seems designed to express, in the highest sense possible, the majesty, glory, and holiness of God; to excite the highest possible Rev_erence where language fails of completely conveying the idea. Is everlasting strength - Hebrew as in the Margin, 'The rock of ages;' a more poetic and beautiful expression than in our translation. The idea is, that God is firm and unchangeable like an eternal rock; and that in him we may find protection and defense for everlasting ages (see Deu 32:4, et al.; Sa1 2:2; Sa2 22:32, Sa2 22:47; Sa2 23:3; Psa 18:31; Psa 19:14; Psa 28:1; Psa 42:9; Psa 62:2, Psa 62:6-7, ..., where God is called 'a rock'). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:4: Trust: Isa 12:2, Isa 50:10; Ch2 20:20, Ch2 32:8; Psa 55:22, Psa 62:8; Pro 3:5, Pro 3:6in the: Isa 45:17, Isa 45:24, Isa 63:1; Job 9:19; Psa 46:1, Psa 62:11, Psa 66:7, Psa 93:1, Psa 125:1; Mat 6:13; Mat 28:18; Phi 4:13 everlasting strength: Heb. the Rock of ages, Isa 17:10, Isa 32:2; Deu 32:4, Deu 32:15; Sa1 2:2; Psa 18:2 Carl Friedrich Keil and Franz Delitzsch26:4A cry goes forth again, as if from heaven, exhorting Israel to continue in this mind. "Hang confidently on Jehovah for ever: for in Jah, Jehovah, is an everlasting rock." The combination Jah Jehovah is only met with here and in Is 12:2. It is the proper name of God the Redeemer in the most emphatic form. The Beth essentiae frequently stands before the predicate (Ges. 151, 3); here, however, it stands before the subject, as in Ps 78:5; Ps 55:19. In Jah Jehovah (munach, tzakeph) there is an everlasting rock, i.e., He is essentially such a rock (compare Deut 32:4, like Ex 15:2 for Is 12:2). John Gill26:4 Trust ye in the Lord for ever,.... In the Word of the Lord for ever and ever, as the Targum again; that is, at all times, in every state and condition, in times of affliction, temptation, and darkness; for he will support under, and in his own time deliver out of every trouble, and cause all things to work to gether for good; and trust in him always, for everything, for all temporal blessings, and for all spiritual ones, and for eternal life and happiness; for he has them, has promised them, and will give them:for in the Lord JEHOVAH is everlasting strength; Christ is the Lord JEHOVAH, which is, and was, and is to come, self-existent, eternal, and immutable; and in him is strength, as well as righteousness for his people; and that for everything it is wanted for, to bear up under temptations and afflictions, to withstand every spiritual enemy, to exercise every grace, and discharge every duty: and this strength is everlasting; it always continues in him, and is always to be had from him; he is the "eternal" God, who is the refuge of his people, and his "arms" of power and might "underneath" them are "everlasting": the words may be rendered, "for in Jah" is "Jehovah, the Rock of ages" (q); Jehovah the Son is in Jehovah the Father, according to Jn 10:38 or "Jah Jehovah" is "the Rock of ages", so Vitringa; he is the "Rock" on which the church and every believer is built, against which "the gates of hell cannot prevail"; and he has been the Rock of his people in ages past, and will be in ages to come: or "of worlds"; this world, and that to come; and so it is explained in the Talmud (r), he that trusts in the Lord has a refuge in this world, and in the world to come. (q) "in Jah est Jehovah, rupes saeculorum". (r) T. Bab. Menachot, fol. 29. 2. John Wesley26:4 For ever - In all times and conditions.Robert Jamieson, A. R. Fausset and David Brown26:4 Lord JEHOVAH--Hebrew, Jah, Jehovah. The union of the two names expresses in the highest degree God's unchanging love and power (compare Ps 68:4). This passage, and Is 12:2; Ex 6:3; Ps 83:18, are the four in which the English Version retains the JEHOVAH of the original. MAURER translates, "For JAH (the eternal unchangeable One, Ex 3:14) is JEHOVAH, the rock of ages" (compare Is 45:17; Deut 32:15; 1Kings 2:2). |
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26:526:5: Որ խոնարհեցուցեր իջուցե՛ր զբնակիչս բարձանց. զքաղաքս հզօրս կործանեսցես, եւ իջուսցե՛ս զնոսա մինչեւ ՚ի յատակս[9856]։ [9856] Ոմանք. Մինչեւ յատակս։ Որ խոնարհեցուցեր իջուցեր զբնակիչս բարձանց. զքաղաքս հզօրս կործանեսցես, եւ իջուսցես զնոսա մինչեւ ի յատակս:5 Դու, որ խոնարհեցրիր եւ ներքեւ իջեցրիր բարձունքների բնակիչներին, հզօր քաղաքներն ես կործանում եւ գետնին հաւասարեցնում դրանք: 5 Քանզի անիկա բարձր տեղեր բնակողները կը խոնարհեցնէ, Բարձր քաղաքը կը ցածցնէ, Զանիկա հողի հետ հաւասար կ’ընէ։ 26:5: Որ խոնարհեցուցեր իջուցե՛ր զբնակիչս բարձանց. զքաղաքս հզօրս կործանեսցես, եւ իջուսցե՛ս զնոսա մինչեւ ՚ի յատակս[9856]։ [9856] Ոմանք. Մինչեւ յատակս։ 5 Դու, որ խոնարհեցրիր եւ ներքեւ իջեցրիր բարձունքների բնակիչներին, հզօր քաղաքներն ես կործանում եւ գետնին հաւասարեցնում դրանք: 5 Քանզի անիկա բարձր տեղեր բնակողները կը խոնարհեցնէ, Բարձր քաղաքը կը ցածցնէ, Զանիկա հողի հետ հաւասար կ’ընէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:526:5 Он ниспроверг живших на высоте, высоко стоявший город; поверг его, поверг на землю, бросил его в прах. For he bringeth down them that dwell on high; the lofty city, he layeth it low; he layeth it low, [even] to the ground; he bringeth it [even] to the dust:26:5 ὃς ος who; what ταπεινώσας ταπεινοω humble; bring low κατήγαγες καταγω lead down; draw up τοὺς ο the ἐνοικοῦντας ενοικεω dwell in; inhabit ἐν εν in ὑψηλοῖς υψηλος high; lofty πόλεις πολις city ὀχυρὰς οχυρος cast down; lay down καὶ και and; even κατάξεις καταγω lead down; draw up ἕως εως till; until ἐδάφους εδαφος ground 26:5 כִּ֤י kˈî כִּי that הֵשַׁח֙ hēšˌaḥ שׁחח bow down יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit מָרֹ֔ום mārˈôm מָרֹום high place קִרְיָ֖ה qiryˌā קִרְיָה town נִשְׂגָּבָ֑ה niśgāvˈā שׂגב be high יַשְׁפִּילֶ֤נָּה yašpîlˈennā שׁפל be low יַשְׁפִּילָהּ֙ yašpîlˌāh שׁפל be low עַד־ ʕaḏ- עַד unto אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth יַגִּיעֶ֖נָּה yaggîʕˌennā נגע touch עַד־ ʕaḏ- עַד unto עָפָֽר׃ ʕāfˈār עָפָר dust 26:5. quia incurvabit habitantes in excelso civitatem sublimem humiliabit humiliabit eam usque ad terram detrahet eam usque ad pulveremFor he shall bring down them that dwell on high, the high city he shall lay low. He shall bring it down even to the ground, he shall pull it down even to the dust. 5. For he hath brought down them that dwell on high, the lofty city: he layeth it low, he layeth it low even to the ground; he bringeth it even to the dust. 26:5. For he will bend down those living in the heights. He will bring low the lofty city. He will lower it, even to the ground. He will tear it down, even to the dust. 26:5. For he bringeth down them that dwell on high; the lofty city, he layeth it low; he layeth it low, [even] to the ground; he bringeth it [even] to the dust. 26:5 Он ниспроверг живших на высоте, высоко стоявший город; поверг его, поверг на землю, бросил его в прах. 26:5 ὃς ος who; what ταπεινώσας ταπεινοω humble; bring low κατήγαγες καταγω lead down; draw up τοὺς ο the ἐνοικοῦντας ενοικεω dwell in; inhabit ἐν εν in ὑψηλοῖς υψηλος high; lofty πόλεις πολις city ὀχυρὰς οχυρος cast down; lay down καὶ και and; even κατάξεις καταγω lead down; draw up ἕως εως till; until ἐδάφους εδαφος ground 26:5 כִּ֤י kˈî כִּי that הֵשַׁח֙ hēšˌaḥ שׁחח bow down יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit מָרֹ֔ום mārˈôm מָרֹום high place קִרְיָ֖ה qiryˌā קִרְיָה town נִשְׂגָּבָ֑ה niśgāvˈā שׂגב be high יַשְׁפִּילֶ֤נָּה yašpîlˈennā שׁפל be low יַשְׁפִּילָהּ֙ yašpîlˌāh שׁפל be low עַד־ ʕaḏ- עַד unto אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth יַגִּיעֶ֖נָּה yaggîʕˌennā נגע touch עַד־ ʕaḏ- עַד unto עָפָֽר׃ ʕāfˈār עָפָר dust 26:5. quia incurvabit habitantes in excelso civitatem sublimem humiliabit humiliabit eam usque ad terram detrahet eam usque ad pulverem For he shall bring down them that dwell on high, the high city he shall lay low. He shall bring it down even to the ground, he shall pull it down even to the dust. 5. For he hath brought down them that dwell on high, the lofty city: he layeth it low, he layeth it low even to the ground; he bringeth it even to the dust. 26:5. For he will bend down those living in the heights. He will bring low the lofty city. He will lower it, even to the ground. He will tear it down, even to the dust. 26:5. For he bringeth down them that dwell on high; the lofty city, he layeth it low; he layeth it low, [even] to the ground; he bringeth it [even] to the dust. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145-6: Город - см. 25:2.Попирает его. Пророку как человеку ветхозаветному не чужда была радость при мысли о будущем поражении нечестивых. [В Славянском переводе 70-и 26:6: - И поперут их ноги кротких и смиренных. Прим. ред. ] Matthew Henry: Concise Commentary on the Whole Bible - 17065 For he bringeth down them that dwell on high; the lofty city, he layeth it low; he layeth it low, even to the ground; he bringeth it even to the dust. 6 The foot shall tread it down, even the feet of the poor, and the steps of the needy. 7 The way of the just is uprightness: thou, most upright, dost weigh the path of the just. 8 Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. 9 With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. 10 Let favour be showed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD. 11 LORD, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them.Here the prophet further encourages us to trust in the Lord for ever, and to continue waiting on him; for, I. He will make humble souls that trust in him to triumph over their proud enemies, v. 5, 6. Those that exalt themselves shall be abased: For he brings down those that dwell on high; and wherein they deal proudly he is, and will be, above them. Even the lofty city Babylon itself, or Nineveh, he lays it low, ch. xxv. 12. He can do it, be it ever so well fortified. He has often done it. He will do it, for he resists the proud. It is his glory to do it, for he proves himself to be God by looking on the proud and abasing them, Job xl. 12. But, on the contrary, those that humble themselves shall be exalted; for the feet of the poor shall tread upon the lofty cities, v. 6. He does not say, Great armies shall tread them down; but, When God will have it done, even the feet of the poor shall do it, Mal. iv. 3. You shall tread down the wicked. Come, set your feet on the necks of these kings. See Ps. cxlvii. 6; Rom. xvi. 20. II. He takes cognizance of the way of his people and has delight in it (v. 7): The way of the just is evenness (so it may be read): it is their endeavour and constant care to walk with God in an even steady course of obedience and holy conversation. My foot stands in an even place, goes in an even path, Ps. xxvi. 12. And it is their happiness that God makes their way plain and easy before them: Thou, most upright, dost level (or make even) the path of the just, by preventing or removing those things that would be stumbling-blocks to them, so that nothing shall offend them, Ps. cxix. 165. God weighs it (so we read it); he considers it, and will give them grace sufficient for them, to help them over all the difficulties they may meet with in their way. Thus with the upright God will show himself upright. III. It is our duty, and will be our comfort, to wait for God, and to keep up holy desires towards him in the darkest and most discouraging times, v. 8, 9. This has always been the practice of God's people, even when God has frowned upon them, 1. To keep up a constant dependence upon him: "In the way of thy judgments we have still waited for thee; when thou hast corrected us we have looked to no other hand than thine to relieve us," as the servant looks only to the hand of his master, till he have mercy upon him, Ps. cxxiii. 2. We cannot appeal from God's justice but to his mercy. If God's judgments continue long, if it be a road of judgments (so the word signifies), yet we must not be weary but continue waiting. 2. To send up holy desires towards him. Our troubles, how pressing soever, must never put us out of conceit with our religion, nor turn us away from God; but still the desire of our soul must be to his name and to the remembrance of him; and in the night, the darkest longest night of affliction, with our souls must we desire him. (1.) Our great concern must be for God's name, and our earnest desire must be that his name may be glorified, whatever becomes of us and our names. This is that which we must wait for, and pray for. "Father, glorify thy name, and we are satisfied." (2.) Our great comfort must be in the remembrance of that name, of all that whereby God has made himself known. The remembrance of God must be our great support and pleasure; and, though sometimes we be unmindful of him, yet still our desire must be towards the remembrance of him and we must take pains with our own hearts to have him always in mind. (3.) Our desires towards God must be inward, fervent, and sincere. With our soul we must desire him, with our soul we must pant after him (Ps. xlii. 1), and with our spirits within us, with the innermost thought and the closest application of mind, we must seek him. We make nothing of our religion, whatever our profession be, if we do not make heart-work of it. (4.) Even in the darkest night of affliction our desires must be towards God, as our sun and shield; for, however God is pleased to deal with us, we must never think the worse of him, nor cool in our love to him. (5.) If our desires be indeed towards God, we must give evidence that they are so by seeking him, and seeking him early, as those that desire to find him, and dread the thoughts of missing him. Those that would seek God and find him must seek betimes, and seek him earnestly. Though we come ever so early, we shall find him ready to receive us. IV. It is God's gracious design, in sending abroad his judgments, thereby to bring men to seek him and serve him: When thy judgments are upon the earth, laying all waste, then we have reason to expect that not only God's professing people, but even the inhabitants of the world, will learn righteousness, will have their mistakes rectified and their lives reformed, will be brought to acknowledge God's righteousness in punishing them, will repent of their own unrighteousness in offending God, and so be brought to walk in right paths. They will do this; that is, judgments are designed to bring them to this, they have a natural tendency to produce this effect, and, though many continue obstinate, yet some even of the inhabitants of the world will profit by this discipline, and will learn righteousness; surely they will; they are strangely stupid if they do not. Note, The intention of afflictions is to teach us righteousness; and blessed is the man whom God chastens, and thus teaches, Ps. xciv. 12. Discite justitiam, moniti, et non temnere divos--Let this rebuke teach you to cultivate righteousness, and cease from despising the gods.--Virgil. V. Those are wicked indeed that will not be wrought upon by the favourable methods God takes to subdue and reform them; and it is necessary that God should deal with them in a severe way by his judgments, which shall prevail to humble those that would not otherwise be humbled. Observe, 1. How sinners walk contrary to God, and refuse to comply with the means used for their reformation and to answer the intentions of them, v. 10. (1.) Favour is shown to them. They receive many mercies from God; he causes his sun to shine and his rain to fall upon them, nay, he prospers them, and into their hands he brings plentifully; they escape many of the strokes of God's judgments, which others less wicked than they have been cut off by; in some particular instances they seem to be remarkably favoured above their neighbours, and the design of all this is that they may be won upon to love and serve that God who thus favours them; and yet it is all in vain: They will not learn righteousness, will not be led to repentance by the goodness of God, and therefore it is requisite that God should send his judgments into the earth, to reckon with men for abused mercies. (2.) They live in a land of uprightness, where religion is professed and is in reputation, where the word of God is preached, and where they have many good examples set them,--in a land of evenness, where there are not so many stumbling-blocks as in other places,--in a land of correction, where vice and profaneness are discountenanced and punished; yet there they will deal unjustly, and go on frowardly in their evil ways. Those that do wickedly deal unjustly both with God and man, as well as with their own souls; and those that will not be reclaimed by the justice of the nation may expect the judgments of God upon them. Nor can those expect a place hereafter in the land of blessedness who now conform not to the laws and usages, nor improve the privileges and advantages, of the land of uprightness; and why do they not? It is because they will not behold the majesty of the Lord, will not believe, will not consider, what a God of terrible majesty he is whose laws and justice they persist in the contempt of. God's majesty appears in all the dispensations of his providence; but they regard it not, and therefore study not to answer the ends of those dispensations. Even when we receive of the mercy of the Lord we must still behold the majesty of the Lord and his goodness. (3.) God lifts up his hand to give them warning, that they may, by repentance and prayer, make their peace with him; but they take no notice of it, are not aware that God is angry with them, or coming forth against them: They will not see, and none so blind as those who will not see, who shut their eyes against the clearest conviction of guilt and wrath, who ascribe that to chance, or common fate, which is manifestly a divine rebuke, who regard not the threatening symptoms of their own ruin, but cry Peace to themselves, when the righteous God is waging war with them. 2. How God will at length be too hard for them; for, when he judges, he will overcome: They will not see, but they shall see, shall be made to see, whether they will or no, that God is angry with them. Atheists, scorners, and the secure, will shortly feel what now they will not believe, that it is a fearful thing to fall into the hands of the living God. They will not see the evil of sin, and particularly the sin of hating and persecuting the people of God; but they shall see, by the tokens of God's displeasure against them for it and the deliverances in which God will plead his people's cause, that what is done against them he takes as done against himself and will reckon for it accordingly. They shall see that they have done God's people a great deal of wrong, and therefore shall be ashamed of their enmity and envy towards them, and their ill usage of such as deserved better treatment. Note, Those that bear ill-will to God's people have reason to be ashamed of it, so absurd and unreasonable is it; and, sooner or later, they shall be ashamed of it, and the remembrance of it shall fill them with confusion. Some read it, They shall see and be confounded for the zeal of the people, by the zeal God will show for his people; when they shall be made to know how jealous God is for the honour and welfare of his people they shall be confounded to think that they might have been of that people and would not. Their doom therefore is that, since they slighted the happiness of God's friends, the fire of his enemies shall devour them, that is, the fire which is prepared for his enemies and with which they shall be devoured, the fire designed for the devil and his angels. Note, Those that are enemies to God's people, and envy them, God looks upon as his enemies, and will deal with them accordingly. Albert Barnes: Notes on the Bible - 183426:5: The lofty city, he layeth it low - The city of Babylon (see the note at Isa 25:12; compare isa 13, note; Isa 14:1, note)R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:5: bringeth: Isa 2:12, Isa 13:11, Isa 14:13, Isa 25:11; Job 40:11-13the lofty: Isa 25:12, Isa 32:19, Isa 47:1; Jer 50:31, Jer 50:32, Jer 51:25, Jer 51:26, Jer 51:37, Jer 51:64; Rev 18:2 Carl Friedrich Keil and Franz Delitzsch26:5He has already proved Himself to be such a rock, on which everything breaks that would attack the faithful whom He surrounds. "For He hath bent down them that dwell on high; the towering castle, He tore it down, tore it down to the earth, cast it into dust. The foot treads it to pieces, feet of the poor, steps of the lowly." Passing beyond the fall of Moab, the fall of the imperial city is celebrated, to which Moab was only an annex (Is 25:1-2; Is 24:10-12). The futures are determined by the preterite; and the anadiplosis, which in other instances (e.g., Is 25:1, cf., Ps 118:11) links together derivatives or variations of form, is satisfied in this instance with changing the forms of the suffix. The second thought of Is 26:6 is a more emphatic repetition of the first: it is trodden down; the oppression of those who have been hitherto oppressed is trodden down. Geneva 159926:5 For he bringeth down them that dwell on high; (e) the lofty city, he layeth it low; he layeth it low, [even] to the ground; he bringeth it [even] to the dust.(e) There is no power so high that it can hinder God, when he will deliver his. John Gill26:5 For he bringeth down them that dwell on high, the lofty city,.... That dwell on high in the high city, so the accents require the words to be rendered; and accordingly the Targum is,"for he will bring low the inhabitants of the high and strong city;'' such that dwell in a city built on high, and in the high towers and palaces of it; or that sit on high thrones, are spiritual wickednesses in high places, and are of proud and haughty dispositions and conduct; as the pope of Rome and his cardinals, &c.; for not the city of Jerusalem is here meant, as Jerom thinks, whose destruction he supposes is foretold, as both by the Babylonians and Romans; and therefore, he observes, the word is doubled in the next clause; nor the city of Nineveh; nor Babylon, literally taken; but mystical Babylon is here meant. Jarchi interprets them that dwell on high of Tyre and Greece; but Jerom says, the Jews understand by the lofty city the city of Rome; and this seems to be the true sense; a city built upon seven hills or mountains; a city that has ruled over the kings of the earth, and whose present inhabitants are proud and haughty: he layeth it low: he layeth it low, even to the ground; he bringeth it even to the dust; all which expressions denote the utter destruction of it; see Is 25:12. John Wesley26:5 On high - He speaks not so much of height of place, as of dignity and power, in which sense also he mentions the lofty city in the next clause. Lofty city - Which may be understood either of proud Babylon, or of all the strong and stately cities of God's enemies.Robert Jamieson, A. R. Fausset and David Brown26:5 lofty city--Babylon; representative of the stronghold of the foes of God's people in all ages (Is 25:2, Is 25:12; Is 13:14). |
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26:626:6: Կոխեսցեն զնոսա ոտք հեզոց եւ խոնարհաց, գնացք տնանկաց։ Կոխեսցեն զնոսա ոտք հեզոց եւ խոնարհաց``, գնացք տնանկաց:6 Հեզ ու խոնարհ մարդիկ՝ կոխոտում, եւ աղքատները ոտքի տակ են տալիս դրանք»: 6 Ոտքը զանիկա պիտի կոխկռտէ, Աղքատին ոտքն ու չքաւորներուն գարշապարը»։ 26:6: Կոխեսցեն զնոսա ոտք հեզոց եւ խոնարհաց, գնացք տնանկաց։ 6 Հեզ ու խոնարհ մարդիկ՝ կոխոտում, եւ աղքատները ոտքի տակ են տալիս դրանք»: 6 Ոտքը զանիկա պիտի կոխկռտէ, Աղքատին ոտքն ու չքաւորներուն գարշապարը»։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:626:6 Нога попирает его, ноги бедного, стопы нищих. The foot shall tread it down, [even] the feet of the poor, [and] the steps of the needy:26:6 καὶ και and; even πατήσουσιν πατεω trample αὐτοὺς αυτος he; him πόδες πους foot; pace πραέων πραυς gentle καὶ και and; even ταπεινῶν ταπεινος humble 26:6 תִּרְמְסֶ֖נָּה tirmᵊsˌennā רמס trample רָ֑גֶל rˈāḡel רֶגֶל foot רַגְלֵ֥י raḡlˌê רֶגֶל foot עָנִ֖י ʕānˌî עָנִי humble פַּעֲמֵ֥י paʕᵃmˌê פַּעַם foot דַלִּֽים׃ ḏallˈîm דַּל poor 26:6. conculcabit eam pes pedes pauperis gressus egenorumThe foot shall tread it down, the feet of the poor, the steps of the needy. 6. The foot shall tread it down; even the feet of the poor, and the steps of the needy. 26:6. The foot will tread it down: the feet of the poor, the steps of the indigent. 26:6. The foot shall tread it down, [even] the feet of the poor, [and] the steps of the needy. 26:6 Нога попирает его, ноги бедного, стопы нищих. 26:6 καὶ και and; even πατήσουσιν πατεω trample αὐτοὺς αυτος he; him πόδες πους foot; pace πραέων πραυς gentle καὶ και and; even ταπεινῶν ταπεινος humble 26:6 תִּרְמְסֶ֖נָּה tirmᵊsˌennā רמס trample רָ֑גֶל rˈāḡel רֶגֶל foot רַגְלֵ֥י raḡlˌê רֶגֶל foot עָנִ֖י ʕānˌî עָנִי humble פַּעֲמֵ֥י paʕᵃmˌê פַּעַם foot דַלִּֽים׃ ḏallˈîm דַּל poor 26:6. conculcabit eam pes pedes pauperis gressus egenorum The foot shall tread it down, the feet of the poor, the steps of the needy. 26:6. The foot will tread it down: the feet of the poor, the steps of the indigent. 26:6. The foot shall tread it down, [even] the feet of the poor, [and] the steps of the needy. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183426:6: The foot shall tread it down, even the feet of the poor - That is, evidently, those who had been despised by them, and who had been overcome and oppressed by them. The obvious reference here is to the Jews who had been captives there. The idea is not necessarily that the 'poor' referred to here I would be among the conquerors, but that when the Babylonians should be overcome, and their city destroyed, those who were then oppressed should be in circumstances of comparative prosperity. No doubt the Jews, who in subsequent times traveled to the site of Babylon for purposes of traffic, would trample indignantly on the remains of the city where their fathers were captives for seventy years, and would exult in the idea that their own once down-trodden city Jerusalem was in a condition of comparative prosperity. That there were many Jews in Babylon after that city began to decline from its haughtiness and grandeur, we learn expressly from both Philo and Josephus. Thus Philo (De Legatione ad Caium, p. 792) says, that 'it is known that Babylon and many other satraps were possessed by the Jews, not only by rumour, but by experience.' So Josephus (Ant. xv. 2.) says, that there were in the time of Hyrcanus many Jews at Babylon.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:6: Isa 25:10, Isa 37:25, Isa 60:14; Jos 10:24; Jer 50:45; Dan 7:27; Zep 3:11; Mal 4:3; Luk 1:51-53, Luk 10:19; Rom 16:20; Co1 1:26; Jam 2:5; Rev 2:26; Rev 3:9Geneva 159926:6 The foot shall tread it down, [even] the feet of the (f) poor, [and] the steps of the needy.(f) God will set the poor afflicted over the power of the wicked. John Gill26:6 The foot shall tread it down,.... Trample upon it when brought down, laid low, and level with the ground, as mire is trodden in the streets, and straw for the dunghill; as grapes in the winepress, or grass by the feet of cattle: not the foot of a prince, as Aben Ezra observes, or of mighty men; but, as follows,even the feet of the poor, and the steps of the needy; these are not the Israelites in a literal sense, as Kimchi explains it; but the spiritual Israel of God; the righteous, as the Targum paraphrases it; the saints of the most High, to whom the kingdom and dominion under the whole heaven will now be given, and who will be just come out of great tribulation; for the words suggest, that the people of God will be a poor and afflicted people, and very feeble, and sore distressed, a little before the destruction of antichrist; but as God has been always used to do his work by the poor and weak things of this world, by mean and feeble instruments, so he will now, and raise his poor and needy ones to a very high and exalted estate; all their enemies shall be subdued and crushed under their feet; see Mal 4:3 Jarchi interprets the feet of the poor of the feet of the King Messiah, according to Zech 9:9. John Wesley26:6 The needy - God will bring it under the feet of his poor, and weak, and despised people.Robert Jamieson, A. R. Fausset and David Brown26:6 poor-- (Is 25:4), the once afflicted Jewish captives. "Foot shall tread," is figurative for exulting in the fall of God's enemies (Rev_ 18:20). |
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26:726:7: ճանապարհք բարեպաշտաց ուղի՛ղ են. ※ դիւրեալ եւ պատրաստեալ են ճանապարհք աստուածապաշտաց[9857]։ [9857] Ոմանք. Աստուածապաշտից։ ճանապարհք բարեպաշտաց ուղիղ են, [361]դիւրեալ եւ պատրաստեալ են ճանապարհք աստուածապաշտաց:7 Բարեպաշտների ճանապարհներն ուղիղ են, հարթ ու դիւրին են աստուածապաշտների ճանապարհները: 7 Արդարին ճամբան շիտակ է։Դո՛ւն, որ ուղիղ ես, արդարին ճամբան դուն կ’ուղղես։ 26:7: ճանապարհք բարեպաշտաց ուղի՛ղ են. ※ դիւրեալ եւ պատրաստեալ են ճանապարհք աստուածապաշտաց[9857]։ [9857] Ոմանք. Աստուածապաշտից։ 7 Բարեպաշտների ճանապարհներն ուղիղ են, հարթ ու դիւրին են աստուածապաշտների ճանապարհները: 7 Արդարին ճամբան շիտակ է։Դո՛ւն, որ ուղիղ ես, արդարին ճամբան դուն կ’ուղղես։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:726:7 Путь праведника прям; Ты уравниваешь стезю праведника. The way of the just [is] uprightness: thou, most upright, dost weigh the path of the just:26:7 ὁδὸς οδος way; journey εὐσεβῶν ευσεβης reverent εὐθεῖα ευθυς straight; directly ἐγένετο γινομαι happen; become καὶ και and; even παρεσκευασμένη παρασκευαζω prepare ἡ ο the ὁδὸς οδος way; journey τῶν ο the εὐσεβῶν ευσεβης reverent 26:7 אֹ֥רַח ʔˌōraḥ אֹרַח path לַ la לְ to † הַ the צַּדִּ֖יק ṣṣaddˌîq צַדִּיק just מֵֽישָׁרִ֑ים mˈêšārˈîm מֵישָׁרִים uprightness יָשָׁ֕ר yāšˈār יָשָׁר right מַעְגַּ֥ל maʕgˌal מַעְגָּל course צַדִּ֖יק ṣaddˌîq צַדִּיק just תְּפַלֵּֽס׃ tᵊfallˈēs פלס level 26:7. semita iusti recta est rectus callis iusti ad ambulandumThe way of the just is right, the path of the just is right to walk in. 7. The way of the just is uprightness: thou that art up right dost direct the path of the just. 26:7. The path of the just is upright; the difficult path of the just is right to walk in. 26:7. The way of the just [is] uprightness: thou, most upright, dost weigh the path of the just. 26:7 Путь праведника прям; Ты уравниваешь стезю праведника. 26:7 ὁδὸς οδος way; journey εὐσεβῶν ευσεβης reverent εὐθεῖα ευθυς straight; directly ἐγένετο γινομαι happen; become καὶ και and; even παρεσκευασμένη παρασκευαζω prepare ἡ ο the ὁδὸς οδος way; journey τῶν ο the εὐσεβῶν ευσεβης reverent 26:7 אֹ֥רַח ʔˌōraḥ אֹרַח path לַ la לְ to † הַ the צַּדִּ֖יק ṣṣaddˌîq צַדִּיק just מֵֽישָׁרִ֑ים mˈêšārˈîm מֵישָׁרִים uprightness יָשָׁ֕ר yāšˈār יָשָׁר right מַעְגַּ֥ל maʕgˌal מַעְגָּל course צַדִּ֖יק ṣaddˌîq צַדִּיק just תְּפַלֵּֽס׃ tᵊfallˈēs פלס level 26:7. semita iusti recta est rectus callis iusti ad ambulandum The way of the just is right, the path of the just is right to walk in. 26:7. The path of the just is upright; the difficult path of the just is right to walk in. 26:7. The way of the just [is] uprightness: thou, most upright, dost weigh the path of the just. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147-12. Избранная община спасенных праведников выражает свое всегдашнее упование на Бога, Который и наказания свои назначает людям с исправительной целью. К сожалению, нечестивцы не понимали этого смысла наказаний и потому их справедливо постигает погибель.Путь праведника прям, т. е. праведник идет к цели прямым, удобным и ближайшим путем. Ты уравниваешь... В этом ему однако помогает Господь. На пути судов Твоих, т. е. во всех делах Божиих, во всех страшных наказаниях, постигавших и целые народы и отдельных людей, праведники видели для себя опору в своих упованиях на окончательную победу добра над злом. К имени Твоему и к воспоминанию о Тебе... Праведники желали, чтобы Господь обнаружил Свою силу настолько, чтобы люди должны были назвать Его настоящим именем (Бог-Вседержитель и Спаситель) и чтобы правильное познание о Нем распространилось по всей земле. Albert Barnes: Notes on the Bible - 183426:7: The way of the just is uprightness - The Hebrew is literally, 'The way to the just is uprightness;' the word 'way' probably refers to God's way, or his dealings with the righteous. The sentiment is, that his dealings with them are just; that though they are afflicted and oppressed, yet that his ways are right, and they will yet perceive it. This is language supposed to be used by the captive Jews after they had seen the proud city of Babylon taken, and after God had come forth to restore them to their own land. The word 'uprightness' in the original is in the plural number, but is often used in the sense of straightness Pro 23:31; Sol 7:10; of sincerity, or uprightness Sol 1:4; or of righteousness as a judge Psa 9:9; Psa 58:2; Psa 99:4.Thou most upright - Evidently an address to God, as being most just, and as having now evinced his uprightness in the deliverance of his people. The same epithet is applied to him in Deu 32:4; Psa 25:8; 92:16. Dost weigh the path of the just - The word used here (פלס pâ lac) may mean to weigh as in a balance Psa 58:3; but it may also mean, and does usually, to make straight or smooth; to beat a path; to make level Psa 78:50; Pro 4:26; Pro 5:21. Here it probably means, that God had made the way smooth, or exactly level. He had removed all obstacles, and had conducted his people in a plain and leveled way (see the notes at Isa 40:3-4). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:7: way: Isa 35:8; Ch1 29:17; Job 27:5, Job 27:6; Psa 18:23-26; Pro 20:7; Co2 1:12; Eph 2:10; Jo1 3:7, Jo1 3:10most: Sa1 2:2-4; Job 31:6 *marg. Psa 1:6, Psa 11:4, Psa 11:7; Zep 3:5; Co1 4:5 Carl Friedrich Keil and Franz Delitzsch26:7The righteous, who go astray according to the judgment of the world, thus arrive at a goal from which their way appears in a very different light. "The path that the righteous man takes is smoothness; Thou makest the course of the righteous smooth." ישׁר is an accusative predicate: Thou rollest it, i.e., Thou smoothest it, so that it is just as if it had been bevelled with a rule, and leads quite straight (on the derivative peles, a level, see at Job 37:16) and without interruption to the desired end. The song has here fallen into the language of a mashal of Solomon (vid., Prov 4:26; Prov 5:6, Prov 5:21). It pauses here to reflect, as if at the close of a strophe. John Gill26:7 The way of the just is uprightness,.... Or, "the way for the just is uprightnesses" (s), most upright; the way which is appointed for him, and which he is directed to walk in, is a way of righteousness and holiness, and in which he does walk; he walks uprightly, according to the rules of the word, becoming the Gospel of Christ, and worthy of his calling: or, it is "evennesses"; a most plain and even way, in which men, though fools, shall not err, Is 35:8 or, "the way" of the Lord "to the just is uprightnesses", or "evennesses"; most upright, or most even; there is no inequality in it, though sometimes so charged, Ezek 18:25 it is entirely agreeable to justice, equity, and truth; regular and even, and suited to all his perfections of wisdom, goodness, &c. (t):thou most upright; these words are addressed to God, and contain an appellation and description of him, who is upright, just, and true, and loves upright and righteous persons; so Kimchi and Ben Melech take the word to be in the vocative case, and as an address to God; though some render them, "he is upright" (u); that is, the just man is upright, whose way is uprightness; but the former sense best agrees with what follows: dost weigh the path of the just; observe, consider, and approve of it, as being according to rule, and agreeable to his mind and will, Ps 1:6 or, "thou dost level" or "make even the path of the just" (w); remove all impediments and obstructions out of it, direct his goings, order his steps, and cause him to walk in a straight way, wherein he shall not stumble, Jer 31:9 and so this is a reason given why the way of the just is even, because it is made so by the Lord himself. (s) "via justo rectitudines", Vatablus. (t) For this note, I am indebted to my learned, pious, and ingenious friend, the Rev. Mr. Hervey; see Theron and Aspasio, vol 2. Dialog. 13. p. 225. Ed 3. (u) "rectus est", De Dieu. (w) "aequabis", Vatablus. So Ben Melech explains it by making a thing plain and even. John Wesley26:7 Thou - O God, who art upright in all thy ways, and therefore a lover of uprightness, and of all upright men, dost weigh (examine) the path of the just, the course of his actions, and, which is implied, dost approve of them, and therefore direct them to an happy issue.Robert Jamieson, A. R. Fausset and David Brown26:7 uprightness--rather, "is direct," that is, is directed by God to a prosperous issue, however many be their afflictions in the meantime (as in the case of the Jewish exiles); the context requires this sense (Ps 34:19; Prov 3:6; Prov 11:5), [MAURER]: thus "way" means God's dealings with the righteous (Ps 37:23).most upright-- (Deut 32:4). dost weigh-- (1Kings 2:3; Prov 5:21). Rather, "thou dost make plain and level" [MAURER], removing all obstacles (Is 40:3-4). |
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26:826:8: Զի ճանապարհք Տեառն իրաւո՛ւնք են. յուսացա՛ք յանուն քո՝ եւ ՚ի յիշատակս ցանկութեամբ ոգւոց որում ցանկացա՛ւ անձն մեր։ Զի ճանապարհք Տեառն իրաւունք են. յուսացաք յանուն քո` եւ ի յիշատակս ցանկութեամբ ոգւոց որում ցանկացաւ անձն մեր:8 Տիրոջ ճանապարհներն արդար են: Քո անուանն ենք ապաւինել մենք եւ քո յիշատակին, որին տենչում է մեր հոգին: 8 Քու դատաստաններուդ ճամբուն մէջ քեզի կը սպասենք, ո՛վ Տէր. Մեր հոգիին ցանկութիւնը քու անուանդ եւ քու յիշատակիդ համար է։ 26:8: Զի ճանապարհք Տեառն իրաւո՛ւնք են. յուսացա՛ք յանուն քո՝ եւ ՚ի յիշատակս ցանկութեամբ ոգւոց որում ցանկացա՛ւ անձն մեր։ 8 Տիրոջ ճանապարհներն արդար են: Քո անուանն ենք ապաւինել մենք եւ քո յիշատակին, որին տենչում է մեր հոգին: 8 Քու դատաստաններուդ ճամբուն մէջ քեզի կը սպասենք, ո՛վ Տէր. Մեր հոգիին ցանկութիւնը քու անուանդ եւ քու յիշատակիդ համար է։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:826:8 И на пути судов Твоих, Господи, мы уповали на Тебя; к имени Твоему и к воспоминанию о Тебе стремилась душа наша. Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of [our] soul [is] to thy name, and to the remembrance of thee:26:8 ἡ ο the γὰρ γαρ for ὁδὸς οδος way; journey κυρίου κυριος lord; master κρίσις κρισις decision; judgment ἠλπίσαμεν ελπιζω hope ἐπὶ επι in; on τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your καὶ και and; even ἐπὶ επι in; on τῇ ο the μνείᾳ μνεια mention; remembrance 26:8 אַ֣ף ʔˈaf אַף even אֹ֧רַח ʔˈōraḥ אֹרַח path מִשְׁפָּטֶ֛יךָ mišpāṭˈeʸḵā מִשְׁפָּט justice יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH קִוִּינ֑וּךָ qiwwînˈûḵā קוה wait for לְ lᵊ לְ to שִׁמְךָ֥ šimᵊḵˌā שֵׁם name וּֽ ˈû וְ and לְ lᵊ לְ to זִכְרְךָ֖ ziḵrᵊḵˌā זֵכֶר mention תַּאֲוַת־ taʔᵃwaṯ- תַּאֲוָה desire נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul 26:8. et in semita iudiciorum tuorum Domine sustinuimus te nomen tuum et memoriale tuum in desiderio animaeAnd in the way of thy judgments, O Lord, we have patiently waited for thee: thy name, and thy remembrance are the desire of the soul. 8. Yea, in the way of thy judgments, O LORD, have we waited for thee; to thy name and to thy memorial is the desire of our soul. 26:8. And in the path of your judgments, O Lord, we have endured for you. Your name and your remembrance are the desire of the soul. 26:8. Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of [our] soul [is] to thy name, and to the remembrance of thee. 26:8 И на пути судов Твоих, Господи, мы уповали на Тебя; к имени Твоему и к воспоминанию о Тебе стремилась душа наша. 26:8 ἡ ο the γὰρ γαρ for ὁδὸς οδος way; journey κυρίου κυριος lord; master κρίσις κρισις decision; judgment ἠλπίσαμεν ελπιζω hope ἐπὶ επι in; on τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your καὶ και and; even ἐπὶ επι in; on τῇ ο the μνείᾳ μνεια mention; remembrance 26:8 אַ֣ף ʔˈaf אַף even אֹ֧רַח ʔˈōraḥ אֹרַח path מִשְׁפָּטֶ֛יךָ mišpāṭˈeʸḵā מִשְׁפָּט justice יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH קִוִּינ֑וּךָ qiwwînˈûḵā קוה wait for לְ lᵊ לְ to שִׁמְךָ֥ šimᵊḵˌā שֵׁם name וּֽ ˈû וְ and לְ lᵊ לְ to זִכְרְךָ֖ ziḵrᵊḵˌā זֵכֶר mention תַּאֲוַת־ taʔᵃwaṯ- תַּאֲוָה desire נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul 26:8. et in semita iudiciorum tuorum Domine sustinuimus te nomen tuum et memoriale tuum in desiderio animae And in the way of thy judgments, O Lord, we have patiently waited for thee: thy name, and thy remembrance are the desire of the soul. 8. Yea, in the way of thy judgments, O LORD, have we waited for thee; to thy name and to thy memorial is the desire of our soul. 26:8. And in the path of your judgments, O Lord, we have endured for you. Your name and your remembrance are the desire of the soul. 26:8. Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of [our] soul [is] to thy name, and to the remembrance of thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183126:8: Have we waited for thee "We have placed our confidence in thy name" - The Septuagint, Syriac, and Chaldee read קוינו kavinu, without the pronoun annexed.Albert Barnes: Notes on the Bible - 183426:8: Yea, in the way of thy judgements - The word 'judgments' often refers to the statutes or laws of God. But it may also refer to the afflictions and trials with which he visits or judges people; the punishments which they endure for their sins. In which sense the word is used here it is not easy to determine. Lowth understands it of the 'laws' of Yahweh. So Kimchi, who says that the sense is, that during their captivity and trials, they had not remitted anything of their love and piety toward God. I am inclined to the belief that this is the true interpretation, because in the corresponding member of the parallelism they are represented as saying that the desire of their soul was to God, and to the remembrance of him, implying that they sought by an observance of his laws to please him, and to secure his favor.The desire of our soul is to thy name - The word 'name' is used here, as it is often, to denote God himself. They desired that he would come and deliver them; they earnestly wished that he would manifest himself to them as their friend. And to the remembrance of thee - The word 'remembrance' (זכר zē ker) is often equivalent to name, appellation, or that by which anyone is remembered, or known. Thus Exo 3:15 : This is my name for ever; And this is my memorial זכרי zikeriy unto all generations. So Psa 30:4 : Sing unto Yahweh, O ye saints of his; And give thanks at the remembrance of his holiness; That is, at his holy memorial (Margin,) or name. In the place before us it seems to be used in the sense of name or appellation; that is, that by which God would be remembered or known. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:8: in: Isa 64:4, Isa 64:5; Num 36:13; Job 23:10-12; Psa 18:23, Psa 44:17, Psa 44:18, Psa 65:6, Psa 106:3; Mal 4:4; Luk 1:6we: Isa 25:9, Isa 30:18, Isa 33:2; Psa 37:3-7, Psa 63:1; Mic 7:7; Act 1:4; Rom 8:25; Th2 3:5; Jam 5:7-11 desire: Sa2 23:5; Psa 13:1, Psa 13:2, Psa 63:1-3, Psa 73:25, Psa 77:10-12, Psa 84:2, Psa 143:5, Psa 143:6; Sol 1:2-4, Sol 2:3-5, Sol 5:8 Carl Friedrich Keil and Franz Delitzsch26:8Tit then commences again in a lyrical tone in Is 26:8 and Is 26:9 : "We have also waited for Thee, that Thou shouldest come in the path of Thy judgments; the desire of the soul went after Thy name, and after Thy remembrance. With my soul I desired Thee in the night; yea, with my spirit deep within me, I longed to have Thee here: for when Thy judgments strike the earth, the inhabitants of the earth learn righteousness." In the opinion of Hitzig, Knobel, Drechsler, and others, the prophet here comes back from the ideal to the actual present. But this is not the case. The church of the last days, looking back to the past, declares with what longing it has waited for that manifestation of the righteousness of God which has now taken place. "The path of Thy judgments:" 'orach mishpâtēkâ belongs to the te; venientem (or venturum) being understood. The clause follows the poetical construction ארח בּוא, after the analogy of דרך הלך. They longed for God to come as a Redeemer in the way of His judgments. The "name" and "remembrance" ad the nature of God, that has become nameable and memorable through self-assertion and self-manifestation (Ex 3:15). They desired that God should present Himself again to the consciousness and memory of man, by such an act as should break through His concealment and silence. The prophet says this more especially of himself; for he feels himself "in spirit" to be a member of the perfected church. "My soul" and "my spirit" are accusatives giving a more precise definition (Ewald, 281, c). "The night" is the night of affliction, as in Is 21:11. In connection with this, the word shichēr (lit. to dig for a thing, to seek it eagerly) is employed here, with a play upon shachar. The dawning of the morning after a night of suffering was the object for which he longed, naphshi (my soul), i.e., with his entire personality (Pyschol. p. 202), and ruchi b'kirbi (my spirit within me), i.e., with the spirit of his mind, πνεῦμα τοῦ νοός (Psychol. p. 183). And why? Because, as often as God manifested Himself in judgment, this brought men to the knowledge, and possibly also to the recognition, of what was right (cf., Ps 9:17). "Will learn:" lâmdu is a praet. gnomicum, giving the result of much practical experience. Geneva 159926:8 Yea, in the way of thy (g) judgments, O LORD, have we waited for thee; the desire of [our] soul [is] to thy name, and to the remembrance of thee.(g) We have constantly abode in the adversities with which you had afflicted us. John Gill26:8 Yea, in the way of thy judgments, O Lord, have we waited for thee,.... Meaning by "judgments" either the ministration of the word and ordinances, called statutes and judgments, Ps 147:19 an attendance on which is the right way of waiting upon God, and where it may be expected he will be found and manifest himself, and favour with his gracious presence; or else the corrections and chastisements, which are done in wisdom and with judgment, in measure and in mercy, and in a fatherly way, and for good; and so the sense is, that they had not only followed the Lord in a plain and even way, but even in the more rugged paths of afflictive dispensations; nor did these things at all move them from their duty to him, and worship of him:the desire of our soul is to thy name, and to the remembrance of thee; to God himself, and to a remembrance of his nature, perfections, and works; to Christ, whose name is as ointment poured forth, and whose person is desirable, because of his glory, beauty, and fulness, because of his offices, and blessings of grace; and to his Gospel, which publishes and proclaims him, his grace, and salvation; and to his ordinances, which refresh the memory of his people concerning him, and his love to them shown in what he has done and suffered for them. Robert Jamieson, A. R. Fausset and David Brown26:8 way of thy judgments--We have waited for Thy proceeding to punish the enemy (Is 26:9-10) [MAURER]. HORSLEY translates Is 26:7-8, "The path of the Just One is perfectly even; an even road Thou wilt level for the Just One, even the path of Thy laws, O Jehovah. We have expected Thee."name . . . remembrance--the manifested character of God by which He would be remembered (Is 64:5; Ex 3:15). |
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26:926:9: Գիշերա՛ց կանխէ հոգի իմ առ քեզ Աստուած, զի լո՛յս են հրամանք քո ՚ի վերայ երկրի. զարդարութիւն ուսարուք բնակիչք երկրի[9858]. [9858] Ոմանք. ՚Ի գիշերաց կան՛՛։ Գիշերաց կանխէ հոգի իմ առ քեզ, Աստուած, զի լոյս են հրամանք քո ի վերայ երկրի. զարդարութիւն ուսարուք, բնակիչք երկրի, զի կարկեցաւ ամպարիշտն:9 Գիշերով իմ հոգին դէպի քեզ է շտապում, Աստուա՛ծ, քանզի քո հրամանները լոյս են երկրի վրայ: Արդարութի՛ւն սովորեցէք, ո՛վ երկրի բնակիչներ, 9 Գիշերը հոգիով քեզի ցանկացի Ու առաւօտուն քեզ փնտռեցի բոլոր սրտովս*.Քանզի, երբ քու դատաստաններդ երկրի վրայ ըլլան, Աշխարհի բնակիչները արդարութիւն կը սորվին։ 26:9: Գիշերա՛ց կանխէ հոգի իմ առ քեզ Աստուած, զի լո՛յս են հրամանք քո ՚ի վերայ երկրի. զարդարութիւն ուսարուք բնակիչք երկրի[9858]. [9858] Ոմանք. ՚Ի գիշերաց կան՛՛։ 9 Գիշերով իմ հոգին դէպի քեզ է շտապում, Աստուա՛ծ, քանզի քո հրամանները լոյս են երկրի վրայ: Արդարութի՛ւն սովորեցէք, ո՛վ երկրի բնակիչներ, 9 Գիշերը հոգիով քեզի ցանկացի Ու առաւօտուն քեզ փնտռեցի բոլոր սրտովս*.Քանզի, երբ քու դատաստաններդ երկրի վրայ ըլլան, Աշխարհի բնակիչները արդարութիւն կը սորվին։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:926:9 Душею моею я стремился к Тебе ночью, и духом моим я буду искать Тебя во внутренности моей с раннего утра: ибо когда суды Твои {совершаются} на земле, тогда живущие в мире научаются правде. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments [are] in the earth, the inhabitants of the world will learn righteousness:26:9 ᾗ ος who; what ἐπιθυμεῖ επιθυμεω long for; aspire ἡ ο the ψυχὴ ψυχη soul ἡμῶν ημων our ἐκ εκ from; out of νυκτὸς νυξ night ὀρθρίζει ορθριζω get up at dawn τὸ ο the πνεῦμά πνευμα spirit; wind μου μου of me; mine πρὸς προς to; toward σέ σε.1 you ὁ ο the θεός θεος God διότι διοτι because; that φῶς φως light τὰ ο the προστάγματά προσταγμα of you; your ἐπὶ επι in; on τῆς ο the γῆς γη earth; land δικαιοσύνην δικαιοσυνη rightness; right standing μάθετε μανθανω learn οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐπὶ επι in; on τῆς ο the γῆς γη earth; land 26:9 נַפְשִׁ֤י nafšˈî נֶפֶשׁ soul אִוִּיתִ֨יךָ֙ ʔiwwîṯˈîḵā אוה wish בַּ ba בְּ in † הַ the לַּ֔יְלָה llˈaylā לַיְלָה night אַף־ ʔaf- אַף even רוּחִ֥י rûḥˌî רוּחַ wind בְ vᵊ בְּ in קִרְבִּ֖י qirbˌî קֶרֶב interior אֲשַֽׁחֲרֶ֑ךָּ ʔᵃšˈaḥᵃrˈekkā שׁחר look for כִּ֞י kˈî כִּי that כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] מִשְׁפָּטֶ֨יךָ֙ mišpāṭˈeʸḵā מִשְׁפָּט justice לָ lā לְ to † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth צֶ֥דֶק ṣˌeḏeq צֶדֶק justice לָמְד֖וּ lāmᵊḏˌû למד learn יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit תֵבֵֽל׃ ṯēvˈēl תֵּבֵל world 26:9. anima mea desideravit te in nocte sed et spiritu meo in praecordiis meis de mane vigilabo ad te cum feceris iudicia tua in terra iustitiam discent habitatores orbisMy soul hath desired thee in the night: yea, and with my spirit within me in the morning early I will watch to thee. When thou shalt do thy judgments on the earth, the inhabitants of the world shall learn justice. 9. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world learn righteousness. 26:9. My soul has desired you in the night. But I will also watch for you with my spirit, in my inmost heart, from the morning. When you accomplish your judgments upon the earth, the inhabitants of the world will learn justice. 26:9. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments [are] in the earth, the inhabitants of the world will learn righteousness. 26:9 Душею моею я стремился к Тебе ночью, и духом моим я буду искать Тебя во внутренности моей с раннего утра: ибо когда суды Твои {совершаются} на земле, тогда живущие в мире научаются правде. 26:9 ᾗ ος who; what ἐπιθυμεῖ επιθυμεω long for; aspire ἡ ο the ψυχὴ ψυχη soul ἡμῶν ημων our ἐκ εκ from; out of νυκτὸς νυξ night ὀρθρίζει ορθριζω get up at dawn τὸ ο the πνεῦμά πνευμα spirit; wind μου μου of me; mine πρὸς προς to; toward σέ σε.1 you ὁ ο the θεός θεος God διότι διοτι because; that φῶς φως light τὰ ο the προστάγματά προσταγμα of you; your ἐπὶ επι in; on τῆς ο the γῆς γη earth; land δικαιοσύνην δικαιοσυνη rightness; right standing μάθετε μανθανω learn οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐπὶ επι in; on τῆς ο the γῆς γη earth; land 26:9 נַפְשִׁ֤י nafšˈî נֶפֶשׁ soul אִוִּיתִ֨יךָ֙ ʔiwwîṯˈîḵā אוה wish בַּ ba בְּ in † הַ the לַּ֔יְלָה llˈaylā לַיְלָה night אַף־ ʔaf- אַף even רוּחִ֥י rûḥˌî רוּחַ wind בְ vᵊ בְּ in קִרְבִּ֖י qirbˌî קֶרֶב interior אֲשַֽׁחֲרֶ֑ךָּ ʔᵃšˈaḥᵃrˈekkā שׁחר look for כִּ֞י kˈî כִּי that כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] מִשְׁפָּטֶ֨יךָ֙ mišpāṭˈeʸḵā מִשְׁפָּט justice לָ lā לְ to † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth צֶ֥דֶק ṣˌeḏeq צֶדֶק justice לָמְד֖וּ lāmᵊḏˌû למד learn יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit תֵבֵֽל׃ ṯēvˈēl תֵּבֵל world 26:9. anima mea desideravit te in nocte sed et spiritu meo in praecordiis meis de mane vigilabo ad te cum feceris iudicia tua in terra iustitiam discent habitatores orbis My soul hath desired thee in the night: yea, and with my spirit within me in the morning early I will watch to thee. When thou shalt do thy judgments on the earth, the inhabitants of the world shall learn justice. 9. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world learn righteousness. 26:9. My soul has desired you in the night. But I will also watch for you with my spirit, in my inmost heart, from the morning. When you accomplish your judgments upon the earth, the inhabitants of the world will learn justice. 26:9. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments [are] in the earth, the inhabitants of the world will learn righteousness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149: Душою и духом, т. е. всем своим внутренним существом.Я стремился. Пророк начинает говорить в единственном числе, чтобы показать, что желание это свойственно, по преимуществу, ему лично. Он пережил так много несправедливостей со стороны людей, и кому же, как не ему, приходилось так часто желать скорейшего выступления Бога, как Судии людей! Живущие в мире научаются правде. Однако в этом желании пророка не сказывалось чего-либо в роде обыкновенной человеческой мстительности. Пророк так пламенно ожидал судов Божиих потому, что надеялся, что раз эти суды постигнут землю, - люди научатся праведности. Adam Clarke: Commentary on the Bible - 183126:9: Have I desired thee - Forty-one MSS. of Dr. Kennicott's and many of De Rossi's, (nine ancient), and five editions read אויתיך invithicha. It is proper to note this; because the second י yod being omitted in the text, the Vulgate and many others have rendered it in the third person.When thy judgments, etc. - It would be better to read, When thy judgments were in the earth, the inhabitants of the world have learned (למדו lamedu) righteousness. Men seldom seek God in prosperity; they are apt to rest in an earthly portion: but God in mercy embitters this by adversity; then there is a general cry after himself as our chief, solid, and only permanent good. Albert Barnes: Notes on the Bible - 183426:9: With my soul ... in the night - By desiring God in the night, and by seeking him early, is meant that the desire to seek him was unremitted and constant. The prophet speaks of the pious Jews who were in captivity in Babylon; and says that it was the object of their unremitted anxiety to please God, and to do his will.For when thy judgments are in the earth - This is given as a reason for what had just been said, that in their calamity they had sought God without ceasing. The reason is, that the punishments which he inflicted were intended to lead people to learn righteousness. The sentiment is expressed in a general form, though there is no doubt that the immediate reference is to the calamities which the Jews had suffered in their removal to Babylon as a punishment for their sins. Learn righteousness - The design is to warn, to restrain, and to reform them. The immediate reference here was undoubtedly to the Jews, in whom this effect was seen in a remarkable manner in their captivity in Babylon. But it is also true of other nations; and though the effect of calamity is not always to turn a people to God, or to make them permanently righteous, yet it restrains them, and leads them at least to an external reformation, It is also true in regard to nations as well as individuals, that they make a more decided advance in virtue and piety in days of affliction than in the time of great external prosperity (compare Deu 6:11-12). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:9: have I: Psa 63:6, Psa 63:7, Psa 77:2, Psa 77:3, Psa 119:62, Psa 130:6; Sol 3:1-4, Sol 5:2-8; Luk 6:12my spirit: Psa 63:1; Pro 8:17; Mat 6:33; Mar 1:35 for: Isa 27:9; Num 14:21-23; Psa 58:11, Psa 64:9, Psa 83:18; Hos 5:15; Rev 11:13 Geneva 159926:9 With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments [are] in the earth, the inhabitants of the world will learn (h) righteousness.(h) Meaning that by afflictions men will learn to fear God. John Gill26:9 With my soul have I desired thee in the night,.... Either literally, when others were asleep: or figuratively, in the captivity; which, as Jarchi says, was like unto the night; or in the time of Jewish and Gentile darkness, preceding the coming of Christ; or rather in the time of latter day darkness, when the church is represented as heartily desirous of, and importunately praying for, the latter day glory, the rising of the sun of righteousness, the spiritual reign of Christ, the spread of his Gospel, and the setting up of his kingdom and glory in the world; so the Targum,"my soul desireth to pray before thee in the night;'' her desires were expressed by prayer: yea, with my spirit within me will I seek thee early; she determines to continue seeking the Lord night and day, with the greatest intenseness of spirit, and eagerness of soul, until she obtained and enjoyed what she sought for; namely, the presence of Christ, communion with him, the discoveries of his love, and larger measures of his grace, light, and knowledge; for when thy judgments are in the earth; such as pestilence, famine, sword, and the like; especially the judgments of God on antichrist, and the antichristian states, which will be just and righteous; see Rev_ 19:2, the inhabitants of the world will learn righteousness; not the wicked inhabitants of the world, for the contrary is suggested in the following verses; but the saints that are in the world, the upright ones, the righteous before mentioned, the church and her members; these, by the judgments of God in the world, learn what a righteous Being he is, how unrighteous men are, on whose account these judgments come, and themselves too, as in his sight; and they learn the insufficiency of their own righteousness to justify them before him, and their need, the worth and value, of the righteousness of Christ: and also learn hereby to live soberly, righteously, and godly, Ps 119:67 they learn to ascribe righteousness to God, and to fear and worship him, Rev_ 15:3. John Wesley26:9 In the night - When others are sleeping, my thoughts and desires are working towards God. Early - Betimes in the morning. For - And good reason it is that we should thus desire and seek thee in the way of thy judgments, because this is the very design of thy judgments, that men should thereby be awakened to learn and return to their duty; and this is a common effect, that those who have been careless in prosperity, are made wiser and better by afflictions.Robert Jamieson, A. R. Fausset and David Brown26:9 With, . . . soul . . . I--literally, "I . . . my soul," in apposition; the faithful Jews here speak individually. The overthrow of the foe and the restoration of the Jews are to follow upon prayer on the part of the latter and of all God's people (Is 62:1-4, Is 62:6-7; Ps 102:13-17).in the night-- (Ps 63:6; Song 3:1). world . . . learn . . . righteousness--the remnant left after judgments (Ps 58:10-11; Zech 14:16). |
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26:1026:10: զի կարկեցա՛ւ ամպարիշտն. եւ ամենայն որ ո՛չ ուսանի զարդարութիւն յերկրի, ո՛չ արասցէ ճշմարտութիւն. բարձցի՛ ամպարիշտն, զի մի՛ տեսցէ զփառս Տեառն[9859]։ [9859] Ոմանք. Մի՛ տեսցէ զփառսն Աստուծոյ։ եւ ամենայն որ ոչ ուսանի զարդարութիւն յերկրի, ոչ արասցէ ճշմարտութիւն. բարձցի ամպարիշտն, զի մի՛ տեսցէ զփառս Տեառն:10 որովհետեւ ամբարիշտը պապանձուեց: Ով երկրի վրայ արդարութիւն չի ուսանում, նա ճշմարիտ բան չի կատարի: Թող կորչի ամբարիշտը, որպէսզի չտեսնի փառքը Տիրոջ: 10 Ամբարշտին ողորմութիւն ալ ըլլայ՝ արդարութիւն չի սորվիր։Անիկա ուղղութեան երկրին մէջ անօրէնութիւն կը գործէ Ու Տէրոջը մեծափառութիւնը չի տեսներ։ 26:10: զի կարկեցա՛ւ ամպարիշտն. եւ ամենայն որ ո՛չ ուսանի զարդարութիւն յերկրի, ո՛չ արասցէ ճշմարտութիւն. բարձցի՛ ամպարիշտն, զի մի՛ տեսցէ զփառս Տեառն[9859]։ [9859] Ոմանք. Մի՛ տեսցէ զփառսն Աստուծոյ։ 10 որովհետեւ ամբարիշտը պապանձուեց: Ով երկրի վրայ արդարութիւն չի ուսանում, նա ճշմարիտ բան չի կատարի: Թող կորչի ամբարիշտը, որպէսզի չտեսնի փառքը Տիրոջ: 10 Ամբարշտին ողորմութիւն ալ ըլլայ՝ արդարութիւն չի սորվիր։Անիկա ուղղութեան երկրին մէջ անօրէնութիւն կը գործէ Ու Տէրոջը մեծափառութիւնը չի տեսներ։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:1026:10 Если нечестивый будет помилован, то не научится он правде, будет злодействовать в земле правых и не будет взирать на величие Господа. Let favour be shewed to the wicked, [yet] will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD:26:10 πέπαυται παυω stop γὰρ γαρ for ὁ ο the ἀσεβής ασεβης irreverent οὐ ου not μὴ μη not μάθῃ μανθανω learn δικαιοσύνην δικαιοσυνη rightness; right standing ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἀλήθειαν αληθεια truth οὐ ου not μὴ μη not ποιήσῃ ποιεω do; make ἀρθήτω αιρω lift; remove ὁ ο the ἀσεβής ασεβης irreverent ἵνα ινα so; that μὴ μη not ἴδῃ οραω view; see τὴν ο the δόξαν δοξα glory κυρίου κυριος lord; master 26:10 יֻחַ֤ן yuḥˈan חנן favour רָשָׁע֙ rāšˌāʕ רָשָׁע guilty בַּל־ bal- בַּל not לָמַ֣ד lāmˈaḏ למד learn צֶ֔דֶק ṣˈeḏeq צֶדֶק justice בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth נְכֹחֹ֖ות nᵊḵōḥˌôṯ נָכֹחַ straight יְעַוֵּ֑ל yᵊʕawwˈēl עול do wrong וּ û וְ and בַל־ val- בַּל not יִרְאֶ֖ה yirʔˌeh ראה see גֵּא֥וּת gēʔˌûṯ גֵּאוּת rise יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 26:10. misereamur impio et non discet iustitiam in terra sanctorum inique gessit et non videbit gloriam DominiLet us have pity on the wicked, but he will not learn justice: in the land of the saints he hath done wicked things, and he shall not see the glory of the Lord. 10. Let favour be shewed to the wicked, yet will he not learn righteousness; in the land of uprightness will he deal wrongfully, and will not behold the majesty of the LORD. 26:10. Let us take pity on the impious one, but he will not learn justice. In the land of the holy ones, he has done iniquity, and so he will not see the glory of the Lord. 26:10. Let favour be shewed to the wicked, [yet] will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD. 26:10 Если нечестивый будет помилован, то не научится он правде, будет злодействовать в земле правых и не будет взирать на величие Господа. 26:10 πέπαυται παυω stop γὰρ γαρ for ὁ ο the ἀσεβής ασεβης irreverent οὐ ου not μὴ μη not μάθῃ μανθανω learn δικαιοσύνην δικαιοσυνη rightness; right standing ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἀλήθειαν αληθεια truth οὐ ου not μὴ μη not ποιήσῃ ποιεω do; make ἀρθήτω αιρω lift; remove ὁ ο the ἀσεβής ασεβης irreverent ἵνα ινα so; that μὴ μη not ἴδῃ οραω view; see τὴν ο the δόξαν δοξα glory κυρίου κυριος lord; master 26:10 יֻחַ֤ן yuḥˈan חנן favour רָשָׁע֙ rāšˌāʕ רָשָׁע guilty בַּל־ bal- בַּל not לָמַ֣ד lāmˈaḏ למד learn צֶ֔דֶק ṣˈeḏeq צֶדֶק justice בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth נְכֹחֹ֖ות nᵊḵōḥˌôṯ נָכֹחַ straight יְעַוֵּ֑ל yᵊʕawwˈēl עול do wrong וּ û וְ and בַל־ val- בַּל not יִרְאֶ֖ה yirʔˌeh ראה see גֵּא֥וּת gēʔˌûṯ גֵּאוּת rise יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 26:10. misereamur impio et non discet iustitiam in terra sanctorum inique gessit et non videbit gloriam Domini Let us have pity on the wicked, but he will not learn justice: in the land of the saints he hath done wicked things, and he shall not see the glory of the Lord. 10. Let favour be shewed to the wicked, yet will he not learn righteousness; in the land of uprightness will he deal wrongfully, and will not behold the majesty of the LORD. 26:10. Let us take pity on the impious one, but he will not learn justice. In the land of the holy ones, he has done iniquity, and so he will not see the glory of the Lord. 26:10. Let favour be shewed to the wicked, [yet] will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410: Пророк истину своих воззрений на суды Божии доказывает с отрицательной стороны. Если суда не будет над нечестием, если нечестивый будет помилован, то он не переменится к лучшему и будет продолжать делать зло, даже находясь среди праведников, не обращая внимание на те факты, в которых для праведников ясно обнаруживается величие Господне.Albert Barnes: Notes on the Bible - 183426:10: Let favor be showed to the wicked - This is designed as an illustration of the sentiment in the pRev_ious verse - that judgments were needful in order that wicked people might be brought to the ways of righteousness. The truth is general, that though wicked people are favored with success in their enterprises, yet the effect will not be to lead them to the ways of virtue and religion. How often is this illustrated in the conduct of wicked people! How often do they show, when rolling in wealth, or when surrounded with the comforts of the domestic circle, that they feel no need of the friendship of God, and that their heart has no response of gratitude to make for all his mercies! Hence, the necessity, according to the language of the song before us, that God should take away their property, remove their friends, or destroy their health, in order that they may be brought to honor him. To do this, is benevolence in God, for whatever is needful to bring the sinner to the love of God and to the ways of virtue, is kindness to his soul.In the land of uprightness - Even when others are just and pious around him; when this is so much the general characteristic that it may be called 'the land of integrity,' yet he will pursue his way of iniquity, though in it he may be solitary. Such is his love of sin, that neither the favor of God nor the general piety around him - neither the mercy of his Maker nor the influence of holy examples, will lead him in the way of piety and truth. Will not behold the majesty of the Lord - Will not see that which makes the Lord glorious in his dealings with people, so as to love and adore him. He is blind, and sees no evidence of loveliness in the character of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:10: favour: Isa 63:9, Isa 63:10; Exo 8:15, Exo 8:31, Exo 8:32, Exo 9:34; Deu 32:15; Sa1 15:17; Psa 106:43; Pro 1:32; Ecc 3:16; Hos 13:6; Rom 2:4, Rom 2:5; Rev 2:21in the: Isa 2:10, Isa 24:5, Isa 27:13; Psa 78:54-58, Psa 143:10; Jer 2:7, Jer 31:23; Eze 22:2-16; Hos 9:3; Mic 2:10, Mic 3:10-12; Mat 4:5 and will not: Isa 5:12; Psa 28:4, Psa 28:5; Hos 11:7; Joh 5:37, Joh 5:38 Carl Friedrich Keil and Franz Delitzsch26:10Here again the shiir has struck the note of a mâshâl. And proceeding in this tone, it pauses here once more to reflect as at the close of a strophe. "If favour is shown to the wicked man, he does not learn righteousness; in the most upright land he acts wickedly, and has no eye for the majesty of Jehovah." רשׁע יחן is a hypothetical clause, which is left to be indicated by the emphasis, like Neh 1:8 (Ewald, 357, b): granting that favour (chēn = "goodness," Rom 2:4) is constantly shown to the wicked man. "The most upright land:" 'eretz necochoth is a land in which everything is right, and all goes honourably. A worthless man, supposing he were in such a land, would still act knavishly; and of the majesty of Jehovah, showing itself in passing punishments of sin, though still sparing him, he would have no perception whatever. The prophet utters this with a painful feeling of indignation; the word bal indicating denial with emotion. Geneva 159926:10 Let favour (i) be shown to the wicked, [yet] he will not learn righteousness: in the land of uprightness he will deal unjustly, and will not behold the majesty of the LORD.(i) The wicked though God show them evident signs of his grace, will not be any better off. John Gill26:10 Let favour be showed to the wicked,.... As it often is in a providential way; they have the good things of this life, and sometimes more than heart could wish for; nor are they in trouble as other men; they have many mercies, and many deliverances; they have their portion here, and are filled with hidden treasure, and are spared when others are cut off; and, besides sparing mercy and providential goodness, sometimes enjoy the means of grace, have the word and ordinances:yet will ye not learn righteousness; neither repent of sin, nor reform from it; though "the goodness of God" should, yet it does not, "lead" him "to repentance"; he neither learns the righteousness of God, nor of Christ, nor the insufficiency of his own righteousness, nor to live a truly righteous and godly life; all means and mercies will not do, without the efficacious grace of God: in the land of uprightness will he deal unjustly; in the land of Judea, where were the laws and statutes of God, which were just and equitable, the word and worship of God, and many good men, who lived uprightly, and set good examples; and yet wicked men went on in their sinful courses. Jarchi interprets it of Jerusalem, and the temple, and of men's spoiling, plundering, and destroying there; and the Talmud (x) of wicked Esau, by whom the Romans are meant, that should destroy Jerusalem, and the land of Israel. It seems best to understand it of any land or country in later times, or present ones, where there is a good polity, good and wholesome laws are enacted, vice is corrected and punished, and virtue encouraged, and where also the Gospel is preached, and the ordinances of it administered; and yet, notwithstanding all laws, instructions, precepts, and precedents, such men will go on to live unrighteous and ungodly lives and conversations: and will not behold the majesty of the Lord; visible in the government of the world; in the dispensations of his providence, in protecting and defending his own people, and in punishing of the wicked; in the Gospel, and in the success of it: in the effusion of the Spirit; and in the setting up of the kingdom of Christ in greater glory in the latter day. (x) T. Bab. Megilla, fol. 6. 1. & Gloss. in ib. John Wesley26:10 Will not learn - This is the carriage of thy people; but the course of wicked men is directly contrary in all conditions: for if thou dost spare them, they will not accept of that gracious invitation to repentance. In the land - Even in God's church, and among his people, where righteousness is taught and practised. Will not behold - Tho' God gives such plain discoveries of his majesty and glory, not only in his word, but also in works, and especially in this glorious work of his patience and mercy to wicked men, yet they will not acknowledge it.Robert Jamieson, A. R. Fausset and David Brown26:10 uprightness--rather, as in Is 26:7, "prosperity," answering to "favor" in the parallelism, and in antithesis to "judgments in the earth" (Is 26:9); where prosperity attends the wicked as well as the just, "he will not learn righteousness," therefore judgments must be sent that he may "learn" it [MAURER]. |
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26:1126:11: Տէր բազուկ քո բարձր, եւ ո՛չ ծանեան. ծանիցեն՝ եւ ամաչեսցեն, եւ նախա՛նձ առցէ զժողովուրդն անխրատ. եւ այժմ հո՛ւր զհակառակորդս կերիցէ։ Տէր, բազուկ քո բարձր, եւ ոչ ծանեան. ծանիցեն [362]եւ ամաչեսցեն, եւ նախանձ առցէ զժողովուրդն անխրատ``. եւ այժմ հուր զհակառակորդս կերիցէ:11 Տէ՛ր, բարձր է քո բազուկը, բայց նրանք դա չգիտեն. պիտի գիտենան ու ամաչեն, վրէժխնդրութիւնը պիտի սպառնայ չխրատուող ժողովրդին, եւ այժմ էլ թող կրակը լափի հակառակորդներին: 11 Ո՛վ Տէր, անոնք քու ձեռքիդ բարձրանալը չեն տեսներ, Բայց ժողովուրդին վրայ քու ունեցած նախանձդ պիտի տեսնեն ու ամչնան։Կրակը պիտի սպառէ քու թշնամիներդ։ 26:11: Տէր բազուկ քո բարձր, եւ ո՛չ ծանեան. ծանիցեն՝ եւ ամաչեսցեն, եւ նախա՛նձ առցէ զժողովուրդն անխրատ. եւ այժմ հո՛ւր զհակառակորդս կերիցէ։ 11 Տէ՛ր, բարձր է քո բազուկը, բայց նրանք դա չգիտեն. պիտի գիտենան ու ամաչեն, վրէժխնդրութիւնը պիտի սպառնայ չխրատուող ժողովրդին, եւ այժմ էլ թող կրակը լափի հակառակորդներին: 11 Ո՛վ Տէր, անոնք քու ձեռքիդ բարձրանալը չեն տեսներ, Բայց ժողովուրդին վրայ քու ունեցած նախանձդ պիտի տեսնեն ու ամչնան։Կրակը պիտի սպառէ քու թշնամիներդ։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:1126:11 Господи! рука Твоя была высоко поднята, но они не видали ее; увидят и устыдятся ненавидящие народ Твой; огонь пожрет врагов Твоих. LORD, [when] thy hand is lifted up, they will not see: [but] they shall see, and be ashamed for [their] envy at the people; yea, the fire of thine enemies shall devour them:26:11 κύριε κυριος lord; master ὑψηλός υψηλος high; lofty σου σου of you; your ὁ ο the βραχίων βραχιων arm καὶ και and; even οὐκ ου not ᾔδεισαν οιδα aware γνόντες γινωσκω know δὲ δε though; while αἰσχυνθήσονται αισχυνω shame; ashamed ζῆλος ζηλος zeal; jealousy λήμψεται λαμβανω take; get λαὸν λαος populace; population ἀπαίδευτον απαιδευτος undisciplined καὶ και and; even νῦν νυν now; present πῦρ πυρ fire τοὺς ο the ὑπεναντίους υπεναντιος contrary ἔδεται εσθιω eat; consume 26:11 יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH רָ֥מָה rˌāmā רום be high יָדְךָ֖ yāḏᵊḵˌā יָד hand בַּל־ bal- בַּל not יֶחֱזָי֑וּן yeḥᵉzāyˈûn חזה see יֶחֱז֤וּ yeḥᵉzˈû חזה see וְ wᵊ וְ and יֵבֹ֨שׁוּ֙ yēvˈōšû בושׁ be ashamed קִנְאַת־ qinʔaṯ- קִנְאָה jealousy עָ֔ם ʕˈām עַם people אַף־ ʔaf- אַף even אֵ֖שׁ ʔˌēš אֵשׁ fire צָרֶ֥יךָ ṣārˌeʸḵā צַר adversary תֹאכְלֵֽם׃ ס ṯōḵᵊlˈēm . s אכל eat 26:11. Domine exaltetur manus tua et non videant videant et confundantur zelantes populi et ignis hostes tuos devoretLord, let thy hand be exalted, and let them not see: let the envious people see, and be confounded: and let fire devour thy enemies. 11. LORD, thy hand is lifted up, yet they see not: but they shall see zeal for the people, and be ashamed; yea, fire shall devour thine adversaries. 26:11. Lord, let your hand be exalted, and let them not see it. May the envious people see and be confounded. And may fire devour your enemies. 26:11. LORD, [when] thy hand is lifted up, they will not see: [but] they shall see, and be ashamed for [their] envy at the people; yea, the fire of thine enemies shall devour them. 26:11 Господи! рука Твоя была высоко поднята, но они не видали ее; увидят и устыдятся ненавидящие народ Твой; огонь пожрет врагов Твоих. 26:11 κύριε κυριος lord; master ὑψηλός υψηλος high; lofty σου σου of you; your ὁ ο the βραχίων βραχιων arm καὶ και and; even οὐκ ου not ᾔδεισαν οιδα aware γνόντες γινωσκω know δὲ δε though; while αἰσχυνθήσονται αισχυνω shame; ashamed ζῆλος ζηλος zeal; jealousy λήμψεται λαμβανω take; get λαὸν λαος populace; population ἀπαίδευτον απαιδευτος undisciplined καὶ και and; even νῦν νυν now; present πῦρ πυρ fire τοὺς ο the ὑπεναντίους υπεναντιος contrary ἔδεται εσθιω eat; consume 26:11 יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH רָ֥מָה rˌāmā רום be high יָדְךָ֖ yāḏᵊḵˌā יָד hand בַּל־ bal- בַּל not יֶחֱזָי֑וּן yeḥᵉzāyˈûn חזה see יֶחֱז֤וּ yeḥᵉzˈû חזה see וְ wᵊ וְ and יֵבֹ֨שׁוּ֙ yēvˈōšû בושׁ be ashamed קִנְאַת־ qinʔaṯ- קִנְאָה jealousy עָ֔ם ʕˈām עַם people אַף־ ʔaf- אַף even אֵ֖שׁ ʔˌēš אֵשׁ fire צָרֶ֥יךָ ṣārˌeʸḵā צַר adversary תֹאכְלֵֽם׃ ס ṯōḵᵊlˈēm . s אכל eat 26:11. Domine exaltetur manus tua et non videant videant et confundantur zelantes populi et ignis hostes tuos devoret Lord, let thy hand be exalted, and let them not see: let the envious people see, and be confounded: and let fire devour thy enemies. 11. LORD, thy hand is lifted up, yet they see not: but they shall see zeal for the people, and be ashamed; yea, fire shall devour thine adversaries. 26:11. Lord, let your hand be exalted, and let them not see it. May the envious people see and be confounded. And may fire devour your enemies. 26:11. LORD, [when] thy hand is lifted up, they will not see: [but] they shall see, and be ashamed for [their] envy at the people; yea, the fire of thine enemies shall devour them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411: Пророк замечает приближение великих событий, но другие люди ничего не видят. На это последнее обстоятельство пророк и жалуется Господу. "Твоя рука, - говорит он Господу, - была поднята для удара, но они этого не видят". Люди, следовательно, не обращают внимания на знамения (Мф 24:37-39). Но они все-таки должны будут признать свою ошибку, когда наступят те события, какие предвещались особыми знамениями от Бога, и это приведет их в стыд. Огонь ревности Божией - ревности о народе Божием - пожрет этих людей, которые могли видеть опасность, но не хотели видеть.Albert Barnes: Notes on the Bible - 183426:11: Lord, when thy hand is lifted up - This is an explanation of the sentiment expressed in the former verse. The lifting up of the hand here refers, doubtless, to the manifestations of the majesty and goodness of the Lord.They will not see - They are blind to all the exhibitions of power, mercy, and goodness. But they shall see - They shall yet be brought to recognize thy hand. They shall see thy favor toward thy children, and thy judgment on thy foes. The divine dealings will be such that they shall be constrained to recognize him, and to acknowledge his existence and perfections. And be ashamed - Be confounded because they did not sooner recognize the divine goodness. For their envy at thy people - The word 'their' is not in the Hebrew, and the sense is, that they shall see the zeal of Yahweh in behalf of his people, and shall be ashamed that they did not sooner recognize his hand. The word rendered 'envy' (קנאה qin'â h) may mean envy Ecc 4:4; Ecc 9:6, but it more properly and frequently means zeal, ardor, Kg2 10:16; Isa 9:6). Yea, the fire of thine enemies shall devour them - Or rather, 'Yea, the fire in regard to thy enemies shall devour them.' The sense is, that when his people were delivered, his foes would be destroyed; his zeal for his people would also be connected with indignation against his foes. The deliverance of his people from Babylon, and the commencement of the downfall of that city, were simultaneous, and the cause was the same. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:11: when: Psa 10:12; Mic 5:9will: Isa 18:3; Sa1 6:9; Job 34:27; Jer 5:3; Act 28:27 they shall: Exo 9:14; Sa1 5:6-11; Jer 44:28; Luk 16:23 be: Isa 11:13, Isa 60:14; Psa 86:17; Pe1 3:16; Rev 3:9 at the: or, towards thy fire: Isa 5:24; Psa 21:8; Mal 4:1; Mat 25:41; Th2 1:8; Rev 19:20 Carl Friedrich Keil and Franz Delitzsch26:11The situation still remains essentially the same as in Is 26:11-13 : "Jehovah, Thy hand has been exalted, but they did not see: they will see the zeal for a people, being put to shame; yea, fire will devour Thine adversaries. Jehovah, Thou wilt establish peace for us: for Thou hast accomplished all our work for us. Jehovah our God, lords besides Thee had enslaved us; but through Thee we praise Thy name." Here are three forms of address beginning with Jehovah, and rising in the third to "Jehovah our God." The standpoint of the first is the time before the judgment; the standpoint of the other two is in the midst of the redemption that has been effected through judgment. Hence what the prophet states in Is 26:11 will be a general truth, which has now received its most splendid confirmation through the overthrow of the empire. The complaint of the prophet here is the same as in Is 53:1. We may also compare Ex 14:8, not Ps 10:5; (rūm does not mean to remain beyond and unrecognised, but to prove one's self to be high.) The hand of Jehovah had already shown itself to be highly exalted (râmâh, 3 pr.), by manifesting itself in the history of the nations, by sheltering His congregation, and preparing the way for its exaltation in the midst of its humiliation; but as they had no eye for this hand, they would be made to feel it upon themselves as the avenger of His nation. The "zeal for a people," when reduced from this ideal expression into a concrete one, is the zeal of Jehovah of hosts (Is 9:6; Is 37:32) for His own nation (as in Is 49:8). Kin'ath ‛âm (zeal for a people) is the object to yechezū (they shall see); v'yēbōshū (and be put to shame) being a parenthetical interpolation, which does not interfere with this connection. "Thou wilt establish peace" (tishpōt shâlom, Is 26:12) expresses the certain hope of a future and imperturbable state of peace (pones, stabilies); and this hope is founded upon the fact, that all which the church has hitherto accomplished (ma‛aseh, the acting out of its calling, as in Ps 90:17, see at Is 5:12) has not been its own work, but the work of Jehovah for it. And the deliverance just obtained from the yoke of the imperial power is the work of Jehovah also. The meaning of the complaint, "other lords beside Thee had enslaved us," is just the same as that in Is 63:18; but there the standpoint is in the midst of the thing complained of, whereas here it is beyond it. Jehovah is Israel's King. He seemed indeed to have lost His rule, since the masters of the world had done as they liked with Israel. But it was very different now, and it was only through Jehovah ("through Thee") that Israel could now once more gratefully celebrate Jehovah's name. Geneva 159926:11 LORD, [when] thy hand is lifted up, they will not see: [but] they shall see, and be ashamed for [their] (k) envy at the people; yea, the fire of thy (l) enemies shall devour them.(k) Through envy and indignation against your people. (l) The fire and vengeance with which you destroy your enemies. John Gill26:11 Lord, when thy hand is lifted up, they will not see,.... Or, "thy high hand they will not see" (y); when it is exalted, and become glorious in power, in punishing wicked men; though the punishment is visible, yet they will not consider that it comes from the hand of God, but attribute it to chance, misfortune, or second causes, Ps 28:5 or when the hand the Lord is manifest in doing good to his own people, in delivering them out of their oppressions, and the hands of their oppressors; in reviving his cause and interest, and enlarging the kingdom of his Son; they will not see, own, and acknowledge the power and glory of it. The Targum favours this latter sense,"Lord, when thou shall be revealed in thy power to do good to them that fear thee, there will be no light to the enemies of thy people:'' but they shall see; whether they will or not; the judgments of God will be manifest, both in his vengeance on antichrist, and in glorifying his own people: and be ashamed for their envy at the people; their envy at the happiness and prosperity of the Lord's people; their malice towards them, and persecution of them: or, "for the zeal of thy people" (z); not for the zeal of the people to God, but for the zeal of the Lord to them; when they shall see him zealously affected to them, and concerned for them; as they shall see it, whether they will or not; they will then be confounded and ashamed, when he will vindicate his own people, and right their wrongs, and avenge their enemies; so the Targum, "the revenge of thy people shall cover them:'' yea, the fire of thine enemies shall devour them: or, "fire shall devour them, thine enemies" (a); the wrath of God, which is like unto fire; or, fire out of the mouth of the witnesses, Rev_ 11:5. (y) "elatam tuam manum non cernunt", Castalio; "celsitudinem manuum tuarum nequaquam vident", Syriac version. (z) "zelum populi tui"; so some in Vatablus; "zelum erga populum", Junius & Tremellius, Piscator. (a) "ignis hostes tuos consumet eos", Pagninus, Vatablus, "comedet eos", Montanus. John Wesley26:11 Will not see - And they are guilty of the same obstinate blindness when thou dost smite and punish them, which is commonly signified by lifting up the hand. They shall see - They shall know that by sad experience, which they would not learn by easier ways. These - Such fire or wrath as thou usest to pour forth upon thine implacable enemies.Robert Jamieson, A. R. Fausset and David Brown26:11 lifted up--to punish the foes of God's people. They who will not see shall be made to "see" to their cost (Is 5:12).their envy at the people--that is, "Thy people." LOWTH translates, "They shall see with confusion Thy zeal for Thy people." fire of . . . enemies--that is, the fire to which Thine enemies are doomed (Is 9:18). |
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26:1226:12: Տէր Աստուած մեր տո՛ւր մեզ զխաղաղութիւն. զամենայն ինչ հատուցեր մեզ։ Տէր [363]Աստուած մեր, տուր մեզ զխաղաղութիւն. զամենայն ինչ հատուցեր մեզ:12 Տէ՛ր Աստուած մեր, տո՛ւր մեզ խաղաղութիւն, դու, որ ամէն ինչով վարձատրել ես մեզ: 12 Ո՛վ Տէր, մեզի խաղաղութիւն պիտի տաս, Վասն զի մեր բոլոր գործերն ալ դուն մեզի համար կատարեցիր։ 26:12: Տէր Աստուած մեր տո՛ւր մեզ զխաղաղութիւն. զամենայն ինչ հատուցեր մեզ։ 12 Տէ՛ր Աստուած մեր, տո՛ւր մեզ խաղաղութիւն, դու, որ ամէն ինչով վարձատրել ես մեզ: 12 Ո՛վ Տէր, մեզի խաղաղութիւն պիտի տաս, Վասն զի մեր բոլոր գործերն ալ դուն մեզի համար կատարեցիր։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:1226:12 Господи! Ты даруешь нам мир; ибо и все дела наши Ты устрояешь для нас. LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us:26:12 κύριε κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our εἰρήνην ειρηνη peace δὸς διδωμι give; deposit ἡμῖν ημιν us πάντα πας all; every γὰρ γαρ for ἀπέδωκας αποδιδωμι render; surrender ἡμῖν ημιν us 26:12 יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH תִּשְׁפֹּ֥ת tišpˌōṯ שׁפת set שָׁלֹ֖ום šālˌôm שָׁלֹום peace לָ֑נוּ lˈānû לְ to כִּ֛י kˈî כִּי that גַּ֥ם gˌam גַּם even כָּֽל־ kˈol- כֹּל whole מַעֲשֵׂ֖ינוּ maʕᵃśˌênû מַעֲשֶׂה deed פָּעַ֥לְתָּ pāʕˌaltā פעל make לָּֽנוּ׃ llˈānû לְ to 26:12. Domine dabis pacem nobis omnia enim opera nostra operatus es nobisLord, thou wilt give us peace: for thou hast wrought all our works for us. 12. LORD, thou wilt ordain peace for us: for thou hast also wrought all our works for us. 26:12. Lord, you will give us peace. For all our works have been wrought for us by you. 26:12. LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us. 26:12 Господи! Ты даруешь нам мир; ибо и все дела наши Ты устрояешь для нас. 26:12 κύριε κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our εἰρήνην ειρηνη peace δὸς διδωμι give; deposit ἡμῖν ημιν us πάντα πας all; every γὰρ γαρ for ἀπέδωκας αποδιδωμι render; surrender ἡμῖν ημιν us 26:12 יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH תִּשְׁפֹּ֥ת tišpˌōṯ שׁפת set שָׁלֹ֖ום šālˌôm שָׁלֹום peace לָ֑נוּ lˈānû לְ to כִּ֛י kˈî כִּי that גַּ֥ם gˌam גַּם even כָּֽל־ kˈol- כֹּל whole מַעֲשֵׂ֖ינוּ maʕᵃśˌênû מַעֲשֶׂה deed פָּעַ֥לְתָּ pāʕˌaltā פעל make לָּֽנוּ׃ llˈānû לְ to 26:12. Domine dabis pacem nobis omnia enim opera nostra operatus es nobis Lord, thou wilt give us peace: for thou hast wrought all our works for us. 26:12. Lord, you will give us peace. For all our works have been wrought for us by you. 26:12. LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412: В противоположность нечестивцам, благочестивые ожидают с нетерпением дня суда Божия, как дня своего избавления (Лк 21-28), как дня в который Господь даст им полный мир или успокоение.Дела наши Ты устрояешь для нас. Бог был, по пророку, действующим в праведниках началом всех их мыслей, слов и поступков (Рим 8:9: и сл. ; Гал 2:20). Matthew Henry: Concise Commentary on the Whole Bible - 170612 LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us. 13 O LORD our God, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name. 14 They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish. 15 Thou hast increased the nation, O LORD, thou hast increased the nation: thou art glorified: thou hadst removed it far unto all the ends of the earth. 16 LORD, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them. 17 Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs; so have we been in thy sight, O LORD. 18 We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen. 19 Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.The prophet in these verses looks back upon what God had done with them, both in mercy and judgment, and sings unto God of both, and then looks forward upon what he hoped God would do for them. Observe, I. His reviews and reflections are mixed. When he looks back upon the state of the church he finds, 1. That God had in many instances been very gracious to them and had done great things for them. (1.) In general (v. 12): Thou hast wrought all our works in us, or for us. Whatever good work is done by us, it is owing to a good work wrought by the grace of God in us; it is he that puts good thoughts and affections into our hearts if at any time they be there, and that works in us both to will and to do of his good pleasure. Acti, agimus--Being acted upon, we act. And if any kindness be shown us, or any of our affairs be prosperous and successful, it is God that works it for us. Every creature, every business, that is in any way serviceable to our comfort, is made by him to be so; and sometimes he makes that to work for us which seemed to make against us. (2.) In particular (v. 15): "Thou hast increased the nation, O Lord! so that a little one has become a thousand (in Egypt they multiplied exceedingly, and afterwards in Canaan, so that they filled the land); and in this thou art glorified," for the multitude of the people is the honour of the prince, and therein God was glorified as faithful to his covenant with Abraham, that he would make him a father of many nations. Note, God's nation is a growing nation, and it is the glory of God that it is so. The increase of the church, that holy nation, is therefore to be rejoiced in because it is the increase of those that make it their business to glorify God in this world. 2. That yet he had laid them under his rebukes. (1.) The neighbouring nations had sometimes oppressed them and tyrannised over them (v. 13): "O Lord our God! thou who hast the sole right to rule us, whose subjects and servants we are, to thee we complain (for whither else should we go with our complaints?) that other lords besides thee have had dominion over us." Not only in the days of the Judges, but afterwards, God frequently sold them into the hand of their enemies, or rather, by their iniquities, they sold themselves, ch. lii. 3-5. When they had been careless in the service of God, God suffered their enemies to have dominion over them, that they might know the difference between his service and the service of the kingdoms of the countries. It may be understood as a confession of sin, their serving other gods, and subjecting themselves to the superstitious laws and customs of their neighbours, by which other lords (for they called their idols baals, lords) had dominion over them, besides God. But now they promise that it shall be so no more: "Henceforth by thee only will we make mention of thy name; we will worship thee only, and in that way only which thou hast instituted and appointed." The same may be our penitent reflection: Other lords, besides God, have had dominion over us; every lust has been our lord, and we have been led captive by it; and it is has been long enough, and too long, that we have thus wronged both God and ourselves. The same therefore must be our pious resolution, that henceforth we will make mention of God's name only and by him only, that we will keep close to God and to our duty and never desert it. (2.) They had sometimes been carried into captivity before their enemies (v. 15): "The nation which at first thou didst increase, and make to take root, thou hast now diminished, and plucked up, and removed to all the ends of the earth, driven out to the utmost parts of heaven," as is threatened, Deut. xxx. 4; xxviii. 64. But observe, Between the mention of the increasing of them and that of the removing of them it is said, Thou art glorified; for the judgments God inflicts upon his people for their sins are for his honour, as well as the mercies he bestows upon them in performance of his promise. (3.) The prophet remembers that when they were thus oppressed and carried captive they cried unto God, which was a good evidence that they neither had quite forsaken him nor were quite forsaken of him, and that there were merciful intentions in the judgments they were under (v. 16): Lord, in trouble have they visited thee. This was usual with the people of Israel, as we find frequently in the story of the Judges. When other lords had dominion over them they humbled themselves, and said, The Lord is righteous, 2 Chron. xii. 6. See here, [1.] The need we have of afflictions. They are necessary to stir up prayer; when it is said, In trouble have they visited thee, it is implied that in their peace and prosperity they were strangers to God, kept at a distance from him, and seldom came near him, as if, when the world smiled upon them, they had no occasion for his favours. [2.] The benefit we often have by afflictions. They bring us to God, quicken us to our duty, and show us our dependence upon him. Those that before seldom looked at God now visit him; they come frequently, they become friendly, and make their court to him. Before, prayer came drop by drop, but now they pour out a prayer; it comes now like water from a fountain, not like water from a still. They poured out a secret speech; so the margin. Praying is speaking to God, but it is a secret speech; for it is the language of the heart, otherwise it is not praying. Afflictions bring us to secret prayer, in which we may be more free and particular in our addresses to him than we can be in public. In affliction those will seek God early who before sought him slowly, Hos. v. 15. It will make men fervent and fluent in prayer. "They poured out a prayer, as the drink-offerings were poured out, when thy chastening was upon them." But it is to be feared, when the chastening is off them, they will by degrees return to their former carelessness, as they had often done. (4.) He complains that their struggles for their own liberty had been very painful and perilous, but that they had not been successful, v. 17, 18. [1.] They had the throes and pangs they dreaded: "We have been like a woman in labour, that cries out in her pangs; we have with a great deal of anxiety and toil endeavoured to help ourselves, and our troubles have been increased by those attempts;" as when Moses came to deliver Israel the tale of bricks was doubled. Their prayers were quickened by the acuteness of their pains, and became as strong and vehement as the cries of a woman in sore travail. So have we been in thy sight, O Lord! It was a comfort and satisfaction to them, in their distress, that God had his eye upon them, that all their miseries were in his sight; he was no stranger to their pangs or their prayers. Lord, all my desire is before thee, and my groaning is not hidden from thee, Ps. xxxviii. 9. Whenever they came to present themselves before the Lord with their complaints and petitions they were in agonies like those of a woman in travail. [2.] They came short of the issue and success they desired and hoped for: "We have been with child; we have had great expectation of a speedy and happy deliverance, have been big with hopes, and, when we have been in pain, have comforted ourselves with this, that the joyful birth would make us forget our misery, John xvi. 21. But, alas! we have as it were brought forth wind; it has proved a false conception; our expectations have been frustrated, and our pains have been rather dying pains than travailing ones; we have had a miscarrying womb and dry breasts. All our efforts have proved abortive: We have not wrought any deliverance in the earth, for ourselves or for our friends and allies, but rather have made our own case and theirs worse; neither have the inhabitants of the world, whom we have been contesting with, fallen before us, either in their power or in their hopes; but they are still as high and arrogant as ever." Note, A righteous cause may be strenuously pleaded both by prayer and endeavour, both with God and man, and yet for a great while may be left under a cloud, and the point may not be gained. II. His prospects and hopes are very pleasant. In general, "Thou wilt ordain peace for us (v. 12), that is, all that good which the necessity of our case calls for." What peace the church has, or hopes for, it is of God's ordaining; and we may comfort ourselves with this, that, what trouble soever may for a time be appointed to the people of God, peace will at length be ordained for them; for the end of those men is peace. And, if God by his Spirit work all our works in us, he will ordain peace for us (for the work of righteousness shall be peace), and that is true and lasting peace, such as the world can neither give nor take away, which God ordains; for, to those that have it, it shall be unchangeable as the ordinances of the day and of the night. Moreover, from what God has done for us, we may encourage ourselves to hope that he will yet further do us good. "Thou hast heard the desire of the humble, and therefore wilt (Ps. x. 17); and, when this peace is ordained for us, then by thee only will we make mention of thy name (v. 13); we will give the glory of it to thee only, and not to any other, and we will depend upon thy grace only to enable us to do so." We cannot praise God's name but by his strength. Two things in particular the prophet here comforts the church with the prospect of:-- 1. The amazing ruin of her enemies (v. 14): They are dead, those other lords that have had dominion over us; their power is irrecoverably broken; they are quite cut off and extinguished: and they shall not live, shall never be able to hold up the head any more. Being deceased, they shall not rise, but, like Haman, when they have begun to fall before the seed of the Jews they shall sink like a stone. Because they are sentenced to this final ruin, therefore, in pursuance of that sentence, God himself has visited them in wrath, as a righteous Judge, and has cut off both the men themselves (he has destroyed them) and the remembrance of them: they and their names are buried together in the dust. He has made all their memory to perish; they are either forgotten or made mention of with detestation. Note, The cause that is maintained in opposition to God and his kingdom among men, though it may prosper awhile, will certainly sink at last, and all that adhere to it will perish with it. The Jewish doctors, comparing this with v. 19, infer that the resurrection of the dead belong to the Jews only, and that those of other nations shall not rise. But we know better; we know that all who are in their graves shall hear the voice of the Son of God, and that this speaks of the final destruction of Christ's enemies, which is the second death. 2. The surprising resurrection of her friends, v. 19. Though the church rejoices not in the birth of the man-child, of which she travailed in pain, but has as it were brought forth wind (v. 18), yet the disappointment shall be balanced in a way equivalent: Thy dead men shall live; those who were thought to be dead, who had received a sentence of death within themselves, who were cast out as if they had been naturally dead, shall appear again in their former vigour. A spirit of life from God shall enter into the slain witnesses, and they shall prophesy again, Rev. xi. 11. The dry bones shall live, and become an exceedingly great army, Ezek. xxxvii. 10. Together with my dead body shall they arise. If we believe the resurrection of the dead, of our dead bodies at the last day, as Job did, and the prophet here, that will facilitate our belief of the promised restoration of the church's lustre and strength in this world. When God's time shall have come, how low soever she may be brought, they shall arise, even Jerusalem, the city of God, but now lying like a dead body, a carcase to which the eagles are gathered together. God owns it still for his, so does the prophet; but it shall arise, shall be rebuilt, and flourish again. And therefore let the poor, desolate, melancholy remains of its inhabitants, that dwell as in dust, awake and sing; for they shall see Jerusalem, the city of their solemnities, a quiet habitation again, ch. xxxiii. 20. The dew of God's favour shall be to it as the evening dew to the herbs that were parched with the heat of the sun all day, shall revive and refresh them. And as the spring-dews, that water the earth, and make the herbs that lay buried in it to put forth and bud, so shall they flourish again, and the earth shall cast out the dead, as it casts the herbs out of their roots. The earth, in which they seemed to be lost, shall contribute to their revival. When the church and her interests are to be restored neither the dew of heaven nor the fatness of the earth shall be wanting to do their part towards the restoration. Now this (as Ezekiel's vision, which is a comment upon it) may be fitly accommodated, (1.) To the spiritual resurrection of those that were dead in sin, by the power of Christ's gospel and grace. So Dr. Lightfoot applies it, Hor. Hebr. in Joh. 12.24. "The Gentiles shall live; with my body shall they arise; that is, they shall be called in after Christ's resurrection, shall rise with him, and sit with him in heavenly places; nay, they shall arise my body (says he); they shall become the mystical body of Christ, and shall arise as part of him." (2.) To the last resurrection, when dead saints shall live, and rise together with Christ's dead body; for he arose as the first-fruits, and believers shall arise by virtue of their union with him and their communion in his resurrection. Albert Barnes: Notes on the Bible - 183426:12: Thou wilt ordain peace - The word 'peace' here seems to stand opposed to the evils of various kinds which they had experienced in the captivity at Babylon; and to refer net only to peace, but also to prosperity, and to the continued divine favor.For thou hast wrought all our works in us - Or rather, 'for us' (לנוּ lâ nû). It is owing to thy hand that we are saved. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:12: ordain: Isa 57:10; Psa 29:11; Jer 33:6; Joh 14:27for: Deu 30:6; Eze 36:25; Eph 2:10; Heb 13:20 in us: or, for us, Psa 57:2; Eze 20:9, Eze 20:14, Eze 20:22 John Gill26:12 Lord, thou wilt ordain peace for us,.... Dispose, order, give it to us, outward and inward, spiritual and eternal: chiefly respect is had to that peace and prosperity the church will have in the latter day, which the zeal of the Lord of hosts, before mentioned, will perform for her, Ps 72:8 and which she expresses her faith in, when it goes ill with the wicked, and that for the following reason:for thou also hast wrought all our works in us; or "to us", or "for us" (b); all that had been done for them before were done by the Lord, came of his hands, were owing to his goodness, grace, and power and not to be ascribed unto themselves; all their mercies and deliverances, all that had been done for them in nature, providence, and grace; all that had been done for the church and people of God in all ages and periods of time, the glory of all was due to him; and since he had done so many and such great things for them, they had reason to believe he would grant them that peace and prosperity promised and expected in the latter day. The work of grace upon the heart is peculiarly the work which God works in his people, and is thought by some to be here meant; this is God's work, and not man's; and it is an internal one, something wrought in the heart, and which, being begun, will be performed; and may be expressed in the plural number, because of the excellency of it, it is the work of works; it includes others, and from whence all good works done by good men spring; and, besides, it consists of various parts, each of which is a work; as the work of faith, the labour of love, and perfect work of patience; and the fruit of this is peace here, and men on account of it may expect eternal peace hereafter; for this is the saints' meetness for glory, and which is inseparably connected with it. Abarbinel (c) interprets this "peace" of the times of the Messiah, and of the redemption wrought out by him; and "our works", of the troubles that came upon the Jews in captivity, which were all from the Lord, as well as their mercies and deliverance. (b) "in nobis", Munster; "nobis", Pagninus, Montanus, Junius & Tremellius, Piscator. (c) Mashmia, Jeshua, fol. 16. 1. John Wesley26:12 Our works - All the good works done by us, are the effects of thy grace.Robert Jamieson, A. R. Fausset and David Brown26:12 peace--God's favor, including all blessings, temporal and spiritual, opposed to their previous trials (Ps 138:8). |
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26:1326:13: Տէր Աստուած մեր ստացի՛ր զմեզ. Տէր՝ բա՛ց ՚ի քէն զայլ ոք ո՛չ գիտեմք, եւ զանուն քո անուանեմք։ Տէր Աստուած մեր, ստացիր զմեզ. Տէր, բաց ի քէն զայլ ոք ոչ գիտեմք, եւ զանուն քո անուանեմք:13 Տէ՛ր Աստուած մեր, թող քոնը լինենք մենք. քեզնից բացի ուրիշ ոչ ոքի չգիտենք, ո՛վ Տէր, եւ քո անունն ենք տալիս: 13 Ո՛վ Տէր Աստուած մեր, քեզմէ զատ ուրիշ տէրեր մեր վրայ տիրեցին, Բայց քու անունդ, միայն քո՛ւկդ կը յիշենք։ 26:13: Տէր Աստուած մեր ստացի՛ր զմեզ. Տէր՝ բա՛ց ՚ի քէն զայլ ոք ո՛չ գիտեմք, եւ զանուն քո անուանեմք։ 13 Տէ՛ր Աստուած մեր, թող քոնը լինենք մենք. քեզնից բացի ուրիշ ոչ ոքի չգիտենք, ո՛վ Տէր, եւ քո անունն ենք տալիս: 13 Ո՛վ Տէր Աստուած մեր, քեզմէ զատ ուրիշ տէրեր մեր վրայ տիրեցին, Բայց քու անունդ, միայն քո՛ւկդ կը յիշենք։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:1326:13 Господи Боже наш! другие владыки кроме Тебя господствовали над нами; но чрез Тебя только мы славим имя Твое. O LORD our God, [other] lords beside thee have had dominion over us: [but] by thee only will we make mention of thy name:26:13 κύριε κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our κτῆσαι κταομαι acquire ἡμᾶς ημας us κύριε κυριος lord; master ἐκτὸς εκτος outside; outwardly σοῦ σου of you; your ἄλλον αλλος another; else οὐκ ου not οἴδαμεν οιδα aware τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ὀνομάζομεν ονομαζω name 26:13 יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) בְּעָל֥וּנוּ bᵊʕālˌûnû בעל own אֲדֹנִ֖ים ʔᵃḏōnˌîm אָדֹון lord זֽוּלָתֶ֑ךָ zˈûlāṯˈeḵā זוּלָה except לְ lᵊ לְ to בַד־ vaḏ- בַּד linen, part, stave בְּךָ֖ bᵊḵˌā בְּ in נַזְכִּ֥יר nazkˌîr זכר remember שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name 26:13. Domine Deus noster possederunt nos domini absque te tantum in te recordemur nominis tuiO Lord our God, other lords besides thee have had dominion over us, only in thee let us remember thy name. 13. O LORD our God, other lords beside thee have had dominion over us; but by thee only will we make mention of thy name. 26:13. O Lord our God, other lords have possessed us apart from you, but in you alone let us remember your name. 26:13. O LORD our God, [other] lords beside thee have had dominion over us: [but] by thee only will we make mention of thy name. 26:13 Господи Боже наш! другие владыки кроме Тебя господствовали над нами; но чрез Тебя только мы славим имя Твое. 26:13 κύριε κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our κτῆσαι κταομαι acquire ἡμᾶς ημας us κύριε κυριος lord; master ἐκτὸς εκτος outside; outwardly σοῦ σου of you; your ἄλλον αλλος another; else οὐκ ου not οἴδαμεν οιδα aware τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ὀνομάζομεν ονομαζω name 26:13 יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) בְּעָל֥וּנוּ bᵊʕālˌûnû בעל own אֲדֹנִ֖ים ʔᵃḏōnˌîm אָדֹון lord זֽוּלָתֶ֑ךָ zˈûlāṯˈeḵā זוּלָה except לְ lᵊ לְ to בַד־ vaḏ- בַּד linen, part, stave בְּךָ֖ bᵊḵˌā בְּ in נַזְכִּ֥יר nazkˌîr זכר remember שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name 26:13. Domine Deus noster possederunt nos domini absque te tantum in te recordemur nominis tui O Lord our God, other lords besides thee have had dominion over us, only in thee let us remember thy name. 13. O LORD our God, other lords beside thee have had dominion over us; but by thee only will we make mention of thy name. 26:13. O Lord our God, other lords have possessed us apart from you, but in you alone let us remember your name. 26:13. O LORD our God, [other] lords beside thee have had dominion over us: [but] by thee only will we make mention of thy name. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413-19. Пророк изображает людей, которые находятся во власти какой-то чуждой силы и не могут восхвалять Бога, ибо для этого нужно пребывать в Боге, быть тесно соединенным с Богом. Это - мертвые, которые, по общепринятому мнению, не могут снова вернуться к жизни, ибо Сам Бог уничтожил их. Это царство смерти распространяется все более и более. Но и в мертвых не совсем погасла жажда спасения: они ищут Господа и шлют к Нему свои моления. Да, в царстве мертвых заметны усилия опять вернуться к жизни, - усилия такие же мучительные, как мука рождающей женщины, но результатов от этих усилий нет никаких. Тем не менее надежда мертвых не напрасна. По крайней мере, мертвецы Господни снова восстанут к жизни под действием чудотворной Божественной силы.В настоящей форме существования все люди: и злые и добрые, подчинены силе зла. Они живут под разнообразными греховными влияниями. Особенно же тяжело сказывается на них сила смерти и болезней. Это и есть другие владыки, каких имеет в виду пророк (ср. Рим 8:18: и сл.). Таков смысл первой половины стиха. Во второй половине пророк указывает на ненормальность вышеуказанного порядка вещей. Всякая тварь должна славить имя своего Творца (Пс 18-й, 19-й 103-й и др.), а для этого необходимо, чтобы она находилась под властью и на служении у своего Господа и Творца, чтобы она пребывала в Нем. Но это невозможно, пока она находится во власти другого владыки, под державою смерти (ср. Пс 6:6). Итак, пророк здесь вводит нас в ту область, о которой далее говорит подробнее, - в область, обитатели которой служат не Богу, а другому владыке, и не могут славить имя Божие. Albert Barnes: Notes on the Bible - 183426:13: Other lords beside thee have had dominion - The allusion here is to the kings of Babylon who had subdued and oppressed them, and who in their long captivity had held them in subjection to their laws.But by thee only will we make mention of thy name - This may be better rendered, 'but only thee, thy name will we henceforward commemorate.' The words 'by thee,' and 'thy name,' are put in apposition, and denote the same thing. The word 'make mention' (נזכיר nazekiyr) means literally to cause to be remembered; to commemorate; to celebrate. The idea is, that during their long captivity they had been subject to the dominion of other lords than Yahweh; but now that they were restored to their own land, they would acknowledge only Yahweh as their Lord, and would henceforward celebrate only his name. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:13: other: Isa 51:22; Ch2 12:8; Joh 8:32; Rom 6:22by thee: Isa 12:4; Jos 23:7; Amo 6:10; Co1 4:7; Heb 13:15 Geneva 159926:13 O LORD our God, [other] (m) lords beside thee have had dominion over us: [but] by thee only will we make mention of thy name.(m) The Babylonians, who have not governed according to your word. John Gill26:13 O Lord our God, other lords besides thee have had dominion over us,.... Sin and Satan have the dominion over the Lord's people, in a state of unregeneracy; before the good work of grace is wrought in them, every lust is a lord, and is served and obeyed: and Satan is the god of this world by usurpation, and leads men captive at his will. Some think that the idols the Jews had served and worshipped, called "Baalim" or lords, are meant, and that this is a confession of their sin; but that word is not here used. The Targum interprets it of the Jewish governors ruling over them, without the Lord; rather the Assyrians and Babylonians are designed; but it is best of all to understand it of persecuting tyrants, of antichristian kings and states that have exercised a tyrannical power over the people of God:but by thee only will we make mention of thy name; that is, by thy strength, and through grace received from thee, we will be only subject to thee, our King and Lawgiver, and obey thy commands, serve and worship thee, knowing that it is right to obey God rather than man; or through the influence of thy grace, and by the assistance of thy Spirit, we will celebrate thy name, give thee thanks for our deliverance from the servitude, bondage, and oppression of other lords. John Wesley26:13 Other lords - Others besides thee, and besides those governors who have been set up by thee, even foreign and heathen lords. By thee - By thy favour and help. Will we - Celebrate thy praise.Robert Jamieson, A. R. Fausset and David Brown26:13 other lords--temporal; heathen kings (2Chron 12:8; 2Chron 28:5-6), Nebuchadnezzar, &c. Spiritual also, idols and lusts (Rom 6:16-18).by thee only--It is due to Thee alone, that we again worship Thee as our Lord [MAURER]. "(We are) Thine only, we will celebrate Thy name" [HORSLEY]. The sanctifying effect of affliction (Ps 71:16; Ps 119:67, Ps 119:71). |
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26:1426:14: Իսկ մեռեալք՝ զկեանս ո՛չ տեսանիցեն, եւ բժիշկք ո՛չ յարուսցեն։ Վասն այսորիկ ածե՛ր սատակեցե՛ր եւ կորուսե՛ր զամենայն արո՛ւ նոցա[9860]։ [9860] Ոմանք. Զկեանս ոչ տեսցեն եւ։ Իսկ մեռեալք զկեանս ոչ տեսանիցեն, եւ բժիշկք ոչ յարուսցեն. վասն այսորիկ ածեր սատակեցեր եւ կորուսեր զամենայն արու նոցա:14 Իսկ մեռածները կեանքը չեն տեսնելու. բժիշկները յարութիւն չեն կարող տալ: Դրա համար էլ ոչնչացրիր ու կորստեան մատնեցիր նրանց բոլոր արուներին. 14 Անոնք մեռած են, պիտի չողջննան, Ուրուականներ են, չեն կրնար ելլել, Վասն զի դուն այցելութիւն ընելով՝ զանոնք բնաջինջ ըրիր Ու անոնց յիշատակը կորսնցուցիր։ 26:14: Իսկ մեռեալք՝ զկեանս ո՛չ տեսանիցեն, եւ բժիշկք ո՛չ յարուսցեն։ Վասն այսորիկ ածե՛ր սատակեցե՛ր եւ կորուսե՛ր զամենայն արո՛ւ նոցա[9860]։ [9860] Ոմանք. Զկեանս ոչ տեսցեն եւ։ 14 Իսկ մեռածները կեանքը չեն տեսնելու. բժիշկները յարութիւն չեն կարող տալ: Դրա համար էլ ոչնչացրիր ու կորստեան մատնեցիր նրանց բոլոր արուներին. 14 Անոնք մեռած են, պիտի չողջննան, Ուրուականներ են, չեն կրնար ելլել, Վասն զի դուն այցելութիւն ընելով՝ զանոնք բնաջինջ ըրիր Ու անոնց յիշատակը կորսնցուցիր։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:1426:14 Мертвые не оживут; рефаимы не встанут, потому что Ты посетил и истребил их, и уничтожил всякую память о них. dead, they shall not live; [they are] deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish:26:14 οἱ ο the δὲ δε though; while νεκροὶ νεκρος dead ζωὴν ζωη life; vitality οὐ ου not μὴ μη not ἴδωσιν οραω view; see οὐδὲ ουδε not even; neither ἰατροὶ ιατρος healer οὐ ου not μὴ μη not ἀναστήσωσιν ανιστημι stand up; resurrect διὰ δια through; because of τοῦτο ουτος this; he ἐπήγαγες επαγω instigate; bring on καὶ και and; even ἀπώλεσας απολλυμι destroy; lose καὶ και and; even ἦρας αιρω lift; remove πᾶν πας all; every ἄρσεν αρσην male αὐτῶν αυτος he; him 26:14 מֵתִים֙ mēṯîm מות die בַּל־ bal- בַּל not יִחְי֔וּ yiḥyˈû חיה be alive רְפָאִ֖ים rᵊfāʔˌîm רְפָאִים ghosts בַּל־ bal- בַּל not יָקֻ֑מוּ yāqˈumû קום arise לָכֵ֤ן lāḵˈēn לָכֵן therefore פָּקַ֨דְתָּ֙ pāqˈaḏtā פקד miss וַ wa וְ and תַּשְׁמִידֵ֔ם ttašmîḏˈēm שׁמד destroy וַ wa וְ and תְּאַבֵּ֥ד ttᵊʔabbˌēḏ אבד perish כָּל־ kol- כֹּל whole זֵ֖כֶר zˌēḵer זֵכֶר mention לָֽמֹו׃ lˈāmô לְ to 26:14. morientes non vivant gigantes non resurgant propterea visitasti et contrivisti eos et perdidisti omnem memoriam eorumLet not the dead live, let not the giants rise again: therefore hast visited and destroyed them, and hast destroyed all their memory. 14. dead, they shall not live; deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish. 26:14. Let not the dead live; let not the giants rise up again. For this reason, you have visited and destroyed them, and you have perished all remembrance of them. 26:14. [They are] dead, they shall not live; [they are] deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish. 26:14 Мертвые не оживут; рефаимы не встанут, потому что Ты посетил и истребил их, и уничтожил всякую память о них. 26:14 οἱ ο the δὲ δε though; while νεκροὶ νεκρος dead ζωὴν ζωη life; vitality οὐ ου not μὴ μη not ἴδωσιν οραω view; see οὐδὲ ουδε not even; neither ἰατροὶ ιατρος healer οὐ ου not μὴ μη not ἀναστήσωσιν ανιστημι stand up; resurrect διὰ δια through; because of τοῦτο ουτος this; he ἐπήγαγες επαγω instigate; bring on καὶ και and; even ἀπώλεσας απολλυμι destroy; lose καὶ και and; even ἦρας αιρω lift; remove πᾶν πας all; every ἄρσεν αρσην male αὐτῶν αυτος he; him 26:14 מֵתִים֙ mēṯîm מות die בַּל־ bal- בַּל not יִחְי֔וּ yiḥyˈû חיה be alive רְפָאִ֖ים rᵊfāʔˌîm רְפָאִים ghosts בַּל־ bal- בַּל not יָקֻ֑מוּ yāqˈumû קום arise לָכֵ֤ן lāḵˈēn לָכֵן therefore פָּקַ֨דְתָּ֙ pāqˈaḏtā פקד miss וַ wa וְ and תַּשְׁמִידֵ֔ם ttašmîḏˈēm שׁמד destroy וַ wa וְ and תְּאַבֵּ֥ד ttᵊʔabbˌēḏ אבד perish כָּל־ kol- כֹּל whole זֵ֖כֶר zˌēḵer זֵכֶר mention לָֽמֹו׃ lˈāmô לְ to 26:14. morientes non vivant gigantes non resurgant propterea visitasti et contrivisti eos et perdidisti omnem memoriam eorum Let not the dead live, let not the giants rise again: therefore hast visited and destroyed them, and hast destroyed all their memory. 14. dead, they shall not live; deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish. 26:14. Let not the dead live; let not the giants rise up again. For this reason, you have visited and destroyed them, and you have perished all remembrance of them. 26:14. [They are] dead, they shall not live; [they are] deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191414-15: Мертвые не оживут. Пророк выражает общее мнение ветхозаветных людей, что от уз смерти - нет избавления (Иов 7:9: и сл. ; 10:21; 16:22).Рефаимы не восстанут. Те, агрессоры стали ничтожными, бессильными тенями (рефаимы ср. Ис 14:9; Притч 2:18; 9:18; Иов 26:5) не могут уже восстать к жизни - так говорили древние люди! [В Славянском переводе с 70-и говорится: Мертвии же живота не имуть видети, ниже врачеве воскресят: сего ради навел еси и погубил еси, и взял еси всяк мужеск пол их. Прим. ред. ] Потому что Ты посетил их... т. е. именно для этого Ты их посетил и т. д. (евр. слово lachen имеет такое значение). Пророк хочет сказать, что именно в том состоит назначение смерти, чтобы подвергшиеся ей уже не имели возможности снова ожить. Для этого-то Бог и уничтожил о них всякую память. Ты умножил народ. Речь продолжается о той же силе смерти. Оттого, что никто из царства смерти не мог вернуться к жизни, обитатели этого царства (народ) все умножаются и умножаются в числе. Шеол принимает все новых и новых жителей, не отпуская никого и из прежних. Это умножение обитателей царства мертвых есть в то же время прославление Бога (прославил Себя), ибо здесь исполняется суд Божий над человеком: "земля ты - и в землю возвратишься". (Быт 3:19), доказывается сила Господня и ничтожество человека (ср. Ис 5:14: и сл.). Albert Barnes: Notes on the Bible - 183426:14: They are dead - That is, the kings and tyrants to whom reference is made in Isa 26:13. The principal enemies of the Jews, who had oppressed them, were slain when Babylon was taken by Cyrus (see the notes at isa 13; 14)They shall not live - They shall not again live, and be permitted to harass and enslave us. They are deceased - Hebrew, רפאים repâ'iym - a name given to the shades or manes of the dead, from an idea that they were weak and powerless (see the notes at Isa 14:9-10; compare Psa 88:11; Pro 2:18; Pro 9:18; Pro 21:16). The sense here is, that they had died and gone to the land of shades, and were now unable anymore to reach or injure the people of God. Therefore - Or rather, "for"; the word לכן lā kê n being used evidently in the sense of because that, as in Gen 38:26; Num 11:31; Num 14:13; Psa 42:7; Psa 45:3. The declaration that follows is given as the reason why they were dead, and incapable of again injuring or annoying them. Hast thou visited ... - (see the note at Isa 24:22) The word 'visit' here is used in the sense of to punish. And made all their memory to perish - Hast blotted out their name; hast caused their celebrity to cease. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:14: dead: Isa 26:19, Isa 8:19, Isa 51:12, Isa 51:13; Exo 14:30; Psa 106:28; Hab 2:18-20; Mat 2:20; Rev 18:2, Rev 18:3, Rev 19:19-21, Rev 20:5and made: Isa 14:19-22; Psa 9:6, Psa 109:13; Pro 10:7 Carl Friedrich Keil and Franz Delitzsch26:14The tyrants who usurped the rule over Israel have now utterly disappeared. "Dead men live not again, shades do not rise again: so hast Thou visited and destroyed them, and caused all their memory to perish." The meaning is not that Jehovah had put them to death because there was no resurrection at all after death; for, as we shall see further on, the prophet was acquainted with such a resurrection. In mēthim (dead men) and rephâ'im (shades) he had directly in mind the oppressors of Israel, who had been thrust down into the region of the shades (like the king of Babylon in chapter 14), so that there was no possibility of their being raised up or setting themselves up again. The לכן is not argumentative (which would be very freezing in this highly lyrical connection), but introduces what must have occurred eo ipso when the other had taken place (it corresponds to the Greek ἄρα, and is used here in the same way as in Is 61:7; Jer 5:2; Jer 2:33; Zech 11:7; Job 34:25; Job 42:3). They had fallen irrevocably into Sheol (Ps 49:15), and consequently God had swept them away, so that not even their name was perpetuated. Geneva 159926:14 [They are] (n) dead, they shall not live; [they are] deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish.(n) Meaning that the reprobate even in this life will have the beginning of everlasting death. John Gill26:14 They are dead, they shall not live; they are deceased, they shall not rise,.... The above tyrannical lords, the kings of the earth and their mighty men, associates of the Romish antichrist, who shall be gathered together, and slain at the battle at Armageddon; these shall not live again in this world, nor rise from their graves, and return to their former state, power, and authority; or tyrannise over, molest, disturb, oppress, and persecute the people of God any more; though they shall live again at the end of the thousand years, and shall awake to everlasting shame and contempt, and come forth to the resurrection of damnation. The Targum is,"they worship the dead, who do not live; and their mighty men, who shall not rise;'' and are opposed to the worshippers of the only Lord God: therefore hast thou visited and destroyed them, and made all their memory to perish; or, "because thou hast visited", &c. (d); for these words are a reason why they are irrecoverably lost, and shall not live in eternal life, or rise in the resurrection of the just; because God has visited them in wrath, destroyed them in and for their sins, with such an utter destruction, that they shall be remembered no more. This visitation will be at Armageddon, when the kings, and captains and great men will be slain; the beast and false prophet taken, and cast alive into the furnace of fire; and the rest will be killed by the sword, proceeding out of the mouth of Christ, Rev_ 19:18. The Targum interprets it of God's casting the wicked into hell. (d) "propterea", V. L. Junius & Tremellius; "propterea quod", Piscator, De Dieu. John Wesley26:14 Rise - Those tyrants are destroyed; they shall never live or rise again to molest us.Robert Jamieson, A. R. Fausset and David Brown26:14 They--The "other lords" or tyrants (Is 26:13).shall not live--namely, again. deceased--Hebrew, "Rephaim"; powerless, in the land of shades (Is 14:9-10). therefore--that is, inasmuch as. Compare "therefore" (Gen 18:5; Gen 19:8). |
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26:1526:15: Յաւե՛լ նոցա Տէր չարիս, յաւե՛լ չարիս ՚ի վերայ փառաւորաց երկրի. յերկարեցեր ամենայն ծագաց երկրի։ Յաւել նոցա, Տէր, չարիս, յաւել չարիս ի վերայ փառաւորաց երկրի. յերկարեցեր ամենայն ծագաց երկրի:15 դու նրանց գլխին չարիք կուտակեցիր, ո՛վ Տէր, չարիք աւելացրիր երկրի փառաւորուածների վրայ, տարածեցիր աշխարհի բոլոր կողմերում: 15 Դուն այս ազգը աւելցուցիր, ո՛վ Տէր, Այս ազգը աւելցնելով՝ փառաւորուեցար, Երկրին բոլոր ծայրերը ընդարձակեցիր։ 26:15: Յաւե՛լ նոցա Տէր չարիս, յաւե՛լ չարիս ՚ի վերայ փառաւորաց երկրի. յերկարեցեր ամենայն ծագաց երկրի։ 15 դու նրանց գլխին չարիք կուտակեցիր, ո՛վ Տէր, չարիք աւելացրիր երկրի փառաւորուածների վրայ, տարածեցիր աշխարհի բոլոր կողմերում: 15 Դուն այս ազգը աւելցուցիր, ո՛վ Տէր, Այս ազգը աւելցնելով՝ փառաւորուեցար, Երկրին բոլոր ծայրերը ընդարձակեցիր։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:1526:15 Ты умножил народ, Господи, умножил народ, прославил Себя, распространил все пределы земли. Thou hast increased the nation, O LORD, thou hast increased the nation: thou art glorified: thou hadst removed [it] far [unto] all the ends of the earth:26:15 πρόσθες προστιθημι add; continue αὐτοῖς αυτος he; him κακά κακος bad; ugly κύριε κυριος lord; master πρόσθες προστιθημι add; continue κακὰ κακος bad; ugly πᾶσιν πας all; every τοῖς ο the ἐνδόξοις ενδοξος glorious τῆς ο the γῆς γη earth; land 26:15 יָסַ֤פְתָּ yāsˈaftā יסף add לַ la לְ to † הַ the גֹּוי֙ ggôy גֹּוי people יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH יָסַ֥פְתָּ yāsˌaftā יסף add לַ la לְ to † הַ the גֹּ֖וי ggˌôy גֹּוי people נִכְבָּ֑דְתָּ niḵbˈāḏᵊttā כבד be heavy רִחַ֖קְתָּ riḥˌaqtā רחק be far כָּל־ kol- כֹּל whole קַצְוֵי־ qaṣwê- קָצוּ end אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 26:15. indulsisti genti Domine indulsisti genti numquid glorificatus es elongasti omnes terminos terraeThou hast been favourable to the nation, O Lord, thou hast been favourable to the nation: art thou glorified? thou hast removed all the ends of the earth far off. 15. Thou hast increased the nation, O LORD, thou hast increased the nation; thou art glorified: thou hast enlarged all the borders of the land. 26:15. You have been lenient to the people, O Lord, lenient to the people. But have you been glorified? You have removed all the limits of the earth. 26:15. Thou hast increased the nation, O LORD, thou hast increased the nation: thou art glorified: thou hadst removed [it] far [unto] all the ends of the earth. 26:15 Ты умножил народ, Господи, умножил народ, прославил Себя, распространил все пределы земли. 26:15 πρόσθες προστιθημι add; continue αὐτοῖς αυτος he; him κακά κακος bad; ugly κύριε κυριος lord; master πρόσθες προστιθημι add; continue κακὰ κακος bad; ugly πᾶσιν πας all; every τοῖς ο the ἐνδόξοις ενδοξος glorious τῆς ο the γῆς γη earth; land 26:15 יָסַ֤פְתָּ yāsˈaftā יסף add לַ la לְ to † הַ the גֹּוי֙ ggôy גֹּוי people יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH יָסַ֥פְתָּ yāsˌaftā יסף add לַ la לְ to † הַ the גֹּ֖וי ggˌôy גֹּוי people נִכְבָּ֑דְתָּ niḵbˈāḏᵊttā כבד be heavy רִחַ֖קְתָּ riḥˌaqtā רחק be far כָּל־ kol- כֹּל whole קַצְוֵי־ qaṣwê- קָצוּ end אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 26:15. indulsisti genti Domine indulsisti genti numquid glorificatus es elongasti omnes terminos terrae Thou hast been favourable to the nation, O Lord, thou hast been favourable to the nation: art thou glorified? thou hast removed all the ends of the earth far off. 15. Thou hast increased the nation, O LORD, thou hast increased the nation; thou art glorified: thou hast enlarged all the borders of the land. 26:15. You have been lenient to the people, O Lord, lenient to the people. But have you been glorified? You have removed all the limits of the earth. 26:15. Thou hast increased the nation, O LORD, thou hast increased the nation: thou art glorified: thou hadst removed [it] far [unto] all the ends of the earth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183426:15: Thou hast increased the nation - That is, the Jewish nation (see the note at Isa 9:3). The nation was not only enlarged by its regular increase of population, but many converts attended them on their return from Babylon, and probably many came in from surrounding nations on the rebuilding of their capital.Thou hadst removed it far ... - Or rather, thou hast extended far all the borders of the land. The word rendered 'removed' (רחק râ chaq) means usually to put far away, and here it may mean to put far away the borders or boundaries of the nation; that is, to extend them far. The word 'unto' is not in the original; and the phrase rendered 'ends of the earth,' may mean the borders. or boundaries of the land. The parallelism requires this construction, and it is indeed the obvious one, and has been adopted by Lowth and Noyes. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:15: increased: Isa 9:3, Isa 10:22; Gen 12:2, Gen 13:16; Num 23:10; Deu 10:22; Neh 9:23; Jer 30:19thou art: Isa 44:23, Isa 60:21; Psa 86:9, Psa 86:10; Joh 12:23-28, Joh 13:31, Joh 13:32, Joh 15:8, Joh 17:1; Rev 11:15-18 thou hadst: Isa 6:12; Deu 4:27, Deu 4:28, Deu 28:25, Deu 28:64, Deu 32:26, Deu 32:27; Kg1 8:46; Kg2 17:6, Kg2 17:23; Kg2 23:27; Jer 32:37; Eze 5:12, Eze 36:24; Luk 21:24 Carl Friedrich Keil and Franz Delitzsch26:15Israel, when it has such cause as this for praising Jehovah, will have become a numerous people once more. "Thou hast added to the nation, O Jehovah, hast added to the nation; glorified Thyself; moved out all the borders of the land." The verb יסף, which is construed in other cases with על, אל ,, here with ל, carried its object within itself: to add, i.e., to give an increase. The allusion is to the same thing as that which caused the prophet to rejoice in Is 9:2 (compare Is 49:19-20; Is 54:1., Mic 2:12; Mic 4:7; Obad 1:19-20, and many other passages; and for richaktâ, more especially Mic 7:11). Just as Is 26:13 recals the bondage in Egypt, and Is 26:14 the destruction of Pharaoh in the Red Sea, so Is 26:16 recals the numerical strength of the nation, and the extent of the country in the time of David and Solomon. At the same time, we cannot say that the prophet intended to recall these to mind. The antitypical relation, in which the last times stand to these events and circumstances of the past, is a fact in sacred history, though not particularly referred to here. Geneva 159926:15 Thou hast increased (o) the nation, O LORD, thou hast increased the nation: thou art glorified: thou hadst removed [it] far [to] all the ends of the earth.(o) That is, the company of the faithful by the calling of the Gentiles. John Gill26:15 Thou hast increased the nation, O Lord, thou hast increased the nation,.... The righteous nation, Is 26:2 the church of God, by the numerous conversions of Jews and Gentiles; when the nation of the Jews shall be born at once, and the fulness and forces of the Gentiles are brought in; when the kingdoms of this world will become the kingdoms of our Lord, and of his Christ: this increase is repeated, to denote the certainty of it, and because a matter of great moment and importance:thou art glorified; as by the destruction of the antichristian powers, so by the enlargement of the church and kingdom of Christ; for now will the voices be heard in heaven, giving praise and glory to God: even those that are frightened with his judgments, as well as those that are affected with his goodness, will give glory to the God of heaven, Rev_ 11:13, thou hadst removed it far unto all the ends of the earth: not the Jewish people now scattered throughout the world, but the righteous nation increased and enlarged, which now will be spread to the ends of the world; for Christ's kingdom will be from sea to sea, and from the river to the ends of the earth, Ps 72:8 it may be rendered, "thou hast removed afar off all the ends of the earth": so De Dieu, who interprets it of the great men of the earth, the excellent in it, the cornerstones of it; but perhaps it may be better to understand hereby every island and mountain fleeing away at the destruction of antichrist, and the enlargement of Christ's kingdom, Rev_ 16:20. John Wesley26:15 The nation - This nation seems to be the people of Israel. Removed - Thou hast removed thy people out of their own land, and suffered them to be carried captive to the ends of the earth.Robert Jamieson, A. R. Fausset and David Brown26:15 hast--prophetical preterite (Is 9:3).hast removed . . . far . . . ends of . . . earth--rather, "Thou hast extended far all the borders of the land" [VITRINGA]. |
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26:1626:16: Տէր ՚ի նեղութեա՛ն յիշեցաք զքեզ, զի փո՛քր նեղութիւն է խրատ քո մեզ[9861]. [9861] Ոմանք. Զի փոքր մի նեղութիւն։ Տէր, ի նեղութեան յիշեցաք զքեզ, զի փոքր նեղութիւն է խրատ քո մեզ. եւ:16 Տէ՛ր, նեղութեան մէջ յիշեցինք քեզ, որովհետեւ քո տուած փոքր նեղութիւնը խրատ է մեզ համար: 16 Ո՛վ Տէր, նեղութեան մէջ քեզ փնտռեցին, Քու պատիժդ անոնց վրայ եղած ատեն աղաչանք ըրին*։ 26:16: Տէր ՚ի նեղութեա՛ն յիշեցաք զքեզ, զի փո՛քր նեղութիւն է խրատ քո մեզ[9861]. [9861] Ոմանք. Զի փոքր մի նեղութիւն։ 16 Տէ՛ր, նեղութեան մէջ յիշեցինք քեզ, որովհետեւ քո տուած փոքր նեղութիւնը խրատ է մեզ համար: 16 Ո՛վ Տէր, նեղութեան մէջ քեզ փնտռեցին, Քու պատիժդ անոնց վրայ եղած ատեն աղաչանք ըրին*։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:1626:16 Господи! в бедствии он искал Тебя; изливал тихие моления, когда наказание Твое постигало его. LORD, in trouble have they visited thee, they poured out a prayer [when] thy chastening [was] upon them:26:16 κύριε κυριος lord; master ἐν εν in θλίψει θλιψις pressure ἐμνήσθην μναομαι remember; mindful σου σου of you; your ἐν εν in θλίψει θλιψις pressure μικρᾷ μικρος little; small ἡ ο the παιδεία παιδεια discipline σου σου of you; your ἡμῖν ημιν us 26:16 יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the צַּ֣ר ṣṣˈar צַר narrow פְּקָד֑וּךָ pᵊqāḏˈûḵā פקד miss צָק֣וּן ṣāqˈûn צוק oppress לַ֔חַשׁ lˈaḥaš לַחַשׁ whispering מוּסָרְךָ֖ mûsārᵊḵˌā מוּסָר chastening לָֽמֹו׃ lˈāmô לְ to 26:16. Domine in angustia requisierunt te in tribulatione murmuris doctrina tua eisLord, they have sought after thee in distress, in the tribulation of murmuring thy instruction was with them. 16. LORD, in trouble have they visited thee, they poured out a prayer thy chastening was upon them. 26:16. Lord, they have sought you in anguish. Your doctrine was with them, amid the tribulation of murmuring. 26:16. LORD, in trouble have they visited thee, they poured out a prayer [when] thy chastening [was] upon them. 26:16 Господи! в бедствии он искал Тебя; изливал тихие моления, когда наказание Твое постигало его. 26:16 κύριε κυριος lord; master ἐν εν in θλίψει θλιψις pressure ἐμνήσθην μναομαι remember; mindful σου σου of you; your ἐν εν in θλίψει θλιψις pressure μικρᾷ μικρος little; small ἡ ο the παιδεία παιδεια discipline σου σου of you; your ἡμῖν ημιν us 26:16 יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the צַּ֣ר ṣṣˈar צַר narrow פְּקָד֑וּךָ pᵊqāḏˈûḵā פקד miss צָק֣וּן ṣāqˈûn צוק oppress לַ֔חַשׁ lˈaḥaš לַחַשׁ whispering מוּסָרְךָ֖ mûsārᵊḵˌā מוּסָר chastening לָֽמֹו׃ lˈāmô לְ to 26:16. Domine in angustia requisierunt te in tribulatione murmuris doctrina tua eis Lord, they have sought after thee in distress, in the tribulation of murmuring thy instruction was with them. 26:16. Lord, they have sought you in anguish. Your doctrine was with them, amid the tribulation of murmuring. 26:16. LORD, in trouble have they visited thee, they poured out a prayer [when] thy chastening [was] upon them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191416-17-18: Но и в царстве мертвых есть все-таки искание жизни и надежда на восстание - не угасает. Также и мертвые в своем бедственном состоянии ищут Господа, источник всякой жизни (он искал Тебя, т. е. тот народ, о котором сказано в 15-м стихе).Изливал тихие моления, т. е. неясно что-то шептал, бормотал, так как у мертвеца не может быть настоящего голоса (ср. 8:19). Как беременная женщина... Это - речь жителей преисподней. Они говорят здесь, что именно составляло предмет их тихих молений к Богу. Именно они терзались мыслью о невозможности для них вернуться к жизни и на это жаловались Богу. Были беременны, мучились... Здесь пророк имеет, вероятно, в виду псалом 17, ст. 5: и 6. Давид в этом псалме сравнивает свои страдания с муками ада. Он не говорит, что он сам был уже мертв и сходил в шеол, но заявляет, что он был чрезвычайно близок к смерти, что он уже был опутан ее сетями. И в этой нужде он обратился с молитвою к Господу, и получил спасение. Пророк видит в этом освобождение, какое получил Давид от адских мук, основание для своего заверения, что искупление из ада - возможно и что у обитателей его не пропадает надежда на освобождение от уз смерти. Эта надежда и пробуждает в обитателе царства смерти порывы, которые он сравнивает с мучительными потугами родильницы, которые однако у мертвых остаются безрезультатными, потому что они основаны только на их собственных усилиях, а какие же силы имеют сами мертвые для приведения в осуществление своих желаний? Да, бывает так называемая ложная беременность, когда у женщины есть внешние признаки беременности, но, конечно, она ничего не производит на свет. Точно так же и мертвые, без тесного органического общения с Господом не могут возвыситься к новой жизни. Спасения не доставили земле - возможно правильнее перевести: "не доставили счастья земле". Земля лишенная своих, отнятых у нее смертью обитателей, изображается также страдающей, горюющей о них, и она могла бы быть счастлива только в том случае, когда бы мертвые снова вернулись к жизни. И прочие жители вселенной не пали - возможно правильнее с евр.: "не явилось на свет (новых) граждан мира". Из загробного мира никто снова не пришел в мир (евр. глагол naphal, переведенный в синод. переводе словом пали, может значить также и рождаться). [Славянский перевод 18: стиха возможно гораздо глубже и символичнее: Страха ради Твоего Господи во чреве прияхом и поболехом, и родихом дух спасения Твоего, егоже сотворихом на земли: не падемся, но падутся вси живущие на земли. Здесь возможно увидеть символическое указание и на непорочное зачатие, и на земнородство Мессии, являющего "дух спасения", и на искупление жертвой Мессии всех живущих. Прим. ред. ] Adam Clarke: Commentary on the Bible - 183126:16: Lord, in trouble have they visited thee "O Jehovah, in affliction we have sought thee" - So the Septuagint and two MSS. have פקדנוך pekadnucha, in the first person plural. And so perhaps it should be צקנו tsaknu, in the first person; but how the Septuagint read this word is not clear; and this last member of the verse is extremely obscure.For למו lamo, "on them," the Septuagint read לנו lanu, "on us," in the first person likewise; a frequent mistake; see note on Isa 10:29. Albert Barnes: Notes on the Bible - 183426:16: Poured out a prayer - Margin, 'Secret speech.' The Hebrew word לחשׁ lachash means properly a whispering, muttering; and thru a sighing, a calling for help. This is the sense here. In their calamity they sighed, and called on God for help.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:16: in trouble: Deu 4:29, Deu 4:30; Jdg 10:9, Jdg 10:10; Ch2 6:37, Ch2 6:38, Ch2 33:12, Ch2 33:13; Psa 50:15, Psa 77:1, Psa 77:2; Psa 91:15; Jer 22:23; Hos 5:15, Hos 7:14; Rev 3:19, thy poured, Sa1 1:15; Psa 42:4, Psa 142:2; Lam 2:19prayer: Heb. secret speech. Carl Friedrich Keil and Franz Delitzsch26:16The tephillâh now returns to the retrospective glance already cast in Is 26:8, Is 26:9 into that night of affliction, which preceded the redemption that had come. "Jehovah, in trouble they missed Thee, poured out light supplication when Thy chastisement came upon them. As a woman with child, who draws near to her delivery, writhes and cries out in her pangs, so were we in Thy sight, O Jehovah. We went with child, we writhed; it was as if we brought forth wind. We brought no deliverance to the land, and the inhabitants of the world did not come to the light." The substantive circumstantial clause in the parallel line, למו מוּסר, castigatione tua eos affilgente (ל as in Is 26:9), corresponds to בּצּר; and לחשׁ צקוּן, a preterite עצוּק etire = יצק, Job 28:2; Job 29:6, to be poured out and melt away) with Nun paragogic (which is only met with again in Deut 8:3, Deut 8:16, the yekōshūn in Is 29:21 being, according to the syntax, the future of kōsh), answers to pâkad, which is used here as in Is 34:16; 1Kings 20:6; 1Kings 25:15, in the sense of lustrando desiderare. Lachash is a quiet, whispering prayer (like the whispering of forms of incantation in Is 3:3); sorrow renders speechless in the long run; and a consciousness of sin crushes so completely, that a man does not dare to address God aloud (Is 29:4). Pregnancy and pangs are symbols of a state of expectation strained to the utmost, the object of which appears all the closer the more the pains increase. Often, says the perfected church, as it looks back upon its past history, often did we regard the coming of salvation as certain; but again and again were our hopes deceived. The first כּמו is equivalent to כּ, "as a woman with child," etc. (see at Is 8:22); the second is equivalent to כּאשׁר, "as it were, we brought forth wind." This is not an inverted expression, signifying we brought forth as it were wind; but כמו governs the whole sentence in the sense of "(it was) as if." The issue of all their painful toil was like the result of a false pregnancy (empneumatosis), a delivery of wind. This state of things also proceeded from Jehovah, as the expression "before Thee" implies. It was a consequence of the sins of Israel, and of a continued want of true susceptibility to the blessings of salvation. Side by side with their disappointed hope, Is 26:18 places the ineffectual character of their won efforts. Israel's own doings - no, they could never make the land into ישׁוּעת (i.e., bring it into a state of complete salvation); and (so might the final clause be understood) they waited in vain for the judgment of Jehovah upon the sinful world that was at enmity against them, or they made ineffectual efforts to overcome it. This explanation is favoured by the fact, that throughout the whole of this cycle of prophecies yōshbē tēbēl does not mean the inhabitants of the holy land, but of the globe at large in the sense of "the world" (Is 26:21; Is 24:5-6). Again, the relation of יפּלוּ to the תּפּיל in Is 26:19, land the figure previously employed of the pains of child-birth, speak most strongly in favour of the conclusion, that nâphal is here used for the falling of the fruit of the womb (cf., Wis. 7:3, Il. xix. 110, καταπεσεῖν and πεσεῖν). And yōshbē tēbēl (the inhabitants of the world) fits in with this sense (viz., that the expected increase of the population never came), from the fact that in this instance the reference is not to the inhabitants of the earth; but the words signify inhabitants generally, or, as we should say, young, new-born "mortals." The punishment of the land under the weight of the empire still continued, and a new generation did not come to the light of day to populate the desolate land (cf., Psychol. p. 414). Geneva 159926:16 LORD, in trouble have they (p) visited thee, they poured out a prayer [when] thy chastening [was] upon them.(p) That is, the faithful by the rods were moved to pray to you for deliverance. John Gill26:16 Lord, in trouble have they visited thee,.... This, and the two following verses Is 26:17, represent the troubles and disappointments of the church and people of God, before the destruction of antichrist; in which time of trouble they will visit the Lord, frequent the throne of grace, as saints in afflictions are wont to do; and sometimes this is the end to be answered by afflictions, Hos 5:15,they poured out a prayer; or "muttering" (e); they will pray with a low voice, in an humble and submissive way, as persons in dejected circumstances; not a few words, but many, will they use; their petitions will be numerous; they will continue praying, and be constant at it, and out of the abundance of their hearts their mouth will speak; and they will pour out their souls and their complaints to the Lord, though privately, and with a low voice, and with groans unutterable: when thy chastening was upon them; the afflicting hand of God, not as a punishment, but as a fatherly chastisement upon them; so all their persecutions from men are considered as permitted by the Lord for their instruction and correction; and these will not drive them from God, but bring them to him to seek him by prayer and supplication. (e) "mussitationem", Montanus; "submissam orationem", Junius & Tremellius. John Wesley26:16 They - Thy people. Visited - Come into thy presence, with their prayers and supplications.Robert Jamieson, A. R. Fausset and David Brown26:16 visited--sought.poured out-- (Ps 62:8), as a vessel emptying out all its contents. prayer--literally, "a whispered prayer," Margin, "a secret sighing" to God for help (compare Jer 13:17; Deut 8:16). |
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26:1726:17: եւ որպէս որ երկնիցէն մե՛րձ ՚ի ծնանել, եւ առ ցաւս իւր ճչիցէ. ա՛յնպէս եղեաք սիրելւոյն քում։ Վասն երկիւղի քոյ Տէր, որպէս որ երկնիցէն մերձ ի ծնանել, եւ առ ցաւս իւր ճչիցէ. այնպէս եղեաք [364]սիրելւոյն քում. վասն երկիւղի քոյ, Տէր:17 Ինչպէս որ երկունքի մէջ գտնուողը, որ մօտ է ծննդաբերելու, ճչում է իր ցաւերից, այդպէս եղանք նաեւ մենք քո երկիւղից, Տէ՛ր, մենք, որ քո սիրելին ենք. 17 Ինչպէս ծնանելու մօտ եղող յղի կինը Իր երկունքին մէջ տանջուելով կ’աղաղակէ, Մենք ալ քու առջեւդ այնպէս եղանք, ո՛վ Տէր։ 26:17: եւ որպէս որ երկնիցէն մե՛րձ ՚ի ծնանել, եւ առ ցաւս իւր ճչիցէ. ա՛յնպէս եղեաք սիրելւոյն քում։ Վասն երկիւղի քոյ Տէր, 17 Ինչպէս որ երկունքի մէջ գտնուողը, որ մօտ է ծննդաբերելու, ճչում է իր ցաւերից, այդպէս եղանք նաեւ մենք քո երկիւղից, Տէ՛ր, մենք, որ քո սիրելին ենք. 17 Ինչպէս ծնանելու մօտ եղող յղի կինը Իր երկունքին մէջ տանջուելով կ’աղաղակէ, Մենք ալ քու առջեւդ այնպէս եղանք, ո՛վ Տէր։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:1726:17 Как беременная женщина, при наступлении родов, мучится, вопит от болей своих, так были мы пред Тобою, Господи. Like as a woman with child, [that] draweth near the time of her delivery, is in pain, [and] crieth out in her pangs; so have we been in thy sight, O LORD:26:17 καὶ και and; even ὡς ως.1 as; how ἡ ο the ὠδίνουσα ωδινω have contractions ἐγγίζει εγγιζω get close; near τοῦ ο the τεκεῖν τικτω give birth; produce καὶ και and; even ἐπὶ επι in; on τῇ ο the ὠδῖνι ωδιν contraction αὐτῆς αυτος he; him ἐκέκραξεν κραζω cry οὕτως ουτως so; this way ἐγενήθημεν γινομαι happen; become τῷ ο the ἀγαπητῷ αγαπητος loved; beloved σου σου of you; your διὰ δια through; because of τὸν ο the φόβον φοβος fear; awe σου σου of you; your κύριε κυριος lord; master 26:17 כְּמֹ֤ו kᵊmˈô כְּמֹו like הָרָה֙ hārˌā הָרָה pregnant תַּקְרִ֣יב taqrˈîv קרב approach לָ lā לְ to לֶ֔דֶת lˈeḏeṯ ילד bear תָּחִ֥יל tāḥˌîl חיל have labour pain, to cry תִּזְעַ֖ק tizʕˌaq זעק cry בַּ ba בְּ in חֲבָלֶ֑יהָ ḥᵃvālˈeʸhā חֵבֶל labour pains כֵּ֛ן kˈēn כֵּן thus הָיִ֥ינוּ hāyˌînû היה be מִ mi מִן from פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 26:17. sicut quae concipit cum adpropinquaverit ad partum dolens clamat in doloribus suis sic facti sumus a facie tua DomineAs a woman with child, when she draweth near the time of her delivery, is in pain, and crieth out in her pangs: so are we become in thy presence, O Lord. 17. Like as a woman with child, that draweth near the time of her delivery, is in pain and crieth out in her pangs; so have we been before thee, O LORD. 26:17. Like a woman who has conceived and is approaching the time for delivery, who, in anguish, cries out in her pains, so have we become before your face, O Lord. 26:17. Like as a woman with child, [that] draweth near the time of her delivery, is in pain, [and] crieth out in her pangs; so have we been in thy sight, O LORD. 26:17 Как беременная женщина, при наступлении родов, мучится, вопит от болей своих, так были мы пред Тобою, Господи. 26:17 καὶ και and; even ὡς ως.1 as; how ἡ ο the ὠδίνουσα ωδινω have contractions ἐγγίζει εγγιζω get close; near τοῦ ο the τεκεῖν τικτω give birth; produce καὶ και and; even ἐπὶ επι in; on τῇ ο the ὠδῖνι ωδιν contraction αὐτῆς αυτος he; him ἐκέκραξεν κραζω cry οὕτως ουτως so; this way ἐγενήθημεν γινομαι happen; become τῷ ο the ἀγαπητῷ αγαπητος loved; beloved σου σου of you; your διὰ δια through; because of τὸν ο the φόβον φοβος fear; awe σου σου of you; your κύριε κυριος lord; master 26:17 כְּמֹ֤ו kᵊmˈô כְּמֹו like הָרָה֙ hārˌā הָרָה pregnant תַּקְרִ֣יב taqrˈîv קרב approach לָ lā לְ to לֶ֔דֶת lˈeḏeṯ ילד bear תָּחִ֥יל tāḥˌîl חיל have labour pain, to cry תִּזְעַ֖ק tizʕˌaq זעק cry בַּ ba בְּ in חֲבָלֶ֑יהָ ḥᵃvālˈeʸhā חֵבֶל labour pains כֵּ֛ן kˈēn כֵּן thus הָיִ֥ינוּ hāyˌînû היה be מִ mi מִן from פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 26:17. sicut quae concipit cum adpropinquaverit ad partum dolens clamat in doloribus suis sic facti sumus a facie tua Domine As a woman with child, when she draweth near the time of her delivery, is in pain, and crieth out in her pangs: so are we become in thy presence, O Lord. 17. Like as a woman with child, that draweth near the time of her delivery, is in pain and crieth out in her pangs; so have we been before thee, O LORD. 26:17. Like a woman who has conceived and is approaching the time for delivery, who, in anguish, cries out in her pains, so have we become before your face, O Lord. 26:17. Like as a woman with child, [that] draweth near the time of her delivery, is in pain, [and] crieth out in her pangs; so have we been in thy sight, O LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183426:17: Like as a woman with child ... - This verse is designed to state their griefs and sorrows during the time of their oppression in Babylon. The comparison used here is one that is very frequent in the sacred writings to represent any great suffering (see Psa 48:6; Jer 6:24; Jer 13:21; Jer 22:23; Jer 49:24; Jer 50:43; Mic 4:9-10).R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:17: Isa 13:8, Isa 21:3; Psa 48:6; Jer 4:31, Jer 6:24, Jer 30:6; Joh 16:21; Th1 5:3Geneva 159926:17 As a woman with child, [that] draweth near the time of her delivery, is in pain, [and] crieth out in her pangs; so have we been in thy (q) sight, O LORD.(q) That is, in extreme sorrow. John Gill26:17 Like as a woman with child,.... By this simile are set forth the great distresses and afflictions the church of Christ will be in, before redemption and deliverance from the antichristian yoke comes:that draweth near the time of her delivery; when her burden is great and very troublesome: is in pain, and crieth out in her pangs; for her friends to come about her, and give her all the help and assistance they can: so have we been in thy sight, O Lord; in great distress and trouble, and crying to him for salvation and deliverance, all which were well known unto him. John Wesley26:17 Like - Such was our anguish and danger.Robert Jamieson, A. R. Fausset and David Brown26:17 An image of anguish accompanied with expectation, to be followed by joy that will cause the anguish utterly to be forgotten. Zion, looking for deliverance, seemingly in vain, but really about to be gloriously saved (Mic 4:9-13; Mic 5:1-3; Jn 16:21-22). |
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26:1826:18: յղացաք՝ երկնեցաք՝ եւ ծնաք զհոգի փրկութեան քոյ. արարա՛ք ՚ի վերայ երկրի։ Ո՛չ եւս կործանեսցուք մեք, այլ կործանեսցին բնակիչք երկրի։ Յղացաք, երկնեցաք եւ ծնաք զհոգի փրկութեան քո. արարաք ի վերայ երկրի. ոչ եւս կործանեսցուք մեք, այլ կործանեսցին բնակիչք երկրի:18 յղիացանք, երկունքով բռնուեցինք, ծնեցինք ու երկրի վրայ ստեղծեցինք փրկութեան քո ոգին: Այլեւս մենք չենք կործանուի, կը կործանուեն աշխարհի բնակիչները: 18 Յղացանք, ցաւեր քաշեցինք, Հով ծնանողի պէս եղանք Ու երկիրը չկրցանք ազատել Եւ աշխարհի բնակիչները չինկան։ 26:18: յղացաք՝ երկնեցաք՝ եւ ծնաք զհոգի փրկութեան քոյ. արարա՛ք ՚ի վերայ երկրի։ Ո՛չ եւս կործանեսցուք մեք, այլ կործանեսցին բնակիչք երկրի։ 18 յղիացանք, երկունքով բռնուեցինք, ծնեցինք ու երկրի վրայ ստեղծեցինք փրկութեան քո ոգին: Այլեւս մենք չենք կործանուի, կը կործանուեն աշխարհի բնակիչները: 18 Յղացանք, ցաւեր քաշեցինք, Հով ծնանողի պէս եղանք Ու երկիրը չկրցանք ազատել Եւ աշխարհի բնակիչները չինկան։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:1826:18 Были беременны, мучились, и рождали как бы ветер; спасения не доставили земле, и прочие жители вселенной не пали. We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen:26:18 ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἐλάβομεν λαμβανω take; get καὶ και and; even ὠδινήσαμεν ωδινω have contractions καὶ και and; even ἐτέκομεν τικτω give birth; produce πνεῦμα πνευμα spirit; wind σωτηρίας σωτηρια safety σου σου of you; your ἐποιήσαμεν ποιεω do; make ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἀλλὰ αλλα but πεσοῦνται πιπτω fall οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐπὶ επι in; on τῆς ο the γῆς γη earth; land 26:18 הָרִ֣ינוּ hārˈînû הרה be pregnant חַ֔לְנוּ ḥˈalnû חיל have labour pain, to cry כְּמֹ֖ו kᵊmˌô כְּמֹו like יָלַ֣דְנוּ yālˈaḏnû ילד bear ר֑וּחַ rˈûₐḥ רוּחַ wind יְשׁוּעֹת֙ yᵊšûʕˌōṯ יְשׁוּעָה salvation בַּל־ bal- בַּל not נַ֣עֲשֶׂה nˈaʕᵃśeh עשׂה make אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth וּ û וְ and בַֽל־ vˈal- בַּל not יִפְּל֖וּ yippᵊlˌû נפל fall יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit תֵבֵֽל׃ ṯēvˈēl תֵּבֵל world 26:18. concepimus et quasi parturivimus et peperimus spiritum salutes non fecimus in terra ideo non ceciderunt habitatores terraeWe have conceived, and been as it were in labour, and have brought forth wind: we have not wrought salvation on the earth, therefore the inhabitants of the earth have not fallen. 18. We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen. 26:18. We have conceived, and it is as if we were in labor, but we have given birth to wind. We have not brought forth salvation on the earth. For this reason, the inhabitants of the earth have not fallen. 26:18. We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen. 26:18 Были беременны, мучились, и рождали как бы ветер; спасения не доставили земле, и прочие жители вселенной не пали. 26:18 ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἐλάβομεν λαμβανω take; get καὶ και and; even ὠδινήσαμεν ωδινω have contractions καὶ και and; even ἐτέκομεν τικτω give birth; produce πνεῦμα πνευμα spirit; wind σωτηρίας σωτηρια safety σου σου of you; your ἐποιήσαμεν ποιεω do; make ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἀλλὰ αλλα but πεσοῦνται πιπτω fall οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐπὶ επι in; on τῆς ο the γῆς γη earth; land 26:18 הָרִ֣ינוּ hārˈînû הרה be pregnant חַ֔לְנוּ ḥˈalnû חיל have labour pain, to cry כְּמֹ֖ו kᵊmˌô כְּמֹו like יָלַ֣דְנוּ yālˈaḏnû ילד bear ר֑וּחַ rˈûₐḥ רוּחַ wind יְשׁוּעֹת֙ yᵊšûʕˌōṯ יְשׁוּעָה salvation בַּל־ bal- בַּל not נַ֣עֲשֶׂה nˈaʕᵃśeh עשׂה make אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth וּ û וְ and בַֽל־ vˈal- בַּל not יִפְּל֖וּ yippᵊlˌû נפל fall יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit תֵבֵֽל׃ ṯēvˈēl תֵּבֵל world 26:18. concepimus et quasi parturivimus et peperimus spiritum salutes non fecimus in terra ideo non ceciderunt habitatores terrae We have conceived, and been as it were in labour, and have brought forth wind: we have not wrought salvation on the earth, therefore the inhabitants of the earth have not fallen. 18. We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen. 26:18. We have conceived, and it is as if we were in labor, but we have given birth to wind. We have not brought forth salvation on the earth. For this reason, the inhabitants of the earth have not fallen. 26:18. We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183126:18: We have - brought forth wind - The learned Professor Michaelis explains this image in the following manner: "Rariorem morbum describi, empneumatosin, aut ventosam molam, dictum; quo quae laborant diu et sibi et peritis medicis gravidae videntur,tandemque post omnes verae graviditatis molestias et labored ventum ex utero emittunt: quem morbum passim describunt medici. "Syntagma Comment., vol. ii., p. 165. The empneumatosis, or windy inflation of the womb, is a disorder to which females are liable. Some have had this in such wise, for a long time together, that they have appeared to themselves, and even to very skillful medical men, to be pregnant; and after having endured much pain, and even the throes of apparent childbearing, they have been eased and restored to health by the emission of a great quantity of wind from the uterus. This disorder is well known to medical men. "The Syriac translator seems to have understood it in this manner: Enixi sumus, ut illae quae ventos pariunt. "We have brought forth as they who bring forth wind."In the earth "In the land" - בארץ bearets; so a MS., the Septuagint, Syriac, and Vulgate. Albert Barnes: Notes on the Bible - 183426:18: We have been ... - This refers to sorrows and calamities which they had experienced in former times, when they had made great efforts for deliverance, and when those efforts had proved abortive. Perhaps it refers to the efforts of this kind which they had made during their painful captivity of seventy years. There is no direct proof indeed, that during that time they attempted to Rev_olt, or that they organized themselves for resistance to the Babylonian power; but there can be no doubt that they earnestly desired deliverance, and that their condition was one of extreme pain and anguish - a condition that is strikingly represented here by the pains of childbirth. Nay, it is not improbable that during that long period there may have been abortive efforts made at deliverance, and that here they refer to those efforts as having accomplished nothing.We have as it were brought forth wind - Our efforts have availed nothing. Michaelis, as quoted by Lowth, explains this figure in the following manner: 'Rariorem morbum describi, empneumatosin, aut ventosam molam dictum; quo quae laborant diu et sibi, et peritis medicis gravidae videntur, tandemque post omnes verae gravitatis molestias et labores ventum ex utero emittant; quem morbum passim describunt medici.' (Syntagma Comment. vol. ii. p. 165.) Grotius thinks that the reference is to birds, 'Quae edunt ova subventanea,' and refers to Pliny x. 58. But the correct reference is, doubtless, that which is mentioned by Michaelis. Neither have the inhabitants of the world fallen - We had no power to subdue them; and notwithstanding all our exertions their dominion was unbroken. This refers to the Babylonians who had dominion over the captive Jews. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:18: we have been in: Isa 37:3; Kg2 19:3; Hos 13:13we have not: Exo 5:22, Exo 5:23; Jos 7:7-9; Sa1 11:13, Sa1 14:45 the inhabitants: Psa 17:14; Joh 7:7; Jo1 5:19 Geneva 159926:18 We have been with child, we have been in pain, we have as it were brought forth (r) wind; we have not wrought any deliverance on the earth; neither have the inhabitants of (s) the world fallen.(r) Our sorrows had no end, neither did we enjoy the comfort that we looked for. (s) The wicked and men without religion were not destroyed. John Gill26:18 We have been with child,.... Like women with child; we have been full of hopes and expectations of great things, of deliverance from our enemies, and of the kingdom of Christ being at hand:we have been in pain; in great distress and anxiety, and in fervent and frequent prayer, travailing in birth, which we looked upon as forerunners of a happy issue of things: we have as it were brought forth wind; all our hopes have proved abortive, and we have been disappointed in our expectations: we have not wrought any deliverance in the earth: or, "salvations" have "not been wrought in the earth" (f); this explains what is meant by bringing forth wind; salvation and deliverance out of the hand of the enemy not being wrought, as was expected: neither have the inhabitants of the world fallen; worldly men, the great men, the kings of the earth; particularly such as commit fornication with the whore of Rome, Popish persecuting princes; these as yet are not fallen, though they shall in the battle of Armageddon. (f) "res salutum non est facta", Vatablus; "salates non fit terra", Montanus; "salutes non factae sunt terrae", Tigurine version; "non sunt factae in terra", Pagninus. John Wesley26:18 We - We have had the torment of a woman in child - bearing, but not the comfort of a living child, for we have brought forth nothing but wind; all our labours and hopes were unsuccessful. The world - The Assyrians, or our other enemies.Robert Jamieson, A. R. Fausset and David Brown26:18 brought forth wind--MICHAELIS explains this of the disease empneumatosis. Rather, "wind" is a figure for that which proves an abortive effort. The "we" is in antithesis to "Thy," "my" (Is 26:19), what we vainly attempt, God will accomplish.not wrought . . . deliverance in . . . earth--literally, "the land (Judea) is not made security," that is, is not become a place of security from our enemies. neither . . . world fallen--The "world" at large, is in antithesis to "the earth," that is, Judea. The world at enmity with the city of God has not been subdued. But MAURER explains "fallen," according to Arabic idiom, of the birth of a child, which is said to fall when being born; "inhabitants of the world (Israel, Is 24:4; not the world in general) are not yet born"; that is, the country as yet lies desolate, and is not yet populated. |
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26:1926:19: Յարիցեն մեռեալք՝ եւ կանգնեսցի՛ն որ իցեն ՚ի գերեզմանս, եւ ուրա՛խ եղիցին յերկրի, զի ցօղդ որ ՚ի քէ՛ն է՝ բժշկութիւն է նոցա. բայց երկիր ամպարշտաց կործանեսցի՛[9862]։ [9862] Ոսկան. Մեռեալք քո, եւ կանգնեսցին։ Ոմանք. Ուրախ լիցին յերկրի, զի ցօղն... երկիր ամբարշտաց սատակեսցի։ Յարիցեն մեռեալք եւ կանգնեսցին որ իցեն ի գերեզմանս, եւ ուրախ եղիցին յերկրի, զի ցօղդ որ ի քէն է` բժշկութիւն է նոցա. բայց երկիր ամպարշտաց կործանեսցի:19 Պիտի յառնեն ու կանգնեն մեռածները, որոնք գերեզմաններում են, եւ ուրախանալու են երկրի վրայ, որովհետեւ այն ցօղը, որ քեզնից է, բժշկութիւն է նրանց համար, իսկ ամբարիշտների երկիրը պիտի կործանուի: 19 Քու մեռելներդ պիտի ողջննան։Մեռելներուդ մարմինները յարութիւն պիտի առնեն։Արթնցէ՛ք ու ցնծութեամբ երգեցէ՛ք, ո՛վ հողի մէջ բնակողներ. Քանզի քու ցօղդ խոտերու ցօղ է։Երկիրը իր մեռելները դուրս պիտի նետէ։ 26:19: Յարիցեն մեռեալք՝ եւ կանգնեսցի՛ն որ իցեն ՚ի գերեզմանս, եւ ուրա՛խ եղիցին յերկրի, զի ցօղդ որ ՚ի քէ՛ն է՝ բժշկութիւն է նոցա. բայց երկիր ամպարշտաց կործանեսցի՛[9862]։ [9862] Ոսկան. Մեռեալք քո, եւ կանգնեսցին։ Ոմանք. Ուրախ լիցին յերկրի, զի ցօղն... երկիր ամբարշտաց սատակեսցի։ 19 Պիտի յառնեն ու կանգնեն մեռածները, որոնք գերեզմաններում են, եւ ուրախանալու են երկրի վրայ, որովհետեւ այն ցօղը, որ քեզնից է, բժշկութիւն է նրանց համար, իսկ ամբարիշտների երկիրը պիտի կործանուի: 19 Քու մեռելներդ պիտի ողջննան։Մեռելներուդ մարմինները յարութիւն պիտի առնեն։Արթնցէ՛ք ու ցնծութեամբ երգեցէ՛ք, ո՛վ հողի մէջ բնակողներ. Քանզի քու ցօղդ խոտերու ցօղ է։Երկիրը իր մեռելները դուրս պիտի նետէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:1926:19 Оживут мертвецы Твои, восстанут мертвые тела! Воспрян{и}те и торжествуйте, поверженные в прахе: ибо роса Твоя роса растений, и земля извергнет мертвецов. Thy dead [men] shall live, [together with] my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew [is as] the dew of herbs, and the earth shall cast out the dead:26:19 ἀναστήσονται ανιστημι stand up; resurrect οἱ ο the νεκροί νεκρος dead καὶ και and; even ἐγερθήσονται εγειρω rise; arise οἱ ο the ἐν εν in τοῖς ο the μνημείοις μνημειον memorial; tomb καὶ και and; even εὐφρανθήσονται ευφραινω celebrate; cheer οἱ ο the ἐν εν in τῇ ο the γῇ γη earth; land ἡ ο the γὰρ γαρ for δρόσος δροσος the παρὰ παρα from; by σοῦ σου of you; your ἴαμα ιαμα healing; remedy αὐτοῖς αυτος he; him ἐστιν ειμι be ἡ ο the δὲ δε though; while γῆ γη earth; land τῶν ο the ἀσεβῶν ασεβης irreverent πεσεῖται πιπτω fall 26:19 יִֽחְי֣וּ yˈiḥyˈû חיה be alive מֵתֶ֔יךָ mēṯˈeʸḵā מות die נְבֵלָתִ֖י nᵊvēlāṯˌî נְבֵלָה corpse יְקוּמ֑וּן yᵊqûmˈûn קום arise הָקִ֨יצוּ hāqˌîṣû קיץ pass summer וְ wᵊ וְ and רַנְּנ֜וּ rannᵊnˈû רנן cry of joy שֹׁכְנֵ֣י šōḵᵊnˈê שׁכן dwell עָפָ֗ר ʕāfˈār עָפָר dust כִּ֣י kˈî כִּי that טַ֤ל ṭˈal טַל dew אֹורֹת֙ ʔôrˌōṯ אֹרֹת mallow [flower] טַלֶּ֔ךָ ṭallˈeḵā טַל dew וָ wā וְ and אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth רְפָאִ֥ים rᵊfāʔˌîm רְפָאִים ghosts תַּפִּֽיל׃ ס tappˈîl . s נפל fall 26:19. vivent mortui tui interfecti mei resurgent expergiscimini et laudate qui habitatis in pulvere quia ros lucis ros tuus et terram gigantum detrahes in ruinamThy dead men shall live, my slain shall rise again: awake, and give praise, ye that dwell in the dust: for thy dew is the dew of the light: and the land of the giants thou shalt pull down into ruin. 19. Thy dead shall live; my dead bodies shall arise. Awake and sing, ye that dwell in the dust: for thy dew is the dew of herbs, and the earth shall cast forth the dead. 26:19. Your dead shall live. My slain will rise again. Be awakened, and give praise, you who live in the dust! For your dew is the dew of the light, and you shall be dragged down to the land of the giants, to ruination. 26:19. Thy dead [men] shall live, [together with] my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew [is as] the dew of herbs, and the earth shall cast out the dead. 26:19 Оживут мертвецы Твои, восстанут мертвые тела! Воспрян{и}те и торжествуйте, поверженные в прахе: ибо роса Твоя роса растений, и земля извергнет мертвецов. 26:19 ἀναστήσονται ανιστημι stand up; resurrect οἱ ο the νεκροί νεκρος dead καὶ και and; even ἐγερθήσονται εγειρω rise; arise οἱ ο the ἐν εν in τοῖς ο the μνημείοις μνημειον memorial; tomb καὶ και and; even εὐφρανθήσονται ευφραινω celebrate; cheer οἱ ο the ἐν εν in τῇ ο the γῇ γη earth; land ἡ ο the γὰρ γαρ for δρόσος δροσος the παρὰ παρα from; by σοῦ σου of you; your ἴαμα ιαμα healing; remedy αὐτοῖς αυτος he; him ἐστιν ειμι be ἡ ο the δὲ δε though; while γῆ γη earth; land τῶν ο the ἀσεβῶν ασεβης irreverent πεσεῖται πιπτω fall 26:19 יִֽחְי֣וּ yˈiḥyˈû חיה be alive מֵתֶ֔יךָ mēṯˈeʸḵā מות die נְבֵלָתִ֖י nᵊvēlāṯˌî נְבֵלָה corpse יְקוּמ֑וּן yᵊqûmˈûn קום arise הָקִ֨יצוּ hāqˌîṣû קיץ pass summer וְ wᵊ וְ and רַנְּנ֜וּ rannᵊnˈû רנן cry of joy שֹׁכְנֵ֣י šōḵᵊnˈê שׁכן dwell עָפָ֗ר ʕāfˈār עָפָר dust כִּ֣י kˈî כִּי that טַ֤ל ṭˈal טַל dew אֹורֹת֙ ʔôrˌōṯ אֹרֹת mallow [flower] טַלֶּ֔ךָ ṭallˈeḵā טַל dew וָ wā וְ and אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth רְפָאִ֥ים rᵊfāʔˌîm רְפָאִים ghosts תַּפִּֽיל׃ ס tappˈîl . s נפל fall 26:19. vivent mortui tui interfecti mei resurgent expergiscimini et laudate qui habitatis in pulvere quia ros lucis ros tuus et terram gigantum detrahes in ruinam Thy dead men shall live, my slain shall rise again: awake, and give praise, ye that dwell in the dust: for thy dew is the dew of the light: and the land of the giants thou shalt pull down into ruin. 19. Thy dead shall live; my dead bodies shall arise. Awake and sing, ye that dwell in the dust: for thy dew is the dew of herbs, and the earth shall cast forth the dead. 26:19. Your dead shall live. My slain will rise again. Be awakened, and give praise, you who live in the dust! For your dew is the dew of the light, and you shall be dragged down to the land of the giants, to ruination. 26:19. Thy dead [men] shall live, [together with] my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew [is as] the dew of herbs, and the earth shall cast out the dead. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191419: Оживут мертвецы Твои, восстанут мертвые тела! Эти слова, на первый взгляд, противоречат начальным словам 14-го "мертвые не оживут", но пророк здесь говорит о тех мертвых, которые принадлежат Всевышнему, стоят вблизи Него, к которым и Он Сам близок, в которых Он обитает. Пророк, может быть, и сам не ясно представлял себе всю важность сообщенного ему откровения, и только в Новом Завете выяснено, кто эти мертвые, принадлежащие Господу. Это суть те, в которых пребывает Христос и которые поэтому должны воскреснуть, как и Он Сам воскрес (1: Кор 15:20: и гл. ; 2: Кор 1:22; 5:5; Ин 6:54). Заметить нужно, что пророк эту мысль выражает не как желание, а как уверенность, - иначе в этом месте не будет противоположения 17-му и 18-му стихам. Condamin к выражению "мертвые тела" прибавляет местоимение "их", согласно с Таргумом и Пешито.Воспряните и торжествуйте поверженные во прахе! Здесь пророк обращается со словами утешения к тем безутешным мертвецам, речь которых приведена в 17: и 18: ст. Ибо роса твоя... это - обращение к Господу. В утро воскресения, как бывает и обыкновенно по утрам в знойное время в Палестине, роса покроет землю. Но это будет новая, чудотворная, Божия (твоя) роса! Все эти отдельные мелкие блестящие росинки будут не иное что, как вставшие в прославленном виде, воскресшие светлые тела людей, которые отдаст назад, некогда поглотившая их, земля. Роса растений - возможно с евр. точнее: роса светов (oroth) или светлая роса. [В славянском переводе мысль о воскресении выражена яснее и полнее. Так сказано, что воскреснут мертвые - вообще, а не одни праведники - и восстанут сущие во гробах или в могилах. Кроме того, этим умершим противопоставляются те, что останутся ко дню страшного суда в живых (иже на земле). Так и Апостол Павел различает между воскресшими и тем, кто должен будет измениться не умирая (1: Кор 15:51).] Adam Clarke: Commentary on the Bible - 183126:19: My dead body "My deceased" - All the ancient Versions render it in the plural; they read נבלותי niblothai, my dead bodies. The Syriac and Chaldee read נבלותיהם niblotheyhem, their dead bodies. No MS. yet found confirms this reading.The dew of herbs "The dew of the dawn" - Lucis, according to the Vulgate; so also the Syriac and Chaldee. The deliverance of the people of God from a state of the lowest depression is explained by images plainly taken from the resurrection of the dead. In the same manner the Prophet Ezekiel represents the restoration of the Jewish nation from a state of utter dissolution by the restoring of the dry bones to life, exhibited to him in a vision, chap. 37, which is directly thus applied and explained, Eze 37:11-13. And this deliverance is expressed with a manifest opposition to what is here said above, Eze 37:14, of the great lords and tyrants, under whom they had groaned: - "They are dead, they shall not live; They are deceased tyrants, they shall not rise:" that they should be destroyed utterly, and should never be restored to their former power and glory. It appears from hence, that the doctrine of the resurrection of the dead was at that time a popular and common doctrine; for an image which is assumed in order to express or represent any thing in the way of allegory or metaphor, whether poetical or prophetical, must be an image commonly known and understood; otherwise it will not answer the purpose for which it is assumed. - L. Kimchi refers these words to the days of the Messiah, and says, "Then many of the saints shall rise from the dead. "And quotes Dan 12:2. Do not these words speak of the resurrection of our blessed Lord; and of that resurrection of the bodies of men, which shall be the consequence of his body being raised from the dead? Thy dead men shall live, - with my dead body shall they arise - This seems very express. Albert Barnes: Notes on the Bible - 183426:19: Thy dead men shall live - Very various interpretations have been given of this verse, which may be seen at length by comparing Vitringa, Rosenmuller, Gesenius, and Poole's Synopsis. In Isa 26:14, the chorus is represented as saying of the dead men and tyrants of Babylon that had oppressed the captive Jews, that they should not rise, and should no more oppress the people of God. In contradistinction from this fate of their enemies, the choir is here introduced as addressing Yahweh (compare Isa 26:16), and saying 'thy dead shall live;' that is, thy people shall live again shall be restored to to vigor, and strength, and enjoyment. They had been dead; that is, civilly dead in Babylon; they were cut off from their privileges, torn away from their homes, made captives in a foreign land. Their king had been dethroned; their temple demolished; their princes, priests, and people made captive; their name blotted from the list of nations; and to all intents and purposes, as a people, they were deceased. This figure is one that is common, by which the loss of privileges and enjoyments, and especially of civil rights, is represented as death. So we speak now of a man's being dead in law; dead to his country; spiritually dead; dead in sins. I do not understand this, therefore, as referring primarily to the doctrine of the resurrection of the dead; but to the captives in Babylon, who were civilly dead, and cut off by their oppressors from their rights and enjoyments as a nation.Shall live - Shall be restored to their country. and be reinstated in all their rights and immunities as a people among the nations of the earth. This restoration shall be as striking as would be the resurrection of the dead front their graves. Though, therefore, this does not refer primarily to the resurrection of the dead, yet the illustration is drawn from that doctrine, and implies that that doctrine was one with which they were familiar. An image which is employed for the sake of illustration must be one that is familiar to the mind, and the reference here to this doctrine is a demonstration that the doctrine of the resurrection was well known. Together with my dead body shall they arise - The words 'together with' are not in the original. The words rendered 'my dead body' (נבלתי nebē lâ thiy) literally means, 'my dead body,' and may be applied to a man, or to a beast Lev 5:2; Lev 7:24. It is also applied to the dead in general; to the deceased; to carcasses, or dead bodies (see Lev 11:11; Psa 79:2; Jer 7:33; Jer 9:22; Jer 16:18; Jer 26:23; Jer 34:20). It may, therefore, be rendered, 'My deceased, my dead;' and will thus be parallel with the phrase 'thy dead men,' and is used with reference to the same species of resurrection. It is not the language of the prophet Isaiah, as if he referred to his own body when it should be dead, but it is the language of the choir that sings and speaks in the name of the Jewish people. "That people" is thus introduced as saying "my" dead, that is, "our" dead, shall rise. Not only in the address to Yahweh is this sentiment uttered when it is said 'thy dead shall rise,' but when the attention is turned to themselves as a people, they say 'our dead shall rise;' those that pertain to our nation shall rise from the dust, and be restored to their own privileges and land. Awake and sing - In view of the cheering and consolatory fact just stated that the dead shall rise, the chorus calls on the people to awake and rejoice. This is an address made directly to the dejected and oppressed people, as if the choir were with them. Ye that dwell in dust - To sit in dust, or to dwell in the dust, is emblematic of a state of dejection, want, oppression, or poverty Psa 44:25; Psa 119:25; Isa 25:12; Isa 26:5; Isa 47:1. Here it is supposed to be addressed to the captives in Babylon, as oppressed, enslaved, dejected. The "language" is derived from the doctrine of the resurrection of the body, and proves that that doctrine was understood and believed; the sense is, that those wire were thus dejected and humbled should be restored to their former elevated privileges. For thy dew - This is evidently an address to Yahweh. "His" dew is that which he sends down from heaven, and which is under his direction and control. Dew is the emblem of that which refreshes and vivifies. In countries where it rains but seldom, as it does in the East, the copious dews at night supply in some sense the want of rain. "Thence dew" is used in Scripture as an emblem of the graces and influences of the Spirit of God by which his people are cheered and comforted, as the parched earth and the withered herbs are refreshed by the copious dews at night. Thus in Hos 14:5 : I will be as the dew unto Israel; He shall grow as the lily, And cast forth his roots as Lebanon. The prophet here speaks of the captivity in Babylon. Their state is represented as a state of death - illustrated by the parched earth, and the decayed and withered herbs. But his grace and favor would visit them, and they would be Rev_ived. As the dew of herbs - As the dew that falls on herbs. This phrase has, however, been rendered very variously. The Vulgate renders it, 'Thy dew is as the dew of light.' The Septuagint: 'Thy dew shall be healing (ἴαμα iama) unto them.' The Chaldee, 'Thy dew shall be the dew of light.' But the most correct and consistent translation is undoubtedly that which renders the word אורת 'ô roth, herbs or vegetables (compare Kg2 9:19). And the earth shall cast out the dead - This is language which is derived from the doctrine of the resurrection of the body; and shows also that that doctrine was understood by the Hebrews in the time of Isaiah. The sense is, that as the earth shall cast forth its dead in the resurrection, so the people of God in Babylon should be restored to life, and to their former privileges in their own land. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:19: dead men: Isa 25:8; Eze 37:1-14; Hos 6:2, Hos 13:14; Joh 5:28, Joh 5:29; Act 24:15; Co1 15:22, Co1 15:23; Th1 4:14, Th1 4:15; Rev 20:5, Rev 20:6, Rev 20:12my dead: Mat 27:52, Mat 27:58; Joh 11:25, Joh 11:26; Co1 15:20, Co1 15:23; Phi 3:10, Phi 3:21 Awake: Isa 51:17, Isa 52:1, Isa 52:2, Isa 60:1, Isa 60:2; Psa 22:15, Psa 71:20; Dan 12:2; Eph 5:14; Rev 11:8-11 thy dew: Gen 2:5, Gen 2:6; Deu 32:2, Deu 33:13, Deu 33:28; Job 29:19; Psa 110:3; Hos 14:5; Zac 8:12 the earth: Rev 20:13 Carl Friedrich Keil and Franz Delitzsch26:19But now all this had taken place. Instead of singing what has occurred, the tephillah places itself in the midst of the occurrence itself. "Thy dead will live, my corpses rise again. Awake and rejoice, ye that lie in the dust! For thy dew is dew of the lights, and the earth will bring shades to the day." The prophet speaks thus out of the heart of the church of the last times. In consequence of the long-continued sufferings and chastisements, it has been melted down to a very small remnant; and many of those whom it could once truly reckon as its own, are now lying as corpses in the dust of the grave. The church, filled with hope which will not be put to shame, now calls to itself, "Thy dead will live" (מתיך יחיוּ, reviviscent, as in המּתים תּסהיּת, the resurrection of the dead), and consoles itself with the working of divine grace ad power, which is even now setting itself in motion: "my corpses will rise again" (יקמוּן נבלתי, nebēlah: a word without a plural, but frequently used in a plural sense, as in Is 5:25, and therefore connected with יקמוּן, equivalent to תקמנה: here before a light suffix, with the ê retained, which is lost in other cases). It also cries out, in full assurance of the purpose of God, the believing word of command over the burial-ground of the dead, "Wake up and rejoice, ye that sleep in the dust," and then justifies to itself this believing word of command by looking up to Jehovah, and confessing, "Thy dew is dew born out of (supernatural) lights," as the dew of nature is born out of the womb of the morning dawn (Ps 110:3). Others render it "dew upon herbs," taking אורות as equivalent to ירקות, as in 4Kings 4:39. We take it as from אורה (Ps 139:12), in the sense of החיּים אור. The plural implies that there is a perfect fulness of the lights of life in God ("the Father of lights," Jas 1:17). Out of these there is born the gentle dew, which gives new life to the bones that have been sown in the ground (Ps 141:7) - a figure full of mystery, which is quite needlessly wiped away by Hofmann's explanation, viz., that it is equivalent to tal hōrōth, "dew of thorough saturating." Luther, who renders it, "Thy dew is a dew of the green field," stands alone among the earlier translators. The Targum, Syriac, Vulgate, and Saad. all render it, "Thy dew is light dew;" and with the uniform connection in which the Scriptures place 'or (light) and chayyı̄m (life), this rendering is natural enough. We now translate still further, "and the earth (vâ'âretz, as in Is 65:17; Prov 25:3, whereas וארץ is almost always in the construct state) will bring shades to the day" (hippil, as a causative of nâphal, Is 26:18), i.e., bring forth again the dead that have sunken into it (like Luther's rendering, "and the land will cast out the dead" - the rendering of our English version also: Tr.). The dew from the glory of God falls like a heavenly seed into the bosom of the earth; and in consequence of this, the earth gives out from itself the shades which have hitherto been held fast beneath the ground, so that they appear alive again on the surface of the earth. Those who understand Is 26:18 as relating to the earnestly descried overthrow of the lords of the world, interpret this passage accordingly, as meaning either, "and thou castest down shades to the earth" (ארץ, acc. loci, = עד־ארץ, Is 26:5, לארץ, Is 25:12), or, "and the earth causeth shades to fall," i.e., to fall into itself. This is Rosenmller's explanation (terra per prosopopaeiam, ut supra Is 24:20, inducta, deturbare in orcum sistitur impios, eo ipso manes eos reddens). But although rephaim, when so interpreted, agrees with Is 26:14, where this name is given to the oppressors of the people of God, it would be out of place here, where it would necessarily mean, "those who are just becoming shades." But, what is of greater importance still, if this concluding clause is understood as applying to the overthrow of the oppressors, it does not give any natural sequence to the words, "dew of the lights is thy dew;" whereas, according to our interpretation, it seals the faith, hope, and prayer of the church for what is to follow. When compared with the New Testament Apocalypse, it is "the first resurrection" which is here predicted by Isaiah. The confessors of Jehovah are awakened in their graves to form one glorious church with those who are still in the body. In the case of Ezekiel also (Ez. Ezek 37:1-14), the resurrection of the dead which he beholds is something more than a figurative representation of the people that were buried in captivity. The church of the period of glory on this side is a church of those who have been miraculously saved and wakened up from the dead. Their persecutors lie at their feet beneath the ground. Geneva 159926:19 (t) Thy dead [men] shall live, [together with] my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy (u) dew [is as] the dew of herbs, and the earth shall cast out the dead.(t) He comforts the faithful in their afflictions, showing them that even in death they will have life and that they would certainly rise to glory, the contrary would come to the wicked, as in (Is 26:14). (u) As herbs dead in winter flourish again by the rain in the springtime, so they who lie in the dust will rise up to joy, when they feel the dew of God's grace. John Gill26:19 Thy dead men shall live,.... These are the words of Christ to his church and people, promising great and good things to them after their troubles are over, thereby comforting them under all their trials and disappointments; as that such things should come to pass, which would be as life from the dead; as the conversion of the Jews, and of great numbers of the Gentiles, dead in trespasses and sins; and a great reviving of the interest of religion, and of professors of it, grown cold, and dead, and lifeless; and a living again of the witnesses, which had been slain. And, moreover, this may refer to the first resurrection, upon the second coming of Christ, when the church's dead, and Christ's dead, the dead in him, will live again, and rise first, and come forth to the resurrection of life, and live and reign with Christ a thousand years:together with my dead body shall they arise; or, "arise my dead body"; the church, the mystical body of Christ, and every member of it, though they have been dead, shall arise, everyone of them, and make up that body, which is the fulness of him that filleth all in all, and that by virtue of their union to him: there was a pledge and presage of this, when Christ rose from the dead, upon which the graves were opened, and many of the saints arose, Mt 27:51 see Hos 6:2, or, "as my dead body shall they arise" (g); so Kimchi and Ben Melech; as sure as Christ's dead body was raised, so sure shall everyone of his people be raised; Christ's resurrection is the pledge and earnest of theirs; because he lives, they shall live also; he is the first fruits of them that slept: or as in like manner he was raised, so shall they; as he was raised incorruptible, powerful, spiritual, and glorious, and in the same body, so shall they; their vile bodies shall be fashioned like unto his glorious body. This is one of the places in Scripture from whence the Jews (h) prove the resurrection of the dead; and which they apply to the times of the Messiah, and to the resurrection in his days. Awake and sing, ye that dwell in the dust; this is a periphrasis of the dead, of such as are brought to the dust of death, and sleep there; as death is expressed by sleeping, so the resurrection by awaking out of sleep; which will be brought about by the voice of Christ, which will be so loud and powerful, that the dead will hear it, and come out of their graves; and then will they "sing", and have reason for it, since they will awake in the likeness of Christ, and bear the image of him the heavenly One: for thy dew is as the dew of herbs; the power of Christ will have as great effect upon, and as easily raise the dead, as the dew has upon the herbs, to refresh, raise, and revive them; so that their "bones", as the prophet says, "shall flourish like an herb", Is 66:14, and the earth shall cast out the dead; deliver up the dead that are in it, at the all powerful voice of Christ; see Rev_ 20:13. The Targum is, "but the wicked to whom thou hast given power, and they have transgressed thy word, thou wilt deliver into hell;'' see Rev_ 20:14. (g) "quemadmodum corpus meum resurget", Vatablus. (h) T. Bab. Sanhedrin, fol. 90. 2, & Cetubot, fol. 111. 1. Midrash Kohelet, fol. 62. 3. Targum in loc. Elias Levita in his Tishbi, p. 109. says the word is never used in Scripture but of the carcass of a beast or fowl that is dead; and never of a man that is dead, but of him that dies not a natural death, excepting this place, which speaks of the resurrection of the dead; and, adds he, "I greatly wonder at it, how he (the prophet) should call the bodies of the pure righteous ones a carcass; no doubt there is a reason for it, known to the wise men and cabalists, which I am ignorant of.'' But the words are spoken of one who did not die a natural, but a violent death, even the Messiah Jesus; and so just according to the Rabbin's own observation. John Wesley26:19 Thy - The prophet here turns his speech to God's people, and gives them a cordial in their distress. Thy dead men are not like those, Is 26:14, for they shall not live; but thine shall live. You shall be delivered from all your fears and dangers. My dead body - As I myself, who am one of these dead men, shall live again; you shall be delivered together with me. Awake - Out of your sleep, even the sleep of death, you that are dead and buried in the dust. Thy dew - The favour and blessing of God upon thee. The dew - Which makes them grow and flourish.Robert Jamieson, A. R. Fausset and David Brown26:19 In antithesis to Is 26:14, "They (Israel's foes) shall not live"; "Thy (Jehovah's) dead men (the Jews) shall live," that is, primarily, be restored, spiritually (Is 54:1-3), civilly and nationally (Is 26:15); whereas Thy foes shall not; ultimately, and in the fullest scope of the prophecy, restored to life literally (Ezek 37:1-14; Dan 12:2).together with my dead body--rather, "my dead body," or "bodies" (the Jewish nation personified, which had been spiritually and civilly dead; or the nation, as a parent, speaking of the bodies of her children individually, see on Is 26:9, "I," "My"): Jehovah's "dead" and "my dead" are one and the same [HORSLEY]. However, as Jesus is the antitype to Israel (Mt 2:15), English Version gives a true sense, and one ultimately contemplated in the prophecy: Christ's dead body being raised again is the source of Jehovah's people (all, and especially believers, the spiritual Israelites) also being raised (1Cor 15:20-22). Awake-- (Eph 5:14), spiritually. in dust--prostate and dead, spiritually and nationally; also literally (Is 25:12; Is 47:1). dew--which falls copiously in the East and supplies somewhat the lack of rain (Hos 14:5). cast out . . . dead--that is, shall bring them forth to life again. |
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26:2026:20: Գնա՛ ժողովուրդ իմ՝ մո՛ւտ ՚ի շտեմարանս քո, փակեա՛ զդուրս քո. թաքի՛ր առ ժամանակ մի, մինչեւ անցցէ՛ բարկութիւն Տեառն[9863]։ [9863] Ոմանք. Փակեա՛ զդրունս քո։ Յօրինակին. Առ ժամանակմ մինչ։ Գնա, ժողովուրդ իմ, մուտ ի շտեմարանս քո, փակեա զդուրս քո, թաքիր առ ժամանակ մի, մինչեւ անցցէ բարկութիւն [365]Տեառն:20 Գնա՛, ո՛վ իմ ժողովուրդ, մտի՛ր քո շտեմարանները, փակի՛ր քո դռները, թաքնուի՛ր միառժամանակ, մինչեւ որ անցնի Տիրոջ բարկութիւնը, 20 Գնա՛, ո՛վ իմ ժողովուրդս, քու սենեակներուդ մէջ մտի՛րՈւ քու վրադ դռներդ գոցէ՛.Պահուէ՛ քիչ մը, վայրկեան մը, Մինչեւ բարկութիւնը անցնի։ 26:20: Գնա՛ ժողովուրդ իմ՝ մո՛ւտ ՚ի շտեմարանս քո, փակեա՛ զդուրս քո. թաքի՛ր առ ժամանակ մի, մինչեւ անցցէ՛ բարկութիւն Տեառն[9863]։ [9863] Ոմանք. Փակեա՛ զդրունս քո։ Յօրինակին. Առ ժամանակմ մինչ։ 20 Գնա՛, ո՛վ իմ ժողովուրդ, մտի՛ր քո շտեմարանները, փակի՛ր քո դռները, թաքնուի՛ր միառժամանակ, մինչեւ որ անցնի Տիրոջ բարկութիւնը, 20 Գնա՛, ո՛վ իմ ժողովուրդս, քու սենեակներուդ մէջ մտի՛րՈւ քու վրադ դռներդ գոցէ՛.Պահուէ՛ քիչ մը, վայրկեան մը, Մինչեւ բարկութիւնը անցնի։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:2026:20 Пойди, народ мой, войди в покои твои и запри за собой двери твои, укройся на мгновение, доколе не пройдет гнев; Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast:26:20 βάδιζε βαδιζω populace; population μου μου of me; mine εἴσελθε εισερχομαι enter; go in εἰς εις into; for τὰ ο the ταμίειά ταμειον chamber σου σου of you; your ἀπόκλεισον αποκλειω shut up τὴν ο the θύραν θυρα door σου σου of you; your ἀποκρύβηθι αποκρυπτω hide away μικρὸν μικρος little; small ὅσον οσος as much as; as many as ὅσον οσος as much as; as many as ἕως εως till; until ἂν αν perhaps; ever παρέλθῃ παρερχομαι pass; transgress ἡ ο the ὀργὴ οργη passion; temperament κυρίου κυριος lord; master 26:20 לֵ֤ךְ lˈēḵ הלך walk עַמִּי֙ ʕammˌî עַם people בֹּ֣א bˈō בוא come בַ va בְּ in חֲדָרֶ֔יךָ ḥᵃḏārˈeʸḵā חֶדֶר room וּֽ ˈû וְ and סְגֹ֥ר sᵊḡˌōr סגר close דְּלָתְךָ֖דלתיך *dᵊlāṯᵊḵˌā דֶּלֶת door בַּעֲדֶ֑ךָ baʕᵃḏˈeḵā בַּעַד distance חֲבִ֥י ḥᵃvˌî חבה hide כִ ḵi כְּ as מְעַט־ mᵊʕaṭ- מְעַט little רֶ֖גַע rˌeḡaʕ רֶגַע moment עַד־ ʕaḏ- עַד unto יַעֲבָריעבור־ *yaʕᵃvor- עבר pass זָֽעַם׃ zˈāʕam זַעַם curse 26:20. vade populus meus intra in cubicula tua claude ostia tua super te abscondere modicum ad momentum donec pertranseat indignatioGo, my people, enter into thy chambers, shut thy doors upon thee, hide thyself a little for a moment, until the indignation pass away. 20. Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself for a little moment, until the indignation be overpast. 26:20. Go, my people! Enter your chambers. Close your doors behind you. Conceal yourselves for a very brief time, until the indignation has passed over you. 26:20. Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. 26:20 Пойди, народ мой, войди в покои твои и запри за собой двери твои, укройся на мгновение, доколе не пройдет гнев; 26:20 βάδιζε βαδιζω populace; population μου μου of me; mine εἴσελθε εισερχομαι enter; go in εἰς εις into; for τὰ ο the ταμίειά ταμειον chamber σου σου of you; your ἀπόκλεισον αποκλειω shut up τὴν ο the θύραν θυρα door σου σου of you; your ἀποκρύβηθι αποκρυπτω hide away μικρὸν μικρος little; small ὅσον οσος as much as; as many as ὅσον οσος as much as; as many as ἕως εως till; until ἂν αν perhaps; ever παρέλθῃ παρερχομαι pass; transgress ἡ ο the ὀργὴ οργη passion; temperament κυρίου κυριος lord; master 26:20 לֵ֤ךְ lˈēḵ הלך walk עַמִּי֙ ʕammˌî עַם people בֹּ֣א bˈō בוא come בַ va בְּ in חֲדָרֶ֔יךָ ḥᵃḏārˈeʸḵā חֶדֶר room וּֽ ˈû וְ and סְגֹ֥ר sᵊḡˌōr סגר close בַּעֲדֶ֑ךָ baʕᵃḏˈeḵā בַּעַד distance חֲבִ֥י ḥᵃvˌî חבה hide כִ ḵi כְּ as מְעַט־ mᵊʕaṭ- מְעַט little רֶ֖גַע rˌeḡaʕ רֶגַע moment עַד־ ʕaḏ- עַד unto זָֽעַם׃ zˈāʕam זַעַם curse 26:20. vade populus meus intra in cubicula tua claude ostia tua super te abscondere modicum ad momentum donec pertranseat indignatio Go, my people, enter into thy chambers, shut thy doors upon thee, hide thyself a little for a moment, until the indignation pass away. 20. Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself for a little moment, until the indignation be overpast. 26:20. Go, my people! Enter your chambers. Close your doors behind you. Conceal yourselves for a very brief time, until the indignation has passed over you. 26:20. Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191420-21: Земля не только отдаст тела благочестивых людей. Она выведет на свет также все кровавые преступления, какие погребены в ее недрах. Это совпадет с днем страшного суда. На время его община воскресших должна сокрыться, чтобы потом, по его окончании, начать новую жизнь.Здесь пророк обращается уже к людям воскресшим. Так, по крайней мере, можно утверждать на основании Апокалипсиса, с котором различается первое и второе воскресение. После первого воскресения (праведных) совершится освобождение сатаны, который нападет на город Божий, а затем последует уже всеобщее воскресение (второе) и страшный последний суд (Откр 20). Куда должны укрыться на это время праведники, в какие покои - пророк не объясняет. [В Славянском переводе об этом говорится - внидите во храмину вашу, затворите двери своя... дондеже мимоиде гнев Господень - явное указание, что спастись от гнева Божия может лишь тот, кто ВОЙДЕТ В ХРАМ, то есть верующий. Прим. ред. ] Гнев, о котором говорит пророк, очевидно, есть тот страшный суд, какой обрушится на сатану и всех нечестивцев (Откр 20:9-15). Matthew Henry: Concise Commentary on the Whole Bible - 170620 Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. 21 For, behold, the LORD cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.These two verses are supposed not to belong to the song which takes up the rest of the chapter, but to begin a new matter, and to be rather an introduction to the following chapter than the conclusion of this. Of whereas, in the foregoing song, the people of God had spoken to him, complaining of their grievances, here he returns an answer to their complaints, in which, I. He invites them into their chambers (v. 20): "Come, my people, come to me, come with me" (he calls them nowhere but where he himself will accompany them); "let the storm that disperses others bring you nearer together. Come, and enter into thy chambers; stay not abroad, lest you be caught in the storm, as the Egyptians in the hail," Exod. ix. 21. 1. "Come into chambers of distinction; come into your own apartments, and continue not any longer mixed with the children of Babylon. Come out from among them, and be you separate," 2 Cor. vi. 17; Rev. xviii. 4. If God has set apart those that are godly for himself, they ought to set themselves apart. 2. "Into chambers of defence, in which by the secresy or the strength of them you may be safe in the worst of times." The attributes of God are the secret of his tabernacle, Ps. xxvii. 5. His name is a strong tower, into which we may run for shelter, Prov. xviii. 10. We must be faith find a way into these chambers, and there hide ourselves; that is, with a holy security and serenity of mind, we must put ourselves under the divine protection. Come, as Noah into the ark, for he shut the doors about him. When dangers are threatening it is good to retire, and lie hid, as Elijah did by the brook Cherith. 3. Into chambers of devotion. "Enter into thy closet, and shut thy door, Matt. vi. 6. Be private with God: Enter into thy chamber, to examine thyself, and commune with thy own heart, to pray, and humble thyself before God." This work is to be done in times of distress and danger; and thus we hide ourselves, that is, we recommend ourselves to God to hide us, and he will hide us either under heaven or in heaven. Israel must keep within doors when the destroying angel is slaying the first-born of Egypt, else the blood on the door-posts will not secure them. So must Rahab and her family when Jericho is being destroyed. Those are most safe that are least seen. Qui bene latuit, benevixit--He has lived well who has sought a proper degree of concealment. II. He assures them that the trouble would be over in a very short time, that they should not long be in any fright or peril: "Hide thyself for a moment, the smallest part of time we can conceive, like an atom of matter; may, if you can imagine one moment shorter than another, it is but for a little moment, and that with a quasi too, as it were for a little moment, less than you think of. When it is over it will seem as nothing to you; you will wonder how soon it is gone. You shall not need to lie long in confinement, long in concealment. The indignation will presently be over-past; that is, the indignation of the enemies against you, their persecuting power and rage, which force you to abscond. When the wicked rise, a man is hid. This will soon be over; God will cut them off, will break their power, defeat their purposes, and find a way for your enlargement." When Athanasius was banished from Alexandria by an edict of Julian, and his friends greatly lamented it, he bade them be of good cheer. Nubecula est quæ cito pertransibit--It is a little cloud, that will soon blow over. You shall have tribulation ten days; that is all, Rev. ii. 10. This enables God's suffering people to call their afflictions light, that they are but for a moment. III. He assures them that their enemies should be reckoned with for all the mischief they had done them by the sword, either of war or persecution, v. 21. The Lord will punish them for the blood they have shed. Here is, 1. The judgment set, and process issued out: The Lord comes out of his place, to punish the inhabitants of the earth for their iniquity, in giving such disturbance to all about them. There is a great deal of iniquity among the inhabitants of the earth; but though they all combine in it, though hand join in hand to carry it on, yet it shall not go unpunished. Besides the everlasting punishment into which the wicked shall go hereafter, there are often remarkable punishments of cruelty, oppression, and persecution, in this world. When men's indignation is over-past, and they have done their worst, let them then expect God's indignation, for he sees that his day is coming, Ps. xxxvii. 13. God comes out of his place to punish. He shows himself in an extraordinary manner from heaven, the firmament of his power, from the sanctuary, the residence of his grace. He is raised up out of his holy habitation, where he seemed before to conceal himself; and now he will do something great, the product of his wise, just, and secret counsels, as a prince that goes to take the chair or take the field, Zech. ii. 13. Some observe that God's place is the mercy-seat; there he delights to be; when he punishes he comes out of his place, for he has no pleasure in the death of sinners. 2. The criminals convicted by the notorious evidence of the face: The earth shall disclose her blood; the innocent blood, the blood of the saints and martyrs, which has been shed upon the earth like water, and has soaked into it, and been concealed and covered by it, shall not be brought to light, and brought to account; for God will make inquisition for it, and will give those that shed it blood to drink, for they are worthy. Secret murders, and other secret wickednesses, shall be discovered, sooner or later. And the slain which the earth has long covered she shall no longer cover, but they shall be produced as evidence against the murderers. The voice of Abel's blood cries from the earth, Gen. ix. 10, 11; Job xx. 27. Those sins which seemed to be buried in oblivion will be called to mind, and called over again, when the day of reckoning comes. Let God's people therefore wait awhile with patience, for behold the Judge stands before the door. Adam Clarke: Commentary on the Bible - 183126:20: Comes my people, enter thou into thy chambers - An exhortation to patience and resignation under oppression, with a confident expectation of deliverance by the power of God manifestly to be exerted in the destruction of the oppressor. It seems to be an allusion to the command of Moses to the Israelites, when the destroying angel was to go through the land of Egypt, "not to go out at the door of their houses until the morning;" Exo 12:22. And before the passage of the Red Sea: "Fear ye not, stand still, and see the salvation of Jehovah. Jehovah shall fight for you, and ye shall hold your peace, "Exo 14:13, Exo 14:14.Albert Barnes: Notes on the Bible - 183426:20: Come, my people - This is an epilogue (Rosenmuller), in which the choir addresses the people, and entreats them to be tranquil during that convulsion by which their oppressors would be punished, and the way made for their deliverance. The image is taken from seeking a shelter when a storm rages, until its fury is spent. The address is to the captive Jews in Babylon. The tempest that would rage would be the wars and commotions by which Babylon was to be overthrown. While that storm raged, they were exhorted to be calm and serene.Enter thou into thy chambers - Into places of retirement, where the storm of indignation on your enemies shall not reach or affect you. Hide thyself as it were ... - Do not mingle in the scenes of battle, lest you should partake of the general calamity. For a little moment - Implying that the war would not rage long. Babylon was taken in a single night (see the notes at isa 13; 14), and the call here is for the people of God to be calm while this battle should rage in which the city should be taken. Until the indignation ... - Not, as Lowth supposes, the indignation of God against his people, but the storm of his indignation against their enemies the Babylonians. That would be soon 'overpast,' the city would be taken, the storms of war would cease to rage, and then they would be delivered, and might safely return to their own land. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:20: my: Isa 51:4, Isa 51:16; Jer 7:23, Jer 31:14enter: Isa 32:18, Isa 32:19; Gen 7:1, Gen 7:16; Exo 12:22, Exo 12:23; Psa 32:7, Psa 91:4; Pro 18:10; Eze 11:16; Mat 23:37 shut: Mat 6:6 hide: Psa 17:8, Psa 27:5, Psa 31:20, Psa 143:9 for a: Isa 54:7, Isa 54:8; Psa 30:5, Psa 57:1; Co2 4:17 Carl Friedrich Keil and Franz Delitzsch26:20The judgment upon them is not mentioned, indeed, till after the completion of the church through those of its members that have died, although it must have actually preceded the latter. Thus the standpoint of the prophecy is incessantly oscillating backwards and forwards in these four chapters (Isaiah 24-27). This explains the exhortation in the next verses, and the reason assigned. "Go in, my people, into thy chambers, and shut the door behind thee; hide thyself a little moment, till the judgment of wrath passes by. For, behold, Jehovah goeth out from His place to visit the iniquity of the inhabitants of the earth upon them; and the earth discloses the blood that it has sucked up, and no more covers her slain." The shı̄r is now at an end. The prophecy speaks once more as a prophet. Whilst the judgment of wrath (za‛am) is going forth, and until it shall have passed by (on the fut. exact., see Is 10:12; Is 4:4; and on the fact itself, acharith hazza‛am, Dan 8:19), the people of God are to continue in the solitude of prayer (Mt 6:6, cf., Ps 27:5; Ps 31:21). They can do so, for the judgment by which they get rid of their foes is the act of Jehovah alone; and they are to do so because only he who is hidden in God by prayer can escape the wrath. The judgment only lasts a little while (Is 10:24-25; Is 54:7-8,. cf., Ps 30:6), a short time which is shortened for the elect's sake. Instead of the dual דּלתיך (as the house-door is called, though not the chamber-door), the word is pointed דּלת (from דּלה = דּלת), just as the prophet intentionally chooses the feminine חבי instead of חבה. The nation is thought of as feminine in this particular instance (cf., Is 54:7-8); because Jehovah, its avenger and protector, is acting on its behalf, whilst in a purely passive attitude it hides itself in Him. Just as Noah, behind whom Jehovah shut the door of the ark, was hidden in the ark whilst the water-floods of the judgment poured down without, so should the church be shut off from the world without in its life of prayer, because a judgment of Jehovah was at hand. "He goeth out of His place" (verbatim the same as in Mic 1:3), i.e., not out of His own divine life, as it rests within Himself, but out of the sphere of the manifested glory in which He presents Himself to the spirits. He goeth forth thence equipped for judgment, to visit the iniquity of the inhabitant of the earth upon him (the singular used collectively), and more especially their blood-guiltiness. The prohibition of murder was given to the sons of Noah, and therefore was one of the stipulations of "the covenant of old" (Is 24:5). The earth supplies two witnesses: (1.) the innocent blood which has been violently shed (on dâmim, see Is 1:15), which she has had to suck up, and which is now exposed, and cries for vengeance; and (2.) the persons themselves who have been murdered in their innocence, and who are slumbering within her. Streams of blood come to light and bear testimony, and martyrs arise to bear witness against their murderers. Geneva 159926:20 Come, my people, (x) enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation shall be past.(x) He exhorts the faithful to be patient in their afflictions and to wait on God's work. John Gill26:20 Come, my people, enter thou into thy chambers,.... These words are either to be connected with the preceding verse Is 26:19, and considered as a part of the song; and then the design of them is, to let the people of God know that there would be times of great trouble and distress, previous to that glorious one before mentioned; whether it is to be understood of a spiritual resurrection, the conversion of Jews and Gentiles in the latter day, which the judgments on antichrist will antecede, Rev_ 19:2 or of the first resurrection, upon the coming of Christ, Dan 12:1 and therefore should expect such a time of trouble, and concern themselves for shelter and security: or else, the song being finished, as is generally thought; in the last verse Is 26:19, these words begin a new subject, and should a new chapter, in which it is foretold what punishment would be inflicted on a wicked world; and therefore, to comfort the Lord's people that should dwell among them, and to let them know what provision was made for their retreat and safety, and where they might be secure during the storm, these words are delivered out; in which the Lord addresses his people in a very kind and tender manner, claiming an interest in them, and expressing great affection for them, and concern for their welfare: "my people", whom I have loved with an everlasting love, chosen to be a special people above all people, made a covenant with them in my Son, and redeemed them by his blood, and called them by my Spirit and grace; "come", away from the wicked, be separate from them, have no fellowship with them; much the same with that in Rev_ 18:4 and referring to the same time, "come out of her, my people", &c. or "come" to me, who have been the dwelling place of my people in all generations, a strong habitation, to which they may continually resort, Ps 90:1 or "come" along with me, I will lead you to a place where you may be safe; as he did Noah and his family into the ark, to which there may be an allusion, Gen 7:1,enter thou into thy chambers; alluding to persons abroad in the fields, who, when they perceive a storm coming, make haste home, and get into their houses, and into the more retired and safer parts of them, till it is over; or to the Israelites, who kept within the doors, while the destroying angel passed through the land of Egypt; or to Rahab and her family being within her house, when Jericho was destroyed: these "chambers" may be taken literally for places of prayer and devotion; prayer being very proper to have recourse unto in times of trouble, and which as it should be performed by single persons privately, Mt 6:6 which text is a comment on this; and perhaps respect may be had to the manner of the performance of it by societies, in times of great persecution; so it is the safety of God's people; and there is nothing better for them, in times of trouble, than to commit themselves to God in prayer, and to his divine protection: and it may be that God himself, and the perfections of his nature, are here meant by "chambers"; his name is a strong tower, whither the righteous run and are safe, Prov 18:10 and every perfection in him is as a chamber in this tower, where the saints betaking themselves may securely lodge, till the trouble is over; as the everlasting love of God, which changes not, and therefore the sons of Jacob are not consumed; the faithfulness of God, in his covenant and promises, which never fails; and his power, in which they are kept, as in a garrison, 1Pet 1:5 and these chambers may not be unfitly applied to Christ and to his blood and righteousness, who is a hiding place from the wind, and a covert from the storm, a strong hold for prisoners of hope; in whose person are rest, peace, and safety in the midst of trouble; whose righteousness secures from condemnation and wrath; and not good works, as the Targum, which it says will protect in a time of distress; but the righteousness of Christ will, as also his precious blood; which was typified by the blood of the passover lamb, sprinkled on the door posts of the Israelites, whereby they were preserved by the destroying angel; and was signified by the scarlet thread in Rahab's window, the token by which her house was known, and so all in it saved. The general design of the words is to exhort the people of God to a composed and tranquil state of mind; to calmness, quietness, and rest, while the judgments of God were upon the earth; to be still and easy, whatever hurly burleys there were in the world; to commit themselves to God, and look upon themselves safe and secure, under his providence and protection. Some of the ancients, by "chambers", understand the graves, and not amiss; especially if the words are to be considered in connection with the preceding, thus, since the dead saints will arise as sure as Christ is risen, and in like manner as he, and those that sleep in the dust of the earth will awake and sing, then do not be afraid of death and the grave; enter here, as into your bedchambers; where, being taken away from the evil to come, you will enter into peace, lie down and rest on your beds, in the utmost secrecy and safety, until the resurrection morn; while storms of divine wrath fall upon a wicked and ungodly world; see Is 57:1, and shut thy doors about thee; a phrase expressive of safety and secrecy, and may be applied to the several things above mentioned: hide thyself as it were for a little moment, until the indignation be overpast; not the indignation of Satan, or of wicked persecutors against the saints, but the indignation of God; and that not upon his own people, or on the Jewish nation, but on a wicked world; not in hell, for that will be everlasting, and never over, and much less be only for a little moment; but as it will be in time, and fall upon all the nations of the world, and especially the Romish antichrist, and the antichristian states; and refers chiefly to the seven vials of God's wrath, which will be poured forth upon them; which, when they begin, will soon be over; see Is 34:2 and so will be the burning of the world, the last instance of God's indignation on earth, it will soon be at an end; and, in the meanwhile, the saints will be with Christ in the air; and those troubles, in which the people will be involved before happy times come, will be very short; as indeed all their afflictions are but for a moment, a little moment; the temptation that will come upon all the earth, to try the inhabitants of it, will be but an hour; and the slaying of the witnesses, and their lying slain, will be but three days and a half; this time of trouble will be shortened for the elect's sake, Mt 24:21 compare with this Ps 57:1. John Wesley26:20 Shut thy doors - Withdraw thyself from the world, and pour out thy prayers to God in thy closet. Indignation - The dreadful effects of God's anger, mentioned in the following verse.Robert Jamieson, A. R. Fausset and David Brown26:20 enter . . . chambers--When God is about to take vengeance on the ungodly, the saints shall be shut in by Him in a place of safety, as Noah and his family were in the days of the flood (Gen 7:16), and as Israel was commanded not to go out of doors on the night of the slaying of the Egyptian first-born (Ex 12:22-23; Ps 31:20; Ps 83:3). The saints are calmly and confidently to await the issue (Ex 14:13-14). |
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26:2126:21: Զի ահաւասիկ Տէր ՚ի սրբութենէ իւրմէ ածցէ բարկութիւն ՚ի վերայ բնակչաց երկրի. եւ յայտնեսցէ՛ երկիր զարիւն իւր, եւ ո՛չ ծածկեսցէ զսպանեալսն։ Զի ահաւասիկ Տէր ի [366]սրբութենէ իւրմէ ածցէ բարկութիւն ի վերայ`` բնակչաց երկրի. եւ յայտնեսցէ երկիր զարիւն իւր, եւ ոչ ծածկեսցէ զսպանեալսն:21 քանզի Տէրն ահաւասիկ իր սրբարանից բարկութիւն է բերում երկրի բնակիչների վրայ, իսկ երկիրը պիտի ցոյց տայ իր արիւնը եւ չպիտի թաքցնի սպանուածներին: 21 Քանզի ահա Տէրը իր տեղէն կ’ելլէ, Որպէս զի երկրի բնակիչներուն այցելութիւն ընէ իրենց անօրէնութեանը համար։Եւ երկիր իր արիւնները պիտի յայտնէ Եւ սպաննուածներն ալ պիտի չծածկէ։ 26:21: Զի ահաւասիկ Տէր ՚ի սրբութենէ իւրմէ ածցէ բարկութիւն ՚ի վերայ բնակչաց երկրի. եւ յայտնեսցէ՛ երկիր զարիւն իւր, եւ ո՛չ ծածկեսցէ զսպանեալսն։ 21 քանզի Տէրն ահաւասիկ իր սրբարանից բարկութիւն է բերում երկրի բնակիչների վրայ, իսկ երկիրը պիտի ցոյց տայ իր արիւնը եւ չպիտի թաքցնի սպանուածներին: 21 Քանզի ահա Տէրը իր տեղէն կ’ելլէ, Որպէս զի երկրի բնակիչներուն այցելութիւն ընէ իրենց անօրէնութեանը համար։Եւ երկիր իր արիւնները պիտի յայտնէ Եւ սպաննուածներն ալ պիտի չծածկէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
26:2126:21 ибо вот, Господь выходит из жилища Своего наказать обитателей земли за их беззаконие, и земля откроет поглощенную ею кровь и уже не скроет убитых своих. For, behold, the LORD cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain:26:21 ἰδοὺ ιδου see!; here I am γὰρ γαρ for κύριος κυριος lord; master ἀπὸ απο from; away τοῦ ο the ἁγίου αγιος holy ἐπάγει επαγω instigate; bring on τὴν ο the ὀργὴν οργη passion; temperament ἐπὶ επι in; on τοὺς ο the ἐνοικοῦντας ενοικεω dwell in; inhabit ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ἀνακαλύψει ανακαλυπτω uncover ἡ ο the γῆ γη earth; land τὸ ο the αἷμα αιμα blood; bloodstreams αὐτῆς αυτος he; him καὶ και and; even οὐ ου not κατακαλύψει κατακαλυπτω veil τοὺς ο the ἀνῃρημένους αναιρεω eliminate; take up 26:21 כִּֽי־ kˈî- כִּי that הִנֵּ֤ה hinnˈē הִנֵּה behold יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יֹצֵ֣א yōṣˈē יצא go out מִ mi מִן from מְּקֹומֹ֔ו mmᵊqômˈô מָקֹום place לִ li לְ to פְקֹ֛ד fᵊqˈōḏ פקד miss עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin יֹֽשֵׁב־ yˈōšēv- ישׁב sit הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth עָלָ֑יו ʕālˈāʸw עַל upon וְ wᵊ וְ and גִלְּתָ֤ה ḡillᵊṯˈā גלה uncover הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] דָּמֶ֔יהָ dāmˈeʸhā דָּם blood וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תְכַסֶּ֥ה ṯᵊḵassˌeh כסה cover עֹ֖וד ʕˌôḏ עֹוד duration עַל־ ʕal- עַל upon הֲרוּגֶֽיהָ׃ ס hᵃrûḡˈeʸhā . s הרג kill 26:21. ecce enim Dominus egreditur de loco suo ut visitet iniquitatem habitatoris terrae contra eum et revelabit terra sanguinem suum et non operiet ultra interfectos suosFor behold the Lord will come out of his place, to visit the iniquity of the inhabitant of the earth against him: and the earth shall disclose her blood, and shall cover her slain no more. 21. For, behold, the LORD cometh forth out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain. 26:21. For behold, the Lord will go forth from his place, so that he may visit the iniquity of each inhabitant of the earth against him. And the earth will reveal its blood, and it will no longer cover its slain. 26:21. For, behold, the LORD cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain. 26:21 ибо вот, Господь выходит из жилища Своего наказать обитателей земли за их беззаконие, и земля откроет поглощенную ею кровь и уже не скроет убитых своих. 26:21 ἰδοὺ ιδου see!; here I am γὰρ γαρ for κύριος κυριος lord; master ἀπὸ απο from; away τοῦ ο the ἁγίου αγιος holy ἐπάγει επαγω instigate; bring on τὴν ο the ὀργὴν οργη passion; temperament ἐπὶ επι in; on τοὺς ο the ἐνοικοῦντας ενοικεω dwell in; inhabit ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ἀνακαλύψει ανακαλυπτω uncover ἡ ο the γῆ γη earth; land τὸ ο the αἷμα αιμα blood; bloodstreams αὐτῆς αυτος he; him καὶ και and; even οὐ ου not κατακαλύψει κατακαλυπτω veil τοὺς ο the ἀνῃρημένους αναιρεω eliminate; take up 26:21 כִּֽי־ kˈî- כִּי that הִנֵּ֤ה hinnˈē הִנֵּה behold יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יֹצֵ֣א yōṣˈē יצא go out מִ mi מִן from מְּקֹומֹ֔ו mmᵊqômˈô מָקֹום place לִ li לְ to פְקֹ֛ד fᵊqˈōḏ פקד miss עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin יֹֽשֵׁב־ yˈōšēv- ישׁב sit הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth עָלָ֑יו ʕālˈāʸw עַל upon וְ wᵊ וְ and גִלְּתָ֤ה ḡillᵊṯˈā גלה uncover הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] דָּמֶ֔יהָ dāmˈeʸhā דָּם blood וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תְכַסֶּ֥ה ṯᵊḵassˌeh כסה cover עֹ֖וד ʕˌôḏ עֹוד duration עַל־ ʕal- עַל upon הֲרוּגֶֽיהָ׃ ס hᵃrûḡˈeʸhā . s הרג kill 26:21. ecce enim Dominus egreditur de loco suo ut visitet iniquitatem habitatoris terrae contra eum et revelabit terra sanguinem suum et non operiet ultra interfectos suos For behold the Lord will come out of his place, to visit the iniquity of the inhabitant of the earth against him: and the earth shall disclose her blood, and shall cover her slain no more. 21. For, behold, the LORD cometh forth out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain. 26:21. For behold, the Lord will go forth from his place, so that he may visit the iniquity of each inhabitant of the earth against him. And the earth will reveal its blood, and it will no longer cover its slain. 26:21. For, behold, the LORD cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191421: Земля откроет поглощенную ею кровь. Здесь ясный намек на ту кровь Авеля, которую некогда выпила своими устами земля (Быт 4:11). Апокалипсис, согласно с этим пророчеством, также говорит, что море, смерть и ад отдадут со временем назад своих мертвецов (20:13). В этом стихе дается мысль о воскресении грешников, которые, конечно, должны восстать к жизни для того, чтобы быть судимыми на страшном суде за свои преступления и злодеяния.Примечание Православная Церковь в 19-м стихе видит пророчество о воскресении мертвых, "Богоявления твоего, Христе, к нам милостивно бывшего, Исаия свет видев невечерний, из нощи утренневав взываше: воскреснут мертвии и восстанут сущии во гробех и вси земнороднии возрадуются". Так воспевает церковь в каноне на Великую Субботу в ирмосе 5-й песни. Нужно прибавить, что 19-й ст., как и ст. 9-й 26-й главы Исаии, нередко берутся для составления ирмосов в 5-й песни канонов. Adam Clarke: Commentary on the Bible - 183126:21: The earth also shall disclose her blood - Crimes of cruelty and oppression, which have passed away from the eyes of men, God will bring into judgment, and exact punishment for them. O what a reckoning will the kingdoms of the earth have with God, for the torrents of blood which they have shed for the gratification of the lust of power and ambition! Who shall live when he doeth this?Albert Barnes: Notes on the Bible - 183426:21: For, behold, the Lord cometh out of his place - That is, from heaven, which is the dwelling-place or residence of God Psa 115:3; Eze 3:12; Mic 1:3. When God executes vengeance, he is represented as coming from his abode, his dwelling-place, his capitol, as a monarch goes forth to war to destroy his foes.To punish the inhabitants of the earth - The land of Chaldea, or of Babylon. The earth also shall disclose her blood - Blood, in the Scriptures, often denotes "guilt." The sense here is, that the land of Chaldea would Rev_eal its guilt; that is, the punishment which God would inflict would be a Rev_elation of the crimes of the nation. There is a resemblance here to the language which was used respecting the blood of Abel, Gen 4:10 : 'The voice of thy brother's blood (Hebrew as here, "bloods") crieth unto me from the ground. And shall no more cover her slain - Shall no more be able to conceal its guilt in slaying the people of God. By these hopes, the Jews were to be comforted in their calamity; and no doubt this song was penned by Isaiah long before that captivity, in order that, in the midst of their protracted and severe trials, they might be consoled with the hope of deliverance, and might know what to do when the storms of war should rage around the place of their captivity, and when the proud city was to fall. They were not to mingle in the strife; were to take no part with either their foes or their deliverers; but were to be calm, gentle, peaceful, and to remember that all this was to effect their deliverance. Compare Exo 14:13-14 : 'Fear ye not, stand still, and see the salvation of Yahweh; Yahweh shall fight for you, and ye shall hold your peace.' There are times when the children of God should look calmly on the conflicts of the people of this world. They should mingle with neither party, for they should remember that Yahweh presides over these agitations, and that their ultimate end is to bring deliverance to his church, and to advance the interests of his kingdom on the earth. Then they should be mild, gentle, prayerful; and should look up to God to make all these agitations and strifes the means of advancing the interests of his kingdom. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188026:21: Lord: Isa 18:4; Psa 50:2, Psa 50:3; Eze 8:6, Eze 9:3-6, Eze 10:3-5, Eze 10:18, Eze 10:19; Hos 5:14, Hos 5:15; Mic 1:3-8; Th2 1:7-10; Jde 1:14, Jde 1:15also: Gen 4:10, Gen 4:11; Num 35:32, Num 35:33; Job 16:18; Eze 24:7, Eze 24:8; Luk 11:40; Rev 6:9-11, Rev 16:6, Rev 18:24 blood: Heb. bloods Geneva 159926:21 For, behold, the LORD cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her (y) blood, and shall no more cover her slain.(y) The earth will vomit and cast out the innocent blood, which it has drunk, that it may care for vengeance against the wicked. John Gill26:21 For, behold, the Lord cometh out of his place,.... God, as omnipresent, is everywhere, and cannot be properly said to quit one place, and go to another; but as heaven is the seat of his majesty, and where he more manifestly displays his glory, when he is said to do anything remarkable on earth, he is said to come out of his place, and come down thither, Mic 1:3 especially in the exertion of his power and justice, in a way of punishment of sin; which is his act, his strange act; and comes off from his throne of grace and mercy, in which he delights: the allusion is to a king leaving his throne and palace, to go forth against an enemy abroad, or to quell and punish rebellious subjects: some reference may be had to the Lord's dwelling in the temple secretly, in the inward part of it, and coming out from thence in the display of his perfections, as Calvin thinks; with which may be compared Rev_ 14:15,to punish the inhabitants of the earth for their iniquity; not the same as in Is 26:10 for those are distinguished from the Lord's people; but carnal, worldly, and earthly men, particularly the followers of antichrist, called the inhabiters of the earth, who have committed fornication with the whore of Rome, Rev_ 17:2 these the Lord will punish for their iniquity; for he punishes none but for sin, even for their idolatries, adulteries, sorceries, thefts, and murders, particularly their shedding of innocent blood, as follows; and therefore their punishment will be just, God will remember their iniquities, and retaliate; see Rev_ 9:20, the earth also shall disclose her blood, and shall no more cover her slain; when God shall make inquisition for blood, the blood of all his saints and prophets will be found in mystical Babylon, and what was hid and covered, or thought to be so, will now be discerned, and brought to light, and just punishment inflicted for it, Rev_ 18:24 unless this should rather denote the great effusion of blood and carnage that will be made, so that the earth will not be able to drink it in, and the slain will lie unburied on it; see Rev_ 11:13. The Targum favours the former sense, "and the earth shall reveal the innocent blood that is shed on it, and shall no more cover her slain.'' John Wesley26:21 Cometh - Cometh down from heaven. To punish - All the enemies of God, and of his people. Her slain - The innocent blood which hath been spilled upon the earth shall be brought to light, and severely revenged upon the murderers.Robert Jamieson, A. R. Fausset and David Brown26:21 (Mic 1:3; Jude 1:14).disclose . . . blood-- (Gen 4:10-11; Job 16:18; Ezek 24:7-8). All the innocent blood shed, and all other wrongs done, so long seemingly with impunity, shall then be avenged (Rev_ 16:6). At the time when Israel shall be delivered, and the ungodly nations punished, God shall punish also the great enemy of the Church. |
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