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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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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 - 1903-1914 1-10. Искупление Израиля и возвращение его в отечество Matthew Henry: Concise Commentary on the Whole Bible - 1706 As after a prediction of God's judgments upon the world (ch. xxiv.) follows a promise of great mercy to be had in store for his church (ch. xxv.), so here after a black and dreadful scene of confusion in the foregoing chapter we have, in this, a bright and pleasant one, which, though it foretel the flourishing estate of Hezekiah's kingdom in the latter part of his reign, yet surely looks as far beyond that as the prophecy in the foregoing chapter does beyond the destruction of the Edomites; both were typical, and it concerns us most to look at those things which they were typical of, the kingdom of Christ and the kingdom of heaven. When the world, which lies in wickedness, shall be laid in ruins, and the Jewish church, which persisted in infidelity, shall become a desolation, then the gospel church shall be set up and made to flourish. I. The Gentiles shall be brought into it, ver. 1, 2, 7. II. The well-wishers to it, who were weak and timorous, shall be encouraged, ver. 3, 4. III. Miracles shall be wrought both on the souls and on the bodies of men, ver. 5, 6. IV. The gospel church shall be conducted in the way of holiness, ver. 8, 9. V. It shall be brought at last to endless joys, ver. 10. Thus do we find more of Christ and heaven in this chapter than one would have expected in the Old Testament. Adam Clarke: Commentary on the Bible - 1831 Flourishing state of the Church of God consequent to the awful judgments predicted in the preceding chapter. The images employed in the description are so very consolatory and sublime as to oblige us to extend their fulfillment to that period of the Gospel dispensation when Messiah shall take unto himself his great power and reign. The fifth and sixth verses were literally accomplished by our Savior and his apostles: but that the miracles wrought in the first century were not the only import of the language used by the prophet, is sufficiently plain from the context. They, therefore, have a farther application; and are contemporary with, or rather a consequence of, the judgments of God upon the enemies of the Church in the latter days; and so relate to the greater influence and extension of the Christian faith, the conversion of the Jews, their restoration to their own land, and the second advent of Christ. Much of the imagery of this chapter seems to have been borrowed from the exodus from Egypt: but it is greatly enlivened by the life, sentiments, and passions ascribed to inanimate objects; all nature being represented as rejoicing with the people of God in consequence of their deliverance; and administering in such an unusual manner to their relief and comfort, as to induce some commentators to extend the meaning of the prophecy to the blessedness of the saints in heaven, Isa 35:1-10. The various miracles our Lord wrought are the best comment on this chapter, which predicts those wondrous works and the glorious state of the Christian Church. See the parallel texts in the margin. On this chapter Bishop Lowth has offered some important emendations. I shall introduce his translation, as the best yet given of this singular prophecy: - 1. The desert and the waste shall be glad;And the wilderness shall rejoice, and flourish: 2. Like the rose shall it beautifully flourish;And the well-watered plain of Jordan shall also rejoice:The glory of Lebanon shall be given unto it,The beauty of Carmel and of Sharon;These shall behold the glory of Jehovah,The majesty of our God. 3. Strengthen ye the feeble hands,And confirm ye the tottering knees. 4. Say ye to the faint-hearted, Be ye strong;Fear ye not; behold your God!Vengeance will come; the retribution of God:He himself will come, and will deliver you. 5. Then shall be unclosed the eyes of the blind;And the ears of the deaf shall be opened: 6. Then shall the lame bound like the hart,And the tongue of the dumb shall sing;For in the wilderness shall burst forth waters,And torrents in the desert: 7. And the glowing sand shall become a pool,And the thirsty soil bubbling springs:And in the haunt of dragons shall spring forthThe grass with the reed and the bulrush. 8. And a highway shall be there;And it shall be called The way of holiness:No unclean person shall pass through it:But he himself shall be with them, walking in the way,And the foolish shall not err therein: 9. No lion shall be there;Nor shall the tyrant of the beasts come up thither:Neither shall he be found thereBut the redeemed shall walk in it. 10. Yea, the ransomed of Jehovah shall return;They shall come to Sion with triumph;And perpetual gladness shall crown their heads.Joy and gladness shall they obtain;And sorrow and sighing shall flee away. Albert Barnes: Notes on the Bible - 1834 35:0: This chapter Isa 35:1-10 is a continuation of the prophecy commenced in the pRev_ious chapter. See the Analysis of isa 34 for a general view of the design of the prophecy. The object of the whole is, to show that all the enemies of the people of God, and particularly Edom, which had so peculiarly and grievously offended them, would be destroyed; and that the destruction of their foes would be followed by times of security, prosperity, and joy. That this chapter refers in the Messiah is apparent from the slightest inspection of it. It so clearly describes the times of the gospel; so distinctly speaks of the very works which the Redeemer in fact performed; and is so full, and rich, and beautiful, that it cannot be regarded as referring to any other period. It has, in many respects, a strong resemblance to the predictions in isa 11; Isa 12:1-6, and is incontestably among the most beautiful of the prophecies of Isaiah. The chapter may be divided into the following portions: I. The consolations which would follow the destruction of all their enemies - as great a change as if the wilderness were to blossom like the rose, and the glory and beauty of Lebanon and Carmel were given to the desert Isa 35:1-2. II. The exhortation addressed to those in office and authority to comfort the feeble, and strengthen the weak, with the assurance that those blissful times would come Isa 35:3-4. III. The description of the actual condition of the future period of happiness which is foretold. 1. The eyes of the blind would be opened, the deaf made to hear, and the lame man be cured Isa 35:5-7. 2. It would be a time of holiness. The way of access to these blessings would be open and free to all - even to all nations, but it would be a way for the pure only Isa 35:8. 3. It would be a time of safety. There would be no enemy that could overcome and subdue them Isa 35:9. 4. It would be a time of elevated joy - represented by the return to Zion from a long and painful captivity Isa 35:10. In the fullness of the blessings of the reign of the Messiah all their sorrow sad sighing would flee away Isa 35:10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Isa 35:1, The joyful flourishing of Christ's kingdom; Isa 35:3, The weak are encouraged by the virtues and privileges of the Gospel. John Gill INTRODUCTION TO ISAIAH 35 This chapter is a prediction of the glory and flourishing estate of the Gospel church, and of the blessings received by it from Christ. Its flourishing state is expressed by the fruitfulness of the desert, being made like to Lebanon, Carmel, and Sharon; and by the inhabitants of it seeing the glory and excellency of Christ, Is 35:1 the ministers of the word are directed and exhorted to strengthen the weak, and comfort the feeble minded, by assuring them of the coming of Christ to save them, Is 35:3 when miracles, both in nature and grace, should be wrought; and great alterations should be made in the wilderness, by the power of God, Is 35:5 when a way should be cast up, described; and the persons that should walk in it are pointed at; and the end it should bring them to, everlasting joy and happiness, Is 35:8.
35:135:1: Ուրա՛խ լեր անապատ ծարաւի. ցնծասցէ անապատն եւ ծաղկեսցէ՛ իբրեւ զշուշան։ 1 Թող ուրախանայ ծարաւած անապատը, թող ցնծայ անապատը ու ծաղկի ինչպէս շուշանը: 35 Անապատն ու չոր երկիրը պիտի ուրախանան Եւ անբնակ երկիրը պիտի ցնծայ ու շուշանի պէս պիտի ծաղկի։ Ուրախ լեր, անապատ ծարաւի``. ցնծասցէ անապատն եւ ծաղկեսցէ իբրեւ զշուշան: 35:1: Ուրա՛խ լեր անապատ ծարաւի. ցնծասցէ անապատն եւ ծաղկեսցէ՛ իբրեւ զշուշան։ 1 Թող ուրախանայ ծարաւած անապատը, թող ցնծայ անապատը ու ծաղկի ինչպէս շուշանը: 35 Անապատն ու չոր երկիրը պիտի ուրախանան Եւ անբնակ երկիրը պիտի ցնծայ ու շուշանի պէս պիտի ծաղկի։ zohrab-1805▾ eastern-1994▾ western am▾	35:135:1 Возвеселится пустыня и сухая земля, и возрадуется страна необитаемая и расцветет как нарцисс; 35:1 εὐφράνθητι ευφραινω celebrate; cheer ἔρημος ερημος lonesome; wilderness διψῶσα διψαω thirsty ἀγαλλιάσθω αγαλλιαω jump for joy ἔρημος ερημος lonesome; wilderness καὶ και and; even ἀνθείτω ανθεω as; how κρίνον κρινον lily 35:1 יְשֻׂשׂ֥וּם yᵊśuśˌûm שׂושׂ rejoice מִדְבָּ֖ר miḏbˌār מִדְבָּר desert וְ wᵊ וְ and צִיָּ֑ה ṣiyyˈā צִיָּה dry country וְ wᵊ וְ and תָגֵ֧ל ṯāḡˈēl גיל rejoice עֲרָבָ֛ה ʕᵃrāvˈā עֲרָבָה desert וְ wᵊ וְ and תִפְרַ֖ח ṯifrˌaḥ פרח sprout כַּ ka כְּ as חֲבַצָּֽלֶת׃ ḥᵃvaṣṣˈāleṯ חֲבַצֶּלֶת asphodel 35:1. laetabitur deserta et invia et exultabit solitudo et florebit quasi liliumThe land that was desolate and impassable shall be glad, and the wilderness shall rejoice, and shall flourish like the lily. 1. The wilderness and the solitary place shall be glad; and the desert shall rejoice, and blossom as the rose. The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose: 35:1 Возвеселится пустыня и сухая земля, и возрадуется страна необитаемая и расцветет как нарцисс; 35:1 εὐφράνθητι ευφραινω celebrate; cheer ἔρημος ερημος lonesome; wilderness διψῶσα διψαω thirsty ἀγαλλιάσθω αγαλλιαω jump for joy ἔρημος ερημος lonesome; wilderness καὶ και and; even ἀνθείτω ανθεω as; how κρίνον κρινον lily 35:1 יְשֻׂשׂ֥וּם yᵊśuśˌûm שׂושׂ rejoice מִדְבָּ֖ר miḏbˌār מִדְבָּר desert וְ wᵊ וְ and צִיָּ֑ה ṣiyyˈā צִיָּה dry country וְ wᵊ וְ and תָגֵ֧ל ṯāḡˈēl גיל rejoice עֲרָבָ֛ה ʕᵃrāvˈā עֲרָבָה desert וְ wᵊ וְ and תִפְרַ֖ח ṯifrˌaḥ פרח sprout כַּ ka כְּ as חֲבַצָּֽלֶת׃ ḥᵃvaṣṣˈāleṯ חֲבַצֶּלֶת asphodel 35:1. laetabitur deserta et invia et exultabit solitudo et florebit quasi lilium The land that was desolate and impassable shall be glad, and the wilderness shall rejoice, and shall flourish like the lily. 1. The wilderness and the solitary place shall be glad; and the desert shall rejoice, and blossom as the rose. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914 1-10. Заканчивая первую часть своих пророчеств, Исаия рисует величественную картину превращения сухой пустыни в великолепную цветущую долину и прекращение всех бедствий человеческих, происходящих от болезней и уродств. По этой пустыне будет проложена дорога для избранников Божиих в родную землю и они возвратятся в мире и радости на Сион. Что разумеет пророк под пустыней и сухой степью? Последующие стихи (3-6) представляют ответ на этот вопрос. Отсюда мы можем заключить, что пророк имел в виду свой народ иудейский, который во время плена вавилонского представлял собою как бы сухую пустыню, лишенную всякой растительности. Да, в народе иудейском на время как бы совсем прекратилась жизнь, а страна его, лишенная населения, уже и подавно заслуживала названия степи. Но такое время, говорит пророк, окончится. Вся эта сухая степь покроется красивыми нарциссами (евр. слово, здесь стоящее - bezil - означает луковичные растения разных колеров) и сравняется по своему плодородию с самыми плодородными и красивыми местностями Палестины (ср. 33:9; 29:17; 32:15). Они увидят. Это выражение не подходит к словам пустыня и степь. Лучше понимать его так, что здесь указывает пророк на иудеев, которые увидят, т. е. убедятся своими глазами в величии и всемогуществе Господа. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. 2 It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the LORD, and the excellency of our God. 3 Strengthen ye the weak hands, and confirm the feeble knees. 4 Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you. In these verses we have, I. The desert land blooming. In the foregoing chapter we had a populous and fruitful country turned into a horrid wilderness; here we have in lieu of that, a wilderness turned into a good land. When the land of Judah was freed from the Assyrian army, those parts of the country that had been made as a wilderness by the ravages and outrages they committed began to recover themselves, and to look pleasantly again, and to blossom as the rose. When the Gentile nations, that had been long as a wilderness, bringing forth no fruit to God, received the gospel, joy came with it to them, Ps. lxvii. 3, 4; xcvi. 11, 12. When Christ was preached in Samaria there was great joy in that city (Acts viii. 8); those that sat in darkness saw a great and joyful light, and then they blossomed, that is, gave hopes of abundance of fruit; for that was it which the preachers of the gospel aimed at (John xv. 16), to go and bring forth fruit, Rom. i. 13; Col. i. 6. Though blossoms are not fruit, and often miscarry and come to nothing, yet they are in order to fruit. Converting grace makes the soul that was a wilderness to rejoice with joy and singing, and to blossom abundantly. This flourishing desert shall have all the glory of Lebanon given to it, which consisted in the strength and stateliness of its cedars, together with the excellency of Carmel and Sharon, which consisted in corn and cattle. Whatever is valuable in any institution is brought into the gospel. All the beauty of the Jewish church was admitted into the Christian church, and appeared in its perfection, as the apostle shows at large in his epistle to the Hebrews. Whatever was excellent an desirable in the Mosaic economy is translated into the evangelical institutes. II. The glory of God shining forth: They shall see the glory of the Lord. God will manifest himself more than ever in his grace and love to mankind (for that is his glory and excellency), and he shall give them eyes to see it, and hearts to be duly affected with it. This is that which will make the desert blossom. The more we see by faith of the glory of the Lord and the excellency of our God the more joyful and the more fruitful shall we be. III. The feeble and faint-hearted encouraged, v. 3, 4. God's prophets and ministers are in a special manner charged, by virtue of their office, to strengthen the weak hands, to comfort those who could not yet recover the fright they had been put into by the Assyrian army with an assurance that God would now return in mercy to them. This is the design of the gospel, 1. To strengthen those that are weak and to confirm them--the weak hands, which are unable either to work or fight, and can hardly be lifted up in prayer, and the feeble knees, which are unable either to stand or walk and unfit for the race set before us. The gospel furnishes us with strengthening considerations, and shows us where strength is laid up for us. Among true Christians there are many that have weak hands and feeble knees, that are yet but babes in Christ; but it is our duty to strengthen our brethren (Luke xxii. 32), not only to bear with the weak, but to do what we can to confirm them, Rom. xv. 1; 1 Thess. v. 14. It is our duty also to strengthen ourselves, to lift up the hands which hang down (Heb. xii. 12), improving the strength God has given us, and exerting it. 2. To animate those that are timorous and discouraged: Say to those that are of a fearful heart, because of their own weakness and the strength of their enemies, that are hasty (so the word is), that are for betaking themselves to flight upon the first alarm, and giving up the cause, that say, in their haste, "We are cut off and undone" (Ps. xxxi. 22), there is enough in the gospel to silence these fears; it says to them, and let them say it to themselves and one to another, Be strong, fear not. Fear is weakening; the more we strive against it the stronger we are both for doing and suffering; and, for our encouragement to strive, he that says to us, Be strong has laid help for us upon one that is mighty. IV. Assurance given of the approach of a Saviour: "Your God will come with vengeance. God will appear for you against your enemies, will recompense both their injuries and your losses." The Messiah will come, in the fulness of time, to take vengeance on the powers of darkness, to spoil them, and make a show of them openly, to recompense those that mourn in Zion with abundant comforts. He will come and save us. With the hopes of this the Old-Testament saints strengthened their weak hands. He will come again at the end of time, will come in flaming fire, to recompense tribulation to those who have troubled his people, and, to those who were troubled, rest, such a rest as will be not only a final period to, but a full reward of, all their troubles, 2 Thess. i. 6, 7. Those whose hearts tremble for the ark of God, and who are under a concern for his church in the world, may silence their fears with this, God will take the work into his own hands. Your God will come, who pleads your cause and owns your interest, even God himself, who is God alone. Adam Clarke: Commentary on the Bible - 1831 35:1: Shall be glad - יששום yesusum; in one MS. the מ mem seems to have been added; and שום sum is upon a rasure in another. None of the ancient versions acknowledge it; it seems to have been a mistake, arising from the next word beginning with the same letter. Seventeen MSS. have ישושום yesusum, both vaus expressed; and five MSS. יששם yesusum, without the vaus. Probably the true reading is, "The wilderness and the dry place shall be glad. "Not for them. Albert Barnes: Notes on the Bible - 1834 35:1: The wilderness and the solitary place - This is evidently figurative language, such as is often employed by the prophets. The word rendered 'solitary place' (ציה tsı̂ yâ h), denotes properly a dry place, a place without springs and streams of water; and as such places produce no verdure, and nothing to sustain life, the word comes to mean a desert. Such expressions are often used in the Scriptures to express moral or spiritual desolation; and in this sense evidently the phrase is used here. It does not refer to the desolations of Judea, but to all places that might be properly called a moral wilderness, or a spiritual desert; and thus aptly expresses the condition of the world that was to be benefited by the blessings foretold in this chapter. The parallel expressions in Isa 41:17-19; Isa 44:3-4, show that this is the sense in which the phrase is here used; and that the meaning is, that every situation which might be appropriately called a moral wilderness - that is, the whole pagan world - would ultimately be made glad. The sense is, that as great and happy changes would take place in regard to those desolations as if the wilderness should become a vast field producing the lily and the rose; or as if Isa 35:2 there should be imparted to such places the glory of Lebanon, and the beauty of Sharon and Carmel. Shall be glad for them - This is evidently a personification, a beautiful poetic figure, by which the wilderness is represented as expressing joy. The sense is, the desolate moral world would be filled with joy on account of the blessings which are here predicted. The phrase 'for them,' expressed in Hebrew by the affix מ (m) means, doubtless, on account of the blessings which are foretold in this prophecy. Lowth supposes, however, that the letter has been added to the word 'shall be glad' (ישׂשׂוּ yes'us'û), by mistake, because the following word (מדבר midbâ r) begins with a מ (m). The reading of the present Hebrew text is followed by none of the ancient versions; but it is nevertheless probably the correct reading, and there is no authority for changing it. The sense is expressed above by the phrase 'shall rejoice on account of the things contained in this prophecy;' to wit, the destruction of all the foes of God, and the universal establishment of his kingdom. Those who wish to see a more critical examination of the words used here, may find it in Rosenmuller and Gesenius. And blossom as the rose - The word rendered 'rose' (חבצלת chă bı̂ tsâ leth) occurs only here and in Sol 2:1, where it is also rendered a 'rose.' The Septuagint renders it, Κρίνον Krinon 'Lily.' The Vulgate also renders it, Lilium - the lily. The Syriac renders it also by a word which signifies the lily or narcissus; or, according to the Syriac lexicographers, 'the meadow-saffron,' an autumnal flower springing from poisonous bulbous roots, and of a white and violet color. The sense is not, however, affected materially whatever be the meaning of the word. Either the rose, the lily, or the saffron, would convey the idea of beauty compared with the solitude and desolation of the desert. The word 'rose' with us, as being a flower better known, conveys a more striking image of beauty, and there is no impropriety in retaining it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:1: wilderness: Isa 29:17, Isa 32:15, Isa 32:16, Isa 40:3, Isa 51:3, Isa 52:9, Isa 52:10; Eze 36:35 be: Psa 48:11, Psa 97:8; Rev 19:1-7 desert: Isa 4:2, Isa 27:6, Isa 55:12, Isa 55:13, Isa 61:10, Isa 61:11, Isa 66:10-14; Hos 14:5, Hos 14:6 Carl Friedrich Keil and Franz Delitzsch 35:1 Edom falls, never to rise again. Its land is turned into a horrible wilderness. But, on the other hand, the wilderness through which the redeemed Israel returns, is changed into a flowery field. "Gladness fills the desert and the heath; and the steppe rejoices, and flowers like the crocus. It flowers abundantly, and rejoices; yea, rejoicing and singing: the glory of Lebanon is given to it, the splendour of Carmel and the plain of Sharon; they will see the glory of Jehovah, the splendour of our God." מדבּר ישׂשׂוּם (to be accentuated with tiphchah munach, not with mercha tiphchah) has been correctly explained by Aben-Ezra. The original Nun has been assimilated to the following Mem, just as pidyōn in Num 3:49 is afterwards written pidyōm (Ewald, 91, b). The explanation given by Rashi, Gesenius, and others (laetabuntur his), is untenable, if only because sūs (sı̄s) cannot be construed with the accusative of the object (see at Is 8:6); and to get rid of the form by correction, as Olshausen proposes, is all the more objectionable, because "the old full plural in ūn is very frequently met with before Mem" (Bttcher), in which case it may have been pronounced as it is written here. (Note: Bttcher calls ûm the oldest primitive form of the plural; but it is only a strengthening of ûn; cf., tannı̄m = tannı̄n, Hanameel = Hananeel, and such Sept. forms as Gesem, Madiam, etc. (see Hitzig on Jer 32:7). Wetzstein told me of a Bedouin tribe, in whose dialect the third pers. praet. regularly ended in m, e.g., akalum (they have eaten).) According to the Targum on Song 2:1 (also Saad., Abulw.), the chăbhatstseleth is the narcissus; whilst the Targum on the passage before us leaves it indefinite - sicut lilia. The name (a derivative of bâtsal) points to a bulbous plant, probably the crocus and primrose, which were classed together. (Note: The crocus and the primrose (המצליתא in Syriac) may really be easily confounded, but not the narcissus and primrose, which have nothing in common except that they are bulbous plants, like most of the flowers of the East, which shoot up rapidly in the spring, as soon as the winter rains are over. But there are other colchicaceae beside our colchicum autumnale, which flowers before the leaves appear and is therefore called filius ante patrem (e.g., the eastern colchicum variegatum).) The sandy steppe would become like a lovely variegated plain covered with meadow flowers. (Note: Layard, in his Nineveh and Babylon, describes in several places the enchantingly beautiful and spring-like variation of colours which occurs in the Mesopotamian "desert;" though what the prophet had in his mind was not the real midâr, or desert of pasture land, but, as the words tsiyâh and ‛arâbhâh show, the utterly barren sandy desert.) On gı̄lath, see at Is 33:6 (cf., Is 65:18): the infin. noun takes the place of an inf. abs., which expresses the abstract verbal idea, though in a more rigid manner; 'aph (like gam in Gen 31:15; Gen 46:4) is an exponent of the increased emphasis already implied in the gerunds that come after. So joyful and so gloriously adorned will the barren desert, which has been hitherto so mournful, become, on account of the great things that are in store for it. Lebanon, Carmel, and Sharon have, as it were, shared their splendour with the desert, that all might be clothed alike in festal dress, when the glory of Jehovah, which surpasses everything self in its splendour, should appear; that glory which they would not only be privileged to behold, but of which they would be honoured to be the actual scene. Geneva 1599 35:1 The (a) wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. (a) He prophecies of the full restoration of the Church both of the Jews and Gentiles under Christ, which will be fully accomplished at the last day: although as yet it is compared to a desert and wilderness. John Gill 35:1 The wilderness, and the solitary place, shall be glad for them,.... Either for the wild beasts, satyrs, owls, and vultures, that shall inhabit Edom or Rome, and because it shall be an habitation for them: or they shall be glad for them, the Edomites, and for the destruction of them; that is, as the Targum paraphrases it, "they that dwell in the wilderness, in the dry land, shall rejoice;'' the church, in the wilderness, being obliged to fly there from the persecution of antichrist, and thereby become desolate as a wilderness; and so called, in allusion to the Israelites in the wilderness, Acts 7:38 shall now rejoice at the ruin of Rome, and the antichristian states; by which means it shall come into a more flourishing condition; see Rev_ 12:14, and the desert shall rejoice, and blossom as the rose; or "as the lily", as the Septuagint, Vulgate Latin, and Arabic versions; and so the Targum, "as the lilies:'' not Judea or Jerusalem, as the Jewish writers, become like a desert, through the devastations made in it by the king of Assyria's army; and now made glad, and become flourishing, upon the departure of it from them: rather the Gentile world, which was like a wilderness, barren and unfruitful, before the Gospel came into it; but by means of that, which brought joy with it, and was attended with fragrancy, it diffusing the savour of the knowledge of Christ in every place, it became fruitful and flourishing, and of a sweet odour, and looked delightful, and pleasant: though it seems best to understand it of the Gentile church in the latter day, after the destruction of antichrist, when it shall be in a most desirable and comfortable situation. These words stand in connection with the preceding chapter Is 34:1, and very aptly follow upon it. John Wesley 35:1 The solitary place - Emmanuel's land, or the seat of God's church and people, which formerly was despised like a wilderness, and which the rage of their enemies had brought to desolation, shall flourish exceedingly. Robert Jamieson, A. R. Fausset and David Brown 35:1 CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Is 35:1-10) solitary place--literally, "a dry place," without springs of water. A moral wilderness is meant. for them--namely, on account of the punishment inflicted according to the preceding prophecy on the enemy; probably the blessings set forth in this chapter are included in the causes for joy (Is 55:12). rose--rather, "the meadow-saffron," an autumnal flower with bulbous roots; so Syriac translation.
35:235:2: Եւ ծաղկեսցէ եւ ցնծասցէ անապատն Յորդանանու. եւ փառքն Լիբանանու տացի նմա, եւ պատիւն Կարմելայ. եւ ժողովուրդ իմ տեսցէ զփա՛ռս Տեառն, եւ զբարձրութիւն Աստուծոյ մերոյ[9974]։ [9974] Ոմանք. Տացին նմա... եւ ժողովուրդ իմ տեսցեն։ 2 Թող ծաղկի ու ցնծայ Յորդանանի անապատը. նրան պիտի տրուի ե՛ւ փառքը Լիբանանի, ե՛ւ պատիւը Կարմելոսի, ու իմ ժողովուրդը պիտի տեսնի փառքը Տիրոջ ու վեհութիւնը մեր Աստծու: 2 Անիկա բոլորովին պիտի ծաղկի Եւ ցնծութեամբ ու երգերով պիտի ուրախանայ։Անոր պիտի տրուի Լիբանանին փառքը, Կարմեղոսին ու Սարօնին վայելչութիւնը. Անոնք Տէրոջը փառքը, Մեր Աստուծոյն վայելչութիւնը պիտի տեսնեն։ Եւ ^[503]ծաղկեսցէ եւ ցնծասցէ անապատն Յորդանանու, եւ`` փառքն Լիբանանու տացի նմա եւ պատիւն Կարմեղայ, ^[504]եւ ժողովուրդ իմ տեսցէ`` զփառս Տեառն եւ զբարձրութիւն Աստուծոյ մերոյ: 35:2: Եւ ծաղկեսցէ եւ ցնծասցէ անապատն Յորդանանու. եւ փառքն Լիբանանու տացի նմա, եւ պատիւն Կարմելայ. եւ ժողովուրդ իմ տեսցէ զփա՛ռս Տեառն, եւ զբարձրութիւն Աստուծոյ մերոյ[9974]։ [9974] Ոմանք. Տացին նմա... եւ ժողովուրդ իմ տեսցեն։ 2 Թող ծաղկի ու ցնծայ Յորդանանի անապատը. նրան պիտի տրուի ե՛ւ փառքը Լիբանանի, ե՛ւ պատիւը Կարմելոսի, ու իմ ժողովուրդը պիտի տեսնի փառքը Տիրոջ ու վեհութիւնը մեր Աստծու: 2 Անիկա բոլորովին պիտի ծաղկի Եւ ցնծութեամբ ու երգերով պիտի ուրախանայ։Անոր պիտի տրուի Լիբանանին փառքը, Կարմեղոսին ու Սարօնին վայելչութիւնը. Անոնք Տէրոջը փառքը, Մեր Աստուծոյն վայելչութիւնը պիտի տեսնեն։ zohrab-1805▾ eastern-1994▾ western am▾	35:235:2 великолепно будет цвести и радоваться, будет торжествовать и ликовать; слава Ливана дастся ей, великолепие Кармила и Сарона; они увидят славу Господа, величие Бога нашего. 35:2 καὶ και and; even ἐξανθήσει εξανθεω and; even ἀγαλλιάσεται αγαλλιαω jump for joy τὰ ο the ἔρημα ερημος lonesome; wilderness τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even ἡ ο the δόξα δοξα glory τοῦ ο the Λιβάνου λιβανος give; deposit αὐτῇ αυτος he; him καὶ και and; even ἡ ο the τιμὴ τιμη honor; value τοῦ ο the Καρμήλου καρμηλος and; even ὁ ο the λαός λαος populace; population μου μου of me; mine ὄψεται οραω view; see τὴν ο the δόξαν δοξα glory κυρίου κυριος lord; master καὶ και and; even τὸ ο the ὕψος υψος height; on high τοῦ ο the θεοῦ θεος God 35:2 פָּרֹ֨חַ pārˌōₐḥ פרח sprout תִּפְרַ֜ח tifrˈaḥ פרח sprout וְ wᵊ וְ and תָגֵ֗ל ṯāḡˈēl גיל rejoice אַ֚ף ˈʔaf אַף even גִּילַ֣ת gîlˈaṯ גִּילָה rejoicing וְ wᵊ וְ and רַנֵּ֔ן rannˈēn רנן cry of joy כְּבֹ֤וד kᵊvˈôḏ כָּבֹוד weight הַ ha הַ the לְּבָנֹון֙ llᵊvānôn לְבָנֹון Lebanon נִתַּן־ nittan- נתן give לָ֔הּ lˈāh לְ to הֲדַ֥ר hᵃḏˌar הָדָר ornament הַ ha הַ the כַּרְמֶ֖ל kkarmˌel כַּרְמֶל Carmel וְ wᵊ וְ and הַ ha הַ the שָּׁרֹ֑ון ššārˈôn שָׁרֹון Sharon הֵ֛מָּה hˈēmmā הֵמָּה they יִרְא֥וּ yirʔˌû ראה see כְבֹוד־ ḵᵊvôḏ- כָּבֹוד weight יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הֲדַ֥ר hᵃḏˌar הָדָר ornament אֱלֹהֵֽינוּ׃ ס ʔᵉlōhˈênû . s אֱלֹהִים god(s) 35:2. germinans germinabit et exultabit laetabunda et laudans gloria Libani data est ei decor Carmeli et Saron ipsi videbunt gloriam Domini et decorem Dei nostriIt shall bud forth and blossom, and shall rejoice with joy and praise: the glory of Libanus is given to it: the beauty of Carmel, and Saron, they shall see the glory of the Lord, and the beauty of our God. 2. It shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon: they shall see the glory of the LORD, the excellency of our God. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the LORD, [and] the excellency of our God: 35:2 великолепно будет цвести и радоваться, будет торжествовать и ликовать; слава Ливана дастся ей, великолепие Кармила и Сарона; они увидят славу Господа, величие Бога нашего. 35:2 καὶ και and; even ἐξανθήσει εξανθεω and; even ἀγαλλιάσεται αγαλλιαω jump for joy τὰ ο the ἔρημα ερημος lonesome; wilderness τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even ἡ ο the δόξα δοξα glory τοῦ ο the Λιβάνου λιβανος give; deposit αὐτῇ αυτος he; him καὶ και and; even ἡ ο the τιμὴ τιμη honor; value τοῦ ο the Καρμήλου καρμηλος and; even ὁ ο the λαός λαος populace; population μου μου of me; mine ὄψεται οραω view; see τὴν ο the δόξαν δοξα glory κυρίου κυριος lord; master καὶ και and; even τὸ ο the ὕψος υψος height; on high τοῦ ο the θεοῦ θεος God 35:2 פָּרֹ֨חַ pārˌōₐḥ פרח sprout תִּפְרַ֜ח tifrˈaḥ פרח sprout וְ wᵊ וְ and תָגֵ֗ל ṯāḡˈēl גיל rejoice אַ֚ף ˈʔaf אַף even גִּילַ֣ת gîlˈaṯ גִּילָה rejoicing וְ wᵊ וְ and רַנֵּ֔ן rannˈēn רנן cry of joy כְּבֹ֤וד kᵊvˈôḏ כָּבֹוד weight הַ ha הַ the לְּבָנֹון֙ llᵊvānôn לְבָנֹון Lebanon נִתַּן־ nittan- נתן give לָ֔הּ lˈāh לְ to הֲדַ֥ר hᵃḏˌar הָדָר ornament הַ ha הַ the כַּרְמֶ֖ל kkarmˌel כַּרְמֶל Carmel וְ wᵊ וְ and הַ ha הַ the שָּׁרֹ֑ון ššārˈôn שָׁרֹון Sharon הֵ֛מָּה hˈēmmā הֵמָּה they יִרְא֥וּ yirʔˌû ראה see כְבֹוד־ ḵᵊvôḏ- כָּבֹוד weight יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הֲדַ֥ר hᵃḏˌar הָדָר ornament אֱלֹהֵֽינוּ׃ ס ʔᵉlōhˈênû . s אֱלֹהִים god(s) 35:2. germinans germinabit et exultabit laetabunda et laudans gloria Libani data est ei decor Carmeli et Saron ipsi videbunt gloriam Domini et decorem Dei nostri It shall bud forth and blossom, and shall rejoice with joy and praise: the glory of Libanus is given to it: the beauty of Carmel, and Saron, they shall see the glory of the Lord, and the beauty of our God. 2. It shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon: they shall see the glory of the LORD, the excellency of our God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 35:2: Rejoice even with joy and singing "The well-watered plain of Jordan shall also rejoice" - For ורנן veranen, the Septuagint read ירדן yarden, τα ερηνα του Ιορδανου, "the deserts of Jordan." Four MSS. read גלת gulath; see Jos 15:19 : "Irrigua Jordani;" Houbigant. גידת gidoth, Ripae Jordani, "the banks of Jordan;" Kennicott. See De S. Poesi Hebr. Praelect. 20 note. Unto it - For לה lah, to it, nine MSS. of Kennicott's and four of De Rossi's read לך lecha, to thee. See ibid. Albert Barnes: Notes on the Bible - 1834 35:2: It shall blossom abundantly - Hebrew, 'Blossoming it shall blossom' - a common mode of expression in Hebrew, denoting certainty, abundance, fullness - similar to the expression Gen 2:17, 'Dying thou shalt die,' that is, thou shalt surely die. The sense here is, it shall blossom in abundance. And rejoice even with joy - Strong figurative language, denoting the greatness of the blessings; as great as if in the waste wilderness there should be heard the voice of joy and rejoicing. The Septuagint renders this: 'The deserts of Jordan also bloom and rejoice;' and Jerome applies this to the preaching of John in the wilderness adjacent to Jordan. The Septuagint evidently read ירדן yaredē n instead of the Hebrew ירנן yerannē n. Lowth has followed this, and rendered it, 'The well-watered plain of Jordan shall rejoice,' but without any authority from Hebrew manuscripts for the change. The glory of Lebanon - The glory or ornament of Lebanon was its cedars (see the note at Isa 10:34). The sense here is, that the change would be as great under the blessings of the Messiah's reign as if there should be suddenly transferred to the waste wilderness the majesty and glory of mount Lebanon. The excellency of Carmel - Carmel was emblematic of beauty, as Lebanon was of majesty, and as Sharon was of fertility. For a description of Carmel, see the note at Isa 29:17; of Sharon, see the note at Isa 33:9. The sense is clear. The blessings of the times of the Messiah would be as great, compared with what had existed before, as if the desert were made as lovely as Carmel, and as fertile as Sharon. The world that, in regard to comfort, intelligence, and piety, might be cormpared to a pathless desert, would be like the beauty of Carmel and the fertility of Sharon. They shall see the glory of the Lord - As manifested under the Messiah. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:2: and rejoice: Isa 42:10-12, Isa 49:13, Isa 55:12, Isa 55:13; Ch1 16:33; Psa 65:12, Psa 65:13, Psa 89:12, Psa 96:11-13; Psa 98:7-9, Psa 148:9-13; Zac 10:7; Rom 10:15, Rom 15:10 the glory: Isa 33:9, Isa 41:19, Isa 60:13, Isa 60:21, Isa 61:3, Isa 65:8-10; Psa 72:16; Hos 14:6, Hos 14:7 the excellency: Isa 60:13; Eze 34:25, Eze 34:26; Amo 9:13-15; Mic 7:14, Mic 7:15; Zep 3:19, Zep 3:20; Zac 14:20, Zac 14:21; Act 4:32, Act 4:33 they shall: Isa 6:3, Isa 40:5, Isa 60:1-3, Isa 60:19, Isa 66:18, Isa 66:19; Exo 33:18, Exo 33:19; Psa 50:2, Psa 72:19, Psa 97:6; Psa 102:15, Psa 102:16; Hab 2:14; Joh 12:41, Joh 17:24; Co2 3:18, Co2 4:6; Rev 21:23 Geneva 1599 35:2 It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given to it, the excellence of (b) Carmel and Sharon, they shall (c) see the glory of the LORD, [and] the excellence of our God. (b) The Church which was before compared to a barren wilderness will by Christ be made most plenteous and beautiful. (c) He shows that the presence of God is the reason that the Church brings forth fruit and flourishes. John Gill 35:2 It shall blossom abundantly, and rejoice even with joy and singing,.... A redundancy of words, to express the very flourishing estate of the church, and the great joy there shall be on that occasion, as well as because of the destruction of their enemies, and deliverance from them: the glory of Lebanon shall be given unto it; a mountain in Judea, famous for its choice and tall cedars, which were the glory of it; signifying hereby, that the church of God, which had been in a desolate condition, should abound with choice and excellent Christians, comparable to the cedars of Lebanon. Jarchi interprets it of the sanctuary or temple; which may be so called, because built of the wood of Lebanon. This was an emblem and type of the Gospel church; and the glory of it lay not only in its outward form and building, but in those things which were in the holy places of it, especially the most holy, which were all typical of spiritual things in Gospel times; so that all the glory of the Jewish church state and temple is brought into the Gentile church, into the Christian or Gospel church state; and which will still more appear in the latter day, when the temple of God will be opened in heaven, and the ark of the testament; see Rev_ 11:19, the excellency of Carmel and Sharon; two places in the land of Judea, famous for fruitfulness and pasturage; and so denote the very great fruitfulness of the Gospel church; the word and ordinances of which are as green pastures for the sheep of Christ to feed upon, and by which they become fat and flourishing: they shall see the glory of our Lord, and the excellency of our God; the Targum introduces this clause thus, "the house of Israel, to whom these things are said, they shall see,'' &c.; but not Israel in a literal sense is here meant, but the Gentile church, formerly in the wilderness; or, however, converted persons, be they Jews or Gentiles, in the latter day, who shall see the glory of divine power, in the destruction of their enemies; and the excellency and beauty of divine grace, in the blessings of it bestowed upon them; they shall see the glory of the Lord, which shall then be risen upon them, Is 60:1 the Lord our God is the Lord Jesus Christ, who is Lord and God; the glory and excellency of whose person and offices, and of his righteousness and salvation, is seen in the Gospel, by those whose eyes are enlightened by the Spirit of God; and will be more clearly discerned, when there will be a greater effusion of the Spirit, as a spirit, of wisdom and revelation in the knowledge of him; and to this sight of the glory and excellency of Christ, the joy and fruitfulness of the church will be greatly owing. The Septuagint and Arabic versions render it, "my people shall see", &c. John Wesley 35:2 The excellency - The wilderness shall be as pleasant and fruitful as Lebanon, and Carmel, and Sharon. They - The inhabitants of the wilderness aforesaid. The glory - The glorious discoveries of God's power and goodness. Robert Jamieson, A. R. Fausset and David Brown 35:2 glory of Lebanon--its ornament, namely, its cedars (Is 10:34). excellency of Carmel--namely, its beauty. Sharon--famed for its fertility. see . . . glory of the Lord . . . excellency-- (Is 40:5, Is 40:9). While the wilderness which had neither "glory" nor "excellency" shall have both "given to it," the Lord shall have all the "glory" and "excellency" ascribed to Him, not to the transformed wilderness (Mt 5:16).
35:335:3: Զօրացարո՛ւք ձեռք լքեալք՝ եւ ծունկք կթուցեալք. 3 Ո՛ւժ առէք, լքուա՛ծ ձեռքեր ու տկարացած ծնկներ, 3 Թուլցած ձեռքերը ուժովցուցէ՛քՈւ դողդոջուն ծունկերը զօրացուցէ՛ք։ ^[505]Զօրացարուք, ձեռք լքեալք եւ ծունկք կթուցեալք: 35:3: Զօրացարո՛ւք ձեռք լքեալք՝ եւ ծունկք կթուցեալք. 3 Ո՛ւժ առէք, լքուա՛ծ ձեռքեր ու տկարացած ծնկներ, 3 Թուլցած ձեռքերը ուժովցուցէ՛քՈւ դողդոջուն ծունկերը զօրացուցէ՛ք։ zohrab-1805▾ eastern-1994▾ western am▾	35:335:3 Укрепите ослабевшие руки и утвердите колени дрожащие; 35:3 ἰσχύσατε ισχυω have means; have force χεῖρες χειρ hand ἀνειμέναι ανιημι remiss; relax καὶ και and; even γόνατα γονυ knee παραλελυμένα παραλυω paralyze 35:3 חַזְּק֖וּ ḥazzᵊqˌû חזק be strong יָדַ֣יִם yāḏˈayim יָד hand רָפֹ֑ות rāfˈôṯ רָפֶה slack וּ û וְ and בִרְכַּ֥יִם virkˌayim בֶּרֶךְ knee כֹּשְׁלֹ֖ות kōšᵊlˌôṯ כשׁל stumble אַמֵּֽצוּ׃ ʔammˈēṣû אמץ be strong 35:3. confortate manus dissolutas et genua debilia roborateStrengthen ye the feeble hands, and confirm the weak knees. 3. Strengthen ye the weak hands, and confirm the feeble knees. Strengthen ye the weak hands, and confirm the feeble knees: 35:3 Укрепите ослабевшие руки и утвердите колени дрожащие; 35:3 ἰσχύσατε ισχυω have means; have force χεῖρες χειρ hand ἀνειμέναι ανιημι remiss; relax καὶ και and; even γόνατα γονυ knee παραλελυμένα παραλυω paralyze 35:3 חַזְּק֖וּ ḥazzᵊqˌû חזק be strong יָדַ֣יִם yāḏˈayim יָד hand רָפֹ֑ות rāfˈôṯ רָפֶה slack וּ û וְ and בִרְכַּ֥יִם virkˌayim בֶּרֶךְ knee כֹּשְׁלֹ֖ות kōšᵊlˌôṯ כשׁל stumble אַמֵּֽצוּ׃ ʔammˈēṣû אמץ be strong 35:3. confortate manus dissolutas et genua debilia roborate Strengthen ye the feeble hands, and confirm the weak knees. 3. Strengthen ye the weak hands, and confirm the feeble knees. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914 3-6: Ввиду этого славного будущего, ослабевшие духом иудеи должны воспрянуть душой - ведь к ним на помощь идет Сам Всевышний, Который вернет слепым - зрение, глухим - слух и т. д. и в сухой пустыне пробьются потоки. Очень вероятно, что пророк, сначала (4-й ст.), указав на скорое освобождение евреев из плена Самим Господом, Который уже идет для спасения Своего народа, говорит далее о временах Мессианских - о временах восстановления человечества, которое теперь страдает от разных телесных аномалий. Конечно, под глухими, слепыми и т. д. можно разуметь и слепых, глухих в переносном смысле этого слова, но нет сомнения, что сами иудеи, до времен Христа Спасителя, понимали это место как пророчество о спасающей людей от всякого зла деятельности Мессии. Если бы слова пророка следовало понимать иначе, то Христос Спаситель не привел бы их как пророчество о тех чудесах, какие Он совершал на земле, когда Иоанн Креститель спрашивал у Него: Мессия ли Он? (Мф 11:5). Ибо пробьются воды в пустыне, т. е. "не бойтесь же вы, малодушные! Все переменится к лучшему и в сухой пустыне найдется много воды". Эти слова представляют собою переход к следующему далее описание пути, которым пойдут освобожденные из плена евреи. Albert Barnes: Notes on the Bible - 1834 35:3: Strengthen ye - That is, you who are the religious teachers and guides of the people. This is an address made by the prophet in view of what he had said and was about to say of the proraised blessings. The sense is, strengthen and sustain the feeble and the desponding by the promised blessings; by the assurances isa 34 that all the enemies of God and his people will be destroyed; and that he will manifest himself as their Protector, and send upon them the promised blessings. Or it may be regarded as addressed to the officers and ministers of religion when these blessings should have come; and as being an exhortation to them to make use of the influences, the promises, and the consolations which would attend the coming of the Messiah, to strengthen the feeble, and confirm those who were faint-hearted. The weak hands, and confirm the feeble knees - Strength resides mainly in the arms, and in the lower limbs, or the knees. If these are feeble, the whole frame is feeble. Fear relaxes the strength of the arms, and the firmness of the knees; and the expressions 'weak hands,' and 'feeble knees,' become synonymous with saying, of a timid, fearful, and desponding frame of mind. Such were to be strengthened by the assurance of the favor of God, and by the consolations which would flow from the reign of the Messiah. The Jews, who looked abroad upon the desolations of their country, were to be comforted by the hope of future blessings; those who lived in those future times were to be consoled by the assurances of the favor of God through the Messiah (compare the notes at Isa 40:1). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:3: Isa 40:1, Isa 40:2, Isa 52:1, Isa 52:2, Isa 57:14-16; Jdg 7:11; Job 4:3, Job 4:4, Job 16:5; Luk 22:32, Luk 22:43; Act 18:23; Heb 12:12 Carl Friedrich Keil and Franz Delitzsch 35:3 The prophet now exclaims to the afflicted church, in language of unmixed consolation, that Jehovah is coming. "Strengthen ye the weak hands, and make the trembling knees strong! Say to those of a terrified heart, Be strong! Fear ye not! Behold, your God will come for vengeance, for a divine retribution: He will come, and bring you salvation." Those who have become weak in faith, hopeless and despairing, are to cheer up; and the stronger are to tell such of their brethren as are perplexed and timid, to be comforted now: for Jehovah is coming nâqâm (i.e., as vengeance), and gemūl 'Elōhı̄m (i.e., as retribution, such as God the highly exalted and Almighty Judge inflicts; the expression is similar to that in Is 30:27; Is 13:9, cf., Is 40:10, but a bolder one; the words in apposition stand as abbreviations of final clauses). The infliction of punishment is the immediate object of His coming, but the ultimate object is the salvation of His people (וישעכם a contracted future form, which is generally confined to the aorist). Geneva 1599 35:3 (d) Strengthen ye the weak hands, and confirm the feeble knees. (d) He wills all to encourage one another, and especially the ministers to exhort and strengthen the weak, that they may patiently abide the coming of God, which is at hand. John Gill 35:3 Strengthen ye the weak hands,.... These are the words of the prophet, as the Targum, "the prophet said, strengthen the weak hands;'' or rather of God, by the prophet, to the converted Gentiles, to those who saw the glory of the Lord; particularly to the ministers of the Gospel, who have to do with weak and feeble persons, who can scarcely lift up their hands, or stand upon their legs, under a sense of sin, in a view of wrath, and immediate ruin and destruction, ready to sink and faint, because of their enemies, or through want of food; and their business is to comfort and strengthen them, by preaching the Gospel, and pointing out the promises of it to them: and confirm the feeble knees; that so they may keep their ground against their enemies; shake off their fears and trembling; go on their way courageously and rejoicing; run, and not be weary; walk, and not faint: "hands" and "knees" are mentioned particularly, because a man's strength lies greatly in them; and his weakness is seen by the languor and trembling of them. John Wesley 35:3 Strengthen - Ye ministers of God, comfort and encourage God's people, who are now ready to faint. Robert Jamieson, A. R. Fausset and David Brown 35:3 Strengthen . . . hands . . . confirm . . . knees--The Hebrew for "strengthen" refers to the strength residing in the hand for grasping and holding a thing manfully; "confirm," to the firmness with which one keeps his ground, so as not to be dislodged by any other [MAURER]. Encourage the Jews, now desponding, by the assurance of the blessings promised.
35:435:4: մխիթարեցարո՛ւք կարճամիտք սրտիւք. զօրացարո՛ւք եւ մի՛ երկնչիք։ Ահաւասիկ Աստուած մեր հատուցանէ դատաստան՝ եւ հատուսցէ. ինքնի՛ն եկեսցէ՝ եւ փրկեսցէ զմեզ։ 4 մխիթարուեցէ՛ք, թուլասի՛րտ մարդիկ, գօտեպնդուեցէ՛ք եւ մի՛ երկնչէք: Ահաւասիկ մեր Աստուածը դատաստանով պիտի հատուցի եւ վրէժխնդիր լինի, նա ինքը պիտի գայ ու փրկի մեզ: 4 Թուլասիրտներուն ըսէ՛ք.«Ուժովցէ՛ք, մի՛ վախնաք. Ահա ձեր Աստուածը վրէժխնդրութիւնով Ու Աստուծոյ հատուցումովը պիտի գայ. Անիկա պիտի գայ ու ձեզ պիտի ազատէ»։ մխիթարեցարուք, կարճամիտք սրտիւք``. զօրացարուք եւ մի՛ երկնչիք. ահաւասիկ Աստուած ^[506]մեր հատուցանէ դատաստան եւ հատուսցէ``, ինքնին եկեսցէ եւ փրկեսցէ զձեզ: 35:4: մխիթարեցարո՛ւք կարճամիտք սրտիւք. զօրացարո՛ւք եւ մի՛ երկնչիք։ Ահաւասիկ Աստուած մեր հատուցանէ դատաստան՝ եւ հատուսցէ. ինքնի՛ն եկեսցէ՝ եւ փրկեսցէ զմեզ։ 4 մխիթարուեցէ՛ք, թուլասի՛րտ մարդիկ, գօտեպնդուեցէ՛ք եւ մի՛ երկնչէք: Ահաւասիկ մեր Աստուածը դատաստանով պիտի հատուցի եւ վրէժխնդիր լինի, նա ինքը պիտի գայ ու փրկի մեզ: 4 Թուլասիրտներուն ըսէ՛ք.«Ուժովցէ՛ք, մի՛ վախնաք. Ահա ձեր Աստուածը վրէժխնդրութիւնով Ու Աստուծոյ հատուցումովը պիտի գայ. Անիկա պիտի գայ ու ձեզ պիտի ազատէ»։ zohrab-1805▾ eastern-1994▾ western am▾	35:435:4 скажите робким душею: будьте тверды, не бойтесь; вот Бог ваш, придет отмщение, воздаяние Божие; Он придет и спасет вас. 35:4 παρακαλέσατε παρακαλεω counsel; appeal to οἱ ο the ὀλιγόψυχοι ολιγοψυχος morose τῇ ο the διανοίᾳ διανοια mind; intention ἰσχύσατε ισχυω have means; have force μὴ μη not φοβεῖσθε φοβεω afraid; fear ἰδοὺ ιδου see!; here I am ὁ ο the θεὸς θεος God ἡμῶν ημων our κρίσιν κρισις decision; judgment ἀνταποδίδωσιν ανταποδιδωμι repay καὶ και and; even ἀνταποδώσει ανταποδιδωμι repay αὐτὸς αυτος he; him ἥξει ηκω here καὶ και and; even σώσει σωζω save ἡμᾶς ημας us 35:4 אִמְרוּ֙ ʔimrˌû אמר say לְ lᵊ לְ to נִמְהֲרֵי־ nimhᵃrê- מהר hasten לֵ֔ב lˈēv לֵב heart חִזְק֖וּ ḥizqˌû חזק be strong אַל־ ʔal- אַל not תִּירָ֑אוּ tîrˈāʔû ירא fear הִנֵּ֤ה hinnˈē הִנֵּה behold אֱלֹֽהֵיכֶם֙ ʔᵉlˈōhêḵem אֱלֹהִים god(s) נָקָ֣ם nāqˈām נָקָם vengeance יָבֹ֔וא yāvˈô בוא come גְּמ֣וּל gᵊmˈûl גְּמוּל deed אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) ה֥וּא hˌû הוּא he יָבֹ֖וא yāvˌô בוא come וְ wᵊ וְ and יֹשַׁעֲכֶֽם׃ yōšaʕᵃḵˈem ישׁע help 35:4. dicite pusillanimis confortamini nolite timere ecce Deus vester ultionem adducet retributionis Deus ipse veniet et salvabit vosSay to the fainthearted: Take courage, and fear not: behold your God will bring the revenge of recompense: God himself will come and will save you. 4. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come vengeance, the recompence of God; he will come and save you. Say to them [that are] of a fearful heart, Be strong, fear not: behold, your God will come [with] vengeance, [even] God [with] a recompence; he will come and save you: 35:4 скажите робким душею: будьте тверды, не бойтесь; вот Бог ваш, придет отмщение, воздаяние Божие; Он придет и спасет вас. 35:4 παρακαλέσατε παρακαλεω counsel; appeal to οἱ ο the ὀλιγόψυχοι ολιγοψυχος morose τῇ ο the διανοίᾳ διανοια mind; intention ἰσχύσατε ισχυω have means; have force μὴ μη not φοβεῖσθε φοβεω afraid; fear ἰδοὺ ιδου see!; here I am ὁ ο the θεὸς θεος God ἡμῶν ημων our κρίσιν κρισις decision; judgment ἀνταποδίδωσιν ανταποδιδωμι repay καὶ και and; even ἀνταποδώσει ανταποδιδωμι repay αὐτὸς αυτος he; him ἥξει ηκω here καὶ και and; even σώσει σωζω save ἡμᾶς ημας us 35:4 אִמְרוּ֙ ʔimrˌû אמר say לְ lᵊ לְ to נִמְהֲרֵי־ nimhᵃrê- מהר hasten לֵ֔ב lˈēv לֵב heart חִזְק֖וּ ḥizqˌû חזק be strong אַל־ ʔal- אַל not תִּירָ֑אוּ tîrˈāʔû ירא fear הִנֵּ֤ה hinnˈē הִנֵּה behold אֱלֹֽהֵיכֶם֙ ʔᵉlˈōhêḵem אֱלֹהִים god(s) נָקָ֣ם nāqˈām נָקָם vengeance יָבֹ֔וא yāvˈô בוא come גְּמ֣וּל gᵊmˈûl גְּמוּל deed אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) ה֥וּא hˌû הוּא he יָבֹ֖וא yāvˌô בוא come וְ wᵊ וְ and יֹשַׁעֲכֶֽם׃ yōšaʕᵃḵˈem ישׁע help 35:4. dicite pusillanimis confortamini nolite timere ecce Deus vester ultionem adducet retributionis Deus ipse veniet et salvabit vos Say to the fainthearted: Take courage, and fear not: behold your God will bring the revenge of recompense: God himself will come and will save you. 4. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come vengeance, the recompence of God; he will come and save you. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 35:4: Say to them - This is still an address to the ministers of religion, to make use of all the consolations which these truths and predictions furnish to confirm and strengthen the people of God. Of a fearful heart - Of a timid, pusillanimous heart; those who tremble before their enemies. The Hebrew is, as in the Margin, 'Of a hasty heart;' that is, of those who are disposed to flee before their enemies (see the note at Isa 30:16). Behold, your God will come with vengeance - That is, in the manner described in the pRev_ious chapter; and, generally, he will take vengeance on all the enemies of his people, and they shall be punished. The language in this chapter is, in part, derived from the captivity at Babylon Isa 35:10, and the general idea is, that God would take vengeance on all their enemies, and would bring them complete and final deliverance. This does not mean that when the Messiah should come he would be disposed to take vengeance; nor do the words 'your God' here refer to the Messiah; but it is meant that their God, Yahweh, would certainly come and destroy all their enemies, and prepare the way thus for the coming of the Prince of peace. The general promise is, that however many enemies might attack them, or however much they might fear them, yet that Yahweh would be their protector, and would completely humble and prostrate all their foes. The Hebrew will admit of a somewhat different translation, which I give in accordance with that proposed by Lowth. The sense is not materially varied. Say ye to the faint-hearted, Be ye strong; fear ye not; behold your God! Vengeance will come; the retribution of God: He himself will come, and will deliver you. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:4: fearful: Heb. hasty, Isa 28:16, Isa 32:4 *marg. Psa 116:11; Hab 2:3 Be strong: Isa 44:2; Jos 1:6, Jos 1:7; Ch1 28:20; Dan 10:19; Hag 2:4; Eph 6:10; Ti2 2:1 fear not: Isa 41:10-14, Isa 43:1-6, Isa 54:4, Isa 54:5; Zep 3:16, Zep 3:17; Rev 2:10 behold: Isa 25:9, Isa 26:20, Isa 26:21, Isa 34:8, Isa 40:9, Isa 40:10, Isa 52:7-10, Isa 61:2, Isa 66:15; Deu 32:35-43; Psa 50:3; Hos 1:7; Zac 2:8-10; Mal 3:1; Mat 1:21-23; Luk 21:28; Heb 9:28, Heb 10:37, Heb 10:38; Jam 5:7-9; Rev 1:7, Rev 22:20 Geneva 1599 35:4 Say to them [that are] of a fearful heart, Be strong, fear not: behold, your God will come [with] (e) vengeance, [even] God [with] a recompence; he will come and save you. (e) To destroy your enemies. John Gill 35:4 Say to them that are of a fearful heart,.... Or, "hasty of heart" (w); are at once for flying from the enemy; "hasty" in drawing black conclusions upon themselves and their state; "inconsiderate" of the promises made unto them; ready to doubt of, and call in question, the performance of the above things, respecting the fruitful and flourishing estate of the church: wherefore it must be said to them, Be strong, fear not; be strong in faith, fear not the enemy, nor doubt of the fulfilment of divine promises, relating to their ruin and your safety: behold, your God will come with vengeance; Christ, who is God in our nature, God manifest in the flesh, and who came by the assumption of human nature; and when he first came, he came with vengeance, and took vengeance on Satan and his works; on him, and his principalities, and powers, whom he spoiled and destroyed, as well as made an end of sin and abolished death; see Is 61:2 so likewise he came in his kingdom and power, and took vengeance on the Jewish nation, for their disbelief and rejection of him; and which time is expressly called the days of vengeance, Lk 21:22 and at the time of his spiritual coming he will destroy antichrist with the brightness of it, and avenge the blood of his servants, Rev_ 18:20 and at his personal coming he will take vengeance on them that know not God, and obey not his Gospel, Th2 1:8 and the words are so expressed as to take in the several times of his coming: and since he has already come, and taken vengeance in some instances, this may serve to encourage, and perhaps the design of it is to encourage, the faith of God's people, with respect to his future coming, and the end and issue of it: even God with a recompence: or, "the God of recompence" (x); and so the Targum, "the Lord of recompences;'' both to the wicked a just recompence of reward or punishment for their sins, it being just with him to recompense tribulation to them that trouble his people; and to the saints, the time of his spiritual reign being the time, as to destroy them that destroy the earth, so to give a reward to his servants the prophets, and to the saints, and to them that fear his name, Rev_ 11:18, he will come and save you; the end of his first coming was to save his people from sin, the curse and condemnation of the law, from hell, wrath, ruin, and destruction; and the end of his spiritual coming, at the latter day, will be to save his people from their antichristian enemies, from idolatry, superstition, and slavery. (w) "festinis corde", Vatablus; "praecipitantibus corde", Cocceius; "inconsideratis", Junius & Tremellius, Piscator. (x) "praemiator Deus ipse veniet", Castalio. John Wesley 35:4 Your God - Tho' he seems to be departed, he will come to you, and abide with you. He will shortly come in the flesh, to execute vengeance upon the enemies of God. Robert Jamieson, A. R. Fausset and David Brown 35:4 fearful--"hasty," Margin; that is, with a heart fluttered with agitation. with--the Hebrew is more forcible than the English Version: "God will come, vengeance! even God, a recompense!" The sense is the same.
35:535:5: Յայնժամ աչք կուրաց բացցին՝ եւ ականջք խլից լուիցե՛ն։ 5 Այն ժամանակ կոյրերի աչքերը պիտի բացուեն, եւ խուլերի ականջները լսեն: 5 Այն ատեն կոյրերուն աչքերը պիտի բացուին Ու խուլերուն ականջները պիտի բացուին։ Յայնժամ աչք կուրաց բացցին եւ ականջք խլից լուիցեն: 35:5: Յայնժամ աչք կուրաց բացցին՝ եւ ականջք խլից լուիցե՛ն։ 5 Այն ժամանակ կոյրերի աչքերը պիտի բացուեն, եւ խուլերի ականջները լսեն: 5 Այն ատեն կոյրերուն աչքերը պիտի բացուին Ու խուլերուն ականջները պիտի բացուին։ zohrab-1805▾ eastern-1994▾ western am▾	35:535:5 Тогда откроются глаза слепых, и уши глухих отверзутся. 35:5 τότε τοτε at that ἀνοιχθήσονται ανοιγω open up ὀφθαλμοὶ οφθαλμος eye; sight τυφλῶν τυφλος blind καὶ και and; even ὦτα ους ear κωφῶν κωφος mute; dull ἀκούσονται ακουω hear 35:5 אָ֥ז ʔˌāz אָז then תִּפָּקַ֖חְנָה tippāqˌaḥnā פקח open עֵינֵ֣י ʕênˈê עַיִן eye עִוְרִ֑ים ʕiwrˈîm עִוֵּר blind וְ wᵊ וְ and אָזְנֵ֥י ʔoznˌê אֹזֶן ear חֵרְשִׁ֖ים ḥērᵊšˌîm חֵרֵשׁ deaf תִּפָּתַֽחְנָה׃ tippāṯˈaḥnā פתח open 35:5. tunc aperientur oculi caecorum et aures surdorum patebuntThen shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped. 5. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped: 35:5 Тогда откроются глаза слепых, и уши глухих отверзутся. 35:5 τότε τοτε at that ἀνοιχθήσονται ανοιγω open up ὀφθαλμοὶ οφθαλμος eye; sight τυφλῶν τυφλος blind καὶ και and; even ὦτα ους ear κωφῶν κωφος mute; dull ἀκούσονται ακουω hear 35:5 אָ֥ז ʔˌāz אָז then תִּפָּקַ֖חְנָה tippāqˌaḥnā פקח open עֵינֵ֣י ʕênˈê עַיִן eye עִוְרִ֑ים ʕiwrˈîm עִוֵּר blind וְ wᵊ וְ and אָזְנֵ֥י ʔoznˌê אֹזֶן ear חֵרְשִׁ֖ים ḥērᵊšˌîm חֵרֵשׁ deaf תִּפָּתַֽחְנָה׃ tippāṯˈaḥnā פתח open 35:5. tunc aperientur oculi caecorum et aures surdorum patebunt Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped. 5. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 6 Then shall the lame man leap as a hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. 7 And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes. 8 And a highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. 9 No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there: 10 And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away. "Then, when your God shall come, even Christ, to set up his kingdom in the world, to which all the prophets bore witness, especially towards the conclusion of their prophecies of the temporal deliverances of the church, and this evangelical prophet especially--then look for great things." I. Wonders shall be wrought in the kingdoms both of nature and grace, wonders of mercy wrought upon the children of men, sufficient to evince that it is no less than a God that comes to us. 1. Wonders shall be wrought on men's bodies (v. 5, 6): The eyes of the blind shall be opened; this was often done by our Lord Jesus when he was here upon earth, with a word's speaking, and one he gave sight to that was born blind, Matt. ix. 27; xii. 22; xx. 30; John ix. 6. By his power the ears of the deaf also were unstopped, with one word. Ephphatha--Be opened, Mark vii. 34. Many that were lame had the use of their limbs restored so perfectly that they could not only go, but leap, and with so much joy to them that they could not forbear leaping for joy, as that impotent man, Acts iii. 8. The dumb also were enabled to speak, and then no marvel that they were disposed to sing for joy, Matt. ix. 32, 33. These miracles Christ wrought to prove that he was sent of God (John iii. 2), nay, working them by his own power and in his own name, he proved that he was God, the same who at first made man's mouth, the hearing ear, and the seeing eye. When he would prove to John's disciples his divine mission he did it by miracles of this kind, in which this scripture was fulfilled. 2. Wonders, greater wonders, shall be wrought on men's souls. By the word and Spirit of Christ those that were spiritually blind were enlightened (Acts xxvi. 18), those that were deaf to the calls of God were made to hear them readily, so Lydia, whose heart the Lord opened, so that she attended, Acts xvi. 14. Those that were impotent to every thing that is good by divine grace are made, not only able for it, but active in it, and run the way of God's commandments. Those also that were dumb, and knew not how to speak of God or to God, having their understandings opened to know him, shall thereby have their lips opened to show forth his praise. The tongue of the dumb shall sing for joy, the joy of God's salvation. Praise shall be perfected out of the mouth of babes and sucklings. II. The Spirit shall be poured out from on high. There shall be waters and streams, rivers of living water; when our Saviour spoke of these as the fulfilling of the scripture, and most probably of this scripture, the evangelist tells us, He spoke of the Spirit (John vii. 38, 39), as does also this prophet (ch. xxxii. 15); so here (v. 6), in the wilderness, where one would least expect it, shall waters break out. This was fulfilled when the Holy Ghost fell upon the Gentiles that heard the word (Acts x. 44); then were the fountains of life opened, whence streams flowed, that watered the earth abundantly. These waters are said to break out, which denotes a pleasing surprise to the Gentile world, such as brought them, as it were, into a new world. The blessed effect of this shall be that the parched ground shall become a pool, v. 7. Those that laboured and were heavily laden, under the burden of guilt, and were scorched with the sense of divine wrath, found rest, and refreshment, and abundant comforts in the gospel. In the thirsty land, where no water was, nor ordinances (Ps. lxiii. 1), there shall be springs of water, a gospel ministry, and by that the administration of all gospel ordinances in their purity and plenty, which are the river that makes glad the city of our God, Ps. xlvi. 4. In the habitation of dragons, who chose to dwell in the parched scorched ground (ch. xxxiv. 9, 13), these waters shall flow, and dispossess them, so that, where each lay shall be grass with reeds and rushes, great plenty of useful productions. Thus it was when Christian churches were planted, and flourished greatly, in the cities of the Gentiles, which, for many ages, had been habitations of dragons, or devils rather, as Babylon (Rev. xviii. 2); when the property of the idols' temples was altered, and they were converted to the service of Christianity, then the habitations of dragons became fruitful fields. III. The way of religion and godliness shall be laid open: it is here called the way of holiness (v. 8) the way both of holy worship and a holy conversation. Holiness is the rectitude of the human nature and will, in conformity to the divine nature and will. The way of holiness is that course of religious duties in which men ought to walk and press forward, with an eye to the glory of God and their own felicity in the enjoyment of him. "When our God shall come to save us he shall chalk out to us this way by his gospel, so as it had never been before described." 1. It shall be an appointed way; not a way of sufferance, but a highway, a way into which we are directed by a divine authority and in which we are protected by a divine warrant. It is the King's highway, the King of Kings' highway, in which, though we may be waylaid, we cannot be stopped. The way of holiness is the way of God's commandments; it is (as highways usually are) the good old way, Jer. vi. 16. 2. It shall be an appropriated way, the way in which God will bring his own chosen to himself, but the unclean shall not pass over it, either to defile it or to disturb those that walk in it. It is a way by itself, distinguished from the way of the world, for it is a way of separation from, and nonconformity to, this world. It shall be for those whom the Lord has set apart for himself (Ps. iv. 3), shall be reserved for them: The redeemed shall walk there, and the satisfaction they take in these ways of pleasantness shall be out of the reach of molestation from an evil world. The unclean shall not pass over it, for it shall be a fair way; those that walk in it are the undefiled in the way, who escape the pollution that is in the world. 3. It shall be a straight way: The wayfaring men, who choose to travel in it, though fools, of weak capacity in other things, shall have such plain directions from the word and Spirit of God in this way that they shall not err therein; not that they shall be infallible even in their own conduct, or that they shall in nothing mistake, but they shall not be guilty of any fatal misconduct, shall not so miss their way but that they shall recover it again, and get well to their journey's end. Those that are in the narrow way, though some may fall into one path and others into another, not all equally right, but all meeting at last in the same end, shall yet never fall into the broad way again; the Spirit of truth shall lead them into all truth that is necessary for them. Note, The way to heaven is a plain way, and easy to hit. God has chosen the foolish things of the world, and made them wise to salvation. Knowledge is easy to him that understands. 4. It shall be a safe way: No lion shall be there, nor any ravenous beast (v. 9), none to hurt or destroy. Those that keep close to this way keep out of the reach of Satan the roaring lion, that wicked one touches them not. Those that walk in the way of holiness may proceed with a holy security and serenity of mind, knowing that nothing can do them any real hurt; they shall be quiet from the fear of evil. It was in Hezekiah's days, some time after the captivity of the ten tribes, that God, being displeased with the colonies settled there, sent lions among them, 2 Kings xvii. 25. But Judah keeps her integrity, and therefore no lions shall be there. Those that walk in the way of holiness must separate themselves from the unclean and the ravenous, must save themselves from an untoward generation; hoping that they themselves are of the redeemed, let them walk with the redeemed who shall walk there. IV. The end of this way shall be everlasting joy, v. 10. This precious promise of peace now will end shortly in endless joys and rest for the soul. Here is good news for the citizens of Zion, rest to the weary: The ransomed of the Lord, who therefore ought to follow him wherever he goes (Rev. xiv. 4), shall return and come to Zion, 1. To serve and worship God in the church militant: they shall deliver themselves out of Babylon (Zech. ii. 7), shall ask the way to Zion (Jer. l. 5), and shall find the way ch. lii. 12. God will open to them a door of escape out of their captivity, and it shall be an effectual door, though there be many adversaries. They shall join themselves to the gospel church, that Mount Zion, that city of the living God, Heb. xii. 22. They shall come with songs of joy and praise for their deliverance out of Babylon, where they wept upon every remembrance of Zion, Ps. cxxxvii. 1. Those that by faith are made citizens of the gospel Zion may go on their way rejoicing (Acts viii. 39); they shall sing in the ways of the Lord, and be still praising him. They rejoice in Christ Jesus, and the sorrows and signs of their convictions are made to flee away by the power of divine consolations. Those that mourn are blessed, for they shall be comforted. 2. To see and enjoy God in the church triumphant; those that walk in the way of holiness, under guidance of their Redeemer, shall come to Zion at last, to the heavenly Zion, shall come in a body, shall all be presented together, faultless, at the coming of Christ's glory with exceeding joy (Jude 24; Rev. vii. 17); they shall come with songs. When God's people returned out of Babylon to Zion they came weeping (Jer. l. 4); but they shall come to heaven singing a new song, which no man can learn, Rev. xiv. 3. When they shall enter into the joy of their Lord it shall be what the joys of this world never could be everlasting joy, without mixture, interruption, or period. It shall not only fill their hearts, to their own perfect and perpetual satisfaction, but it shall be upon their heads, as an ornament of grace and a crown of glory, as a garland worn in token of victory. Their joy shall be visible, and no longer a secret thing, as it is here in this world; it shall be proclaimed, to the glory of God and their mutual encouragement. They shall then obtain the joy and gladness which they could never expect on this side heaven; and sorrow and sighing shall flee away for ever, as the shadows of the night before the rising sun. Thus these prophecies, which relate to the Assyrian invasion, conclude, for the support of the people of God under that calamity, and to direct their joy, in their deliverance from it, to something higher. Our joyful hopes and prospects of eternal life should swallow up both all the sorrows and all the joys of this present time. Albert Barnes: Notes on the Bible - 1834 35:5: Then the eyes of the blind shall be opened - The images in this verse and the following are those of joy and exultation. They describe the times of happiness when God would come to save them from their foes. This passage is so accurate a description of what the Messiah, the Lord Jesus, did, that it doubtless refers to the miracles which he would perform. In not a few instances did he in fact restore the blind to sight, giving thus the most unequivocal proof that he was the Messiah sent from God Mat 9:27; Mat 20:30; Mar 8:23; Mar 10:46; Luk 7:21. It is a full confirmation of the opinion that this passage refers to Christ, that the Saviour himself appeals to the fact that he restored the blind to sight, as demonstration that he was the Messiah, implying that it was predicted that this would be a part of his appropriate work (Mat 11:5; compare Luk 4:18). And the ears of the deaf be unstopped - Another demonstration of divine power, and another proof that would be furnished that the Messiah was from God The Lord Jesus often gave this demonstration that he was invested with divine power Mat 11:5; Mar 7:32, Mar 7:37; Mar 9:25. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:5: the eyes: Isa 29:18, Isa 32:3, Isa 32:4, Isa 42:6, Isa 42:7, Isa 42:16, Isa 43:8; Psa 146:8; Mat 9:27-30, Mat 11:3-5, Mat 12:22; Mat 20:30-34, Mat 21:14; Mar 8:22-25; Luk 4:18; Joh 9:1-7, Joh 9:39, Joh 11:37; Act 9:17, Act 9:18, Act 26:18; Eph 1:17, Eph 1:18, Eph 5:14 the ears: Isa 48:8; Exo 4:11; Job 33:16; Pro 20:12; Jer 6:10; Mar 7:32-37, Mar 9:25, Mar 9:26; Luk 7:20-23 Carl Friedrich Keil and Franz Delitzsch 35:5 "Then the eyes of the blind will be opened, and the ears of the deaf unstopped. Then will the lame man leap as the stag, and the tongue of the dumb man shout; for waters break out in the desert, and brooks in the steppe. And the mirage becomes a fish-pond, and the thirsty ground gushing water-springs; in the place of jackals, where it lies, there springs up grass with reeds and rushes." The bodily defects mentioned here there is no reason for regarding as figurative representations of spiritual defects. The healing of bodily defects, however, is merely the outer side of what is actually effected by the coming of Jehovah (for the other side, comp. Is 32:3-4). And so, also, the change of the desert into a field abounding with water is not a mere poetical ornament; for in the last times, he era of redemption, nature itself will really share in the doxa which proceeds from the manifested God to His redeemed. Shârâb (Arab. sarâb) is essentially the same thing as that which we call in the western languages the mirage, or Fata morgana; not indeed every variety of this phenomenon of the refraction of light, through strata of air of varying density lying one above another, but more especially that appearance of water, which is produced as if by magic in the dry, sandy desert (Note: See. G. Rawlinson, Monarchies, i. p. 38.) (literally perhaps the "desert shine," just as we speak of the "Alpine glow;" see Is 49:10). The antithesis to this is 'ăgam (Chald. 'agmâ', Syr. egmo, Ar. agam), a fish-pond (as in Is 41:18, different from 'âgâm in Is 19:10). In the arid sandy desert, where the jackal once had her lair and suckled her young (this is, according to Lam 4:3, the true explanation of the permutative ribhtsâh, for which ribhtsâm would be in some respects more suitable), grass springs up even into reeds and rushes; so that, as Is 43:20 affirms, the wild beasts of the desert praise Jehovah. Geneva 1599 35:5 Then the eyes of the (f) blind shall be opened, and the ears of the deaf shall be unstopped. (f) When the knowledge of Christ is revealed. John Gill 35:5 Then the eyes of the blind shall be opened,.... Which was literally fulfilled in the first coming of Christ, Mt 9:27, Jn 9:1 and spiritually, both among Jews and Gentiles; especially the latter, under the ministry of the apostles, when those who were blind as to spiritual things had no knowledge of God in Christ; nor of the way of salvation by him; nor of the plague of their own hearts; nor of the work of the Spirit of God upon the soul; nor of the truths of the Gospel; through the power of divine grace had the eyes of their understanding opened, so as to see their sinfulness and vileness; their emptiness of all that is good, and their impotency to do anything that is spiritual; their want of righteousness; their need of Christ, and the fulness and suitableness of him as a Saviour; and to have some light into the truths of the Gospel, and a glimpse of heaven and eternal glory: and this will still have a greater accomplishment in the latter day, when the blind Jews are converted, and the fulness of the Gentiles brought in: and the ears of the deaf shall be unstopped; which was literally true of some when Christ came in the flesh, Mt 11:5 and spiritually of many who had not ears to hear in a spiritual sense; stopped what ears they had to the charming voice of the Gospel; and, though they might externally hear, did not understand it: yet these having ears given them to hear, and their ears and hearts opened by the Spirit of God, heard the Gospel spiritually, profitably, pleasantly, comfortably, and with wonder and astonishment; and a multitude of such instances there will be in the latter day glory. Jarchi interprets it of such who were blind as to the knowledge of the fear of God, and deaf to the voice of the prophets. John Wesley 35:5 Then - The poor Gentiles, who before were blind and deaf, shall now have the eyes and ears of their minds opened to see God's works, and to hear and receive his word. Robert Jamieson, A. R. Fausset and David Brown 35:5 Language figuratively, descriptive of the joy felt at the deliverance from Assyria and Babylon; literally, true of the antitypical times of Messiah and His miracles (see Margin references, Mt 11:5; Lk 7:2; 2Jn 1:5, 2Jn 1:8; Acts 3:2).
35:635:6: Յայնժամ վազեսցէ կաղն իբրեւ զեղջերու, եւ պա՛րզ լիցի լեզու ծանրախօսաց։ Զի ջուր բղխեաց յանապատի, եւ գե՛տ ՚ի ծարաւուտ երկրի։ 6 Այն ժամանակ կաղը եղջերուի պէս պիտի վազի, եւ ծանրախօսների լեզուն պարզ պիտի դառնայ, քանզի ջուր պիտի բխի անապատում, եւ գետ՝ ծարաւած հողում: 6 Այն ատեն կաղը եղջերուի պէս պիտի ցատկռտէ Ու համրին լեզուն օրհնութիւն պիտի երգէ, Քանզի անապատին մէջ ջուրեր Ու անբնակ երկրին մէջ հեղեղներ պիտի բղխին։ Յայնժամ վազեսցէ կաղն իբրեւ զեղջերու, եւ ^[507]պարզ լիցի լեզու ծանրախօսաց``. զի ջուր բղխեաց յանապատի, եւ գետ ի ծարաւուտ երկրի: 35:6: Յայնժամ վազեսցէ կաղն իբրեւ զեղջերու, եւ պա՛րզ լիցի լեզու ծանրախօսաց։ Զի ջուր բղխեաց յանապատի, եւ գե՛տ ՚ի ծարաւուտ երկրի։ 6 Այն ժամանակ կաղը եղջերուի պէս պիտի վազի, եւ ծանրախօսների լեզուն պարզ պիտի դառնայ, քանզի ջուր պիտի բխի անապատում, եւ գետ՝ ծարաւած հողում: 6 Այն ատեն կաղը եղջերուի պէս պիտի ցատկռտէ Ու համրին լեզուն օրհնութիւն պիտի երգէ, Քանզի անապատին մէջ ջուրեր Ու անբնակ երկրին մէջ հեղեղներ պիտի բղխին։ zohrab-1805▾ eastern-1994▾ western am▾	35:635:6 Тогда хромой вскочит, как олень, и язык немого будет петь; ибо пробьются воды в пустыне, и в степи потоки. 35:6 τότε τοτε at that ἁλεῖται αλλομαι spring; leap ὡς ως.1 as; how ἔλαφος ελαφος the χωλός χωλος lame καὶ και and; even τρανὴ τρανος be γλῶσσα γλωσσα tongue μογιλάλων μογιλαλος.1 since; that ἐρράγη ρηγνυμι gore; burst ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὕδωρ υδωρ water καὶ και and; even φάραγξ φαραγξ gorge ἐν εν in γῇ γη earth; land διψώσῃ διψαω thirsty 35:6 אָ֣ז ʔˈāz אָז then יְדַלֵּ֤ג yᵊḏallˈēḡ דלג ascend כָּֽ kˈā כְּ as † הַ the אַיָּל֙ ʔayyˌāl אַיָּל fallow-buck פִּסֵּ֔חַ pissˈēₐḥ פִּסֵּחַ lame וְ wᵊ וְ and תָרֹ֖ן ṯārˌōn רנן cry of joy לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue אִלֵּ֑ם ʔillˈēm אִלֵּם speechless כִּֽי־ kˈî- כִּי that נִבְקְע֤וּ nivqᵊʕˈû בקע split בַ va בְּ in † הַ the מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert מַ֔יִם mˈayim מַיִם water וּ û וְ and נְחָלִ֖ים nᵊḥālˌîm נַחַל wadi בָּ bā בְּ in † הַ the עֲרָבָֽה׃ ʕᵃrāvˈā עֲרָבָה desert 35:6. tunc saliet sicut cervus claudus et aperta erit lingua mutorum quia scissae sunt in deserto aquae et torrentes in solitudineThen shall the lame man leap as a hart, and the tongue of the dumb shall be free: for waters are broken out in the desert, and streams in the wilderness. 6. Then shall the lame man leap as an hart, and the tongue of the dumb shall sing: for in the wilderness shall waters break out, and streams in the desert. Then shall the lame [man] leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert: 35:6 Тогда хромой вскочит, как олень, и язык немого будет петь; ибо пробьются воды в пустыне, и в степи потоки. 35:6 τότε τοτε at that ἁλεῖται αλλομαι spring; leap ὡς ως.1 as; how ἔλαφος ελαφος the χωλός χωλος lame καὶ και and; even τρανὴ τρανος be γλῶσσα γλωσσα tongue μογιλάλων μογιλαλος.1 since; that ἐρράγη ρηγνυμι gore; burst ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὕδωρ υδωρ water καὶ και and; even φάραγξ φαραγξ gorge ἐν εν in γῇ γη earth; land διψώσῃ διψαω thirsty 35:6 אָ֣ז ʔˈāz אָז then יְדַלֵּ֤ג yᵊḏallˈēḡ דלג ascend כָּֽ kˈā כְּ as † הַ the אַיָּל֙ ʔayyˌāl אַיָּל fallow-buck פִּסֵּ֔חַ pissˈēₐḥ פִּסֵּחַ lame וְ wᵊ וְ and תָרֹ֖ן ṯārˌōn רנן cry of joy לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue אִלֵּ֑ם ʔillˈēm אִלֵּם speechless כִּֽי־ kˈî- כִּי that נִבְקְע֤וּ nivqᵊʕˈû בקע split בַ va בְּ in † הַ the מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert מַ֔יִם mˈayim מַיִם water וּ û וְ and נְחָלִ֖ים nᵊḥālˌîm נַחַל wadi בָּ bā בְּ in † הַ the עֲרָבָֽה׃ ʕᵃrāvˈā עֲרָבָה desert 35:6. tunc saliet sicut cervus claudus et aperta erit lingua mutorum quia scissae sunt in deserto aquae et torrentes in solitudine Then shall the lame man leap as a hart, and the tongue of the dumb shall be free: for waters are broken out in the desert, and streams in the wilderness. 6. Then shall the lame man leap as an hart, and the tongue of the dumb shall sing: for in the wilderness shall waters break out, and streams in the desert. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 35:6: Then shall the lame man leap - This was literally fulfilled after the coming of the Messiah Act 14:10; Act 3:8. It is an emblem of the general joy which the coming of the Messiah would impart, and is an instance of the blessings which it would convey. As an hart - The word used here denotes the stag, or male deer. In Arabic it denotes the wild, or mountain-goat. The word sometimes refers to any species of deer or antelope, and this is referred to here from its quick and sprightly nature. And the tongue of the dumb sing - Shall be able to sing, and to praise God. On the restoration of the dumb to the benefits of language, see Mat 9:32-33; Mat 12:22; Mat 15:30-31; Mar 9:17; Luk 11:14. For in the wilderness shall waters break out - The joy shall be as great, and the blessings as numerous and refreshing, as if running fountains should suddenly break out in the desert, and the thirsty and weary traveler should be thus unexpectedly and fully supplied. The world, in regard to its real comforts without the gospel, may be not unaptly compared to g vast waste of pathless sands and arid plains. Nothing will more strongly express the blessings of the gospel than the idea of cool, refreshing, abundant fountains and streams bursting forth in such pathless wastes. This is an image which would be very expressive to those who were accustomed to cross such deserts, and it is one which is frequently employed by the sacred writers, and especially by Isaiah (see Isa 43:19-20; Isa 48:21; Isa 49:10-11; Isa 55:1; Isa 58:11). 'Lameness and dumbness are the uniform effects of long walking in a desert; the sand and gravel produce the former, fatigue the latter. In such cases some of us have walked hours together without uttering a sentence; and all walked as if crippled, from the sand and gravel getting into the shoes; but the sight of water, especially if unexpected, unloosed every tongue, and gave agility to every limb; men, oxen, goats, sheep, and dogs, ran with speed and expressions of joy to the refreshing element.' (Campbell's Travels in Africa.) The Chaldee Paraphrast understands this as referring entirely to the return from the captivity at Babylon. 'Then shall they see the exiles of Israel assembled, ascend to their own land as the swift stags, so that they shall not be hindered.' R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:6: shall the lame: Mat 11:5, Mat 15:30, Mat 15:31, Mat 21:14; Joh 5:8, Joh 5:9; Act 3:2, Act 3:6-8, Act 8:7, Act 14:8-10 the tongue: Isa 32:4; Psa 51:15; Mat 9:32, Mat 9:33, Mat 12:22, Mat 15:30; Mar 7:32-37, Mar 9:17-25; Luk 1:64, Luk 11:14; Col 3:16 for: Isa 41:17, Isa 41:18, Isa 43:19, Isa 43:20, Isa 48:21, Isa 49:10, Isa 49:11; Exo 17:6; Num 20:11; Neh 9:15; Psa 46:4, Psa 78:15, Psa 78:16; Eze 47:1-11; Zac 14:8; Joh 7:37-39; Rev 22:1, Rev 22:17 Geneva 1599 35:6 Then shall the lame [man] leap as an hart, and the tongue of the dumb shall sing: for in the (g) wilderness shall waters break out, and streams in the desert. (g) They who were barren and destitute of the graces of God, will have them given by Christ. John Gill 35:6 Then shall the lame man leap as an hart..... As the lame man did healed by Peter, Acts 3:1 there were many instances of such persons cured by Christ when here on earth, Mt 15:30 and in a spiritual sense this was verified in many who were impotent to that which is good; had neither will nor power to go to Christ for life and salvation, nor to walk by faith in him, nor to walk in his ways; who yet, by the mighty power of the Spirit and grace of God, became able and willing to go to him, and venture their souls on him; walked on in him as they had received him; and not only walked in his ways, but ran in the ways of his commandments, and leaped for joy for what they saw and heard of him, and received from him; and innumerable will be the instances of such mighty grace at the spiritual coming and reign of Christ: and the tongue of the dumb shall sing; this had its accomplishment, in a literal sense, at the first coming of Christ, Mt 9:32, Mt 12:22 and, in a spiritual sense, in many who before had nothing to say to God in prayer, nor in praise; nothing to say of Christ, or for him; or of the blessed Spirit, and his divine operations; but now, by divine grace, are made to speak unto God, both in a petitionary way, and in a way of thankfulness; and of Christ, and of the blessed Spirit; and of the great things each have done for them; and even to sing for joy, because of the wondrous blessings of grace they were made partakers of; and many more such there will be in the latter day, when the Spirit is poured down from on high. Kimchi interprets all this of the Israelites, who were in captivity as blind, deaf, lame, and dumb. So the Targum of this and the preceding verse Is 35:5, "then shall the eyes of the house of Israel be opened, who were as blind men as to the law; and the ears of them that are as deaf men, to attend to the words of the prophets shall hear; then when they shall see the captives of Israel gathered to go up to their own land as the swift harts, and not tarry,'' &c.; but it may be better applied to their present state, and to their case when they shall be turned to the Lord in the latter day: for in the wilderness shall waters break out, and streams in the desert; not literally, but mystically; and may be understood both of the doctrines of the Gospel breaking out in the ministry of them, in such places as were like unto the wilderness and desert, quite barren, and destitute of the knowledge, grace, and fear of God; see Joel 3:18 and of the abundance of grace, and the efficacy of it, making the word effectual to the conversion and fruitfulness of multitudes of souls, bringing along with it a vast variety of spiritual blessings; see Jn 7:37 to both which, the one as the means, and the other as the cause, all the above wonderful things are owing. Robert Jamieson, A. R. Fausset and David Brown 35:6 leap--literally, "fulfilled" (Acts 3:8; Acts 14:10). sing--joyful thanksgiving. in . . . wilderness . . . waters-- (Is 41:18).
35:735:7: Եւ եղիցի անջուրն յեղտեւրս եւ աղբեւր ջուրց ՚ի ծարաւո՛ւտ երկրի։ Ա՛նդ եղիցի ուրախութիւն հաւուց, եւ մակաղատեղք խաշանց. ա՛նդ մարգագետինք եւ խաղք[9975]։ [9975] Յօրինակին. Եւ եղիցի. անանջուրն յեղտեւրս։ ՚Ի լուս՛՛. Յաղտեւրս. համաձայն բազմաց ՚ի բն՛՛։ Ուր ոմանք. յաղտերս։ 7 Ջրազուրկ տեղերը լճակների պիտի վերածուեն, եւ տոչորուած հողում աղբիւրի ջրեր պիտի բխեն: Այնտեղ թռչուններն ուրախ պիտի ճռուողեն, եւ հօտերը մակաղատեղ պիտի գտնեն, այնտեղ մարգագետիններ են լինելու եւ ճահճուտներ: 7 Խորշակահար երկիրը լիճի պիտի դառնայ Ու ծարաւուտ երկիրը ջուրի աղբիւրներ պիտի բղխեցնէ Եւ չագալներուն պառկած բնակարանը Եղէգի ու կնիւնի գաւիթ պիտի ըլլայ։ Եւ եղիցի անջուրն յաղտիւրս, եւ ^[508]աղբեւր ջուրց ի ծարաւուտ երկրի. անդ եղիցի ուրախութիւն հաւուց եւ մակաղատեղք խաշանց. անդ մարգագետինք եւ խաղք: 35:7: Եւ եղիցի անջուրն յեղտեւրս եւ աղբեւր ջուրց ՚ի ծարաւո՛ւտ երկրի։ Ա՛նդ եղիցի ուրախութիւն հաւուց, եւ մակաղատեղք խաշանց. ա՛նդ մարգագետինք եւ խաղք[9975]։ [9975] Յօրինակին. Եւ եղիցի. անանջուրն յեղտեւրս։ ՚Ի լուս՛՛. Յաղտեւրս. համաձայն բազմաց ՚ի բն՛՛։ Ուր ոմանք. յաղտերս։ 7 Ջրազուրկ տեղերը լճակների պիտի վերածուեն, եւ տոչորուած հողում աղբիւրի ջրեր պիտի բխեն: Այնտեղ թռչուններն ուրախ պիտի ճռուողեն, եւ հօտերը մակաղատեղ պիտի գտնեն, այնտեղ մարգագետիններ են լինելու եւ ճահճուտներ: 7 Խորշակահար երկիրը լիճի պիտի դառնայ Ու ծարաւուտ երկիրը ջուրի աղբիւրներ պիտի բղխեցնէ Եւ չագալներուն պառկած բնակարանը Եղէգի ու կնիւնի գաւիթ պիտի ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	35:735:7 И превратится призрак вод в озеро, и жаждущая земля в источники вод; в жилище шакалов, где они покоятся, будет место для тростника и камыша. 35:7 καὶ και and; even ἡ ο the ἄνυδρος ανυδρος waterless ἔσται ειμι be εἰς εις into; for ἕλη ελος and; even εἰς εις into; for τὴν ο the διψῶσαν διψαω thirsty γῆν γη earth; land πηγὴ πηγη well; fountain ὕδατος υδωρ water ἔσται ειμι be ἐκεῖ εκει there εὐφροσύνη ευφροσυνη celebration ὀρνέων ορνις hen ἔπαυλις επαυλις lodge καλάμου καλαμος stalk; reed καὶ και and; even ἕλη ελος low ground by rivers; marsh-meadow 35:7 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be הַ ha הַ the שָּׁרָב֙ ššārˌāv שָׁרָב heat לַ la לְ to אֲגַ֔ם ʔᵃḡˈam אֲגַם reedy pool וְ wᵊ וְ and צִמָּאֹ֖ון ṣimmāʔˌôn צִמָּאֹון thirsty ground לְ lᵊ לְ to מַבּ֣וּעֵי mabbˈûʕê מַבּוּעַ spring מָ֑יִם mˈāyim מַיִם water בִּ bi בְּ in נְוֵ֤ה nᵊwˈē נָוֶה pasture תַנִּים֙ ṯannîm תַּן jackal רִבְצָ֔הּ rivṣˈāh רֵבֶץ resting place חָצִ֖יר ḥāṣˌîr חָצִיר reed לְ lᵊ לְ to קָנֶ֥ה qānˌeh קָנֶה reed וָ wā וְ and גֹֽמֶא׃ ḡˈōme גֹּמֶא papyrus 35:7. et quae erat arida in stagnum et sitiens in fontes aquarum in cubilibus in quibus prius dracones habitabant orietur viror calami et iunciAnd that which was dry land, shall become a pool, and the thirsty land springs of water. In the dens where dragons dwelt before, shall rise up the verdure of the reed and the bulrush. 7. And the glowing sand shall become a pool, and the thirsty ground springs of water: in the habitation of jackals, where they lay, shall be grass with reeds and rushes. And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, [shall be] grass with reeds and rushes: 35:7 И превратится призрак вод в озеро, и жаждущая земля в источники вод; в жилище шакалов, где они покоятся, будет место для тростника и камыша. 35:7 καὶ και and; even ἡ ο the ἄνυδρος ανυδρος waterless ἔσται ειμι be εἰς εις into; for ἕλη ελος and; even εἰς εις into; for τὴν ο the διψῶσαν διψαω thirsty γῆν γη earth; land πηγὴ πηγη well; fountain ὕδατος υδωρ water ἔσται ειμι be ἐκεῖ εκει there εὐφροσύνη ευφροσυνη celebration ὀρνέων ορνις hen ἔπαυλις επαυλις lodge καλάμου καλαμος stalk; reed καὶ και and; even ἕλη ελος low ground by rivers; marsh-meadow 35:7 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be הַ ha הַ the שָּׁרָב֙ ššārˌāv שָׁרָב heat לַ la לְ to אֲגַ֔ם ʔᵃḡˈam אֲגַם reedy pool וְ wᵊ וְ and צִמָּאֹ֖ון ṣimmāʔˌôn צִמָּאֹון thirsty ground לְ lᵊ לְ to מַבּ֣וּעֵי mabbˈûʕê מַבּוּעַ spring מָ֑יִם mˈāyim מַיִם water בִּ bi בְּ in נְוֵ֤ה nᵊwˈē נָוֶה pasture תַנִּים֙ ṯannîm תַּן jackal רִבְצָ֔הּ rivṣˈāh רֵבֶץ resting place חָצִ֖יר ḥāṣˌîr חָצִיר reed לְ lᵊ לְ to קָנֶ֥ה qānˌeh קָנֶה reed וָ wā וְ and גֹֽמֶא׃ ḡˈōme גֹּמֶא papyrus 35:7. et quae erat arida in stagnum et sitiens in fontes aquarum in cubilibus in quibus prius dracones habitabant orietur viror calami et iunci And that which was dry land, shall become a pool, and the thirsty land springs of water. In the dens where dragons dwelt before, shall rise up the verdure of the reed and the bulrush. 7. And the glowing sand shall become a pool, and the thirsty ground springs of water: in the habitation of jackals, where they lay, shall be grass with reeds and rushes. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7: Призрак вод - это световое явление, известное в физике под именем фата-моргана, или миража. Истомленному жаждою путнику, идущему в пустыне, нередко вдруг представляется вдали озеро или пруд и он спешит вперед, чтобы утолить свою жажду. Но, горе! это видение исчезнет и на его месте оказывается та же самая песчаная степь, какая была и раньше. Шакалы или гиены любят места сухие. Тростник и камыш - напротив растения, которые могут существовать только у воды. Adam Clarke: Commentary on the Bible - 1831 35:7: The parched ground "The glowing sand" - שרב sharab; this word is Arabic, as well as Hebrew, expressing in both languages the same thing, the glowing sandy plain, which in the hot countries at a distance has the appearance of water. It occurs in the Koran, chap. 24: "But as to the unbelievers, their works are like a vapor in a plain, which the thirsty traveler thinketh to be water, until, when he cometh thereto, he findeth it to be nothing. "Mr. Sale's note on this place is, "The Arabic word serab signifies that false appearance which in the eastern countries is often seen on sandy plains about noon, resembling a large lake of water in motion, and is occasioned by the reverberation of the sun beams: 'by the quivering undulating motion of that quick succession of vapours and exhalations which are extracted by the powerful influence of the sun.' - Shaw, Trav. p. 378. It sometimes tempts thirsty travelers out of their way; but deceives them when they come near, either going forward, (for it always appears at the Same distance), or quite vanishing." Q. Curtius has mentioned it: "Arenas vapor aestivi solis accendit; camporumque non alia, quam vasti et profundi aequoris species est." - Lib. vii., c. 5. Dr. Hyde gives us the precise meaning and derivation of the word. "Dictum nomen Barca הברקה habberakah, splendorem, seu splendentem regionem notat; cum ea regio radiis solaribus tam copiose collustretur, ut reflexum ab arenis lumen adeo intense fulgens, a longinquo spectantibus, ad instar corporis solaris, aquarum speciem referat; et hinc arenarum splendor et radiatio, (et lingua Persica petito nomine), dicitur serab, i.e., aquae superficies seu superficialis aquarum species." Annot. in Peritsol., cap. ii. "Shall spring forth" - The ה he in רבצה rebitseh seems to have been at first מ mem in MS. Bodl., whence Dr. Kennicott concludes it should be רבצים rebitsim. But instead of this word the Syriac, Vulgate, and Chaldee read some word signifying to grow, spring up, or abound. Perhaps פרצה paretsah, or פרצו paretsu, or פרץ החציר parats hachatsir, as Houbigant reads. - L. Albert Barnes: Notes on the Bible - 1834 35:7: And the parched ground shall become a pool - The idea is the same here as in the pRev_ious verse, that under the Messiah there would be blessings as great as if the parched ground' should become a lake of pure and refreshing water. The words 'parched ground,' however, probably do not convey the sense which Isaiah intended. The image which he had in his eye is much more beautiful than that which is denoted by the 'parched ground.' Lowth translates it, 'The glowing sand.' The Septuagint, Ἄνυδρος Anudros - 'The dry place, The Hebrew word (שׁרב shâ râ b), properly denotes the heat of the sun Isa 49:10; and then the phenomenon which is produced by the refraction of the rays of the sun on the glowing sands of a desert and which gives the appearance of a sea or lake of water, This phenomenon is witnessed in the deserts of Arabia and Egypt, and has been also seen occasionally in the south of France and in Russia. We have no word in English to express it. The French word by which it is commonly designated is mirage. It is caused by the refraction of the rays of the sun, an explanation of which may be found in the Edin. Encyclopaedia, vol. xiv. pp. 753-755. It is often described by travelers, and is referred to in the Koran, chapter xxiv. 39: The works of unbelievers are like the serab in a plain, Which the thirsty man takes to be water; Until he comes to it, and finds that it is not. Mr. Sale's note on this place in the Koran is, 'The Arabic word serab signifies that false appearance which in the eastern countries is often seen in sandy plains about noon, resembling a large lake of water in motion, and is occasioned by the Rev_erberation of the sunbeams, "by the quivering undulating motion of that quick succession of vapors and exhalations which are extracted by the powerful influence of the sun" (Shaw's Travels, p. 378). It sometimes tempts thirsty travelers out of their way, but deceives them when they come near, either going forward (for it always appears at the same distance), or quite vanishes.' Q. Curtius (vii. 5) also has mentioned it, in the description of the march of Alexander the Great across the Oxus to Sogdiana: 'The vapor of the summer sun inflamed the sands, which when they began to be inflamed all things seemed to burn. A dense cloud, produced by the unusual heat of the earth, covered the light, and the appearance of the plains was like a vast and deep sea.' The Arabians often refer to this in their writings, and draw images from it. 'Like the serab of the plain, which the thirsty take to be water.' 'He runs for the spoil of the serab;' a proverb. 'Deceitful as the appearance of water;' also a proverb. 'Be not deceived by the glimmer of the scrub;' another proverb. This appearance has been often described by modern travelers, (see Shaw's Travels, p. 375; Clarke's Travels, vol ii. p. 295; Belzoni's Travels and Operations in Egypt and Nubia, p. 196). The same appearance has been observed in India, and in various parts of Africa. 'During the French expedition to Egypt, the phenomena of unusual refractions were often seen. The uniformity of the extensive sandy plains of Lower Egypt is interrupted only by small eminences, on which the villages are situated, in order to escape the inundations of the Nile. In the morning and the evening, as many have remarked, objects appear in their natural position; but when the surface of the sandy ground is heated by the sun, the land seems at a certain distance terminated by a general inundation. The villages which are beyond it appear like so many islands situated in the middle of a great lake; and under each village is an inverted image of it. As the observer approaches the limits of the apparent inundation, the imaginary lake which seemed to encircle the village withdraws itself, and the same illusion is reproduced by another village more remote.' (Edin. Encyclopaedia, vol. xiv. p. 754.) 'In the desert,' says Prof. Robinson, 'we had frequent instances of the mirage presenting the appearance of lakes of water and islands; and as we began to descend toward Suez, it was difficult to distinguish between these appearances and the distant real waters of the Red Sea.' (Travels in Palestine and the adjacent regions, in 1838, Bib. Repos. April, 1839, p. 402.) Major Skinner, in his recently published Journey Overland to India, describes the appearance of the scrub in that very desert, between Palestine and the Euphrates, which probably supplied the images which the prophet employs: 'About noon the most perfect deception that can be conceived exhilarated our spirits, and promised an early restingplace. We had observed a slight mirage two or three times before, but this day it surpassed all I have ever fancied. Although aware that these appearances have often led people astray, I could not bring myself to believe that this was unreal. The Arabs were doubtful, and said that, as we had found water yesterday, it was not improbable that we should find some today. The seeming lake was broken in several parts by little islands of sand that gave strength to the delusion. The dromedaries of the Sheikhs at length reached its borders, and appeared to us to have commenced to ford as they advanced, and became more surrounded by the vapor. I thought they had got into deep water, and moved with greater caution. In passing over the sand banks their figures were reflected in the water. So convinced was Mr. Calmun of its reality, that he dismounted and walked toward the deepest part of it, which was on the right hand. He followed the deceitful lake for a long time, and to our sight was strolling on the bank, his shadow stretching to a great length beyond. There was not a breath of wind; it was a sultry day, and such an one as would have added dreadfully to our disappointment if we had been at any time without water.' Southey has beautifully described this appearance and its effects on the traveler: Still the same burning sun! no cloud in heaven! The hot air quivers, and the sultry mist Floats o'er the desert, with a show Of distant waters mocking their distress. The idea of the prophet, if he refers to this phenomenon, is exceedingly beautiful. It is that the mirage, which has the appearance Only of a sheet of water, and which often deceives the traveler, shall become a real lake; that there shall be hereafter no deception, no illusion; that man, like a traveler on pathless sands, weary and thirsty, shall no more be deceived by false appearances and unreal hopes. The hopes and promises which this world can furnish are as delusive as is the mirage to the exhausted and thirsty traveler. Man approaches them, and, like that delusive appearance, they recede or vanish. If they are still seen, they are always at I a distance, and he follows the false and deceptive vision until he comes to the end of life. But the promises of God through the Messiah, are like real lakes of water and running streams to the thirsty traveler. They never deceive, never recede, never vanish, never are unsatisfactory. Man may approach them, knowing that there is no illusion; he may satisfy his needs, and still the supply is unexhausted and inexhaustible. Others also may approach the same fountain of pure joy, with as much freedom as travelers may approach the running stream in the desert. In the habitation of dragons - (see the note at Isa 13:22). The sense of this is, that the blessings which are promised shall be as great as if in such dry and desolate places there should be verdure and beauty. Where each lay - In every place which the wild beast had occupied. Shall be grass - Margin, 'A court for.' The Hebrew word (חציר châ tsı̂ yr) may mean either grass, or a court, or habitation. The latter is undoubtedly the meaning of the word here, and thus it responds in the parallelism to the 'habitation of dragons.' In the habitation where each lay, Shall be a court for reeds and rushes. Reeds and rushes - These usually grew by ponds and marshes. The image which the prophet had been employing was that era desert of sands and arid plains. He here says, that there would be verdure. In those pathless wastes there would spring up that which was nourished by water. The sense is, that those portions of the earth which are covered with moral desolation, like the pathless wastes of the desert, shall put on the appearance of moral cultivation and verdure. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:7: the parched: Isa 29:17, Isa 44:3, Isa 44:4; Mat 21:43; Luk 13:29; Joh 4:14, Joh 7:38; Co1 6:9-11 in the: Isa 34:13; Hos 1:10, Hos 1:11; Act 26:18; Jo1 5:19, Jo1 5:20; Rev 12:9-12, Rev 18:2, Rev 20:2, Rev 20:3 grass with reeds: or, a court for reeds, etc. Isa 19:6 John Gill 35:7 And the parched ground shall become a pool, and the thirsty land springs of water,.... Such persons who have been like the parched earth, barren and unfruitful, or like the earth scorched with the sun, filled with a sense of divine wrath, and thirsting, like the dry earth, after the grace of God, Christ, and his righteousness, shall be comforted and refreshed, and filled with the grace of God: or such who have been scorched and parched with the heat of persecution, from the antichristian party, and have been thirsting after deliverance from it, shall now enjoy peace and prosperity: in the habitation of dragons, where each lay; in kingdoms, cities, and towns, inhabited by men, comparable to dragons for their poison and cruelty; where the great red dragon Satan had his seat; and the Pagan emperors, and Papal powers, who have exercised the authority, power, and cruelty of the dragon, dwell; see Rev_ 12:3, shall be grass, with reeds and rushes; persons shall spring up, partakers of the grace of God, who, for their number and flourishing estate, shall be like the green grass; and others, still more eminent for their gifts and usefulness, like reeds, or canes and rushes; see Is 44:3. John Wesley 35:7 Streams - The most dry and barren places shall be made moist and fruitful; which is principally meant of the plentiful effusion of God's grace upon such persons and nations, as had been wholly destitute of it. Rushes - Those dry and parched deserts, in which dragons have their abode, shall yield abundance of grass, and reeds, and rushes, which grow only in moist ground. Robert Jamieson, A. R. Fausset and David Brown 35:7 parched ground--rather, "the mirage (Hebrew, Sharab, 'the sun's heat') shall become a (real) lake." The sun's rays refracted on the glowing sands at midday give the appearance of a lake of water and often deceive the thirsty traveller (compare Jer 2:13; Is 41:18). dragons--rather, "jackals." each--namely, jackal. grass--rather, "a dwelling or receptacle (answering to the previous habitation) for reeds," &c. (which only grow where there is water, Job 8:11). Where once there was no water, water shall abound.
35:835:8: Անդ եղիցին ճանապարհ մաքրեալ, եւ ճանապարհ սո՛ւրբ կոչեսցի. մի՛ անցցէ ընդ նա պիղծ, եւ մի՛ եղիցի անդ ճանապարհ պղծոյ. այլ ցրուեալքն գնասցեն ընդ նա՝ եւ մի՛ մոլորեսցին[9976]։ [9976] Բազումք. Անդ եղիցի ճանա՛՛... եւ մի՛ անցցէ... ճանապարհ պղծոց։ 8 Այնտեղ մաքուր ճանապարհ պիտի լինի, եւ ճանապարհը սուրբ պիտի կոչուի, այդ տեղով պիղծը չպիտի անցնի, “ պիղծ մարդկանց համար այնտեղ ճանապարհ չի լինելու, - մտամոլոր մարդիկ անգամ, այդ տեղով ընթանալով, չպիտի մոլորուեն: 8 Հոն պողոտայ ու ճամբայ պիտի ըլլայ Ու անիկա Սրբութեան Պողոտայ պիտի կոչուի։Անկէ պիղծ մէ՛կը պիտի չանցնի։Հապա անիկա անոնց համար պիտի ըլլայ, Որոնք անոր կ’երթան ու յիմարներն անգամ պիտի չմոլորին։ անդ եղիցի ճանապարհ մաքրեալ, եւ ճանապարհ սուրբ կոչեսցի, եւ մի՛ անցցէ ընդ նա պիղծ, եւ մի՛ եղիցի անդ ճանապարհ պղծոց. այլ ցրուեալքն գնասցեն ընդ նա եւ մի՛ մոլորեսցին: 35:8: Անդ եղիցին ճանապարհ մաքրեալ, եւ ճանապարհ սո՛ւրբ կոչեսցի. մի՛ անցցէ ընդ նա պիղծ, եւ մի՛ եղիցի անդ ճանապարհ պղծոյ. այլ ցրուեալքն գնասցեն ընդ նա՝ եւ մի՛ մոլորեսցին[9976]։ [9976] Բազումք. Անդ եղիցի ճանա՛՛... եւ մի՛ անցցէ... ճանապարհ պղծոց։ 8 Այնտեղ մաքուր ճանապարհ պիտի լինի, եւ ճանապարհը սուրբ պիտի կոչուի, այդ տեղով պիղծը չպիտի անցնի, “ պիղծ մարդկանց համար այնտեղ ճանապարհ չի լինելու, - մտամոլոր մարդիկ անգամ, այդ տեղով ընթանալով, չպիտի մոլորուեն: 8 Հոն պողոտայ ու ճամբայ պիտի ըլլայ Ու անիկա Սրբութեան Պողոտայ պիտի կոչուի։Անկէ պիղծ մէ՛կը պիտի չանցնի։Հապա անիկա անոնց համար պիտի ըլլայ, Որոնք անոր կ’երթան ու յիմարներն անգամ պիտի չմոլորին։ zohrab-1805▾ eastern-1994▾ western am▾	35:835:8 И будет там большая дорога, и путь по ней назовется путем святым: нечистый не будет ходить по нему; но он будет для них {одних}; идущие этим путем, даже и неопытные, не заблудятся. 35:8 ἐκεῖ εκει there ἔσται ειμι be ὁδὸς οδος way; journey καθαρὰ καθαρος clean; clear καὶ και and; even ὁδὸς οδος way; journey ἁγία αγιος holy κληθήσεται καλεω call; invite καὶ και and; even οὐ ου not μὴ μη not παρέλθῃ παρερχομαι pass; transgress ἐκεῖ εκει there ἀκάθαρτος ακαθαρτος unclean οὐδὲ ουδε not even; neither ἔσται ειμι be ἐκεῖ εκει there ὁδὸς οδος way; journey ἀκάθαρτος ακαθαρτος unclean οἱ ο the δὲ δε though; while διεσπαρμένοι διασπειρω sow abroad; scatter around πορεύσονται πορευομαι travel; go ἐπ᾿ επι in; on αὐτῆς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not πλανηθῶσιν πλαναω mislead; wander 35:8 וְ wᵊ וְ and הָיָה־ hāyā- היה be שָׁ֞ם šˈām שָׁם there מַסְל֣וּל maslˈûl מַסְלוּל highway וָ wā וְ and דֶ֗רֶךְ ḏˈereḵ דֶּרֶךְ way וְ wᵊ וְ and דֶ֤רֶךְ ḏˈereḵ דֶּרֶךְ way הַ ha הַ the קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness יִקָּ֣רֵא yiqqˈārē קרא call לָ֔הּ lˈāh לְ to לֹֽא־ lˈō- לֹא not יַעַבְרֶ֥נּוּ yaʕavrˌennû עבר pass טָמֵ֖א ṭāmˌē טָמֵא unclean וְ wᵊ וְ and הוּא־ hû- הוּא he לָ֑מֹו lˈāmô לְ to הֹלֵ֥ךְ hōlˌēḵ הלך walk דֶּ֛רֶךְ dˈereḵ דֶּרֶךְ way וֶ we וְ and אֱוִילִ֖ים ʔᵉwîlˌîm אֱוִיל foolish לֹ֥א lˌō לֹא not יִתְעֽוּ׃ yiṯʕˈû תעה err 35:8. et erit ibi semita et via et via sancta vocabitur non transibit per eam pollutus et haec erit nobis directa via ita ut stulti non errent per eamAnd a path and a way shall be there, and it shall be called the holy way: the unclean shall not pass over it, and this shall be unto you a straight way, so that fools shall not err therein. 8. And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, yea fools, shall not err . And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it [shall be] for those: the wayfaring men, though fools, shall not err: 35:8 И будет там большая дорога, и путь по ней назовется путем святым: нечистый не будет ходить по нему; но он будет для них {одних}; идущие этим путем, даже и неопытные, не заблудятся. 35:8 ἐκεῖ εκει there ἔσται ειμι be ὁδὸς οδος way; journey καθαρὰ καθαρος clean; clear καὶ και and; even ὁδὸς οδος way; journey ἁγία αγιος holy κληθήσεται καλεω call; invite καὶ και and; even οὐ ου not μὴ μη not παρέλθῃ παρερχομαι pass; transgress ἐκεῖ εκει there ἀκάθαρτος ακαθαρτος unclean οὐδὲ ουδε not even; neither ἔσται ειμι be ἐκεῖ εκει there ὁδὸς οδος way; journey ἀκάθαρτος ακαθαρτος unclean οἱ ο the δὲ δε though; while διεσπαρμένοι διασπειρω sow abroad; scatter around πορεύσονται πορευομαι travel; go ἐπ᾿ επι in; on αὐτῆς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not πλανηθῶσιν πλαναω mislead; wander 35:8 וְ wᵊ וְ and הָיָה־ hāyā- היה be שָׁ֞ם šˈām שָׁם there מַסְל֣וּל maslˈûl מַסְלוּל highway וָ wā וְ and דֶ֗רֶךְ ḏˈereḵ דֶּרֶךְ way וְ wᵊ וְ and דֶ֤רֶךְ ḏˈereḵ דֶּרֶךְ way הַ ha הַ the קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness יִקָּ֣רֵא yiqqˈārē קרא call לָ֔הּ lˈāh לְ to לֹֽא־ lˈō- לֹא not יַעַבְרֶ֥נּוּ yaʕavrˌennû עבר pass טָמֵ֖א ṭāmˌē טָמֵא unclean וְ wᵊ וְ and הוּא־ hû- הוּא he לָ֑מֹו lˈāmô לְ to הֹלֵ֥ךְ hōlˌēḵ הלך walk דֶּ֛רֶךְ dˈereḵ דֶּרֶךְ way וֶ we וְ and אֱוִילִ֖ים ʔᵉwîlˌîm אֱוִיל foolish לֹ֥א lˌō לֹא not יִתְעֽוּ׃ yiṯʕˈû תעה err 35:8. et erit ibi semita et via et via sancta vocabitur non transibit per eam pollutus et haec erit nobis directa via ita ut stulti non errent per eam And a path and a way shall be there, and it shall be called the holy way: the unclean shall not pass over it, and this shall be unto you a straight way, so that fools shall not err therein. 8. And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, yea fools, shall not err . ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914 8-9: Путь святой, т. е. недоступный для обыкновенных, грешных людей. Это, очевидно, пути, идущие по Мессианскому царству, а не в царство Мессии, потому что этими последними путями идут только еще жаждущие очищения, а не святые. Неопытные - это, вероятнее всего, язычники, призванные в Царство Христово и первое время чувствовавшие себя здесь довольно несведущими, неопытными в отношении духовной жизни. Лев и хищный зверь - символы злых людей и демонских сил. Речь опять идет уже, очевидно, о прославленном Царстве Христовом, потому что здесь, на земле, члены Церкви Христовой еще продолжают подвергаться искушениям и нападениям со стороны диавола и слуг его. Искупленные. Здесь, по-видимому, речь идет не столько об избавлении от плена вавилонского, сколько об избавлении от рабства греху и смерти. Adam Clarke: Commentary on the Bible - 1831 35:8: And a highway - The word ודרך vederech is by mistake added to the first member of the sentence from the beginning of the following member. Sixteen MSS. of Dr. Kennicott's, seven ancient, and two of De Rossi's have it but once; so likewise the Syriac, Septuagint, and Arabic. Err therein - A MS. of Dr. Kennicott's adds בו bo, in it, which seems necessary to the sense, and so the Vulgate, per eam, "by it. "One of De Rossi's has שם sham, there. But it shall be for those "But he himself shall be with them, walking in the way" - That is, God; see Isa 35:4. "Who shall dwell among them, and set them an example that they should follow his steps." Our old English Version translated the place to this purpose, our last translators were misled by the authority of the Jews, who have absurdly made a division of the verses in the midst of the sentence, thereby destroying the construction and the sense. Albert Barnes: Notes on the Bible - 1834 35:8: And an highway shall be there - (see the note at Isa 11:16). This is language which is derived from the return of the Jews from captivity. The idea is, that there would be easy and uninterrupted access to their own land. The more remote, though main idea in the mind of the prophet seems to have been, that the way of access to the blessings of the Messiah's reign would be open and free to all (compare Isa 40:3-4). And a way - It is not easy to mark the difference between the word "way" (דרך derek) and "a highway" (מסלוּל maselû l). Probably the latter refers more particularly to a raised way (from סלל salal, to cast up), and would be expressed by our word "causeway" or "turnpike." It was such a way as was usually made for the march of armies by removing obstructions, filling valleys, etc. The word "way" (דרך derek) is a more general term, and denotes a path, or road of any kind. And it shall be called the way of holiness - The reason why it should be so called is stated; - no impure person should travel it. The idea is, that all who should have access to the favor of God, or who should come into his kingdom, should be holy. The unclean shall not pass over it - There shall be no idolater there; no one shall be admitted who is not a pure worshipper of Yahweh. Such is the design of the kingdom which is set up by the Messiah, and such the church of Christ should be (see Isa 40:3-4; Isa 49:11; Isa 62:10). But it shall be for those - For those who are specified immediately, for the ransomed of the Lord. The Margin is, 'For he shall be with them.' Lowth reads it, 'But he himself shall be with them, walking in the way.' And this, it seems to me, is the more probable sense of the passage, indicating that they should not go alone or unprotected. It would be a holy way, because their God would be with them; it would be safe, because he would attend and defend them. The wayfaring men - Hebrew, 'He walking in the way.' According to the translation proposed above, this refers to God, the Redeemer, who will be with his people, walking in the way with them. Though fools - Hebrew, 'And fools.' That is, the simple, the unlearned, or those who are regarded as fools. It shall be a highway thrown up, so direct, and so unlike other paths, that there shall be no danger of mistaking it. The friends of God are often regarded as fools by the world. Many of them are of the humbler class of life, and are destitute of human learning, and of worldly wisdom. The sense here is, that the way of salvation shall be so plain, that no one, however ignorant and unlearned, need err in regard to it. In accordance with this, the Saviour said that the gospel was preached to the poor; and he himself always represented the way to life as such that the most simple and unlettered might find it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:8: an highway: Isa 11:16, Isa 19:23, Isa 40:3, Isa 40:4, Isa 42:16, Isa 49:11, Isa 49:12, Isa 57:14, Isa 62:10; Jer 31:21; Joh 14:6; Heb 10:20-23 The way: Eph 2:10; Th1 4:7; Ti2 1:9; Tit 2:11-14; Heb 12:14; Pe1 1:14, Pe1 1:15; Pe1 2:9, Pe1 2:10 the unclean: Isa 52:1, Isa 52:11, Isa 60:21; Eze 43:12, Eze 44:9; Joe 3:17; Zac 14:20, Zac 14:21; Pe2 3:13; Rev 21:27 but it shall be for those: or, for he shall be with them, Isa 49:10; Psa 23:4; Mat 1:23; Rev 7:15-17 the wayfaring: Isa 30:21; Psa 19:7, Psa 25:8, Psa 25:9, Psa 119:130; Pro 4:18, Pro 8:20; Jer 32:39, Jer 32:40; Jer 50:4, Jer 50:5; Joh 7:17; Jo1 2:20, Jo1 2:27 Carl Friedrich Keil and Franz Delitzsch 35:8 In the midst of such miracles, by which all nature is glorified, the people of Jehovah are redeemed, and led home to Zion. "And a highway rises there, and a road, and it will be called the Holy Road; no unclean man will pass along it, as it is appointed for them: whoever walks the road, even simple ones do not go astray. There will be no lion there, and the most ravenous beast of prey will not approach it, will not be met with there; and redeemed ones walk. And the ransomed of Jehovah will return, and come to Zion with shouting, and everlasting joy upon their head: they lay hold of gladness and joy, and sorrow and sighing flee away." Not only unclean persons from among the heathen, but even unclean persons belonging to Israel itself, will never pass along that holy road; none but the church purified and sanctified through sufferings, and those connected with it. למו הוּא, to them, and to them alone, does this road belong, which Jehovah has made and secured, and which so readily strikes the eye, that even an idiot could not miss it; whilst it lies to high, that no beast of prey, however powerful (perı̄ts chayyōth, a superlative verbal noun: Ewald, 313, c), could possibly leap up to it: not one is ever encountered by the pilgrim there. The pilgrims are those whom Jehovah has redeemed and delivered, or set free from captivity and affliction (גּאל, לג, related to חל, solvere; פּדה, פד, scindere, abscindere). Everlasting joy soars above their head; they lay fast hold of delight and joy (compare on Is 13:8), so that it never departs from them. On the other hand, sorrow and sighing flee away. The whole of Is 35:10 is like a mosaic from Is 51:11; Is 61:7; Is 51:3; and what is affirmed of the holy road, is also affirmed in Is 52:1 of the holy city (compare Is 62:12; Is 63:4). A prelude of the fulfilment is seen in what Ezra speaks of with gratitude to God in Ezra 8:31. We have intentionally avoided crowding together the parallel passages from chapters 40-66. The whole chapter is, in every part, both in thought and language, a prelude of that book of consolation for the exiles in their captivity. Not only in its spiritual New Testament thoughts, but also in its ethereal language, soaring high as it does in majestic softness and light, the prophecy has now reached the highest point of its development. Geneva 1599 35:8 And an highway shall be there, and a way, and it shall be called The way of (h) holiness; the unclean shall not pass over it; but it (i) [shall be] for those: the wayfaring men, though fools, shall not err [in it]. (h) It will be for the saints of God and not for the wicked. (i) God will lead and guide them, alluding to the bringing forth of Egypt. John Gill 35:8 And an highway shall be there, and a way,.... Not two ways, but one; the way shall be a highway, a way cast up, raised, and "elevated" (y); this is to be understood principally of Christ, the only way of life and salvation; and of the lesser paths of duty and ordinances: and the meaning is, that in those desert places, where Christ and his Gospel had not been preached, at least for many ages, here he should be made known, as the way, the truth, and the life; his Gospel preached, and his ordinances administered; and multitudes, both of Jews and Gentiles, should be directed and enabled to walk here. Christ is a highway to both; a way cast up by sovereign grace, which is raised above the mire and dirt of sin, and carries over it, and from it; a way visible and manifest, clearly pointed to and described in the everlasting Gospel; it is the King's highway, the highway of the King of kings, which he has ordered and appointed, and is common to all his subjects, high and low, rich and poor, stronger or weaker believers, all may walk in this way; it is an old beaten path, which saints in all ages, from the beginning of the world, have walked in; it is the good old way, the more excellent, the most excellent one; all obstructions and impediments are removed, cast in by sin, Satan, the law, and the world; nor is anyone to be stopped and molested in this way, and all in it shall come safe to their journey's end: and it shall be called The way of holiness; or, "a holy way" (z); Christ is perfectly holy in nature and life, and the holiness of both is imputed to those that are in this way; all in this way are sanctified by the Spirit and grace of God; this way leads to perfect holiness in heaven, and none but holy persons walk here: salvation by Christ no ways discourages the practice of holiness, but is the greatest motive and incentive to it. Christ leads his people in paths of righteousness; in the paths of truth, of ordinances, and of worship, public and private, all which are holy; and in the path of Gospel conversation and godliness: this way is so holy, that the unclean shall not pass over it; all men are unclean by nature; some are cleansed by the grace of God and blood of Christ; and though, as sanctified, they are not free from sin and the pollution of it, yet, as justified, they are "the undefiled in the way"; and none but such can pass over, or pass through this way to heaven, Rev_ 21:27, but it shall be for those; for holy men, not for the unclean; for Israel only, as Kimchi, for such who are Israelites indeed; for those who are before mentioned, Is 35:5 as Jarchi; it is for those to walk in who have been blind, but now see, and these are led in a way that they knew not before; for the deaf, who now hear the voice behind them, saying, this is the way; for the lame man, that leaps like a hart, to walk and run in; for the dumb, now made to sing, and go on in it rejoicing; it is for the redeemed to walk in, as in the following verse. This clause may be rendered, "and he shall be with them" (a); that is, God shall be with them; they shall have his company and gracious presence in the way; he will be with them, to guide and direct them, to supply all their wants, and furnish them with everything convenient for them; to support and strengthen them, on whom they may lean and stay themselves; to guard and protect them from all their enemies; and being with them they shall not miss their way, or fail of coming to the end. Hence it follows, the wayfaring men, though fools, shall not err therein; or travellers; such the saints are, they are strangers, pilgrims, and sojourners here; they have no continuance here; they are like wayfaring men, that abide but for a night; they are bound for another country, a better, even a heavenly one, and at last shall arrive thither: now these, though they have been "fools" in their unregenerate state, with respect to spiritual things; or though they may not have that sharpness of wit, and quickness of natural parts, as some men have; and though they may not have that clear and distinct knowledge of Gospel truths as others, at least of some of them, yet shall not err as to the way of salvation; and though they may err or mistake in some things, yet not in the main, not fundamentally, nor finally; the way of salvation by Christ is so plain a way, that he that has any spiritual understanding of it shall not err in it. (y) "semita strata", Montanus; "vel exaltata lapidibus", Vatablus. (z) "via sancta", V. L. Piscator. (a) "sed ipse illis ambulator vise" De Dieu; "ipse cum eis", Tigurine version. John Wesley 35:8 A way - The high - way and the way are not to be taken for two different ways, but for one and the same way, even a causey, which is raised ground, and a way. Holiness - The people (walking in it) shall be all righteous. For those - But this way shall be appropriated to those persons above - mentioned; the weak, and blind, and lame, whom God will lead and save. Though fools - The way shall be so plain and strait, that even the most foolish travellers cannot easily mistake it. Robert Jamieson, A. R. Fausset and David Brown 35:8 highway--such a causeway (raised way, from a Hebrew root, "to cast up") as was used for the march of armies; valleys being filled up, hills and other obstructions removed (Is 62:10; compare Is 40:3-4). way of holiness--Hebraism for "the holy way." HORSLEY translates, "the way of the Holy One;" but the words that follow, and Is 35:10, show it is the way leading the redeemed back to Jerusalem, both the literal and the heavenly (Is 52:1; Joel 3:17; Rev_ 21:27); still Christ at His coming again shall be the Leader on the way, for which reason it is called, "The way of the Lord" (Is 40:3; Mal 3:1). Tit shall be for those: the wayfaring men--rather, "He (the Holy One) shall be with them, walking in the way" [HORSLEY]. though fools--rather, "And (even) fools," that is, the simple shall not go astray, namely, because "He shall be with them" (Mt 11:25; 1Cor 1:26-28).
35:935:9: Մի՛ եղիցի անդ առեւծ, եւ մի՛ ՚ի գազանաց չարաց ընդ այն մի՛ անցանիցէ. եւ մի՛ ամենեւին գտցի ՚ի նմա. այլ ընդ նա գնասցեն փրկեալքն եւ ժողովեալքն վասն Տեառն։ 9 Այնտեղ առիւծ չի լինելու, ու չար գազաններից ոչ մէկն այնտեղով չի անցնելու եւ այնտեղ ամենեւին չի լինելու. այդ տեղով պիտի գնան փրկուածները եւ Տիրոջ համար հաւաքուածները: 9 Հոն առիւծ պիտի չըլլայ, Անոր վրայ պատառող գազան պիտի չելլէ Եւ հոն պիտի չգտնուի, Հապա փրկուածները հոն պիտի քալեն։ Մի՛ եղիցի անդ առեւծ, եւ մի ի գազանաց չարաց ընդ այն մի՛ անցանիցէ, եւ մի՛ ամենեւին գտցի ի նմա. այլ ընդ նա գնասցեն ^[509]փրկեալքն եւ ժողովեալքն վասն Տեառն: 35:9: Մի՛ եղիցի անդ առեւծ, եւ մի՛ ՚ի գազանաց չարաց ընդ այն մի՛ անցանիցէ. եւ մի՛ ամենեւին գտցի ՚ի նմա. այլ ընդ նա գնասցեն փրկեալքն եւ ժողովեալքն վասն Տեառն։ 9 Այնտեղ առիւծ չի լինելու, ու չար գազաններից ոչ մէկն այնտեղով չի անցնելու եւ այնտեղ ամենեւին չի լինելու. այդ տեղով պիտի գնան փրկուածները եւ Տիրոջ համար հաւաքուածները: 9 Հոն առիւծ պիտի չըլլայ, Անոր վրայ պատառող գազան պիտի չելլէ Եւ հոն պիտի չգտնուի, Հապա փրկուածները հոն պիտի քալեն։ zohrab-1805▾ eastern-1994▾ western am▾	35:935:9 Льва не будет там, и хищный зверь не взойдет на него; его не найдется там, а будут ходить искупленные. 35:9 καὶ και and; even οὐκ ου not ἔσται ειμι be ἐκεῖ εκει there λέων λεων lion οὐδὲ ουδε not even; neither τῶν ο the θηρίων θηριον beast τῶν ο the πονηρῶν πονηρος harmful; malignant οὐ ου not μὴ μη not ἀναβῇ αναβαινω step up; ascend ἐπ᾿ επι in; on αὐτὴν αυτος he; him οὐδὲ ουδε not even; neither μὴ μη not εὑρεθῇ ευρισκω find ἐκεῖ εκει there ἀλλὰ αλλα but πορεύσονται πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him λελυτρωμένοι λυτροω ransom 35:9 לֹא־ lō- לֹא not יִהְיֶ֨ה yihyˌeh היה be שָׁ֜ם šˈām שָׁם there אַרְיֵ֗ה ʔaryˈē אַרְיֵה lion וּ û וְ and פְרִ֤יץ fᵊrˈîṣ פָּרִיץ burglar חַיֹּות֙ ḥayyôṯ חַיָּה wild animal בַּֽל־ bˈal- בַּל not יַעֲלֶ֔נָּה yaʕᵃlˈennā עלה ascend לֹ֥א lˌō לֹא not תִמָּצֵ֖א ṯimmāṣˌē מצא find שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and הָלְכ֖וּ hālᵊḵˌû הלך walk גְּאוּלִֽים׃ gᵊʔûlˈîm גאל redeem 35:9. non erit ibi leo et mala bestia non ascendet per eam nec invenietur ibi et ambulabunt qui liberati fuerintNo lion shall be there, nor shall any mischievous beast go up by it, nor be found there: but they shall walk there that shall be delivered. 9. No lion shall be there, nor shall any ravenous beast go up thereon, they shall not be found there; but the redeemed shall walk : No lion shall be there, nor [any] ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk: 35:9 Льва не будет там, и хищный зверь не взойдет на него; его не найдется там, а будут ходить искупленные. 35:9 καὶ και and; even οὐκ ου not ἔσται ειμι be ἐκεῖ εκει there λέων λεων lion οὐδὲ ουδε not even; neither τῶν ο the θηρίων θηριον beast τῶν ο the πονηρῶν πονηρος harmful; malignant οὐ ου not μὴ μη not ἀναβῇ αναβαινω step up; ascend ἐπ᾿ επι in; on αὐτὴν αυτος he; him οὐδὲ ουδε not even; neither μὴ μη not εὑρεθῇ ευρισκω find ἐκεῖ εκει there ἀλλὰ αλλα but πορεύσονται πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him λελυτρωμένοι λυτροω ransom 35:9 לֹא־ lō- לֹא not יִהְיֶ֨ה yihyˌeh היה be שָׁ֜ם šˈām שָׁם there אַרְיֵ֗ה ʔaryˈē אַרְיֵה lion וּ û וְ and פְרִ֤יץ fᵊrˈîṣ פָּרִיץ burglar חַיֹּות֙ ḥayyôṯ חַיָּה wild animal בַּֽל־ bˈal- בַּל not יַעֲלֶ֔נָּה yaʕᵃlˈennā עלה ascend לֹ֥א lˌō לֹא not תִמָּצֵ֖א ṯimmāṣˌē מצא find שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and הָלְכ֖וּ hālᵊḵˌû הלך walk גְּאוּלִֽים׃ gᵊʔûlˈîm גאל redeem 35:9. non erit ibi leo et mala bestia non ascendet per eam nec invenietur ibi et ambulabunt qui liberati fuerint No lion shall be there, nor shall any mischievous beast go up by it, nor be found there: but they shall walk there that shall be delivered. 9. No lion shall be there, nor shall any ravenous beast go up thereon, they shall not be found there; but the redeemed shall walk : ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 35:9: It shall not be found there "Neither shall he be found there" - Three MSS. read ולא velo, adding the conjunction; and so likewise the Septuagint and Vulgate. And four MSS., one ancient, read ימצא yimmatsa, the verb, as it certainly ought to be, in the masculine form. The redeemed shall walk there - גאולים geulim. Those whose forfeited inheritances are brought back by the kinsman, גואל goel, the nearest of kin to the family. This has been considered by all orthodox divines as referring to the incarnation of our Lord, and his sacrificial offering. After גאולים geulim, one of De Rossi's MSS. adds עד עולם ad olam, for ever, "The redeemed shall walk there for ever." Albert Barnes: Notes on the Bible - 1834 35:9: No lion shall be there - Lions abounded in all the countries adjacent to Palestine. They are, therefore, often referred to by the sacred writers, as objects of dread and alarm. The leading idea in the language of Isaiah in this whole passage, is that of a way constructed from Babylon to Judea, so straight and plain that the most simple of the people might find it and walk in it. But such a path would lie through desert sands. It would be in the region infested with lions and other wild beasts. The prophet, therefore, suggests that there should be no cause for such dread and alarm. The sense is, that in that kingdom to which he had made reference all would be safe. They who entered it should find security and defense as they traveled that road. And it is true. They who enter the path that leads to life, find there no cause of alarm. Their fears subside; their apprehensions of punishment on account of their sins die away; and they walk that path with security and confidence. There is nothing in that way to alarm them; and though there may be many foes - fitly represented by lions and wild beasts - lying about the way, yet no one is permitted to 'go up thereon.' This is a most beautiful image of the safety of the people of God, and of their freedom from all enemies that could annoy them. But the redeemed shall walk there - The language here referred at first doubtless to those who would be rescued from the captivity at Babylon; but the main reference is to those who would be redeemed by the blood of the atonement, or who are properly called 'the redeemed of the Lord.' That Isaiah was acquainted with the doctrine of redemption is apparent from Isa 53:1-12. There is not here, indeed, any express mention made of the means by which they would be redeemed, but the language is so general that it may refer either to the deliverance from the captivity at Babylon, or the future more important deliverance of his people from the bondage of sin by the atoning sacrifice of the Messiah. On the word rendered 'redeem,' see the note at Isa 43:1. The idea is, that the path here referred to is appropriately designed only for the redeemed of Lord. It is not for the profane, the polluted, the hypocrite. It is not for those who live for this world, or for those who love pleasure more than they love God. The church should not be entered except by those who have evidence that they are redeemed. None should make a profession of religion who have no evidence that they belong to 'the redeemed,' and who are not disposed to walk in the way of holiness. But, for all such it is a highway on which they are to travel. It is made by levelling hills and elevating valleys; it is made across the sandy desert and through the wilderness of this world; it is made through a world infested with the enemies of God and his people. It is made straight and plain, so that none need err; it is defended from enemies, so that all may be safe; it is rendered secure, because 'He,' their Leader and Redeemer, shall go with and guard that way. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:9: No lion: Isa 11:6-9, Isa 65:25; Lev 26:6; Eze 34:25; Hos 2:18; Rev 20:1-3 but: Isa 62:12; Exo 15:13; Psa 107:2; Gal 3:13; Tit 2:14; Pe1 1:18; Rev 5:9 Geneva 1599 35:9 No lion shall be there, nor [any] (k) ravenous beast shall go up on it, it shall not be found there; but the redeemed shall walk [there]: (k) As he threatens the wicked with destruction by this, (Is 30:6). John Gill 35:9 No lion shall be there,.... That is, in the way before described; no wicked persons, comparable to lions for their savage and cruel dispositions towards the people of God; for those who have been as such, as Saul before conversion, yet when brought into this way become as tame as lambs. The Targum interprets it of tyrannical kings and princes, "there shall not be there a king doing evil, nor an oppressive governor;'' and Jarchi applies it to Nebuchadnezzar, as in Jer 4:7 and the sense may be, that when this way shall be more known on earth, in the latter day, there will be no persecutor of the church and people of God: or else Satan, the roaring lion, is here meant, who has no part nor lot in this way of salvation; and all that are in it are out of his reach; and though he may disturb in the paths of duty and ordinances, yet he can never destroy those who are in Christ the way: nor any ravenous beast shall go up thereon; upon the high way; the same may be intended as before: Tit shall not be found there; walking, ravaging, and destroying: but the redeemed shall walk there; without fear, as Kimchi adds, since no lion, or any beast of prey, shall be found upon it: the "redeemed" are the redeemed of the Lord, and by him, and are peculiarly his, being bought with his precious blood, redeemed from among men, and unto God, and from sin, the law, its curse, and condemnation; these "shall walk" in the way of life and salvation by Christ, in consequence of their being redeemed; which supposes life, strength, and wisdom, which are given them, and a proficiency or going forward: they "shall" walk here; though they have been blind, their eyes shall be opened to see this way; and, though weak, they shall have strength to walk in it; and, though foolish, they shall have wisdom to guide their feet with discretion; and, though they may stumble and fall, they shall rise again, and shall keep on walking to the end. Robert Jamieson, A. R. Fausset and David Brown 35:9 No lion--such as might be feared on the way through the wilderness which abounded in wild beasts, back to Judea. Every danger shall be warded off the returning people (Is 11:6-9; Ezek 34:25; Hos 2:18). Compare spiritually, Prov 3:17.
35:1035:10: Դարձցին՝ եւ եկեսցեն ՚ի Սիովն ցնծութեամբ՝ եւ ուրախութիւն յաւիտենից ՚ի վերայ գլխոց նոցա. զի ՚ի վերայ գլխոց նոցա օրհնութիւն եւ ցնծութիւն, եւ ուրախութիւն հասցէ նոցա. մերժեցան ցա՛ւք՝ եւ տրտմութիւնք եւ հեծութիւնք[9977]։[9977] Ոսկան. Եւ դարձցին եւ եկեսցեն... ՚ի վերայ գլխոց նոցա ցնծութիւն օրհն՛՛։ Ոմանք. Եւ ուրախութիւն հասցեն նոցա։ 10 Պիտի վերադառնան ու ցնծութեամբ գան Սիոն, եւ նրանց գլխի վրայ յաւիտենական ուրախութիւն պիտի լինի, օրհնութիւն ու ցնծութիւն պիտի լինի նրանց գլխի վրայ, ուրախութիւնը պիտի դիմաւորի նրանց, ցաւը, տրտմութիւնն ու հեծութիւնը պիտի անհետանան: 10 Տէրոջը փրկածները պիտի դառնան, Երգով Սիօն պիտի գան Եւ անոնց գլխուն վրայ յաւիտենական ուրախութիւն պիտի ըլլայ։Անոնք ցնծութիւն եւ ուրախութիւն պիտի ստանան Եւ տրտմութիւնն ու հեծութիւնը անոնցմէ պիտի հեռանան։ Դարձցին`` եւ եկեսցեն ի Սիոն ցնծութեամբ, եւ ուրախութիւն յաւիտենից ի վերայ գլխոց նոցա. ^[510]զի ի վերայ գլխոց նոցա օրհնութիւն եւ`` ցնծութիւն, եւ ուրախութիւն հասցէ նոցա. ^[511]մերժեցան ցաւք եւ տրտմութիւնք`` եւ հեծութիւնք: 35:10: Դարձցին՝ եւ եկեսցեն ՚ի Սիովն ցնծութեամբ՝ եւ ուրախութիւն յաւիտենից ՚ի վերայ գլխոց նոցա. զի ՚ի վերայ գլխոց նոցա օրհնութիւն եւ ցնծութիւն, եւ ուրախութիւն հասցէ նոցա. մերժեցան ցա՛ւք՝ եւ տրտմութիւնք եւ հեծութիւնք[9977]։ [9977] Ոսկան. Եւ դարձցին եւ եկեսցեն... ՚ի վերայ գլխոց նոցա ցնծութիւն օրհն՛՛։ Ոմանք. Եւ ուրախութիւն հասցեն նոցա։ 10 Պիտի վերադառնան ու ցնծութեամբ գան Սիոն, եւ նրանց գլխի վրայ յաւիտենական ուրախութիւն պիտի լինի, օրհնութիւն ու ցնծութիւն պիտի լինի նրանց գլխի վրայ, ուրախութիւնը պիտի դիմաւորի նրանց, ցաւը, տրտմութիւնն ու հեծութիւնը պիտի անհետանան: 10 Տէրոջը փրկածները պիտի դառնան, Երգով Սիօն պիտի գան Եւ անոնց գլխուն վրայ յաւիտենական ուրախութիւն պիտի ըլլայ։Անոնք ցնծութիւն եւ ուրախութիւն պիտի ստանան Եւ տրտմութիւնն ու հեծութիւնը անոնցմէ պիտի հեռանան։ zohrab-1805▾ eastern-1994▾ western am▾	35:1035:10 И возвратятся избавленные Господом, придут на Сион с радостным восклицанием; и радость вечная будет над головою их; они найдут радость и веселье, а печаль и воздыхание удалятся. 35:10 καὶ και and; even συνηγμένοι συναγω gather διὰ δια through; because of κύριον κυριος lord; master ἀποστραφήσονται αποστρεφω turn away; alienate καὶ και and; even ἥξουσιν ηκω here εἰς εις into; for Σιων σιων Siōn; Sion μετ᾿ μετα with; amid εὐφροσύνης ευφροσυνη celebration καὶ και and; even εὐφροσύνη ευφροσυνη celebration αἰώνιος αιωνιος eternal; of ages ὑπὲρ υπερ over; for κεφαλῆς κεφαλη head; top αὐτῶν αυτος he; him ἐπὶ επι in; on γὰρ γαρ for κεφαλῆς κεφαλη head; top αὐτῶν αυτος he; him αἴνεσις αινεσις singing praise καὶ και and; even ἀγαλλίαμα αγαλλιαμα and; even εὐφροσύνη ευφροσυνη celebration καταλήμψεται καταλαμβανω apprehend αὐτούς αυτος he; him ἀπέδρα αποδιδρασκω pain καὶ και and; even λύπη λυπη grief καὶ και and; even στεναγμός στεναγμος groaning 35:10 וּ û וְ and פְדוּיֵ֨י fᵊḏûyˌê פדה buy off יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH יְשֻׁב֗וּן yᵊšuvˈûn שׁוב return וּ û וְ and בָ֤אוּ vˈāʔû בוא come צִיֹּון֙ ṣiyyôn צִיֹּון Zion בְּ bᵊ בְּ in רִנָּ֔ה rinnˈā רִנָּה cry of joy וְ wᵊ וְ and שִׂמְחַ֥ת śimḥˌaṯ שִׂמְחָה joy עֹולָ֖ם ʕôlˌām עֹולָם eternity עַל־ ʕal- עַל upon רֹאשָׁ֑ם rōšˈām רֹאשׁ head שָׂשֹׂ֤ון śāśˈôn שָׂשֹׂון rejoicing וְ wᵊ וְ and שִׂמְחָה֙ śimḥˌā שִׂמְחָה joy יַשִּׂ֔יגוּ yaśśˈîḡû נשׂג overtake וְ wᵊ וְ and נָ֖סוּ nˌāsû נוס flee יָגֹ֥ון yāḡˌôn יָגֹון grief וַ wa וְ and אֲנָחָֽה׃ פ ʔᵃnāḥˈā . f אֲנָחָה sigh 35:10. et redempti a Domino convertentur et venient in Sion cum laude et laetitia sempiterna super caput eorum gaudium et laetitiam obtinebunt et fugiet dolor et gemitusAnd the redeemed of the Lord shall return, and shall come into Sion with praise, and everlasting joy shall be upon their heads: they shall obtain joy and gladness, and sorrow and mourning shall flee away. 10. and the ransomed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain gladness and joy, and sorrow and sighing shall flee away. And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away: 35:10 И возвратятся избавленные Господом, придут на Сион с радостным восклицанием; и радость вечная будет над головою их; они найдут радость и веселье, а печаль и воздыхание удалятся. 35:10 καὶ και and; even συνηγμένοι συναγω gather διὰ δια through; because of κύριον κυριος lord; master ἀποστραφήσονται αποστρεφω turn away; alienate καὶ και and; even ἥξουσιν ηκω here εἰς εις into; for Σιων σιων Siōn; Sion μετ᾿ μετα with; amid εὐφροσύνης ευφροσυνη celebration καὶ και and; even εὐφροσύνη ευφροσυνη celebration αἰώνιος αιωνιος eternal; of ages ὑπὲρ υπερ over; for κεφαλῆς κεφαλη head; top αὐτῶν αυτος he; him ἐπὶ επι in; on γὰρ γαρ for κεφαλῆς κεφαλη head; top αὐτῶν αυτος he; him αἴνεσις αινεσις singing praise καὶ και and; even ἀγαλλίαμα αγαλλιαμα and; even εὐφροσύνη ευφροσυνη celebration καταλήμψεται καταλαμβανω apprehend αὐτούς αυτος he; him ἀπέδρα αποδιδρασκω pain καὶ και and; even λύπη λυπη grief καὶ και and; even στεναγμός στεναγμος groaning 35:10 וּ û וְ and פְדוּיֵ֨י fᵊḏûyˌê פדה buy off יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH יְשֻׁב֗וּן yᵊšuvˈûn שׁוב return וּ û וְ and בָ֤אוּ vˈāʔû בוא come צִיֹּון֙ ṣiyyôn צִיֹּון Zion בְּ bᵊ בְּ in רִנָּ֔ה rinnˈā רִנָּה cry of joy וְ wᵊ וְ and שִׂמְחַ֥ת śimḥˌaṯ שִׂמְחָה joy עֹולָ֖ם ʕôlˌām עֹולָם eternity עַל־ ʕal- עַל upon רֹאשָׁ֑ם rōšˈām רֹאשׁ head שָׂשֹׂ֤ון śāśˈôn שָׂשֹׂון rejoicing וְ wᵊ וְ and שִׂמְחָה֙ śimḥˌā שִׂמְחָה joy יַשִּׂ֔יגוּ yaśśˈîḡû נשׂג overtake וְ wᵊ וְ and נָ֖סוּ nˌāsû נוס flee יָגֹ֥ון yāḡˌôn יָגֹון grief וַ wa וְ and אֲנָחָֽה׃ פ ʔᵃnāḥˈā . f אֲנָחָה sigh 35:10. et redempti a Domino convertentur et venient in Sion cum laude et laetitia sempiterna super caput eorum gaudium et laetitiam obtinebunt et fugiet dolor et gemitus And the redeemed of the Lord shall return, and shall come into Sion with praise, and everlasting joy shall be upon their heads: they shall obtain joy and gladness, and sorrow and mourning shall flee away. 10. and the ransomed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain gladness and joy, and sorrow and sighing shall flee away. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10: Здесь также пророк, вероятнее всего, имеет в виду ту радость, какою будут радоваться праведники в славном царстве Христовом, потому что только по отношению к этой фазе жизни людей может быть употреблено выражение: вечная радость (святой Иоанн Златоуст). Последняя фраза указывает на обычай древних в знак веселья и радости украшать свои головы венками (над головою их). 35-я глава может быть разделена на следующие строфы: 1: строфа_1-6а) стих_(3, 2, 2, 2) 2: строфа_6б)-10: стих_(3, 2, 2, 2) 35-ю главу положено читать как паремию на праздник Крещения Господня, потому что в ней речь идет об оживлении или возрождении человечества, которое совершилось благодаря тому, что Христос Спаситель принял на Себя в крещении грехи всех людей. От этого человечество, представлявшее собою дотоле сухую и бесплодную пустыню, ожило к новой жизни. Быть может, Церковь имела в виду при этом и упоминание об Иордане, в котором крестился Господь Иисус Христос. Adam Clarke: Commentary on the Bible - 1831 35:10: The ransomed - פדויי peduyey, from פדה padah, "to redeem by paying a price." Those for whom a price was paid down to redeem them from bondage and death. Sighing shall flee away - אנחה anachah. Never was a sorrowful accent better expressed than in this strong guttural word, an-ach-ah; nearly the same with the Irish in their funeral wailings, och-och-on. The whole nation express all their mournful accents by these three monosyllables. This chapter contains the following parts: - 1. We have here blessed promises of the latter-day glory. 2. The prophet may be considered as addressing the teachers of the Gospel, to show them that it was their business to encourage and direct the people in their expectation of redemption. 3. A promise of the manifestation of God among men is given. 4. The miracles which Christ should work are explicitly mentioned. 5. The privileges of Christianity are specified; there shall be, 1. Thorough teaching; 2. Holy walking. 6. Perfect safety. 7. Complete happiness. And - 8. Final glory. The chapter shows also that no impurity should be tolerated in the Church of God; for as that is the mystical body of Christ, it should be like himself, without spot or wrinkle, or any such thing. Albert Barnes: Notes on the Bible - 1834 35:10: And the ransomed of the Lord - The word rendered here 'ransomed,' is different from the word rendered 'redeemed' in Isa 35:9. This word is פדוּיי pedû yē y from פדה pâ dâ h; though it is not easy, perhaps not possible, to designate the difference in the sense. Doubtless there was a shade of difference among the Hebrews, but what it was is not now known. See this word explained in the note at Isa 1:27. The language here is all derived from the deliverance from Babylon, and the images employed by the prophet relate to that event. Still, there can be no doubt that he meant to describe the deliverance under the Messiah. Shall return, and come to Zion - This language also is that which expresses the return from Babylon. In a more general sense, and in the sense intended particularly by the prophet, it means, doubtless, that all who are the redeemed of God shall be gathered under his protection, and shall be saved. With songs - With rejoicing - as the ransomed captives would return from Babylon, and as all who are redeemed enter the church on earth, and will enter into heaven above. And everlasting joy upon their heads - This may be an expression denoting the fact that joy is manifest in the face and aspect (Gesenius). Thus we say that joy lights up the countenance, and it is possible that the Hebrews expressed this idea by applying it to the head. Thus the Hebrews say Psa 126:2 : Then was our mouth filled with laughter. And our tongue with singing. Or it may refer to the practice of anointing the head with oil and perfume in times of festivity and joy - in contrast with the custom of throwing ashes on the head in times of grief and calamity (Rosenmuller). Or it may refer to a custom of wearing a wreath or chaplet of flowers in times of festivity, as is often done now, and as was commonly done among the ancients in triumphal processions (Vitringa). Whichever exposition be adopted, the idea is the same, that there would be great joy, and that that joy would be perpetual and unfading. This is true of all who return to Zion under the Messiah. Joy is one of the first emotions; joy at redemption, and at the pardon of sin; joy in view of the hopes of eternal life, and of the everlasting favor of God. But this joy is not short-lived and fading, like the garland of flowers on the head; it is constant, increasing, everlasting. And sorrow and sighing shall flee away - (See the note at Isa 25:8). This is a most beautiful close of the series or succession of prophecies which we have been thus far contemplating. The result of all is, that the redeemed of the Lord shall have joy and rejoicing; that all their enemies shall be subdued, and that they shall be rescued from all their foes. In the analysis of the prophecy contained in the thirty-fourth and thirty-fifth chapters, it was stated that this prophecy seemed to be a summary of all that Isaiah had before uttered, and was designed to show that all the enemies of the people of God would be destroyed, and that they would be triumphantly delivered and saved. All these minor deliverances were preparatory to and emblematic of the greater deliverance under the Messiah; and accordingly all his predictions look forward to, and terminate in that. In the portions of prophecy which we have been over, we have seen the people of God represented as in danger from the Syrians, the Assyrians, the Egyptians, the Moabites, the Edomites, the Babylonians; and in reference to them all, the same result has been predicted, that they would be delivered from them, and that their enemies would be destroyed. This has been, in the chapters which we have passed over, successively foretold of Damascus, of Egypt, of Moab, of Ethiopia, of Babylon, of Edom, and of Sennacherib; and the prophet has reached the conclusion that all the enemies of God's people would ultimately be destroyed, and that they would be safe under the reign of the Messiah, to which all their deliverances were preparatory, and in which they all would terminate, Having pursued this course of the prophecy; having looked at all these foes; having seen them in vision all destroyed; having seen the Prince of Peace come; having seen the wonders that he would perform; having seen all danger subside, and the preparation made for the eternal security and joy of all his people, the prophet closes this series of predictions with the beautiful statement now before us, 'the redeemed of Yahweh shall return, and come to Zion with songs, and everlasting joy; and sorrow and sighing shall flee away.' R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:10: the ransomed: Isa 51:10, Isa 51:11; Mat 20:28; Ti1 2:6 and come: Psa 84:7; Jer 31:11-14, Jer 33:11; Joh 16:22; Jde 1:21; Rev 14:1-4; Rev 15:2-4, Rev 18:20, Rev 19:1-7 and sorrow: Isa 25:8, Isa 30:19, Isa 60:20, Isa 65:19; Rev 7:9-17, Rev 21:4 Geneva 1599 35:10 And the (l) ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away. (l) Whom the Lord will deliver from the captivity of Babylon. John Gill 35:10 And the ransomed of the Lord shall return,.... The same with the "redeemed" in Is 35:9 these shall return, or be converted, as the Vulgate Latin version; they are in the same state and condition with other men by nature, but, by virtue of their being ransomed by Christ, they are by the grace of God turned from darkness to light, from the power of Satan unto God; they are returned from the paths in which they had been straying to Christ, the Shepherd and Bishop of souls, in order to walk in his ways, and come to Zion with songs; being called by grace, and converted, they turn their backs on the world, and the men of it, and ask the way to Zion, with their faces thitherwards, even to the church of God; and they find their way, being directed and brought there by the Lord himself; where they come readily and willingly, not only to hear the Gospel, but to submit to all ordinances, and become members of a Gospel church; see Heb 12:20 and hither they "come with songs", for electing, redeeming, calling, justifying, and pardoning grace; everyone of which blessings requires a song, and with which they are now affected, seeing their interest in them, and cannot forbear speaking of them to the glory of divine grace: and everlasting joy upon their heads; seen in their countenances, and by the lifting up of their heads; and which oil of gladness, is poured upon them, and diffused all over them, like the ointment on Aaron's head: and this is "everlasting": not as to the exercise of it, which is often interrupted by sin, temptation, and desertion; but as to the ground and foundation of it, the everlasting love of God, the everlasting covenant of his grace, and the everlasting righteousness and salvation by Christ; and, as to the principle and habit of it, which can never be lost, nor any man take it away: they shall obtain joy and gladness; by having the presence of God, and communion with him; through his love being shed abroad in their hearts; by being favoured with views of Christ, and interest in him, and with the gracious influences of the blessed Spirit: and sorrow and sighing shall flee away; which before attended them, through convictions of sin, but now removed by the discoveries and applications of pardoning grace and mercy; or what was occasioned by want of the divine Presence, now enjoyed; being come to Zion, they are made joyful in the house of prayer, and are satisfied with the marrow and fatness of Gospel ordinances, and continually hear the joyful sound of the Gospel itself: all this may be applied to the state of the saints in heaven; for the highway before described not only leads to Zion the church below, but to the Zion above, to the heavenly glory; and all the redeemed, all that walk in this way, shall come thither; at death their souls "return" to God that gave them, and are in immediate happiness with Christ; and in the resurrection shall return from their dusty beds, and shall appear before God in Zion above; and "with songs" to Father, Son, and Spirit, for what each have done for them, in election, redemption, and conversion; and for persevering grace, and for being safely brought over Jordan's river, and from the grave; see 1Cor 15:54, they shall then enter into joy, which will never end; there will be nothing to interrupt it to all eternity; it will be "everlasting joy" indeed; and this will be "upon their heads", visible and manifest, and be upon them as a crown of life, righteousness, and glory, that shall never fade away; they shall then "obtain joy and gladness", in all the fulness thereof, their joy in the Lord will be complete; which these several words and phrases used are expressive of; and then there will be no more "sorrow and sighing"; for there will be no more sin and unbelief, or any other corruption of nature; no more darkness and desertion; no more of any of Satan's temptations; no more distresses, inward or outward; and so no more sighing within, nor sorrowing without; all tears will be wiped away. The Jews (b) apply this passage to the world to come. (b) T. Bab. Sanhedrin, fol. 110. 2. Robert Jamieson, A. R. Fausset and David Brown 35:10 Language: literally, applying to the return from Babylon; figuratively and more fully to the completed redemption of both literal and spiritual Israel. joy upon . . . heads-- (Ps 126:2). Joy manifested in their countenances. Some fancy an allusion to the custom of pouring oil "upon the head," or wearing chaplets in times of public festivity (Eccles 9:8). This and the thirty-seventh through thirty-ninth chapters form the historical appendix closing the first division of Isaiah's prophecies, and were added to make the parts of these referring to Assyria more intelligible. So Jer. 52:1-34; compare 2Ki. 25:1-30. The section occurs almost word for word (4Kings 18:13, 4Kings 18:17-20; 2Ki. 19:1-37); 4Kings 18:14-16, however, is additional matter. Hezekiah's "writing" also is in Isaiah, not in Kings (Is 38:9-20). We know from 2Chron 32:32 that Isaiah wrote the acts of Hezekiah. It is, therefore, probable, that his record here (Isa. 36:1-39:8) was incorporated into the Book of Kings by its compiler. Sennacherib lived, according to Assyrian inscriptions, more than twenty years after his invasion; but as Isaiah survived Hezekiah (2Chron 32:32), who lived upwards of fifteen years after the invasion (Is 38:5), the record of Sennacherib's death (Is 37:38) is no objection to this section having come from Isaiah; 2Ch. 32:1-33 is probably an abstract drawn from Isaiah's account, as the chronicler himself implies (2Chron 32:32). Pul was probably the last of the old dynasty, and Sargon, a powerful satrap, who contrived to possess himself of supreme power and found a new dynasty (see on Is 20:1). No attempt was made by Judah to throw off the Assyrian yoke during his vigorous reign. The accession of his son Sennacherib was thought by Hezekiah the opportune time to refuse the long-paid tribute; Egypt and Ethiopia, to secure an ally against Assyria on their Asiatic frontier, promised help; Isaiah, while opposed to submission to Assyria, advised reliance on Jehovah, and not on Egypt, but his advice was disregarded, and so Sennacherib invaded Judea, 712 B.C. He was the builder of the largest of the excavated palaces, that of Koyunjik. HINCKS has deciphered his name in the inscriptions. In the third year of his reign, these state that he overran Syria, took Sidon and other PhÅ“nician cities, and then passed to southwest Palestine, where he defeated the Egyptians and Ethiopians (compare 4Kings 18:21; 4Kings 19:9). His subsequent retreat, after his host was destroyed by God, is of course suppressed in the inscriptions. But other particulars inscribed agree strikingly with the Bible; the capture of the "defensed cities of Judah," the devastation of the country and deportation of its inhabitants; the increased tribute imposed on Hezekiah--thirty talents of gold--this exact number being given in both; the silver is set down in the inscriptions at eight hundred talents, in the Bible three hundred; the latter may have been the actual amount carried off, the larger sum may include the silver from the temple doors, pillars, &c. (4Kings 18:16).

Եսայի / Isaiah - 35 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown