Եսայի / Isaiah - 40 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Утешение Израиля будущим явлением "славы Господней".
1-2. Надписание. 3-5. Приготовление пути. 6-8. Человеческое ничтожество. 9-11. Явление сильного Бога и вместе доброго Пастыря. 12-17. Божественное всемогущество, по сравнению с людским ничтожеством. 18-20. Суетность идолов. 21-26. Величие Бога - Творца неба и земли. 27-31. Утешение, следующее в качестве нравственно-практического вывода из всего этого.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
At this chapter begins the latter part of the prophecy of this book, which is not only divided from the former by the historical chapters that come between, but seems to be distinguished from it in the scope and style of it. In the former part the name of the prophet was frequently prefixed to the particular sermons, besides the general title (as ch. ii. 1; vii. 3; xiii. 1); but this is all one continued discourse, and the prophet not so much as once named. That consisted of many burdens, many woes; this consists of many blessings. There the distress which the people of God were in by the Assyrian, and their deliverance out of that, were chiefly prophesied of; but that is here spoken of as a thing past (ch. lii. 4); and the captivity in Babylon, and their deliverance out of that, which were much greater events, of more extensive and abiding concern, are here largely foretold. Before God sent his people into captivity he furnished them with precious promises for their support and comfort in their trouble; and we may well imagine of what great use to them the glorious, gracious, light of this prophecy was, in that cloudy and dark day, and how much it helped to dry up their tears by the rivers of Babylon. But it looks further yet, and to greater things; much of Christ and gospel grace we meet with in the foregoing part of this book, but in this latter part we shall find much more; and, as if it were designed for a prophetic summary of the New Testament, it begins with that which begins the gospels, "The voice of one crying in the wilderness" (ch. xl. 3), and concludes with that which concludes the book of the Revelation, "The new heavens and the new earth," (ch. lxvi. 22). Even Mr. White acknowledges that, as all the mercies of God to the Jewish nation bore some resemblance to those glorious things performed by our Saviour for man's redemption, so they are by the Spirit of God expressed in such terms as show plainly that while the prophet is speaking of the redemption of the Jews he had in his thoughts a more glorious deliverance. And we need not look for any further accomplishment of these prophecies yet to come; for if Jesus be he, and his kingdom be it, that should come, we are to look for no other, but the carrying on and completing of the same blessed work which was begun in the first preaching and planting of Christianity in the world.
In this chapter we have, I. Orders given to preach and publish the glad tidings of redemption, ver. 1, 2. II. These glad tidings introduced by a voice in the wilderness, which gives assurance that all obstructions shall be removed (ver. 3-5), and that, though all creatures fail and fade, the word of God shall be established and accomplished, ver. 5-8. III. A joyful prospect given to the people of God of the happiness which this redemption should bring along with it, ver. 9-11. IV. The sovereignty and power of that God magnified who undertakes to work out this redemption, ver. 12-17. V. Idols therefore triumphed over and idolaters upbraided with their folly, ver. 18-26. VI. A reproof given to the people of God for their fears and despondencies, and enough said, in a few words, to silence these fears, ver. 27-31. And we, through patience and comfort of this scripture, may have hope.
Adam Clarke: Commentary on the Bible - 1831
In this chapter the prophet opens the subject respecting the restoration of the Church with great force and elegance; declaring God's command to his messengers the prophets to comfort his people in their captivity, and to impart to them the glad tidings that the time of favor and deliverance was at hand, Isa 40:1, Isa 40:2. Immediately a harbinger is introduced giving orders, as usual in the march of eastern monarchs, to remove every obstacle, and to prepare the way for their return to their own land, Isa 40:3-5. The same words, however, the New Testament Scriptures authorize us to refer to the opening of the Gospel dispensation. Accordingly, this subject, coming once in view, is principally attended to in the sequel. Of this the prophet gives us sufficient notice by introducing a voice commanding another proclamation, which calls of our attention from all temporary, fading things to the spiritual and eternal things of the Gospel, Isa 40:6-11. And to remove every obstacle in the way of the prophecy in either sense, or perhaps to give a farther display of the character of the Redeemer, he enlarges on the power and wisdom of God, as the Creator and Disposer of all things. It is impossible to read this description of God, the most sublime that ever was penned, without being struck with inexpressible reverence and self-abasement. The contrast between the great Jehovah and every thing reputed great in this world, how admirably imagined, how exquisitely finished! What atoms and inanities are they all before Him who sitteth on the circle of the immense heavens, and views the potentates of the earth in the light of grasshoppers, - those poor insects that wander over the barren heath for sustenance, spend the day in continual chirpings, and take up their humble lodging at night on a blade of grass! Isa 40:12-26. The prophet concludes with a most comfortable application of the whole, by showing that all this infinite power and unsearchable wisdom is unweariedly and everlastingly engaged in strengthening, comforting, and saving his people, Isa 40:27-31.
The course of prophecies which follow, from hence to the end of the book, and which taken together constitute the most elegant part of the sacred writings of the Old Testament, interspersed also with many passages of the highest sublimity, was probably delivered in the latter part of the reign of Hezekiah. The prophet in the foregoing chapter had delivered a very explicit declaration of the impending dissolution of the kingdom, and of the captivity of the royal house of David, and of the people, under the kings of Babylon. As the subject of his subsequent prophecies was to be chiefly of the consolatory kind, he opens them with giving a promise of the restoration of the kingdom, and the return of the people from that captivity, by the merciful interposition of God in their favor. But the views of the prophet are not confined to this event. As the restoration of the royal family, and of the tribe of Judah, which would otherwise have soon become undistinguished, and have been irrecoverably lost, was necessary, in the design and order of Providence, for the fulfilling of God's promises of establishing a more glorious and an everlasting kingdom, under the Messiah to be born of the tribe of Judah, and of the family of David, the prophet connects these two events together, and hardly ever treats of the former without throwing in some intimations of the latter; and sometimes is so fully possessed with the glories of the future and more remote kingdom, that he seems to leave the more immediate subject of his commission almost out of the question.
Indeed this evangelical sense of the prophecy is so apparent, and stands forth in so strong a light, that some interpreters cannot see that it has any other; and will not allow the prophecy to have any relation at all to the return from the captivity of Babylon. It may therefore be useful to examine more attentively the train of the prophet's ideas, and to consider carefully the images under which he displays his subject. He hears a crier giving orders, by solemn proclamation, to Prepare the way of the Lord in the wilderness; to remove all obstructions before Jehovah marching through the desert; through the wild, uninhabited, impassable country. The deliverance of God's people from the Babylonish captivity is considered by him as parallel to the former deliverance of them from the Egyptian bondage. God was then represented as their king leading them in person through the vast deserts which lay in their way to the promised land of Canaan. It is not merely for Jehovah himself that in both cases the way was to be prepared, and all obstructions to be removed; but for Jehovah marching in person at the head of his people. Let us first see how this idea is pursued by the sacred poets who treat of the exodus, which is a favourite subject with them, and affords great choice of examples: -
"When Israel came out of Egypt,
The house of Jacob from the barbarous people;
Judah was his sanctuary, Israel his dominion."
Psa 114:1, Psa 114:2.
"Jehovah his God is with him;
And the shout of a king is among them:
God brought them out of Egypt" -
Num 23:21, Num 23:22.
"Make a highway for him that rideth through the deserts:
O God, when thou wentest forth before thy people.
When thou marchedst through the wilderness,
The heavens dropped" -
Psa 68:4, Psa 68:7.
Let us now see how Isaiah treats the subject of the return of the people from Babylon. They were to march through the wilderness with Jehovah at their head, who was to lead them, to smooth the way before them, and to supply them with water in the thirsty desert; with perpetual allusion to the exodus: -
"Come ye forth from Babylon, flee ye from the land of the Chaldeans with the voice of joy: Publish ye this, and make it heard; utter it forth even to the end of the earth; Say ye, Jehovah hath redeemed his servant Jacob: They thirsted not in the deserts, through which he made them go; Waters from the rock he caused to flow for them; Yea, he clave the rock, and forth gushed the waters." Isa 48:20, Isa 48:21.
"Remember not the former things;
And the things of ancient times regard not:"
(That is, the deliverance from Egypt):
"Behold, I make a new thing;
Even now shall it spring forth; will ye not regard it?
Yea, I will make in the wilderness a way;
In the desert streams of water."
Isa 43:18, Isa 43:19.
"But he that trusteth in me shall inherit the land,
And shall possses my holy mountain.
Then will I say: Cast up, cast up the causeway; make clear the way;
Remove every obstruction from the road of my people."
Isa 57:13, Isa 57:14.
"How beautiful appear on the mountains
The feet of the joyful messenger, of him that announceth peace;
Of the joyful messenger of good tidings, of him that announceth salvation;
Of him that saith to Sion, Thy God reigneth!
All thy watchmen lift up their voice, they shout together;
For face to face shall they see, when Jehovah returneth to Sion.
Verily not in haste shall ye go forth,
And not by flight shall ye march along:
For Jehovah shall march in your front;
And the God of Israel shall bring up your rear."
Isa 52:7, Isa 52:8, Isa 52:12.
Babylon was separated from Judea by an immense tract of country which was one continued desert; that large part of Arabia called very properly Deserta. It is mentioned in history as a remarkable occurrence, that Nebuchadnezzar, having received the news of the death of his father, in order to make the utmost expedition in his journey to Babylon from Egypt and Phoenicia, set out with a few attendants, and passed through this desert. Berosus apud Joseph., Antiq. Isa 10:11. This was the nearest way homewards for the Jews; and whether they actually returned by this way or not, the first thing that would occur on the proposal or thought of their return would be the difficulty of this almost impracticable passage. Accordingly the proclamation for the preparation of the way is the most natural idea, and the most obvious circumstance, by which the prophet could have opened his subject.
These things considered, I have not the least doubt that the return at the Jews from the captivity of Babylon is the first, though not the principal, thing in the prophet's view. The redemption from Babylon is clearly foretold and at the same time is employed as an image to shadow out a redemption of an infinitely higher and more important nature. I should not have thought it necessary to employ so many words in endeavoring to establish what is called the literal sense of this prophecy, which I think cannot be rightly understood without it, had I not observed that many interpreters of the first authority, in particular the very learned Vitringa, have excluded it entirely.
Yet obvious and plain as I think this literal sense is, we have nevertheless the irrefragable authority of John the Baptist, and of our blessed Savior himself, as recorded by all the Evangelists, for explaining this exordium of the prophecy of the opening of the Gospel by the preaching of John, and of the introduction of the kingdom of Messiah; who was to effect a much greater deliverance of the people of God, Gentiles as well as Jews, from the captivity of sin and the dominion of death. And this we shall find to be the case in many subsequent parts also of this prophecy, where passages manifestly relating to the deliverance of the Jewish nation, effected by Cyrus, are, with good reason, and upon undoubted authority, to be understood of the redemption wrought for mankind by Christ.
If the literal sense of this prophecy, as above explained, cannot be questioned, much less surely can the spiritual; which, I think, is allowed on all hands, even by Grotius himself. If both are to be admitted, here is a plain example of the mystical allegory, or double sense, as it is commonly called, of prophecy; which the sacred writers of the New Testament clearly suppose, and according to which they frequently frame their interpretation of passages from the Old Testament. Of the foundation and properties of this sort of allegory, see De S. Poes. Hebr. Praelect. xi.
Albert Barnes: Notes on the Bible - 1834
40:0: General Introduction to Isaiah 40-66
It is admitted, on all hands, that the second part of Isaiah, comprising the prophecies which commence at the fortieth chapter, and which continue to the end of the book, is to be regarded as the most sublime, and to us the most important part of the Old Testament. In the pRev_ious portions of his prophecies there was much that was local and temporary. Indeed all, or nearly all, that occurs from isa 1 to Isa 39:1-8 had direct and immediate reference to the times in which the prophet lived, or was suggested by the events which occurred in those times. Not unfrequently, indeed, there were prophecies respecting the Messiah's coming isa 2; Isa 4:1-6; 7; 9; 11; Isa 35:1-10, but the primary reference was to events that were then occurring, or which were soon to occur, and which were local in their character. And though the mind of the prophet is carried forward by the laws of prophetic suggestion (see the Introduction, Section 7, III. (3), and he describes the times of the Messiah, yet the immediate and primary reference of those prophecies is to Judea, or to the kingdoms and countries in the vicinity of Judea, with which the Jews were in various ways connected.
In this portion of the prophecy, however, there is little that is local and temporary. It is occupied with a prophetic statement of events which were to occur long after the time of the prophet; and which would be of interest not only to the Jewish nation, but to the whole human family. It is a beautiful and glowing description of occurrences, in which people of the present and of all subsequent times will have as deep an interest as they who have lived at any former period. Indeed it is not improbable that as the world advances in age, the interest in this portion of Isaiah will increase; and that as the gospel is carried around the globe, the beauty and accuracy of these descriptions will be more clearly seen and highly appreciated; and that nations will yet derive their highest consolations, and see the clearest proof of the inspiration of the Sacred Volume, from the entire correspondence between this portion of Isaiah and the events which are yet to gladden the world. There is no portion of the Old Testament where there is so graphic and clear a description of the times of the Messiah. None of the other prophets linger so long, and with such apparent delight, on the promised coming of the Prince of Peace; or his character and work; on the nature of his instructions, and the manner of his reception; on the trials of his life, and the painful circumstances of his death; on the dignity of his nature, and on his lowly and humble character; on the pRev_alence of his religion, and on its transforming and happy effects; on the consolations which he would furnish, and on the fact that his religion would bear light and joy around the world.
Lowth supposes that this prophecy was uttered in the latter part of the reign of Hezekiah. A more probable supposition is that of Hengstenberg, that it was uttered in the time of Manasseh. I have endeavored to show (Introduction, Section 2) that Isaiah lived some time during the reign of Manasseh. According to this supposition, there was probably an interval of some twelve or fourteen years between the close of the predictions in the first part, and those which occupy this portion of the book. Manasseh was a cruel prince; and his reign was cruel (see the Introduction, Section 3). It was a time of the pRev_alence of idolatry and sin. In this state of things, it is probable that Isaiah, who was then of great age, withdrew almost entirely from the public functions of the prophetic work, and sought personal consolation, and endeavored to furnish comfort for the pious portion of the nation, in the contemplation of the future.
In this period, I suppose, this portion of the prophecy was conceived and penned. Isaiah, in the close of the pRev_ious part of the prophecies Isa 39:7, had distinctly announced that the nation would be carried to Babylon. He saw that the crimes of the monarch and of the nation were such as would certainly hasten this result. He had retired from the public functions of the prophetic office, and given himself up to the contemplation of happier and purer times. He, therefore, devoted himself to the task of furnishing consolation for the pious portion of the nation, and especially of recording prophetic descriptions which would comfort the Jews when they should be held in long captivity in Babylon. We have seen (the notes at isa 13; 14) that Isaiah had before this laid the foundations for these consolations by the assurance that Babylon and its mighty power would be entirely destroyed, and, of course, that the Jewish people could not be held always in bondage there.
In this part of the prophecy isa 40-66 his object is to give more full and specific consolations. He therefore places himself, in vision (see the Introduction, Section 7, I. (4), in the midst of the future scenes which he describes, and stares distinctly and fully the grounds of consolation. These topics of consolation would arise from two sources - both of which he presents at great length and with great beauty. The first is, that the nation would be delivered from its long and painful captivity. This was the primary thing to be done, and this was needful in order to furnish to them consolation. He places himself in that future time. He sees his own nation borne to a distant land, according to his own predictions; sees them sighing in their hard bondage; and sees the city and the temple where they once worshipped the God of their fathers laid in ruins, and all their pleasant things laid waste Isa 64:11, and the people dispirited and sad in their long and painful captivity.
He predicts the close of that captivity, and speaks of it as present to his view. He consoles the people by the assurance that it was coming to an end; names the monarch - Cyrus - by whom their oppressors were to be punished, and by whom they were to be restored to their own land; and describes, in the most beautiful and glowing imagery, their certain return. The second source of consolation is that which relates to the coming of a far more important deliverer than Cyrus, and to a far more important redemption than that from the captivity at Babylon. By the laws of prophetic suggestion, and in accordance with the usual manner of Isaiah, his mind is carried forward to much more momentous events. The descriptions of the prophet insensibly change from the immediate subject under contemplation to the far more important events connected with the coming and work of the Messiah. This was the common rule by which the mind of Isaiah acted; and it is no wonder, therefore, that an event so strikingly resembling the deliverance of man from the bondage of sin by the Messiah as was the deliverance from the captivity of Babylon, should have been suggested by that, and that his thoughts should pass rapidly from one to the other, and the one be forgotten in the other.
The eye of the prophet, therefore, glances rapidly from the object more immediately in view in the future, to the object more remote; and he regards the return from the Babylonian captivity as introductory to a far more important deliverance. In the contemplation of that more distant event, therefore, he becomes wholly absorbed; and from this he derives his main topics of consolation. He sees the author of redemption in various scenes - now as a sufferer, humble, poor, and persecuted; and now the more distant glories of the Messiah's kingdom rise to view. He sees him raised up from the dead; his empire extend and spread among the Gentiles; kings and princes from all lands coming to lay their offerings at his feet; the distant tribes of men come bending before him, and his religion of peace and joy diffusing its blessings around the world. In the contemplation of these future glories, he desires to furnish consolation for his afflicted countrymen in Babylon, and at the same time a demonstration of the truth of the oracles of God, and of the certain pRev_alence of the true religion, which should impart happiness and peace in all future times.
The character of the period when this portion of the prophecy was delivered, and the circumstances under which it was uttered, as well as the object which the prophet had in view, may account for some remarkable features in it which cannot fail to strike the attentive reader -
1. The name of the prophet does not occur. It may have been designed that the consolation should be furnished rather by the nature of the truth, than by the name or authority of the man. When addressing monarchs, and when denouncing the vices and crimes of the age, his name is mentioned (compare isa 7 and isa 38); the authority under which he acted is stated; and he utters his warnings in the name of Yahweh. Here he presents simple truth, in a case where it is to be presumed that his propbetic authority and character were already sufficiently established.
2. There is less of fire and impetuosity, less of severity and abruptness of manner, in this than in the former prophecies. Isaiah was now an old man, and his style, and manner of thinking and of utterance would be naturally mellowed by age. His object, also, was not reproof so much as consolation; it was not, as formerly, to denounce judgment, but to speak of comfort. It was not to rebuke kings and nobles for their crimes, and to rouse the nation to a sense of its danger; it was to mitigate the woes of those in bondage, and to furnish topics of support to those who were groaning in captivity far from the temple of their God, and from the sepulchres of their fathers. The language of the second part is more gentle and flowing; more tender and mild. There is exquisite beauty and finish, and occasionally there are bursts of the highest sublimity; but there is not the compression of thought, and the struggling as it were for utterance, which there often is in the former part. There, the prophetic impulse is like waters pent up between projecting rocks and hills, it struggles and bursts forth impetuously and irresistibly; in this portion of the prophecy, it is like the placid stream - the full-flowing, majestic river - calm, pure, deep, and sublime. There are, indeed, characteristics of the same style, and of the same author, but it is in different circumstances, and with a different object in view. Homer in the Odyssey has been compared to the sun when setting with full orb, but with diminished brightness; in the Iliad to the sun in his meridian. Isaiah, in this part of his prophecies, resembles the sun shining with steady and pure effulgence without a cloud; in the former part, he resembles the sun when it bursts through clouds in the darkened heavens - the light struggling through the openings in the sky, and amidst the thunders that roll and echo along the hills and vales.
3. The portion which follows isa 40-66 is a single prophecy, apparently uttered at one time, and having one great dcsign. The former part consists of a number of independent and separate predictions, some of them very brief, and having no immediate connection with each other. Here, all is connected, and the same design is kept steadily and constantly in view: His beautiful descriptions roll on, to use one of his own images, 'like a river,' or the 'waves of the sea.'
4. Almost everything which occurs in the prophecy relates to that which was to be fulfilled long after the time of Isaiah. Occasionally there is a slight allusion to the pRev_alence of idolatry in his own time, but there is no express mention of the events which were then occurring. He does not mention his own circumstances; he does not allude to the name of the monarch who lived when he wrote. He seems to have forgotten the present, and to live and act in the scenes of the distant future. He, therefore, speaks as if he were among the exiled Jews in Babylon when their long captivity was about to come to an end; he exhorts, rebukes, administers, comforts, as if they were present, and as if he were directly addressing them. He speaks of the life, sufferings, and death of the Messiah also, as events which he saw, and seeks personal consolation and support amidst the pRev_ailing crimes and calamities of his own times, in the contemplation of future scenes.
It will be seen, from what has been said, and from the examination of the prophecy itself, that it possesses a decidedly evangelical character. Indeed, this is so clear and apparent, that many have maintained that the primary reference is to the Messiah, and that it had no relation to the return from the captivity at Babylon. Such was the opinion of the learned Vitringa. Even Grotius, of whom it has been said, that while Cocceius found 'Christ everywhere, he found him nowhere,' admits that the prophecy has an obvious reference to the Messiah. His words are, 'Cum antem omnia Dei beneficia umbram in se contineant eorum quae Christus praestitit, turn praecipue ista omnia quae deinceps ab Esaia praenunciabuntur, verbis saepissime a Deo sic directis, ut simplicius limpidiusque in res Christi, quam in illas, quas primo significare Esaias volnit, convenirent.' Indeed, it is impossible to read this portion of the prophecy without believing that it had reference to the Messiah, and that it was designed to furnish consolation from the contemplation of his glorious reign. That there was a primary reference to the return from the captivity at Babylon, I shall endeavor to show as we advance in the interpretation of the prophecy. But it will also be seen that though the prophet begins with that, he ends usually with a contemplation of the Redeemer; that these events seem to have lain so near each other in the beautiful field of prophetic vision, that the one naturally suggested the other; and that the description passes from the former object to the latter, so that the contemplation of the person and work of the Messiah, and of the triumphs of his gospel, become the absorbing theme of his glowing language (see the Introduction, Section 7).
Analysis of Chapter 40
I. The subject of the whole prophecy isa 40-66 is introduced in Isa 40:1-2. The general design is, to comfort the afflicted and oppressed people of God. They are contemplated as in Babylon, and as near the close of the exile. Jerusalem is regarded as in ruins (compare Isa 44:26-28; Isa 51:3; Isa 52:9; Isa 58:12); the land is waste and desolate Isa 63:18; the city and the temple are destroyed Isa 64:10-11. Their captivity is about to end, and the people about to be restored to their own land Isa 44:28; Isa 58:12; Isa 9:10; Isa 65:9. In this situation, the prophet is directed to address words of consolation to the oppressed and long-captive Jews, and to assure them that their calamities are about to close. Jerusalem - now in ruins - was to be assured that the end of her desolation was near, for that an ample punishment had been taken for all her sins.
II. The prophet next represents the deliverance under an image taken from the march of earthly kings Isa 40:3-8. The voice of a herald is heard in the wilderness making proclamation, that every obstacle should be removed, that Yahweh might return to Zion conducting his people. As he had conducted them from the land of Egypt, so he was about to conduct them from Babylon, and to appear again in Jerusalem and in the temple. Between Babylon and Jerusalem there was an immense tract of country which was a pathless desert. Through this land the people would naturally be conducted; and the voice of the herald is heard demanding that a highway should be made - in the manner of a herald who preceded an army, and who required valleys to he filled, and roads to be constructed, over which the monarch and his army might pass with ease and safety. It is to be observed that the main thing here is not that the people should return, and a way be made for them, but that Yahweh was about to return to Jerusalem, and that the pathway should he made for him. He was to be their leader and guide, and this was the principal source of comfort in their return. In this, the Holy Spirit, who directed and inspired the prophet, purposely suggests language that would be applicable to a far more important even, when the herald of the Messiah should announce his coming. The main thing which the voice was to cry is represented in Isa 40:6-8. That was, that Yahweh was faithful to his promises, and that his predictions would be certainly fulfilled. Everything else would fade away - the grass would wither, the flower would fail, and the people would die - but the word of Yahweh would be unfailing, and this would be manifest alike in the release of the people from Babylon, and in the coming of the Messiah.
III. The messenger that brought these glad tidings to Jerusalem, is exhorted to announce the happy news to the remaining cities of Judah - to go to an eminence - to lift up the voice - and to proclaim that their God had come Isa 40:9.
IV. In Isa 40:10-11, the assurance is given that he would come 'with a strong hand' - almighty and able to save; he would come as a tender and gentle shepherd, regarding especially the weak and feeble of his people - language alike applicable to God, who should conduct the people from exile to their own land, and to the Messiah; though more strikingly and completely fulfilled in the latter.
V. The mention of the omnipotence of Yahweh, who was about to conduct his people to their own land, leads the prophet into a most sublime description of his power, majesty, and glory, the object of which seems to be to induce them to put entire confidence in him Isa 40:12-17. God measures the waters in the hollow of his hand; he metes out the heavens with a span; he measures the dust of the earth, and weighs the mountains Isa 40:12. None has counseled, or can counsel him; his understanding is superior to that of all creatures Isa 40:13-14. The nations before him are as a drop of a bucket, and as the small dust of the balance, and as nothing Isa 40:15, Isa 40:17. All the vast forests of Lebanon, and all the beasts that roam there, would not be sufficient to constitute a burnt-offering that should be a proper expression of his majesty and glory Isa 40:10.
VI. From this statement of the majesty and glory of God, the prophet shows the absurdity of attempting to form an image or likeness of God, and the certainty that all who trusted in idols should be destroyed, as the stubble is swept away by the whirlwind Isa 40:18-25.
VII. It follows also, if God is so great and glorious, that the people should put confidence in him. They should believe that he was able to save them; they should wait on him who alone could renew their strength Isa 40:26-31. The entire scope and design of the chapter, therefore, is, to induce them to put their reliance in God, who was about to come to vindicate his people, and who would assuredly accomplish all his predictions and promises. The argument is a most beautiful one; and the language is unsurpassed in sublimity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 40:1, The promulgation of the Gospel; Isa 40:3, The preaching of John Baptist; Isa 40:9, The preaching of the apostles; Isa 40:12, The prophet, by the omnipotency of God, Isa 40:18. and his incomparableness, Isa 40:26. comforts the people.
Carl Friedrich Keil and Franz Delitzsch

Second Half of the Collection - Isaiah 40-66
The first half consisted of seven parts; the second consists of three. The trilogical arrangement of this cycle of prophecies has hardly been disputed by any one, since Rckert pointed it out in his Translation of the Hebrew Prophets (1831). And it is equally certain that each part consists of 3 x 3 addresses. The division of the chapters furnishes an unintentional proof of this, though the true commencement is not always indicated. The first part embraces the following nine addresses: chapters 40; 41, Isaiah 42:1-43:13; 43:14-44:5; 44:6-23; 44:24-45:25; Is 46:1-13; Is 47:1-15; 48. The second part includes the following nine: chapters 49; Is 50:1-11; 51; Is 52:1-12; 52:13-53:12; 54; Is 55:1-13; Is 56:1-8; 56:9-57:21. The third part the following nine: Is 58:1-14; 59; 60; Is 61:1-11; Is 62:1-12; Is 63:1-6; 63:7-64:12; 65; 66. It is only in the middle of the first part that the division is at all questionable. In the other two it is hardly possible to err. The theme of the whole is the comforting announcement of the approaching deliverance, and its attendant summons to repentance. For the deliverance itself was for the Israel, which remained true to the confession of Jehovah in the midst of affliction and while redemption was delayed, and not for the rebellious, who denied Jehovah in word and deed, and thus placed themselves on the level of the heathen. "There is no peace, saith Jehovah, for the wicked:" with these words does the first part of the twenty-seven addresses close in Is 48:22. The second closes in Is 57:21 in a more excited and fuller tone: "There is no peace, saith my God, for the wicked." And at the close of the third part (Is 66:24) the prophet drops this form of refrain, and declares the miserable end of the wicked in deeply pathetic though horrifying terms: "Their worm shall not die, and their fire shall not be quenched, and they shall be an abhorrence to all flesh;" just as, at the close of the fifth book of the Psalms, the shorter form of berâkhâh (blessing) is dropt, and an entire psalm, the Hallelujah (Ps), takes its place.
The three parts, which are thus marked off by the prophet himself, are only variations of the one theme common to them all. At the same time, each has its own leading thought, and its own special key-note, which is struck in the very first words. In each of the three parts, also, a different antithesis stands in the foreground: viz., in the first part, chapters 40-48, the contrast between Jehovah and the idols, and between Israel and the heathen; in the second part, chapters 49-57, the contrast between the present suffering of the Servant of Jehovah and His future glory; in the third part, chapters 58-66, the contrast observable in the heart of Israel itself, between the hypocrites, the depraved, the rebellious, on the one side, and the faithful, the mourning, the persecuted, on the other. The first part sets forth the deliverance from Babylon, in which the prophecy of Jehovah is fulfilled, to the shame ad overthrow of the idols and their worshippers; the second part, the way of the Servant of Jehovah through deep humiliation to exaltation and glory, which is at the same time the exaltation of Israel to the height of its world-wide calling; the third part, the indispensable conditions of participation in the future redemption and glory. There is some truth in Hahn's opinion, that the distinctive characteristics of the three separate parts are exhibited in the three clauses of Is 40:2 : "that her distress is ended, that her debt is paid, that she has received (according to his explanation, 'will receive') double for all her sins." For the central point of the first part is really the termination of the Babylonian distress; that of the second, the expiation of guilt by the self-sacrifice of the Servant of Jehovah; and that of the third, the assurance that the sufferings will be followed by "a far more exceeding weight of glory." The promise rises higher and higher in the circular movements of the 3 x 9 addresses, until at length it reaches its zenith in chapters 65 and 66, and links time and eternity together.
So far as the language is concerned, there is nothing more finished or more elevated in the whole of the Old Testament than this trilogy of addresses by Isaiah. In chapters 1-39 of the collection, the prophet's language is generally more compressed, chiselled (lapidarisch), plastic, although even there his style passes through all varieties of colour. But here in chapters 40-66, where he no longer has his foot upon the soil of his own time, but is transported into the far distant future, as into his own home, even the language retains an ideal and, so to speak, ethereal character. It has grown into a broad, pellucid, shining stream, which floats us over as it were into the world beyond, upon majestic yet gentle and translucent waves. There are only two passages in which it becomes more harsh, turbid, and ponderous, viz., Is 53:1-12 and Isaiah 56:9-57:11a. In the former it is the emotion of sorrow which throws its shadow upon it; in the latter, the emotion of wrath. And in every other instance in which it changes, we may detect at once the influence of the object and of the emotion. In Is 63:7 the prophet strikes the note of the liturgical tephillâh; in Isaiah 63:19b-64:4 it is sadness which chokes the stream of words; in Is 64:5 you year, as in Jer 3:25, the key-note of the liturgical vidduy, or confessional prayer.
And when we turn to the contents of his trilogy, it is more incomparable still. It commences with a prophecy, which gave to John the Baptist the great theme of his preaching. It closes with the prediction of the creation of a new heaven and new earth, beyond which even the last page of the New Testament Apocalypse cannot go. And in the centre (Isaiah 52:13-53:12) the sufferings and exaltation of Christ are proclaimed as clearly, as if the prophet had stood beneath the cross itself, and had seen the Risen Saviour. He is transported to the very commencement of the New Testament times, and begins just like the New Testament evangelists. He afterwards describes the death and resurrection of Christ as completed events, with all the clearness of a Pauline discourse. And lastly, he clings to the heavenly world beyond, like John in the Apocalypse. Yet the Old Testament limits are not disturbed; but within those limits, evangelist, apostle, and apocalyptist are all condensed into one. Throughout the whole of these addresses we never meet with a strictly Messianic prophecy; and yet they have more christological depth than all the Messianic prophecies taken together. The bright picture of the coming King, which is met with in the earlier Messianic prophecies, undergoes a metamorphosis here, out of which it issues enriched by many essential elements, viz., those of the two status, the mors vicaria, and the munus triplex. The dark typical background of suffering, which the mournful Davidic psalms give to the figure of the Messiah, becomes here for the first time an object of direct prediction. The place of the Son of David, who is only a King, is now take by the Servant of Jehovah, who is Prophet and Priest by virtue of His self-sacrifice, and King as well; the Saviour of Israel and of the Gentiles, persecuted even to death by His own nation, but exalted by God to be both Priest and King. So rich and profound a legacy did Isaiah leave to the church of the captivity, and to the church of the future also, yea, even to the New Jerusalem upon the new earth. Hengstenberg has very properly compared these prophecies of Isaiah to the Deuteronomic "last words" of Moses in the steppes of Moab, and to the last words of the Lord Jesus, within the circle of His own disciples, as reported by John. It is a thoroughly esoteric book, left to the church for future interpretation. To none of the Old Testament prophets who followed him was the ability given perfectly to open the book. Nothing but the coming of the Servant of Jehovah in the person of Jesus Christ could break all the seven seals. But was Isaiah really the author of this book of consolation? Modern criticism visits all who dare to assert this with the double ban of want of science and want of conscience. It regards Isaiah's authorship as being quite as impossible as any miracle in the sphere of nature, of history, or of the spirit. No prophecies find any favour in its eyes, but such as can be naturally explained. It knows exactly how far a prophet can see, and where he must stand, in order to see so far. But we are not tempted at all to purchase such omniscience at the price of the supernatural. We believe in the supernatural reality of prophecy, simply because history furnishes indisputable proofs of it, and because a supernatural interposition on the part of God in both the inner and outer life of man takes place even at the present day, and can be readily put to the test. But this interposition varies greatly both in degree and kind; and even in the far-sight of the prophets there were the greatest diversities, according to the measure of their charisma. It is quite possible, therefore, that Isaiah may have foreseen the calamities of the Babylonian age and the deliverance that followed "by an excellent spirit," as the son of Sirach says (Ecclus. 48:24), and may have lived and moved in these "last things," even at a time when the Assyrian empire was still standing. But we do not regard all that is possible as being therefore real. We can examine quite impartially whether this really was the case, and without our ultimate decision being under the constraint of any unalterable foregone conclusion, like that of the critics referred to. All that we have said in praise of chapters 40-66 would retain its fullest force, even if the author of the whole should prove to be a prophet of the captivity, and not Isaiah.
We have already given a cursory glance at the general and particular grounds upon which we maintain the probability, or rather the certainty, that Isaiah was the author of chapters 40-66; and we have explained them more fully in the concluding remarks to Drechsler's Commentary (vol. iii. pp. 361-416), to which we would refer any readers who wish to obtain a complete insight into the pro and con of this critical question. All false supports of Isaiah's authorship have there been willingly given up; for the words of Job to his friends (Job 13:7-8) are quite as applicable to a biblical theologian of the present day.
We have admitted, that throughout the whole of the twenty-seven prophecies, the author of chapters 40-66 has the captivity as his fixed standpoint, or at any rate as a standpoint that is only so far a fluctuating one, as the eventual deliverance approaches nearer and nearer, and that without ever betraying the difference between the real present and this ideal one; so that as the prophetic vision of the future has its roots in every other instance in the soil of the prophet's own time, and springs out of that soil, to all appearance he is an exile himself. But notwithstanding this, the following arguments may be adduced in support of Isaiah's authorship. In the first place, the deliverance foretold in these prophecies, with all its attendant circumstances, is referred to as something beyond the reach of human foresight, and known to Jehovah alone, and as something the occurrence of which would prove Him to be the God of Gods. Jehovah, the God of the prophecy, new the name of Cyrus even before he knew it himself; and He demonstrated His Godhead to all the world, inasmuch as He caused the name and work of the deliverer of Israel to be foretold (Is 45:4-7). Secondly, although these prophecies rest throughout upon the soil of the captivity, and do not start with the historical basis of Hezekiah's time, as we should expect them to do, with Isaiah as their author; yet the discrepancy between this phenomenon and the general character of prophecy elsewhere, loses its full force as an argument against Isaiah's authorship, if we do not separate chapters 40-66 from chapters 1-39 and take it as an independent work, as is generally done. The whole of the first half of the collection is a staircase, leading up to these addresses to the exiles, and bears the same relation to them, as a whole, as the Assyrian pedestal in Is 14:24-27 to the Babylonian massâ in Isaiah 13-14:26. This relation between the two - namely, that Assyrian prophecies lay the foundation for Babylonian - runs through the whole of the first half. It is so arranged, that the prophecies of the Assyrian times throughout have intermediate layers, which reach beyond those times; and whilst the former constitute the groundwork, the latter form the gable. This is the relation in which chapters 24-27 stand to chapters 13-23, and chapters 34-35 to chapters 28-33. And within the cycle of prophecies against the nations, three Babylonian prophecies - viz. Isaiah 13-14:23; Is 21:1-10, and 23 - form the commencement, middle, and end. The Assyrian prophecies lie within a circle, the circumference and diameter of which consist of prophecies that have a longer span. And are all these prophecies, that are inserted with such evident skill and design, to be taken away from our prophet? The oracle concerning Babel, in Isaiah 13-14:23, has all the ring of a prophecy of Isaiah's, as we have already seen; and in the epilogue, in Is 14:24-27, it has Isaiah's signature. The second oracle concerning Babel, in Is 21:1-10, is not only connected with three passages of Isaiah's that are acknowledged as genuine, so as to form a tetralogy; but in style and spirit it is most intimately bound up with them. The cycle of prophecies of the final catastrophe (chapters 24-27) commences so thoroughly in Isaiah's style, that nearly every word and every turn in the first three vv. bears Isaiah's stamp; and in Is 27:12-13, it dies away, just like the book of Immanuel, Is 11:11. And the genuineness of chapters 34 and Is 35:1-10 has never yet been disputed on any valid grounds. Knobel, indeed, maintains that the historical background of this passage establishes its spuriousness; but it is impossible to detect any background of contemporaneous history. Edom in this instance represents the world, as opposed to the people of God, just as Moab does in Is 25:1-12. Consider, moreover, that these disputed prophecies form a series which constitutes in every respect a prelude to chapters 40-66. Have we not in Is 13:1-2, the substance of chapters 40-66, as it were, in nuce? Is not the trilogy "Babel," in chapters 46-48, like an expansion of the vision in Is 21:1-10? Is not the prophecy concerning Edom in chapter 34 the side-piece to Is 63:1-6? And do we not hear in Is 35:1-10 the direct prelude to the melody, which is continued in chapters 40-66? And to this we may add still further the fact, that prominent marks of Isaiah are common alike to the disputed prophecies, and to those whose genuineness is acknowledged. The name of God, which is so characteristic of Isaiah, and which we meet with on every hand in acknowledged prophecies in chapters 1-39, viz., "the Holy One of Israel," runs also through chapters 40-66. And so again do the confirmatory words, "Thus saith Jehovah," and the interchange of the national names Jacob and Israel (compare, for example, Is 40:27 with Is 29:23).
(Note: The remark which we made at p. 77, to the effect that Isaiah prefers Israel, is therefore to be qualified, inasmuch as in ch. 40-66 Jacob takes precedence of Israel.)
The rhetorical figure called epnanaphora, which may be illustrated by an Arabic proverb -
(Note: See Mehren, Rhetorik der Araber, p. 161ff.)
"Enjoy the scent of the yellow roses of Negd;
For when the evening if gone, it is over with the yellow roses," -
is very rare apart from the book of Isaiah (Gen 6:9; Gen 35:12; Lev 25:41; Job 11:7); whereas in the book of Isaiah itself it runs like a favourite oratorical turn from beginning to end (vid., Is 1:7; Is 4:3; Is 6:11; Is 13:10; Is 14:25; Is 15:8; Is 30:20; Is 34:9; Is 40:19; Is 42:15, Is 42:19; Is 48:21; Is 51:13; Is 53:6-7; Is 54:5, Is 54:13; Is 50:4; Is 58:2; Is 59:8 - a collection of examples which could probably be still further increased). But there are still deeper lines of connection than these. How strikingly, for example, does Is 28:5 ring in harmony with Is 62:3, and Is 29:23 (cf., Is 5:7) with Is 60:21! And does not the leading thought which is expressed in Is 22:11; Is 37:26 (cf., Is 25:1), viz., that whatever is realized in history has had its pre-existence as an idea in God, run with a multiplied echo through chapters 40-66? And does not the second half repeat, in Is 65:25, in splendidly elaborate paintings, and to some extent in the very same words (which is not unlike Isaiah), what we have already found in Is 11:6., Is 30:26, and other passages, concerning the future glorification of the earthly and heavenly creation? Yea, we may venture to maintain (and no one has ever attempted to refute it), that the second half of the book of Isaiah (chapters 40-66), so far as its theme, its standpoint, its style, and its ideas are concerned, is in a state of continuous formation throughout the whole of the first (chapters 1-39). On the frontier of the two halves, the prediction in Is 39:5, Is 39:7 stands like a sign-post, with the inscription, "To Babylon." There, viz., in Babylon, is henceforth Isaiah's spiritual home; there he preaches to the church of the captivity the way of salvation, and the consolation of redemption, but to the rebellious the terrors of judgment.
That this is the case, is confirmed by the reciprocal relation in which chapters 40-66 stand to all the other literature of the Old Testament with which we are acquainted. In chapters 40-66 we find reminiscences from the book of Job (compare Is 40:23 with Job 12:24; Is 44:25 with Job 12:17, Job 12:20; Is 44:24 with Job 9:8; Is 40:14 with Job 21:22; Is 59:4 with Job 15:35 and Ps 7:15). And the first half points back to Job in just the same manner. The poetical words גזע, התגּבּר, צאצאים, are only met with in the book of Isaiah and the book of Job. Once at least, namely Is 59:7, we are reminded of mishlē (Prov 1:16); whilst in the first half we frequently met with imitations of the mâshâl of Solomon. The two halves stand in exactly the same relation to the book of Micah; compare Is 58:1 with Mic 3:8, like Is 2:2-4 with Mic 4:1-4, and Is 26:21 with Mic 1:3. And the same relation to Nahum runs through the two; compare Nahum 3:4-5 with Is 47:1-15, Nahum 2:1 with Is 52:7, Is 52:1, and Nahum 2:11 with Is 24:1; Nahum 3:13 with Is 19:16. We leave the question open, on which side the priority lies. But when we find in Zephaniah and Jeremiah points of contact not only with Isaiah 40-66, but also with chapter 13-14:23; Is 21:1-10; 21:34-35, which preclude the possibility of accident, it is more than improbable that these two prophets should have been imitated by the author of chapters 40-66, since it is in them above all others that we meet with the peculiar disposition to blend the words and thoughts of their predecessors with their own. Not only does Zephaniah establish points of contact with Isaiah 13 and 34 in by no means an accidental manner, but compare Is 2:15 with Is 47:8, Is 47:10, and Is 3:10 with Is 66:20. The former passage betrays its derivative character by the fact that עלּיז is a word that belongs exclusively to Isaiah; whilst the latter is not only a compendium of Is 66:20, but also points back to Is 18:1, Is 18:7, in the expression לנהרי־כוּשׁ מעבר. In Jeremiah, the indication of dependence upon Isaiah comes out most strongly in the prophecy against Babylon in Jer 50-51; in fact, it is so strong, that Movers, Hitzig, and De Wette regard the anonymous author of chapters 40-66 as the interpolator of this prophecy. But it also contains echoes of Isaiah 13-14; 21, and 34, and is throughout a Mosaic or earlier prophecies. The passage in Jer 10:1-16 concerning the nothingness of the gods of the nations, sounds also most strikingly like Isaiah's; compare more especially Is 44:12-15; Is 41:7; Is 46:7, though the attempt has also been made to render this intelligible by the interpolation hypothesis. It is not only in Is 40:6-8 and Is 40:10, which are admitted to be Jeremiah's, that we meet with the peculiar characteristics of Jeremiah; but even in passages that are rejected we find such expressions of his as יפּה, אותם for אתּם, נבער, תּעתּעים, פּקדּה, a penal visitation, such as we never meet with in Isaiah II. And the whole of the consolatory words in Jer 30:10-11, and again in Jer 46:27-28, which sound so much like the deutero-Isaiah, are set down as having been inserted in the book of Jeremiah by Isaiah II. But Caspari has shown that this is impossible, because the concluding words of the promise, "I will correct thee in measure, and will not leave thee altogether unpunished," would have no meaning at all if uttered at the close of the captivity; and also, because such elements as are evidently Jeremiah's, and in which it coincides with prophecies of Jeremiah that are acknowledged to be genuine, far outweigh those of the deutero-Isaiah. And yet in this passage, when Israel is addressed as "my servant," we hear the tone of the deutero-Isaiah. Jeremiah fuses in this instance, as in many other passages, the tones of Isaiah with his own. There are also many other passages which coincide with passages of the second part of Isaiah, both in substance and expression, though not so conclusively as those already quoted, and in which we have to decide between regarding Jeremiah as an imitator, or Isaiah II as an interpolator. But if we compare Jer 6:15 with Is 56:11, and Is 48:6 with Jer 33:3, where Jeremiah, according to his usual custom, gives a different turn to the original passages by a slight change in the letters, we shall find involuntary reminiscences of Isaiah in Jeremiah, in such parallels as Jer 3:16; Is 65:17; Jer 4:13; Is 66:15; Jer 11:19; Is 53:1; and shall hear the ring of Is 51:17-23 in Jeremiah's qı̄nōth, and that of Isaiah 56:9-57:11a in the earlier reproachful addresses of Jeremiah, and not vice versa.
In conclusion, let us picture to ourselves the gradual development of Isaiah's view of the captivity, that penal judgment already threatened in the law. (1.) In the Uzziah-Jotham age the prophet refers to the captivity, in the most general terms that can be conceived, in Is 6:12, though he mentions it casually by its own name even in Is 5:13. (2.) In the time of Ahaz we already see him far advanced beyond this first sketchy reference to the captivity. In Is 11:11. he predicts a second deliverance, resembling the Egyptian exodus. Asshur stands at the head of the countries of the diaspora, as the imperial power by which the judgment of captivity is carried out. (3.) In the early years of Hezekiah, Is 22:18 appears to indicate the carrying away of Judah by Asshur. But when the northern kingdom had succumbed to the judgment of the Assyrian banishment, and Judah had been mercifully spared this judgment, the eyes of Isaiah were directed to Babylon as the imperial power destined to execute the same judgment upon Judah. We may see this from Is 39:5-7. Micah also speaks of Babylon as the future place of punishment and deliverance (Mic 4:10). The prophecies of the overthrow of Babylon in Is 13:14, Is 13:21, are therefore quite in the spirit of the prophecies of Hezekiah's time. And chapters 40-66 merely develop on all sides what was already contained in germ in Is 14:1-2; Is 21:10. It is well known that in the time of Hezekiah Babylon attempted to break loose from Assyria; and so also the revolt of the Medes from Asshur, and the union of their villages and districts under one monarch named Deyoces, occurred in the time of Hezekiah.
(Note: Spiegel (Eran, p. 313ff.) places the revolt of the Medes in the year 714, and Deyoces in the year 708.)
Tit is quite characteristic of Isaiah that he never names the Persians, who were at that time still subject to the Medes. He mentions Madai in Is 13:17 and Is 21:2, and Kōresh (Kurus), the founder of the Persian monarchy; but not that one of the two leading Iranian tribes, which gained its liberty through him in the time of Astyages, and afterwards rose to the possession of the imperial sway.
But how is it possible that Isaiah should have mentioned Cyrus by name centuries before this time (210 years, according to Josephus, Ant. xi. 1, 2)? Windischmann answers this question in his Zoroastrische Studien, p. 137. "No one," he says, "who believes in a living, personal, omniscient God, and in the possibility of His revealing future events, will ever deny that He possesses the power to foretell the name of a future monarch." And Albrecht Weber, the Indologian, finds in this answer "an evidence of self-hardening against the scientific conscience," and pronounces such hardening nothing less than "devilish."
Tit is not possible to come to any understanding concerning this point, which is the real nerve of the prevailing settled conclusion as to chapters 40-66. We therefore hasten on to our exposition. And in relation to this, if we only allow that the prophet really was a prophet, it is of no essential consequence to what age he belonged. For in this one point we quite agree with the opponents of its genuineness, namely, that the standpoint of the prophet is the second half of the captivity. If the author is Isaiah, as we feel constrained to assume for reasons that we have already stated here and elsewhere, he is entirely carried away from his own times, and leads a pneumatic life among the exiles. There is, in fact, no more "Johannic" book in the whole of the Old Testament than this book of consolation. It is like the produce of an Old Testament gift of tongues. The fleshly body of speech has been changed into a glorified body; and we hear, as it were, spiritual voices from the world beyond, or world of glory.
John Gill
INTRODUCTION TO ISAIAH 40
This chapter treats of the comforts of God's people; of the forerunner and coming of the Messiah; of his work, and the dignity of his person; of the folly of making idols, and of the groundless complaints of the church of God. The consolations of God's people, by whom to be administered, and the matter, ground, and reason of them, Is 40:1. John the Baptist, the harbinger of Christ, is described by his work and office, and the effects of it; it issuing in the humiliation of some, and the exaltation of others, and in the revelation of the glory of Christ, Is 40:3, then follows an order to every minister of the Gospel what he should preach and publish; the weakness and insufficiency of men to anything that is spiritually good; their fading and withering goodliness, which is to be ascribed to the blowing of the Spirit of God upon it; and the firmness and constancy of the word of God is declared, Is 40:6, next the apostles of Christ in Jerusalem are particularly exhorted to publish fervently and openly the good tidings of the Gospel; to proclaim the coming of Christ, the manner of it, and the work he came about; and to signify his faithful discharge of his office as a shepherd, Is 40:9, the dignity of whose person is set forth by his almighty power, by his infinite wisdom, and by the greatness of his majesty, in comparison of which all nations and things are as nothing, Is 40:12 and then the vanity of framing any likeness to God, and of forming idols for worship, is observed, Is 40:18, and from the consideration of the divine power in creation and upholding all things, the church of God is encouraged to expect renewed strength and persevering grace, and is blamed for giving way to a distrustful and murmuring spirit, Is 40:26.
40:140:1: Մխիթարեցէ՛ք, մխիթարեցէ՛ք զժողովուրդ իմ, ասէ Աստուած.
1 «Մխիթարեցէ՛ք, մխիթարեցէ՛ք իմ ժողովրդին, - ասում է Աստուած, -
40 «Մխիթարեցէ՛ք, մխիթարեցէ՛ք իմ ժողովուրդս»,Կ’ըսէ ձեր Աստուածը.
Մխիթարեցէք, մխիթարեցէք զժողովուրդ իմ, ասէ [571]Աստուած, քահանայքդ:

40:1: Մխիթարեցէ՛ք, մխիթարեցէ՛ք զժողովուրդ իմ, ասէ Աստուած.
1 «Մխիթարեցէ՛ք, մխիթարեցէ՛ք իմ ժողովրդին, - ասում է Աստուած, -
40 «Մխիթարեցէ՛ք, մխիթարեցէ՛ք իմ ժողովուրդս»,Կ’ըսէ ձեր Աստուածը.
zohrab-1805▾ eastern-1994▾ western am▾
40:140:1 Утешайте, утешайте народ Мой, говорит Бог ваш;
40:1 παρακαλεῖτε παρακαλεω counsel; appeal to παρακαλεῖτε παρακαλεω counsel; appeal to τὸν ο the λαόν λαος populace; population μου μου of me; mine λέγει λεγω tell; declare ὁ ο the θεός θεος God
40:1 נַחֲמ֥וּ naḥᵃmˌû נחם repent, console נַחֲמ֖וּ naḥᵃmˌû נחם repent, console עַמִּ֑י ʕammˈî עַם people יֹאמַ֖ר yōmˌar אמר say אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
40:1. consolamini consolamini populus meus dicit Deus vesterBe comforted, be comforted, my people, saith your God.
1. Comfort ye, comfort ye my people, saith your God.
40:1. “Be consoled, be consoled, O my people!” says your God.
40:1. Comfort ye, comfort ye my people, saith your God.
[594] Comfort ye, comfort ye my people, saith your God:

40:1 Утешайте, утешайте народ Мой, говорит Бог ваш;
40:1
παρακαλεῖτε παρακαλεω counsel; appeal to
παρακαλεῖτε παρακαλεω counsel; appeal to
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
λέγει λεγω tell; declare
ο the
θεός θεος God
40:1
נַחֲמ֥וּ naḥᵃmˌû נחם repent, console
נַחֲמ֖וּ naḥᵃmˌû נחם repent, console
עַמִּ֑י ʕammˈî עַם people
יֹאמַ֖ר yōmˌar אמר say
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
40:1. consolamini consolamini populus meus dicit Deus vester
Be comforted, be comforted, my people, saith your God.
1. Comfort ye, comfort ye my people, saith your God.
40:1. “Be consoled, be consoled, O my people!” says your God.
40:1. Comfort ye, comfort ye my people, saith your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Утешайте, утешайте... Начальные слова данной главы (40) прямо вводят читателя в тему последней, третьей части книги пророка Исаии и дают надлежащее представление об основном ее характере и тоне - пророчески увещательном, или еще точнее, утешительно-ободряющем. Самое повторение этих слов, по известному свойству еврейского языка, указывает на усиленное подчеркивание заключающейся в них мысли. Блаженный Иероним и Вульгата термин еврейского подлинника - nahamu - перевели не действительной, а возвратной формой - не "утешайте", а "утешайтесь", (consolamini) благодаря чему субъектом, получающим и преподающим утешение, является сам же народ, а не священники или пророки, которых здесь лишь подразумевает, а в следующем стихе греческий перевод LXX даже и прямо вставляет в текст слово "священники".

Народ Мой... Бог ваш... Ударение на местоимениях обычно употребляется в Библии для усиления мысли, в данном случае, очевидно, для усиления мысли о Божественном утешении (см. Ос 1:9: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Comfort ye, comfort ye my people, saith your God. 2 Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD's hand double for all her sins.
We have here the commission and instructions given, not to this prophet only, but, with him, to all the Lord's prophets, nay, and to all Christ's ministers, to proclaim comfort to God's people. 1. This did not only warrant, but enjoin, this prophet himself to encourage the good people who lived in his own time, who could not but have very melancholy apprehensions of things when they saw Judah and Jerusalem by their daring impieties ripening apace for ruin, and God in his providence hastening ruin upon them. Let them be sure that, notwithstanding all this, God had mercy in store for them. 2. It was especially a direction to the prophets that should live in the time of captivity, when Jerusalem was in ruins; they must encourage the captives to hope for enlargement in due time. 3. Gospel ministers, being employed by the blessed Spirit as comforters, and as helpers of the joy of Christians, are here put in mind of their business. Here we have,
I. Comfortable words directed to God's people in general, v. 1. The prophets have instructions from their God (for he is the Lord God of the holy prophets, Rev. xxii. 6) to comfort the people of God; and the charge is doubled, Comfort you, comfort you--not because the prophets are unwilling to do it (no, it is the most pleasant part of their work), but because sometimes the souls of God's people refuse to be comforted, and their comforters must repeat things again and again, ere they can fasten any thing upon them. Observe here, 1. There are a people in the world that are God's people. 2. It is the will of God that his people should be a comforted people, even in the worst of times. 3. It is the work and business of ministers to do what they can for the comfort of God's people. 4. Words of conviction, such as we had in the former part of this book, must be followed with words of comfort, such as we have here; for he that has torn will heal us.
II. Comfortable words directed to Jerusalem in particular: "Speak to the heart of Jerusalem (v. 2); speak that which will revive her heart, and be a cordial to her and to all that belong to her and wish her well. Do not whisper it, but cry unto her: cry aloud, to show saints their comforts as well as to show sinners their transgressions; make her hear it:" 1. "That the days of her trouble are numbered and finished: Her warfare is accomplished, the set time of her servitude; the campaign is now at an end, and she shall retire into quarters of refreshment." Human life is a warfare (Job vii. 1); the Christian life much more. But the struggle will not last always; the warfare will be accomplished, and then the good soldiers shall not only enter into rest, but be sure of their pay. 2. "That the cause of her trouble is removed, and, when that is taken away, the effect will cease. Tell her that her iniquity is pardoned, God is reconciled to her, and she shall no longer be treated as one guilty before him." Nothing can be spoken more comfortably than this, Son, be of good cheer; thy sins be forgiven thee. Troubles are then removed in love when sin is pardoned. 3. "That the end of her trouble is answered: She has received of the Lord double for the cure of all her sins, sufficient, and more than sufficient, to separate between her and her idols," the worship of which was the great sin for which God had a controversy with them, and from which he designed to reclaim them by their captivity in Babylon: and it had that effect upon them; it begat in them a rooted antipathy to idolatry, and was physic doubly strong for the purging out of that iniquity. Or it may be taken as the language of the divine compassion: His soul was grieved for the misery of Israel (Judges x. 16), and, like a tender father, since he spoke against them he earnestly remembered them (Jer. xxxi. 20), and was ready to say that he had given them too much correction. They, being very penitent, acknowledged that God has punished them less than their iniquities deserved; but he, being very pitiful, owned, in a manner, that he had punished them more than they deserved. True penitents have indeed, in Christ and his sufferings, received of the Lord's hand double for all their sins; for the satisfaction Christ made by his death was of such an infinite value that it was more than double to the demerits of sin; for God spared not his own Son.
Adam Clarke: Commentary on the Bible - 1831
40:1: Comfort ye, comfort ye - "The whole of this prophecy," says Kimchi, "belongs to the days of the Messiah."
Albert Barnes: Notes on the Bible - 1834
40:1: Comfort ye, comfort ye my people - This is the exordium, or the general subject of this and the following chapters. The commencement is abrupt, as often happens in Isaiah and the other prophets. The scene where this vision is laid is in Babylon; the time near the close of the captivity. The topic, or main subject of the consolation, is stated in the following verse - that that captivity was about to end, and that brighter and happier days were to succeed their calamities and their exile. The exhortation to 'comfort' the people is to be understood as a command of God to those in Babylon whose office or duty it would be to address them - that is, to the ministers of religion, or to the prophets. The Targum of Jonathan thus renders it: 'Ye prophets, prophesy consolations concerning my people.' The Septuagint renders it, 'Comfort ye, comfort ye my people, saith God. O priests, speak to the heart of Jerusalem; comfort her.' The design of Isaiah is doubtless to furnish that which should be to them a source of consolation when amidst the deep distress of their long captivity; to furnish an assurance that the captivity was about to end, and that brighter and happier times were to ensue.
The exhortation or command is repeated, to give intensity or emphasis to it, in the usual manner in Hebrew, where emphasis is denoted by the repetition of a word. The word rendered 'comfort' (from נחם nâ cham) means properly to draw the breath forcibly, to sigh, pant, groan; then to lament, or grieve Psa 90:13; Jer 15:6; then to comfort or console one's-self Gen 38:12. then to take vengeance (compare the note at Isa 1:24). All the forms of the word, and all the significations, indicate deep emotion, and the obtaining of relief either by repenting, or by taking vengeance, or by administering the proper topics of consolation. Here the topic of consolation is, that their calamities were about to come to an end, in accordance with the unchanging promises of a faithful God Isa 40:8, and is thus in accordance with what is said in Heb 6:17-18.
My people - The people of God. He regarded those in Babylon as his people; and he designed also to adduce such topics of consolation as would be adapted to comfort all his people in all ages.
Saith your God - The God of those whom he addressed - the God of the prophets or ministers of religion whose office was to comfort the people. We may remark here, that it is an important part of the ministerial office to administer consolation to the people of God in affiction; to exhibit to them his promises; to urge the topics of religion which are adapted to sustain them; and especially to uphold and cheer them with the assurance that their trials will soon come to an end, and will all terminate in complete deliverance from sorrow and calamity in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:1: comfort: Isa 3:10, Isa 35:3, Isa 35:4, Isa 41:10-14, Isa 41:27, Isa 49:13-16, Isa 50:10, Isa 51:3, Isa 51:12, Isa 57:15-19; isa 60:1-22, Isa 61:1-3, Isa 62:11, Isa 62:12, Isa 65:13, Isa 65:14, Isa 66:10-14; Neh 8:10; Psa 85:8; Jer 31:10-14; Zep 3:14-17; Zac 1:13, Zac 9:9; Co2 1:4; Th1 4:18; Heb 6:17, Heb 6:18
Carl Friedrich Keil and Franz Delitzsch
40:1
In this first address the prophet vindicates his call to be the preacher of the comfort of the approaching deliverance, and explains this comfort on the ground that Jehovah, who called him to this comforting proclamation, was the incomparably exalted Creator and Ruler of the world. The first part of this address (Is 40:1-11) may be regarded as the prologue to the whole twenty-seven. The theme of the prophetic promise, and the irresistible certainty of its fulfilment, are here declared. Turning of the people of the captivity, whom Jehovah has neither forgotten nor rejected, the prophet commences thus in Is 40:1 : "Comfort ye, comfort ye may people, saith your God." This is the divine command to the prophets. Nachămū (piel, literally, to cause to breathe again) is repeated, because of its urgency (anadiplosis, as in Is 41:27; Is 43:11, Is 43:25, etc.). The word יאמר, which does not mean "will say" here (Hofmann, Stier), but "saith" (lxx, Jerome) - as, for example, in 1Kings 24:14 - affirms that the command is a continuous one. The expression "saith your God" is peculiar to Isaiah, and common to both parts of the collection (Is 1:11, Is 1:18; Is 33:10; Is 40:1, Is 40:25; Is 41:21; Is 66:9). The future in all these passages is expressive of that which is taking place or still continuing. And it is the same here. The divine command has not been issued once only, or merely to one prophet, but is being continually addressed to many prophets. "Comfort ye, comfort ye my people," is the continual charge of the God of the exiles. who has not ceased to be their God even in the midst of wrath, to His messengers and heralds the prophets.
Geneva 1599
40:1 Comfort (a) ye, comfort ye my people, saith your God.
(a) This is a consolation for the Church, assuring them that they will never be destitute of prophets by which he exhorts the true ministers of God that then were, and those also that would come after him, to comfort the poor afflicted and to assure them of their deliverance both of body and soul.
John Gill
40:1 Comfort ye, comfort ye my people, saith your God. The Babylonish captivity being predicted in the preceding chapter, for the comfort of God's people a deliverance is promised, expressed in such terms, as in the clearest and strongest manner to set forth the redemption and salvation by Jesus Christ, of which it was typical. Here begins the more evangelical and spiritual part of this prophecy, which reaches to and includes the whole Gospel dispensation, from the coming of John the Baptist to the second coming of Christ. It begins with comforts, and holds on and ends with them; which consolations, Kimchi observes, are what should be in the times of the Messiah; and the word "comfort" is repeated, he says, to confirm the thing. It is God that here speaks, who is the God of all comfort; the persons whom he would have comforted are his "people", whom he has chosen, with whom be has made a covenant in Christ, whom he has given to him, and he has redeemed by his blood, and whom he effectually calls by his grace; these are sometimes disconsolate, by reason of the corruptions of their nature, the temptations of Satan, the hidings of God's face, and the various afflictions they meet with; and it is the will of God they should be comforted, as appears by sending his Son to be the comforter of them, by giving his Spirit as another comforter, by appointing ordinances as breasts of consolation to them, by the promises he has made to them, and the confirmation of them by an oath, for their strong consolation; and particularly by the word of the Gospel, and the ministers of it, who are Barnabases, sons of consolation, who are sent with a comfortable message, and are encouraged in their work from the consideration of God being their God, who will be with them, assist them, and make their ministrations successful; and to these are these words addressed; which are repeated, not to suggest any backwardness in Gospel ministers, who are ready to go on such an errand, however reluctant they may be to carry bad tidings; but rather to signify the people's refusal to be comforted, and therefore must be spoken to again and again; and also to show the vehement and hearty desire of the Lord to have them comforted. The Targum is,
"O ye prophets, prophesy comforts concerning my people.''
And the Septuagint and Arabic versions insert, "O ye priests", as if the words were directed to them. The preachers of the Gospel are meant, and are called unto; what the Lord would have said for the comfort of his people by them is expressed in the following verse.
John Wesley
40:1 Ye - Ye prophets and ministers.
Robert Jamieson, A. R. Fausset and David Brown
40:1 SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
Comfort ye, comfort ye--twice repeated to give double assurance. Having announced the coming captivity of the Jews in Babylon, God now desires His servants, the prophets (Is 52:7), to comfort them. The scene is laid in Babylon; the time, near the close of the captivity; the ground of comfort is the speedy ending of the captivity, the Lord Himself being their leader.
my people . . . your God--correlatives (Jer 31:33; Hos 1:9-10). It is God's covenant relation with His people, and His "word" of promise (Is 40:8) to their forefathers, which is the ground of His interposition in their behalf, after having for a time chastised them (Is 54:8).
40:240:2: քահանայքդ խօսեցարո՛ւք ՚ի սիրտ Երուսաղեմի՝ եւ մխիթարեցէ՛ք զդա, զի լի՛ եղեւ տառապանօք։ Թողեա՛լ լիցին դմա մեղք իւր, զի ընկալաւ ՚ի ձեռանէ Տեառն կրկին զհատուցումն մեղաց իւրոց։
2 դուք՝ քահանաներդ, Երուսաղէմի սրտո՛վ խօսեցէք եւ մխիթարեցէ՛ք նրան, որովհետեւ նա լի է տառապանքով»: Թող նրա մեղքերին թողութիւն լինի, քանզի իր մեղքերի համար նա Տիրոջ կողմից կրկնակի հատուցում ստացաւ:
2 Երուսաղէմին քաղցրութեամբ խօսեցէք Ու անոր ըսէք թէ՝ իր պատերազմելու ժամանակը լրացաւ Եւ իր անօրէնութիւնը ներուեցաւ, Քանզի իր բոլոր մեղքերուն համար Տէրոջ ձեռքէն կրկին հատուցում առաւ»։
խօսեցարուք ի սիրտ Երուսաղեմի եւ [572]մխիթարեցէք զդա, զի լի եղեւ տառապանօք. թողեալ լիցին`` դմա մեղք իւր, զի ընկալաւ ի ձեռանէ Տեառն կրկին զհատուցումն մեղաց իւրոց:

40:2: քահանայքդ խօսեցարո՛ւք ՚ի սիրտ Երուսաղեմի՝ եւ մխիթարեցէ՛ք զդա, զի լի՛ եղեւ տառապանօք։ Թողեա՛լ լիցին դմա մեղք իւր, զի ընկալաւ ՚ի ձեռանէ Տեառն կրկին զհատուցումն մեղաց իւրոց։
2 դուք՝ քահանաներդ, Երուսաղէմի սրտո՛վ խօսեցէք եւ մխիթարեցէ՛ք նրան, որովհետեւ նա լի է տառապանքով»: Թող նրա մեղքերին թողութիւն լինի, քանզի իր մեղքերի համար նա Տիրոջ կողմից կրկնակի հատուցում ստացաւ:
2 Երուսաղէմին քաղցրութեամբ խօսեցէք Ու անոր ըսէք թէ՝ իր պատերազմելու ժամանակը լրացաւ Եւ իր անօրէնութիւնը ներուեցաւ, Քանզի իր բոլոր մեղքերուն համար Տէրոջ ձեռքէն կրկին հատուցում առաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
40:240:2 говорите к сердцу Иерусалима и возвещайте ему, что исполнилось время борьбы его, что за неправды его сделано удовлетворение, ибо он от руки Господней принял вдвое за все грехи свои.
40:2 ἱερεῖς ιερευς priest λαλήσατε λαλεω talk; speak εἰς εις into; for τὴν ο the καρδίαν καρδια heart Ιερουσαλημ ιερουσαλημ Jerusalem παρακαλέσατε παρακαλεω counsel; appeal to αὐτήν αυτος he; him ὅτι οτι since; that ἐπλήσθη πληθω fill; fulfill ἡ ο the ταπείνωσις ταπεινωσις humiliation αὐτῆς αυτος he; him λέλυται λυω let loose; untie αὐτῆς αυτος he; him ἡ ο the ἁμαρτία αμαρτια sin; fault ὅτι οτι since; that ἐδέξατο δεχομαι accept; take ἐκ εκ from; out of χειρὸς χειρ hand κυρίου κυριος lord; master διπλᾶ διπλους double; twice τὰ ο the ἁμαρτήματα αμαρτημα sinfulness αὐτῆς αυτος he; him
40:2 דַּבְּר֞וּ dabbᵊrˈû דבר speak עַל־ ʕal- עַל upon לֵ֤ב lˈēv לֵב heart יְרֽוּשָׁלִַ֨ם֙ yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and קִרְא֣וּ qirʔˈû קרא call אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to כִּ֤י kˈî כִּי that מָֽלְאָה֙ mˈālᵊʔā מלא be full צְבָאָ֔הּ ṣᵊvāʔˈāh צָבָא service כִּ֥י kˌî כִּי that נִרְצָ֖ה nirṣˌā רצה pay off עֲוֹנָ֑הּ ʕᵃwōnˈāh עָוֹן sin כִּ֤י kˈî כִּי that לָקְחָה֙ lāqᵊḥˌā לקח take מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּפְלַ֖יִם kiflˌayim כֶּפֶל double בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole חַטֹּאתֶֽיהָ׃ ס ḥaṭṭōṯˈeʸhā . s חַטָּאת sin
40:2. loquimini ad cor Hierusalem et avocate eam quoniam conpleta est malitia eius dimissa est iniquitas illius suscepit de manu Domini duplicia pro omnibus peccatis suisSpeak ye to the heart of Jerusalem, and call to her: for her evil is come to an end, her iniquity is forgiven: she hath received of the hand of the Lord double for all her sins.
2. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned; that she hath received of the LORD’S hand double for all her sins.
40:2. Speak to the heart of Jerusalem, and call out to her! For her malice has reached its end. Her iniquity has been forgiven. She has received double for all her sins from the hand of the Lord.
40:2. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD’S hand double for all her sins.
Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD' S hand double for all her sins:

40:2 говорите к сердцу Иерусалима и возвещайте ему, что исполнилось время борьбы его, что за неправды его сделано удовлетворение, ибо он от руки Господней принял вдвое за все грехи свои.
40:2
ἱερεῖς ιερευς priest
λαλήσατε λαλεω talk; speak
εἰς εις into; for
τὴν ο the
καρδίαν καρδια heart
Ιερουσαλημ ιερουσαλημ Jerusalem
παρακαλέσατε παρακαλεω counsel; appeal to
αὐτήν αυτος he; him
ὅτι οτι since; that
ἐπλήσθη πληθω fill; fulfill
ο the
ταπείνωσις ταπεινωσις humiliation
αὐτῆς αυτος he; him
λέλυται λυω let loose; untie
αὐτῆς αυτος he; him
ο the
ἁμαρτία αμαρτια sin; fault
ὅτι οτι since; that
ἐδέξατο δεχομαι accept; take
ἐκ εκ from; out of
χειρὸς χειρ hand
κυρίου κυριος lord; master
διπλᾶ διπλους double; twice
τὰ ο the
ἁμαρτήματα αμαρτημα sinfulness
αὐτῆς αυτος he; him
40:2
דַּבְּר֞וּ dabbᵊrˈû דבר speak
עַל־ ʕal- עַל upon
לֵ֤ב lˈēv לֵב heart
יְרֽוּשָׁלִַ֨ם֙ yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
קִרְא֣וּ qirʔˈû קרא call
אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to
כִּ֤י kˈî כִּי that
מָֽלְאָה֙ mˈālᵊʔā מלא be full
צְבָאָ֔הּ ṣᵊvāʔˈāh צָבָא service
כִּ֥י kˌî כִּי that
נִרְצָ֖ה nirṣˌā רצה pay off
עֲוֹנָ֑הּ ʕᵃwōnˈāh עָוֹן sin
כִּ֤י kˈî כִּי that
לָקְחָה֙ lāqᵊḥˌā לקח take
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּפְלַ֖יִם kiflˌayim כֶּפֶל double
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
חַטֹּאתֶֽיהָ׃ ס ḥaṭṭōṯˈeʸhā . s חַטָּאת sin
40:2. loquimini ad cor Hierusalem et avocate eam quoniam conpleta est malitia eius dimissa est iniquitas illius suscepit de manu Domini duplicia pro omnibus peccatis suis
Speak ye to the heart of Jerusalem, and call to her: for her evil is come to an end, her iniquity is forgiven: she hath received of the hand of the Lord double for all her sins.
40:2. Speak to the heart of Jerusalem, and call out to her! For her malice has reached its end. Her iniquity has been forgiven. She has received double for all her sins from the hand of the Lord.
40:2. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD’S hand double for all her sins.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Говорите к сердцу Иерусалима. . Греческий (LXX) и наш славянский перевод вставляют здесь, в качестве подлежащего, слово ierei-V, "священницы", хотя евр. Библия соответствующего ему термина obel и не имеет. 2: Пар 32:6: и др.).

Иерусалима... Город, как центр народа, олицетворен здесь вместо самого народа. Характерно и то указание на Иерусалим, в смысле определения хронологии данной речи. Очевидно, город Иерусалим еще продолжал существовать; следовательно, и пророчество произнесено до его разрушения, т. е. и до начала вавилонского плена, а не в середине или в конце последнего, как думает рационалистическая критика.

Исполнилось время... сделано удовлетворение... принял от руки Господней... Прошедший совершенный вид глаголов дает основание отрицательной критике относить все пророчество ко времени действительного окончания указанных событий, т. е. к концу вавилонского плена. Но, разумеется, это не более, как обычная в Библии форма пророческой речи, которая, для большего удостоверения в несомненности будущего, говорит о нем языком настоящего или даже прошедшего времени.

Исполнилось время борьбы его... Наш славянский перевод, следуя греческому LXX, вместо слова "борьбы", имеет слово "смирение", по-гречески tapeinwsiV. В еврейском тексте стоит - Ceba, - что значит "воинство, войско, рать". Еп. Петр в своем толковании на кн. пророка Исаии удачно примиряет эти разночтения: "слово рать (евр. цава) - говорит он - собственно значит строй войска, расположенного в правильном порядке; также - трудное, стесненное состояние, напр., в строе, на карауле, трудная служба, подчиненная известным правилам, порядку и времени, какова служба воинов... Отсюда слово рать взято для обозначения, вообще, тягостного состояния человеческой жизни (Иов 7:1). Ближайшим образом пророк имеет здесь ввиду время окончания будущего вавилонского плена и радостного возврата на родину; но в более отдаленной исторической перспективе его духовный взор мог провидеть и окончание всего, вообще, периода ветхозаветной истории - эпохи рабского страха и трудных внешних подвигов обрядового закона - имевшее наступить с открытием нового благодатного мессианского царства (Мк 1:15; Гал 4:3, 4).

За неправды его... от руки Господней принял вдвое за все грехи свои... Основное понятие "неправды" или "греха" - по-гречески to amarthma - в еврейском тексте - hattoth - заключает в себе специальное указание на "жертву о грехе", которая нередко обозначается в Библии именно этим самым термином (Лев 4:3, 8, 14, 20, 21, 24, 25; 6:17; 7:37; Пс 40:5; Мих 6:7: и др.).

Под "жертвами о грехе", приносимыми от лиц Иерусалима, могут разуметься, во-первых, все обрядовые жертвы этого наименования, во-вторых, все страдания и бедствия народа, послужившие очистительной для него жертвой и, наконец, величайшая голгофская жертва, о которой пророк специально будет говорить ниже (53) и относительно которой Апостол Павел пишет про Господа Иисуса Христа: "не знавшего греха Он сделал для нас жертвою за грех (amartian - hattoth)" (2: Кор 5:21), или: "Он же, принеся одну жертву за грехи, навсегда воссел одесную Бога". (Евр 10:12).

Принял вдвое за все грехи свои... Большинство, в особенности новейших, рационалистических комментаторов (Dilmann, Orelli, Sanchez, Calmet, etc.) усматривают здесь мысль о тяжести Божественной кары, обрушившейся на Иерусалим и народ еврейский и соответственно с этом переводят так: "за все свои грехи он принял двойное наказание". Но представители ортодоксального и умеренного экзегезиса (Vitringa, Delilsch, Knabenbauer etc.) с большим основанием (перифраз Таргума) и правом (смысл контекста и характер библейского мировоззрения) находят в этих словах утешительное указание на сугубую Божественную милость, которая всегда готова вдвое воздать за каждое понесенное человеком испытание, по слову апостола: "верен Бог, Который не попустит вам быть искушаемыми сверх сил, но при искушении даст и облегчение" (1: Кор 10:13). Божественная любовь и милосердие всегда препобеждают Его правосудие, и при малейшей же попытке блудного сына раскаяться Небесный Отец не только с радостью его принимает, но и оказывает ему усиленные знаки внимания. В частности, с наибольшей ясностью смысл этих слов раскрывается по отношению к новозаветной эпохе, когда Бог Отец проявил к народу Божию (новозаветной церкви) двоякую милость: во-первых, чрез усвоение плодов Крестной смерти Спасителя мира, Он даровал нам прощение грехов; а во-вторых, чрез получение благодатных даров Святого Духа в таинствах Церкви открыл нам возможность высокого, положительного совершенства.
Adam Clarke: Commentary on the Bible - 1831
40:2: Double for all her sins "Blessings double to the punishment" - It does not seem reconcilable to our notions of the Divine justice, which always punishes less than our iniquities deserve, to suppose that God had punished the sins of the Jews in double proportion; and it is more agreeable to the tenor of this consolatory message to understand it as a promise of ample recompense for the effects of past displeasure, on the reconciliation of God to his returning people. To express this sense of the passage, which the words of the original will very well bear, it was necessary to add a word or two in the version to supply the elliptical expression of the Hebrew. Compare Isa 61:7; Job 42:10; Zac 9:12. חטאה chattaah signifies punishment for sin, Lam 3:39; Zac 14:19. But Kimchi says, "Double here means the two captivities and emigrations suffered by the Israelites. The first, the Babylonish captivity; the second, that which they now endure." This is not a bad conjecture.
Albert Barnes: Notes on the Bible - 1834
40:2: Speak ye comfortably - Hebrew, על־לב ‛ al-lē b as in the margin, 'To the heart.' The heart is the seat of the affections. It is there that sorrow and joy are felt. We are oppressed there with grief, and we speak familiarly of being pained at the heart and of being of a glad or merry heart. To speak 'to the heart,' is to speak in such a way as to remove the troubles of the heart; to furnish consolation, and joy. It means that they were not merely to urge such topics as should convince the understanding, but such also as should be adopted to minister consolation to the heart. So the word is used in Gen 34:3 : 'And his soul clave unto Dinah - and he loved the damsel, and spake kindly (Hebrew, to the heart) of the damsel;' Gen 50:21 : 'And he comforted them, and spoke kindly unto them' (Hebrew, to their hearts); see also Ch2 32:6.
To Jerusalem - The direction is not merely to speak to the people in Babylon, but also to comfort Jerusalem itself lying in ruins. The general direction is, therefore, that the entire series of topics of consolation should be adduced - the people were to return from their bondage, and Jerusalem was to be rebuilt, and the worship of God to be restored.
And cry unto her - In the manner of a crier; or one making public and loud proclamation (compare Isa 40:3, Isa 40:9). Jerusalem is here personified. She is addressed as in ruins, and as about to be rebuilt, and as capable of consolation from this promise.
That her warfare is accomplished - Septuagint, 'That her humiliation (ταπείνωσις tapeinō sis) is accomplished.' The Hebrew word (צבא tsâ bâ', 'warfare') properly means an army or host (compare the note at Isa 1:9), and is usually applied to an army going forth to war, or marshalled for battle Sa2 8:16; Sa2 10:7. It is then used to denote an appointed time of service; the discharge of a duty similar to an enlistment, and is applied to the services of the Levites in the tabernacle Num 4:28 : 'All that enter in to perform the service (Hebrew, to war the warfare), to do the work in the tabernacle of the congregation.' Compare Num 8:24-25. Hence, it is applied to human life contemplated as a warfare, or enlistment, involving hard service and calamity; an enlistment from which there is to be a discharge by death.
Is there not a set time (Hebrew, a warfare) to man upon earth?
Are not his days as the days of an hireling?
Job 7:1
But if a man die - shall he indeed live again?
All the days of my appointed time (Hebrew, my warfare) will I wait,
Till my change come.
Job 14:14
Compare Dan 10:1. The word then means hard service, such as soldiers endure; an appointed time which they are to serve; an enlistment involving hardships, toil, privation, danger, calamity. In this sense it is applied hero to Jerusalem - to the trials, calamities, desolations to which she was subjected for her sins, and which were to endure a definite and fixed time - like the enlistment of an army. That time was now coming to an end, and to be succeeded by a release, or discharge. Vitringa, who supposes that this refers primarily and solely to the times of the Messiah, regards this as meaning that the definite time of the legal economy, a time of toil, and of vexatious and troublesome ceremonies, was about to end by the coming of the Messiah. But the more correct interpretation is, probably, that which supposes that there was a primary reference to the long and painful captivity of the Jews, in Babylon.
That her iniquity - The iniquity or sin here referred to, is that long series of acts of rebellion, corruption, and idolatry, with which the Jewish people had been chargeable, and which had rendered their captivity necessary. As a nation, that sin was now expiated, or removed by their protracted punishment in Babylon. It was a sufficient expression of the divine displeasure at the national offences, and God was satisfied (נרצה nı̂ retsâ h) with it, and could consistently restore them to their land, and to their former privileges. The whole language here has respect to national, and not to individual offences.
Is pardoned - Vulgate, Dimissa est iniquitas illius. Septuagint, Λέλυται αὐτῆς ἡ ἁμαρτία Lelutai autē s hē hamartia - 'Her sin is loosed,' dissolved, remitted. The word 'pardon' does not quite express the meaning of the word in the original (נרצה nı̂ retsâ h). The word רצה râ tsâ h properly means to delight in any person or thing; to take pleasure in; then to receive graciously or favorably; to delight in sacrifices and offerings Job 33:26; Psa 51:18; Eze 20:40; and, in the Hiphil conjugation, satisfy, or pay to off, that is, to cause to be satisfied, or pleased; and then in Hophal, to be satisfied, to be paid off, to be pleased or satisfied with an expiation, or with an atonement for sins, so as to delight in the person who makes it. Here it means not strictly to pardon, but it means that they had endured the national punishment which God saw to be necessary; they had served out the long and painful enlistment which he had appointed, and now he was satisfied, and took delight in restoring them to their own land. It does not refer to the pardon of people in consequence of the atonement made by the Lord Jesus; but it may be used as an illustration of that, when God is satisfied with that atonement; and when he has pleasure or delight in setting the soul free from the bondage of sin, and admitting the sinner to his favor - as he had delight here in restoring his people to their own land.
For she hath received - Jerusalem had now been desolate for almost seventy years, on the supposition that this relates to the period near the close of the exile, and that was regarded as an ample or full expression of what she ought to suffer for her national offences.
Of the Lord's hand - From the hand, or by the agency of Yahweh. Whoever were the instruments, her sufferings were to be regarded as his appointment.
Double for all her sins - The word rendered 'double' (כפלים kipelayim) is the dual form from כפל kepel, 'a doubling,' and occurs in Job 41:13 :
Who will rip up the covering of his armor?
Against the doubling of his nostrils who will advance?
Good
And in Job 11:6 :
And that he would unfold to them the secrets of wisdom.
That they are double to that which is;
That is, there are double-folds to God's wisdom, or the wisdom of of God is complicated, inexplicabIe (Gesenius). The word in Job means 'conduplications, folds, complications, mazes, intricacies' (Good). Here the word has doubtless its usual and proper meaning, and denotes double, twice as much; and the expression may denote that God had inflicted on them double that which had been usually inflicted on rebellious nations, or on the nation, before for its sins. Or the word may be used to denote abundance, and the prophet may design to teach that they had been amply, or abundantly punished for their crimes. 'That is,' says Grotius, 'as much as God judged to be sufficient.' 'Double, here,' says Calvin, 'is to be received for large and abundant.' Some have supposed (see Rosenmuller, who approves of this interpretation) that the word 'sins here means the punishment of sins, and that the word 'double' refers to the mercies or favors which they were about to receive, or which God had purposed to confer on them. So Lowth understands it; and renders the word לקחה lâ qechâ h 'shall receive' (in the future):
That she shall receive at the hand of Yahweh
(Blessings) double to the punishment of all her sins.
But though it was true that their favors on their return, in the hope of the Messiah, and in their renovated privileges, would be far more numerous than their sufferings had been, yet this does not so well suit the connection, where the prophet is giving a reason why they should be released from their bondage, and restored to the privileges of their own land. That reason manifestly is, that they had suffered what was regarded by Yahweh as an ample expression of his displeasure for their national offences. It does not refer to individual sinners; nor to any power which they have to make atonement for their sins; nor does it refer to the atonement made by the Messiah. But it may be remarked, by the way, that in the sufferings of the Redeemer there has been ample satisfaction for the sins of his people. The Chaldee interpreter understands this as Rosenmuller does, that the word 'double' refers to, the mercies which they had received: 'Because she has received a cup of consolation from the presence of the Lord, as if (כאלוּ ke'ilû) she had been smitten twofold for all her sins.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:2: comfortably: Heb. to the heart, Gen 34:3; Ch2 30:22; Hos 2:14 *marg.
warfare: or, appointed time, Psa. 102:13-28; Sol 2:11-13; Jer 29:11; Dan 9:2, Dan 9:24-27, Dan 11:35, Dan 12:4, Dan 12:9; Hab 2:3; Act 1:7; Gal 4:4; Rev 6:10, Rev 6:11, Rev 11:15-18
that her iniquity: Isa 12:1, Isa 33:24, Isa 43:25, Isa 44:22, Isa 61:7; Psa 32:1; Jer 31:33, Jer 31:34, Jer 33:8, Jer 33:9; Co1 6:9-11
double: Isa 61:7; Job 42:10-12; Jer 16:18, Jer 17:18; Dan 9:12; Zac 1:15, Zac 9:12; Rev 18:6
Carl Friedrich Keil and Franz Delitzsch
40:2
The summons is now repeated with still greater emphasis, the substance of the consoling proclamation being also given. "Speak ye to the heart of Jerusalem, and cry unto her, that her affliction is ended, that her debt is paid, that she has received from the hand of Jehovah double for all her sins." The holy city is thought of here in connection with the population belonging to it. על־לב דּבּר (to speak to the heart) is an expression applied in Gen 34:3 and Judg 19:3 to words adapted to win the heart; in Gen 50:21, to the words used by Joseph to inspire his brethren with confidence; whilst here it is used in precisely the same sense as in Hos 2:16, and possibly not without a reminiscence of this earlier prophecy. אל קרא (to call to a person) is applied to a prophetic announcement made to a person, as in Jer 7:27; Zech 1:4. The announcement to be made to Jerusalem is then introduced with כּי, ὅτι, which serves as the introduction to either an indirect or a direct address (Ges. 155, 1, e). (1.) Her affliction has become full, and therefore has come to an end. צבא, military service, then feudal service, and hardship generally (Job 7:1); here it applies to the captivity or exile - that unsheltered bivouac, as it were, of the people who had bee transported into a foreign land, and were living there in bondage, restlessness, and insecurity. (2.) Her iniquity is atoned for, and the justice of God is satisfied: nirtsâh, which generally denotes a satisfactory reception, is used here in the sense of meeting with a satisfactory payment, like עון רצה in Lev 26:41, Lev 26:43, to pay off the debt of sin by enduring the punishment of sin. (3.) The third clause repeats the substance of the previous ones with greater emphasis and in a fuller tone: Jerusalem has already suffered fully for her sins. In direct opposition to לקחה, which cannot, when connected with two actual perfects as it is here, be take as a perfect used to indicate the certainty of some future occurrence, Gesenius, Hitzig, Ewald, Umbreit, Stier, and Hahn suppose kiphlayim to refer to the double favour that Jerusalem was about to receive (like mishneh in Is 61:7, and possibly borrowed from Isaiah in Zech 9:12), instead of to the double punishment which Jerusalem had endured (like mishneh in Jer 16:18). It is not to be taken, however, in a judicial sense; in which case God would appear over-rigid, and therefore unjust. Jerusalem had not suffered more than its sins had deserved; but the compassion of God regarded what His justice had been obliged to inflict upon Jerusalem as superabundant. This compassion also expresses itself in the words "for all" (bekhol, c. Beth pretii): there is nothing left for further punishment. The turning-point from wrath to love has arrived. The wrath has gone forth in double measure. With what intensity, therefore, will the love break forth, which has been so long restrained!
Geneva 1599
40:2 Speak ye kindly to Jerusalem, and cry to her, that her (b) warfare is accomplished, that her iniquity is pardoned: for she hath received from the LORD'S hand (c) double for all her sins.
(b) The time of her affliction.
(c) Meaning, sufficient as in (Is 61:7) and full correction, or double grace, while she deserved double punishment.
John Gill
40:2 Speak ye comfortably to Jerusalem, and cry unto her,.... Or, "speak to or according to the heart of Jerusalem (h)"; to her very heart, what will be a cordial to her, very acceptable, grateful, and comfortable; and let it be proclaimed aloud, that she may hear and understand it. By "Jerusalem" is meant the Gospel church, and the true members of it. Aben Ezra interprets it of the congregation of Israel; see Heb 12:22,
that her warfare is accomplished; this life is a warfare; saints have many enemies to engage with, sin, Satan, and the world; many battles to fight, a great fight of afflictions, and the good fight of faith: this is "accomplished", or "filled up (i)"; not that it is at an end before this life is, while that lasts there will be a continual conflict; yet all enemies are now conquered by Christ, and in a short time will be under the feet of his people; the Captain of their salvation, who has got the victory, is gone before them; the crown is laid up for them, and is sure unto them. Some interpret it, as Aben Ezra, Kimchi, and Ben Melech, "her set or appointed time (k)"; and compare it with Job 7:1, and may be understood either of the time of deliverance from captivity: so the Targum,
"that her captivity by the people is filled up:''
or of the time of the Messiah's coming, the fulness of time, when he should appear, afterwards prophesied of; or of the servitude and bondage of the law being at an end, and of all the fatigue, labour, and trouble of that dispensation; and of the Gospel dispensation taking place: it follows,
that her iniquity is pardoned; which is God's act, flows from his free grace, is obtained by the blood of Christ, is full and complete, and yields great relief and comfort to guilty minds: or "is accepted" (l); that is, the punishment of it as bore by her surety; see Lev 26:43. The allusion is to the sacrifices being accepted for the atonement of sin, Lev 1:4, and may have respect here to the acceptation of Christ's sacrifice, for the expiation of the sins of his people. Jarchi interprets the word "appeased"; and so it may be applied to the reconciliation for sin made by the blood of Christ. The Targum understands it of forgiveness, as we do:
for she hath received of the Lord's hand double for all her sins; which may be understood either of a sufficiency of chastisements for sin; though they are not more, but less, than are deserved, yet are as much as their heavenly Father, in his great tenderness and compassion, thinks are enough; and though they are in measure, and do not exceed, yet are in large measure often, at least in their own apprehension: or else of the large and copious blessings of grace and goodness received, instead of punishment for sins, that might be expected: or rather at the complete satisfaction made by Christ for her sins, and of her receiving at the Lord's hands, in her surety, full punishment for them; not that more was required than was due, but that ample satisfaction was made, and, being infinite, fully answers the demerit of sin; and this being in the room and stead of God's people, clears them, and yields comfort to them.
(h) , Sept. "loquimini ad cor", V. L. Pagninus, Montanus, Vatablus, Vitringa; "secundum cor", Calvin. (i) "completa est militia ejus", Pagninus, Montanus. (k) "Tempus praefinitum", Junius & Tremellius. (l) "acccpta est", Piscator, Forerius.
John Wesley
40:2 Warfare - The time of her captivity, and misery. Double - Not twice as much as her sins deserved, but abundantly enough to answer God's design in this chastisement, which was to humble and reform them, and to warn others by their example.
Robert Jamieson, A. R. Fausset and David Brown
40:2 comfortably--literally, "to the heart"; not merely to the intellect.
Jerusalem--Jerusalem though then in ruins, regarded by God as about to be rebuilt; her people are chiefly meant, but the city is personified.
cry--publicly and emphatically as a herald cries aloud (Is 40:3).
warfare--or, the appointed time of her misery (Job 7:1, Margin; Job 14:14; Dan 10:1). The ulterior and Messianic reference probably is the definite time when the legal economy of burdensome rites is at an end (Gal 4:3-4).
pardoned--The Hebrew expresses that her iniquity is so expiated that God now delights in restoring her.
double for all her sins--This can only, in a very restricted sense, hold good of Judah's restoration after the first captivity. For how can it be said her "warfare was accomplished," when as yet the galling yoke of Antiochus and also of Rome was before them? The "double for her sins" must refer to the twofold captivity, the Assyrian and the Roman; at the coming close of this latter dispersion, and then only, can her "iniquity" be said to be "pardoned," or fully expiated [HOUBIGANT]. It does not mean double as much as she deserved, but ample punishment in her twofold captivity. Messiah is the antitypical Israel (compare Mt 2:15, with Hos 11:1). He indeed has "received" of sufferings amply more than enough to expiate "for our sins" (Rom 5:15, Rom 5:17). Otherwise (cry unto her) "that she shall receive (blessings) of the Lord's hand double to the punishment of all her sins" (so "sin" is used, Zech 14:19, Margin) [LOWTH]. The English Version is simpler.
40:340:3: Ձա՛յն բարբառոյ յանապատի. պատրա՛ստ արարէք զճանապարհս Տեառն, եւ ուղի՛ղ արարէք զշաւիղս Աստուծոյ մերոյ։
3 Անապատում կանչողի ձայնն է. «Պատրաստեցէ՛ք Տիրոջ ճանապարհը եւ հարթեցէ՛ք մեր Աստծու շաւիղները:
3 Անապատին մէջ կանչողին ձայնը.«Տէրոջը* ճամբա՛ն պատրաստեցէք Ու ամայութեան մէջ մեր Աստուծոյն համար շաւի՛ղ շտկեցէք։
Ձայն բարբառոյ յանապատի: Պատրաստ արարէք զճանապարհս Տեառն, եւ ուղիղ [573]արարէք զշաւիղս Աստուծոյ մերոյ:

40:3: Ձա՛յն բարբառոյ յանապատի. պատրա՛ստ արարէք զճանապարհս Տեառն, եւ ուղի՛ղ արարէք զշաւիղս Աստուծոյ մերոյ։
3 Անապատում կանչողի ձայնն է. «Պատրաստեցէ՛ք Տիրոջ ճանապարհը եւ հարթեցէ՛ք մեր Աստծու շաւիղները:
3 Անապատին մէջ կանչողին ձայնը.«Տէրոջը* ճամբա՛ն պատրաստեցէք Ու ամայութեան մէջ մեր Աստուծոյն համար շաւի՛ղ շտկեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
40:340:3 Глас вопиющего в пустыне: приготовьте путь Господу, прямыми сделайте в степи стези Богу нашему;
40:3 φωνὴ φωνη voice; sound βοῶντος βοαω scream; shout ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ἑτοιμάσατε ετοιμαζω prepare τὴν ο the ὁδὸν οδος way; journey κυρίου κυριος lord; master εὐθείας ευθυς straight; directly ποιεῖτε ποιεω do; make τὰς ο the τρίβους τριβος path τοῦ ο the θεοῦ θεος God ἡμῶν ημων our
40:3 קֹ֣ול qˈôl קֹול sound קֹורֵ֔א qôrˈē קרא call בַּ ba בְּ in † הַ the מִּדְבָּ֕ר mmiḏbˈār מִדְבָּר desert פַּנּ֖וּ pannˌû פנה turn דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH יַשְּׁרוּ֙ yaššᵊrˌû ישׁר be right בָּ bā בְּ in † הַ the עֲרָבָ֔ה ʕᵃrāvˈā עֲרָבָה desert מְסִלָּ֖ה mᵊsillˌā מְסִלָּה highway לֵ lē לְ to אלֹהֵֽינוּ׃ ʔlōhˈênû אֱלֹהִים god(s)
40:3. vox clamantis in deserto parate viam Domini rectas facite in solitudine semitas Dei nostriThe voice of one crying in the desert: Prepare ye the way of the Lord, make straight in the wilderness the paths of our God.
3. The voice of one that crieth, Prepare ye in the wilderness the way of the LORD, make straight in the desert a highway for our God.
40:3. The voice of one crying out in the desert: “Prepare the way of the Lord! Make straight the paths of our God, in a solitary place.
40:3. The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.
The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God:

40:3 Глас вопиющего в пустыне: приготовьте путь Господу, прямыми сделайте в степи стези Богу нашему;
40:3
φωνὴ φωνη voice; sound
βοῶντος βοαω scream; shout
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ἑτοιμάσατε ετοιμαζω prepare
τὴν ο the
ὁδὸν οδος way; journey
κυρίου κυριος lord; master
εὐθείας ευθυς straight; directly
ποιεῖτε ποιεω do; make
τὰς ο the
τρίβους τριβος path
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
40:3
קֹ֣ול qˈôl קֹול sound
קֹורֵ֔א qôrˈē קרא call
בַּ ba בְּ in
הַ the
מִּדְבָּ֕ר mmiḏbˈār מִדְבָּר desert
פַּנּ֖וּ pannˌû פנה turn
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
יַשְּׁרוּ֙ yaššᵊrˌû ישׁר be right
בָּ בְּ in
הַ the
עֲרָבָ֔ה ʕᵃrāvˈā עֲרָבָה desert
מְסִלָּ֖ה mᵊsillˌā מְסִלָּה highway
לֵ לְ to
אלֹהֵֽינוּ׃ ʔlōhˈênû אֱלֹהִים god(s)
40:3. vox clamantis in deserto parate viam Domini rectas facite in solitudine semitas Dei nostri
The voice of one crying in the desert: Prepare ye the way of the Lord, make straight in the wilderness the paths of our God.
40:3. The voice of one crying out in the desert: “Prepare the way of the Lord! Make straight the paths of our God, in a solitary place.
40:3. The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Говорят о необходимых подготовительных условиях, предваряющих явление "славы Господней" - главного предмета утешительной речи.

Глас вопиющего в пустыне... Из ясных указаний Евангелия мы видим, что это пророчество прилагая к себе Иоанн Креститель, Предтеча Мессии, явившийся "уготовать пути Его" (Мф 3:3; Мк 1:3; Лк 3:4; Ин 1:23; Лк 1:76; Мф 11:10).

"Понимаемые же в общем смысле, данные слова содержат указание на ряд событий в политической, религиозной и умственной жизни древнего человечества, предварявших явление христианства и облегчавших распространение его в степи язычества (Ис 35) по проложенным заранее стезям человеческой мысли и цивилизации" (Толк. на кн. пророка Исаии СПб. профес. II ч. 674: с.)

"Слово в пустыне евангелисты относят к предыдущим словам: "глас вопиющего в пустыне"; а пророк относит к последующим словам: "в пустыне очищайте путь Господа". В первом случае понимается дикая, страшная пустыня Иорданская близ Иерихона, простирающаяся к Мертвому морю, в которой обитал Иоанн Креститель и проповедовал покаяние.

В последнем случае под пустыней в духовном смысле разумеется народ иудейский, который по своему нравственному, религиозному состоянию тогда уподоблялся дикой невозделанной пустыне" (Еп. Петр, II, 14: с.).

Впрочем, многие берут это понятие еще шире, разумея под ним весь тогдашний мир, который, подобно безводной пустыне, жаждущей дождя, напряженно ожидал Искупителя, о чем пророк упоминал уже и раньше, когда говорил: "Возвеселится пустыня и сухая земля, и возрадуется страна необитаемая и расцветет как нарцисс" (Ис 35:1).

Начиная со слов: "приготовьте путь ко Господу..." и кончая заключительными словами четвертого стиха: "и неровные пути сделаются гладкими" - идет так свойственный еврейской поэтической речи параллелизм мыслей, когда одна и та же мысль передается в нескольких параллельных образах, пример чего и имеем мы здесь в речи о "прямых путях", "об понижении гор и холмов", об "воспрямлении кривизны" и "углаждении неровностей". Самый образ взят, очевидно, от обычая древневосточных деспотов во время своих путешествий посылать вперед себя целые толпы гонцов, на обязанности которых лежала, между прочим, расчистка и подготовка пути. В переносном же, духовно-нравственном смысле, это требование, по толкованию блаженного Иеронима, означало, "чтобы мы делали для Бога прямыми пути и стези в сердцах наших, и наполнялись добродетелями, и принижались смирением, чтобы кривое мы изменяли в прямое, жестокое превращали в нежное, и таким образом делались достойными видеть славу Господню и спасение Божие" (Твор. Блаженного Иеронима, ч. 8. Киев, 1882: г., с. 141).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. 4 Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: 5 And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it. 6 The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: 7 The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass. 8 The grass withereth, the flower fadeth: but the word of our God shall stand for ever.
The time to favour Zion, yea, the set time, having come, the people of God must be prepared, by repentance and faith, for the favours designed them; and, in order to call them to both these, we have here the voice of one crying in the wilderness, which may be applied to those prophets who were with the captives in their wilderness-state, and who, when they saw the day of their deliverance dawn, called earnestly upon them to prepare for it, and assured them that all the difficulties which stood in the way of their deliverance should be got over. It is a good sign that mercy is preparing for us if we find God's grace preparing us for it, Ps. x. 17. But it must be applied to John the Baptist; for, though God was the speaker, he was the voice of one crying in the wilderness, and his business was to prepare the way of the Lord, to dispose men's minds for the reception and entertainment of the gospel of Christ. The way of the Lord is prepared,
I. By repentance for sin; that was it which John Baptist preached to all Judah and Jerusalem (Matt. iii. 2, 5), and thereby made ready a people prepared for the Lord, Luke i. 17.
1. The alarm is given; let all take notice of it at their peril; God is coming in a way of mercy, and we must prepare for him, v. 3-5. If we apply it to their captivity, it may be taken as a promise that, whatever difficulties lie in their way, when they return they shall be removed. This voice in the wilderness (divine power going along with it) sets pioneers on work to level the roads. But it may be taken as a call to duty, and it is the same duty that we are called to, in preparation for Christ's entrance into our souls. (1.) We must get into such a frame of spirit as will dispose us to receive Christ and his gospel: "Prepare you the way of the Lord; prepare yourselves for him, and let all that be suppressed which would be an obstruction to his entrance. Make room for Christ: Make straight a highway for him." If he prepare the end for us, we ought surely to prepare the way for him. Prepare for the Saviour; lift up your heads, O you gates! Ps. xxiv. 7, 9. Prepare for the salvation, the great salvation, and other minor deliverances. Let us get to be fit for them, and then God will work them out. Let us not stand in our own light, nor put a bar in our own door, but find, or make, a highway for him, even in that which was desert ground. This is that for which he waits to be gracious. (2.) We must get our hearts levelled by divine grace. Those that are hindered from comfort in Christ by their dejections and despondencies are the valleys that must be exalted. Those that are hindered from comfort in Christ by a proud conceit of their own merit and worth are the mountains and hills that must be made low. Those that have entertained prejudices against the word and ways of God, that are untractable, and disposed to thwart and contradict even that which is plain and easy because it agrees not with their corrupt inclinations and secular interests, are the crooked that must be made straight and the rough places that must be made plain. Let but the gospel of Christ have a fair hearing, and it cannot fail of acceptance. This prepares the way of the Lord; and thus God will by his grace prepare his own way in all the vessels of mercy, whose hearts he opens as he did Lydia's.
2. When this is done the glory of the Lord shall be revealed, v. 5. (1.) When the captives are prepared for deliverance Cyrus shall proclaim it, and those shall have the benefit of it, and those only, whose hearts the Lord shall stir up with courage and resolution to break through the discouragements that lay in their way, and to make nothing of the hills, and valleys, and all the rough places. (2.) When John Baptist has for some time preached repentance, mortification, and reformation, and so made ready a people prepared for the Lord (Luke i. 17), then the Messiah himself shall be revealed in his glory, working miracles, which John did not, and by his grace, which is his glory, binding up and healing with consolations those whom John had wounded with convictions. And this revelation of divine glory shall be a light to lighten the Gentiles. All flesh shall see it together, and not the Jews only; they shall see and admire it, see it and bid it welcome; as the return out of captivity was taken notice of by the neighbouring nations, Ps. cxxvi. 2. And it shall be the accomplishment of the word of God, not one iota or tittle of which shall fall to the ground: The mouth of the Lord has spoken it, and therefore the hand of the Lord will effect it.
II. By confidence in the word of the Lord, and not in any creature. The mouth of the Lord having spoken it, the voice has this further to cry (he that has ears to hear let him hear it), The word of our God shall stand for ever, v. 8.
1. By this accomplishment of the prophecies and promises of salvation, and the performance of them to the utmost in due time, it appears that the word of the Lord is sure and what may be safely relied on. Then we are prepared for deliverance when we depend entirely upon the word of God, build our hopes on that, with an assurance that it will not make us ashamed: in a dependence upon this word we must be brought to own that all flesh is grass, withering and fading. (1.) The power of man, when it does appear against the deliverance, is not to be feared; for it shall be as grass before the word of the Lord: it shall wither and be trodden down. The insulting Babylonians, who promise themselves that the desolations of Jerusalem shall be perpetual, are but as grass which the spirit of the Lord blows upon, makes nothing of, but blasts all its glory; for the word of the Lord, which promises their deliverance, shall stand for ever, and it is not in the power of their enemies to hinder the execution of it. (2.) The power of man, when it would appear for the deliverance, is not to be trusted to; for it is but as grass in comparison with the word of the Lord, which is the only firm foundation for us to build our hope upon. When God is about to work salvation for his people he will take them off from depending upon creatures, and looking for it from hills and mountains. They shall fail them, and their expectations from them shall be frustrated: The Spirit of the Lord shall blow upon them; for God will have no creature to be a rival with him for the hope and confidence of his people; and, as it is his word only that shall stand for ever, so in that word only our faith must stand. When we are brought to this, then, and not till then, we are fit for mercy.
2. The word of our God, that glory of the Lord which is now to be revealed, the gospel, and that grace which is brought with it to us and wrought by it in us, shall stand for ever; and this is the satisfaction of all believers, when they find all their creature-comforts withering and fading like grass. Thus the apostle applies it to the word which by the gospel is preached unto us, and which lives and abides for ever as the incorruptible seed by which we are born again, 1 Pet. i. 23-25. To prepare the way of the Lord we must be convinced, (1.) Of the vanity of the creature, that all flesh is grass, weak and withering. We ourselves are so, and therefore cannot save ourselves; all our friends are so, and therefore are unable to save us. All the beauty of the creature, which might render it amiable, is but as the flower of grass, soon blasted, and therefore cannot recommend us to God and to his acceptance. We are dying creatures; all our comforts in this word are dying comforts, and therefore cannot be the felicity of our immortal souls. We must look further for a salvation, look further for a portion. (2.) Of the validity of the promise of God. We must be convinced that the word of the Lord can do that for us which all flesh cannot--that, forasmuch as it stands for ever, it will furnish us with a happiness that will run parallel with the duration of our souls, which must live for ever; for the things that are not seen, but must be believed, are eternal.
Adam Clarke: Commentary on the Bible - 1831
40:3: The voice of him that crieth to the wilderness "A voice crieth, In the wilderness" - The idea is taken from the practice of eastern monarchs, who, whenever they entered upon an expedition or took a journey, especially through desert and unpractised countries, sent harbingers before them to prepare all things for their passage, and pioneers to open the passes, to level the ways, and to remove all impediments. The officers appointed to superintend such preparations the Latins call stratores. Ipse (Johannes Baptista) se stratorem vocat Messiae, cujus esset alta et elata voce homines in desertis locis habitantes ad itinera et vias Regi mox venturo sternendas et reficiendas hortari. - Mosheim, Instituta, Majora, p. 96. "He (John the Baptist) calls himself the pioneer of the Messiah, whose business it was with a loud voice to call upon the people dwelling in the deserts to level and prepare the roads by which the King was about to march."
Diodorus's account of the marches of Semiramis into Media and Persia will give us a clear notion of the preparation of the way for a royal expedition: "In her march to Ecbatana she came to the Zarcean mountain, which, extending many furlongs, and being full of craggy precipices and deep hollows, could not be passed without taking a great compass about. Being therefore desirous of leaving an everlasting memorial of herself, as well as of shortening the way, she ordered the precipices to be digged down, and the hollows to be filled up; and at a great expense she made a shorter and more expeditious road, which to this day is called from her the road of Semiramis. Afterward she went into Persia, and all the other countries of Asia subject to her dominion; and wherever she went, she ordered the mountains and precipices to be levelled, raised causeways in the plain country, and at a great expense made the ways passable." - Diod. Sic. lib. ii.
The writer of the apocryphal book called Baruch expresses the same subject by the same images, either taking them from this place of Isaiah, or from the common notions of his countrymen: "For God hath appointed that every high hill, and banks of long continuance, should be cast down, and valleys filled up, to make even the ground, that Israel may go safely in the glory of God." Baruch 5:7.
The Jewish Church, to which John was sent to announce the coming of Messiah, was at that time in a barren and desert condition, unfit, without reformation, for the reception of her King. It was in this desert country, destitute at that time of all religious cultivation, in true piety and good works unfruitful, that John was sent to prepare the way of the Lord by preaching repentance. I have distinguished the parts of the sentence according to the punctuation of the Masoretes, which agrees best both with the literal and the spiritual sense; which the construction and parallelism of the distich in the Hebrew plainly favors, and of which the Greek of the Septuagint and of the evangelists is equally susceptible. John was born in the desert of Judea, and passed his whole life in it, till the time of his being manifested to Israel. He preached in the same desert: it was a mountainous country; however not entirely and properly a desert; for though less cultivated than other parts of Judea, yet it was not uninhabited. Joshua (Jos 15:61, Jos 15:62) reckons six cities in it. We are so prepossessed with the idea of John's living and preaching in the desert, that we are apt to consider this particular scene of his preaching as a very important and essential part of history: whereas I apprehend this circumstance to be no otherwise important, than as giving us a strong idea of the rough character of the man, which was answerable to the place of his education; and as affording a proper emblem of the rude state of the Jewish Church at that time, which was the true wilderness meant by the prophet, in which John was to prepare the way for the coming of the Messiah.
Albert Barnes: Notes on the Bible - 1834
40:3: The voice of him that crieth - Lowth and Noyes render this, 'A voice crieth,' and annex the phrase 'in the wilderness' to the latter part of the sentence:
A voice crieth, 'In the wilderness prepare ye the way of Yahweh.'
The Hebrew (קורא קול qô l qô rē') will bear this construction, though the Vulgate and the Septuagint render it as in our common version. The sense is not essentially different, though the parallelism seems to require the translation proposed by Lowth. The design is to state the source of consolation referred to in the pRev_ious verses. The time of the exile at Babylon was about to be completed. Yahweh was about to conduct his people again to their own country through the pathless wilderness, as he had formerly conducted them from Egypt to the land of promise. The prophet, therefore, represents himself as hearing the voice of a herald, or a forerunner in the pathless waste, giving direction that a way should be made for the return of the people. The whole scene is represented as a march, or return of Yahweh at the head of his people to the land of Judea. The idea is taken from the practice of Eastern monarchs, who whenever they entered on a journey or an expedition, especially through a barren and unfrequented or inhospitable country, sent harbingers or heralds before them to prepare the way.
To do this, it was necessary for them to provide supplies, and make bridges, or find fording places over the streams; to level hills, and construct causeways over valleys, or fill them up; and to make a way through the forest which might lie in their intended line of march. This was necessary, because these contemplated expeditions often involved the necessity of marching through countries where there were no public highways that would afford facilities for the passage of an army. Thus Arrian (Hist. liv. 30) says of Alexander, 'He now proceeded to the River Indus, the army' that is, ἡ στρατιά hē stratia, a part of the army, or an army sufficient for the purpose, 'going before, which made a way for him, for otherwise there would have been no mode of passing through that region.' 'When a great prince in the East,' says Paxton, 'sets out on a journey, it is usual to send a party of men before him to clear the way.
The state of those countries in every age, where roads are almost unknown, and, from want of cultivation, in many places overgrown with brambles and other thorny plants, which renders traveling, especially with a large retinue, incommodious, requires this precaution. The Emperor of Hindoostan, in his progress through his dominions, as described in the narrative of Sir Thomas Roe's embassy to the court of Delhi, was preceded by a very great company, sent before him to cut up the trees and bushes, to level and snmoth the road, and prepare their place of encampment. We shall be able, perhaps, to form a more clear and precise idea from the account which Diodorus gives of the marches of Semiramis, the celebrated Queen of Babylon, into Media and, Persia. "In her march to Ecbatana," says the historian, "she came to the Zarcean mountain, which, extending many furlongs, and being full of craggy precipices and deep hollows, could not be passed without taking a great compass. Being therefore desirous of leaving an everlasting memorial of herself, as well as of shortening the way, she ordered the precipices to be digged down, and the hollows to be filled up; and at a great expense she made a shorter and more expeditious road; which to this day is called from her the road of Semiramis. Afterward she went into Persia, and all the other countries of Asia subjected to her dominion, and wheRev_er she went, she ordered the mountains and precipices to be leveled, raised causeways in the plain country, and, at a great expense, made the ways passable."
The writer of the apocryphal Book of Baruch, refers to the same subject by the same images: 'For God hath appointed that every high hill, and banks of long continuance, should be cast down, and valleys filled up, to make even the ground, that Israel may go safely in the glory of God' Isa 5:7. It is evident that the primary reference of this passage was to the exiles in Babylon, and to their return from their long captivity, to the land of their father. The imagery, the circumstances, the design of the prophecy, all seem to demand such an interpretation. At the same time it is as clear, I apprehend, that the prophet was inspired to use language, of design, which should appropriately express a more important event, the coming of the forerunner of the Messiah, and the work which he should perform as preparatory to his advent. There was such a striking similarity in the two events, that they could be grouped together in the same part of the prophetic vision or picture the mind would naturally, by the laws of prophetic suggestion (Introduction, Section 7, III. (3), glance from one to the other, and the same language would appropriately and accurately express both. Both could be described as the coming of Yahweh to bless and save his people; both occurred after a long state of desolation and bondage - the one a bondage in Babylon, the other in sin and national declension. The pathless desert was literally to be passed through in the one instance; in the other, the condition of the Jews was that which was not unaptly likened to a desert - a condition in regard to real piety not unlike the state of a vast desert in comparison with fruitful fields. 'It was,' says Lowth, 'in this desert country, destitute at that time of all religious cultivation, in true piety and works unfruitful, that John was sent to prepare the way of the Lord by preaching repentance.
That this passage has a reference to John as the forerunner of the Messiah, is evident from Mat 3:3, where it is applied to him, and introduced by this remark: 'For this is he that was spoken of by the prophet Esaias, saying, The voice,' etc. (see also Joh 1:23) The events were so similar, in their main features, that the same language would describe both. John was nurtured in the desert, and passed his early life there, until he entered on his public work Luk 1:80. He began to preach in a mountainous country, lying east of Jerusalem, and sparsely inhabited, and which was usually spoken of as a desert or wilderness Mat 3:1; and it was here that his voice was heard announcing the coming of the Messiah, and that he pointed him to his own followers Joh 1:28-29.
In the wilderness - Babylon was separated from Judea by an immense tract of country, which was one continued desert. A large part of Arabia, called Arabia Deserts, was situated in this region. To pass in a direct line, therefore, from Babylon to Jerusalem, it was necessary to go through this desolate country. It was here that the prophet speaks of hearing a voice commanding the hills to be leveled, and the valleys filled up, that there might be a convenient highway for the people to return (compare the notes at Isa 35:8-10).
Prepare ye the way - This was in the form of the usual proclamation of a monarch commanding the people to make a way for him to pass. Applied to the return of the exile Jews, it means that the command of God had gone forth that all obstacles should be removed. Applied to John, it means that the people were to prepare for the reception of the Messiah; that they were to remove all in their opinions and conduct which would tend to hinder his cordial reception, or which would pRev_ent his success among them.
Of the Lord - Of Yahweh. Yahweh was the leader of his people, and was about to conduct them to their own land. The march therefore, was regarded as that of Yahweh, as a monarch or king, at the head of his people, conducting them to their own country; and to prepare the way of Yahweh was, therefore, to prepare for his march at the head of his people. Applied to the Messiah, it means that God was about to come to his people to redeem them. This language naturally and obviously implies, that he whose way was thus to be prepared was Yahweh, the true God. So it was undoubtedly in regard to him who was to be the leader of the exile Jews to their own land, since none but Yahweh could thus conduct them. And if it be admitted that the language has also a reference to the Messiah, then it demonstrates that he was appropriately called Yahweh. That John the Immerser had such a view of him, is apparent from what is said of him.
Thus, Joh 1:15, he says of him that, 'he was before' him which was not true unless he had an existence pRev_ious to his birth; he calls him, Joh 1:18, 'the only begotten Son, which is in the bosom of the Father;' and in Joh 1:34, he calls him 'the Son of God' (compare Joh 10:30, Joh 10:33, Joh 10:36). In Joh 3:31, he says of him, 'he that cometh from above is above all; he that cometh from heaven is above all.' Though this is not one of the most direct and certain proof texts of the divinity of the Messiah, yet it is one which may be applied to him when that divinity is demonstrated from other places. It is not one that can be used with absolute certainty in an argument on the subject, to convince those who deny that divinity - since, even on the supposition that it refers to the Messiah, it may be said plausibly, and with some force, that it may mean that Yahweh was about to manifest himself by means of the Messiah; yet it is a passage which those who are convinced of the divinity of Christ from other source, will apply without hesitation to him as descriptive of his rank, and confirmatory of his divinity.
Make straight - Make a straight or direct road; one that should conduct at once to their land. The Chaldee renders this verse, 'Prepare a way before the people of Yahweh; make in the plain ways before the congregation of our God.'
A highway - (See the note at Isa 35:8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:3: The voice: Mat 3:1-3; Mar 1:2-5; Luk 3:2-6; Joh 1:23
Prepare: Isa 35:8, Isa 57:14, Isa 62:10, Isa 62:11; Mal 3:1, Mal 4:5, Mal 4:6; Luk 1:16, Luk 1:17, Luk 1:76, Luk 1:77
make: Isa 11:15, Isa 11:16, Isa 43:19, Isa 49:11; Psa 68:4
Carl Friedrich Keil and Franz Delitzsch
40:3
There is a sethume in the text at this point. The first two vv. form a small parashah by themselves, the prologue of the prologue. After the substance of the consolation has been given on its negative side, the question arises, What positive salvation is to be expected? This question is answered for the prophet, inasmuch as, in the ecstatic stillness of his mind as turned to God, he hears a marvellous voice. "Hark, a crier! In the wilderness prepare ye a way for Jehovah, make smooth in the desert a road for our God." This is not to be rendered "a voice cries" (Ges., Umbreit, etc.); but the two words are in the construct state, and form an interjectional clause, as in Is 13:4; Is 52:8; Is 66:6 : Voice of one crying! Who the crier is remains concealed; his person vanishes in the splendour of his calling, and falls into the background behind the substance of his cry. The cry sounds like the long-drawn trumpet-blast of a herald (cf., Is 16:1). The crier is like the outrider of a king, who takes care that the way by which the king is to go shall be put into good condition. The king is Jehovah; and it is all the more necessary to prepare the way for Him in a becoming manner, that this way leads through the pathless desert. Bammidbâr is to be connected with pannū, according to the accents on account of the parallel (zakeph katan has a stronger disjunctive force here than zekpeh gadol, as in Deut 26:14; Deut 28:8; 4Kings 1:6), though without any consequent collision with the New Testament description of the fulfilment itself. And so also the Targum and Jewish expositors take במדבר קור קול together, like the lxx, and after this the Gospels. We may, or rather apparently we must, imagine the crier as advancing into the desert, and summoning the people to come and make a road through it. But why does the way of Jehovah lie through the desert, and whither does it lead? It was through the desert that He went to redeem Israel out of Egyptian bondage, and to reveal Himself to Israel from Sinai (Deut 33:2; Judg 5:4; Ps 88:8); and in Ps 88:4 (5.) God the Redeemer of His people is called hârōkhēbh bâ‛ărâbhōth. Just as His people looked for Him then, when they were between Egypt and Canaan; so was He to be looked for by His people again, now that they were in the "desert of the sea" (Is 21:1), and separated by Arabia deserta from their fatherland. If He were coming at the head of His people, He Himself would clear the hindrances out of His way; but He was coming through the desert to Israel, and therefore Israel itself was to take care that nothing should impede the rapidity or detract from the favour of the Coming One. The description answers to the reality; but, as we shall frequently find as we go further on, the literal meaning spiritualizes itself in an allegorical way.
Geneva 1599
40:3 The (d) voice of him that crieth in the (e) wilderness, (f) Prepare ye the way of the LORD, make straight in the desert a highway for our God.
(d) That is, of the prophets.
(e) That is, in Babylonia and other places, where they were kept in captivity and misery.
(f) Meaning Cyrus and Darius who would deliver God's people out of captivity and make them a ready way to Jerusalem.
John Gill
40:3 The voice of him that crieth in the wilderness,.... Not the voice of the Holy Ghost, as Jarchi; but of John the Baptist, as is attested by all the evangelists, Mt 3:3 and by John himself, Jn 1:23, who was a "voice" not like the man's nightingale, "vox et praeterea nihil" a voice and nothing else; he had not only a sonorous, but an instructive teaching voice; he had the voice of a prophet, for he was a prophet: we read of the voices of the prophets, their doctrines and prophecies, Acts 13:27, his voice was the voice of one that crieth, that published and proclaimed aloud, openly and publicly, with great eagerness and fervency, with much freedom and liberty, what he had to say; and this was done "in the wilderness", in the wilderness of Judea, literally taken, Mt 3:1, and when Judea was become a Roman province, and the Jews were brought into the wilderness of the people, Ezek 20:35 and when they were, as to their religious affairs, in a very forlorn and wilderness condition (m): what John was to say, when he came as a harbinger of Christ, and did, follows:
prepare ye the way of the Lord, make straight in the desert a highway for our God: by whom is meant the Messiah to whose proper deity a noble testimony is here bore, being called "Jehovah" and "our God": whose way John prepared himself, by preaching the doctrine of repentance, administering the ordinance of baptism, pointing at the Messiah, and exhorting the people to believe in him; and he called upon them likewise to prepare the way, and make a plain path to meet him in, by repenting of their sins, amending their ways, and cordially embracing him when come, laying aside all those sentiments which were contrary to him, his Gospel, and kingdom. The sense of this text is sadly perverted by the Targum, and seems to be, done on purpose, thus,
"prepare the way before the people of the Lord, cast up ways before the congregation of our God;''
whereas it is before the Lord himself. The allusion is to pioneers, sent before some great personage to remove all obstructions out of his way, to cut down trees, level the way, and clear all before him, as in the following verse.
(m) Though, according to the accents, the phrase, "in the wilderness", belongs to what follows, "in the wilderness prepare ye the way of the Lord"; where it is placed by Junius and Tremellius, commended for it by Reinbeck, de Accent, Heb. p. 416. though the accent seems neglected in Matt iii. 3. Mark 1. 3.
John Wesley
40:3 The voice - An abrupt speech. Methinks I hear a voice. Wilderness - This immediately relates to the deliverance of the Jews out of Babylon, and smoothing their passage from thence to Judea, which lay through a great wilderness; but principally to their redemption by the Messiah, whose coming was ushered in by the cry of John the baptist, in the wilderness. Prepare ye the way - You to whom this work belongs. He alludes to the custom of princes who send pioneers before them to prepare the way through which they are to pass. The meaning is, God shall by his spirit so dispose mens hearts, and by his providence so order the affairs of the world, as to make way for the accomplishment of his promise. This was eminently fulfilled, when Christ, who was, and is God, blessed for ever, came into the world in a visible manner.
Robert Jamieson, A. R. Fausset and David Brown
40:3 crieth in the wilderness--So the Septuagint and Mt 3:3 connect the words. The Hebrew accents, however, connect them thus: "In the wilderness prepare ye," &c., and the parallelism also requires this, "Prepare ye in the wilderness," answering to "make straight in the desert." Matthew was entitled, as under inspiration, to vary the connection, so as to bring out another sense, included in the Holy Spirit's intention; in Mt 3:1, "John the Baptist, preaching in the wilderness," answers thus to "The voice of one crying in the wilderness." MAURER takes the participle as put for the finite verb (so in Is 40:6), "A voice crieth." The clause, "in the wilderness," alludes to Israel's passage through it from Egypt to Canaan (Ps 68:7), Jehovah being their leader; so it shall be at the coming restoration of Israel, of which the restoration from Babylon was but a type (not the full realization; for their way from it was not through the "wilderness"). Where John preached (namely, in the wilderness; the type of this earth, a moral wilderness), there were the hearers who are ordered to prepare the way of the Lord, and there was to be the coming of the Lord [BENGEL]. John, though he was immediately followed by the suffering Messiah, is rather the herald of the coming reigning Messiah, as Mal 4:5-6 ("before the great and dreadful day of the Lord"), proves. Mt 17:11 (compare Acts 3:21) implies that John is not exclusively meant; and that though in one sense Elias has come, in another he is yet to come. John was the figurative Elias, coming "in the spirit and power of Elias" (Lk 1:17); Jn 1:21, where John the Baptist denies that he was the actual Elias, accords with this view. Mal 4:5-6 cannot have received its exhaustive fulfilment in John; the Jews always understood it of the literal Elijah. As there is another consummating advent of Messiah Himself, so perhaps there is to be of his forerunner Elias, who also was present at the transfiguration.
the Lord--Hebrew, Jehovah; as this is applied to Jesus, He must be Jehovah (Mt 3:3).
40:440:4: Ամենայն ձորք լցցին, եւ ամենայն լերինք եւ բլուրք խոնարհեսցին. եւ եղիցին ամենայն դժուարինք ՚ի դիւրինս, եւ առապարքն ՚ի դաշտս։
4 Բոլոր ձորերը պիտի լցուեն, եւ բոլոր լեռներն ու բլուրները պիտի ցածրանան, դժուարին տեղերը պիտի դիւրին դառնան, եւ առապարները՝ դաշտեր:
4 Ամէն ձոր պիտի բարձրանայ, Ամէն լեռ ու բլուր պիտի ցածնայ, Ծուռը պիտի շտկուի, Խորտուբորտ տեղերը հաւասար պիտի ըլլան։
Ամենայն ձորք լցցին, եւ ամենայն լերինք եւ բլուրք խոնարհեսցին. եւ եղիցին ամենայն դժուարինք ի դիւրինս, եւ առապարքն ի դաշտս:

40:4: Ամենայն ձորք լցցին, եւ ամենայն լերինք եւ բլուրք խոնարհեսցին. եւ եղիցին ամենայն դժուարինք ՚ի դիւրինս, եւ առապարքն ՚ի դաշտս։
4 Բոլոր ձորերը պիտի լցուեն, եւ բոլոր լեռներն ու բլուրները պիտի ցածրանան, դժուարին տեղերը պիտի դիւրին դառնան, եւ առապարները՝ դաշտեր:
4 Ամէն ձոր պիտի բարձրանայ, Ամէն լեռ ու բլուր պիտի ցածնայ, Ծուռը պիտի շտկուի, Խորտուբորտ տեղերը հաւասար պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
40:440:4 всякий дол да наполнится, и всякая гора и холм да понизятся, кривизны выпрямятся и неровные пути сделаются гладкими;
40:4 πᾶσα πας all; every φάραγξ φαραγξ gorge πληρωθήσεται πληροω fulfill; fill καὶ και and; even πᾶν πας all; every ὄρος ορος mountain; mount καὶ και and; even βουνὸς βουνος mound ταπεινωθήσεται ταπεινοω humble; bring low καὶ και and; even ἔσται ειμι be πάντα πας all; every τὰ ο the σκολιὰ σκολιος warped; crooked εἰς εις into; for εὐθεῖαν ευθυς straight; directly καὶ και and; even ἡ ο the τραχεῖα τραχυς rough εἰς εις into; for πεδία πεδιον plain
40:4 כָּל־ kol- כֹּל whole גֶּיא֙ geʸ גַּיְא valley יִנָּשֵׂ֔א yinnāśˈē נשׂא lift וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ֥ר hˌar הַר mountain וְ wᵊ וְ and גִבְעָ֖ה ḡivʕˌā גִּבְעָה hill יִשְׁפָּ֑לוּ yišpˈālû שׁפל be low וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be הֶֽ hˈe הַ the עָקֹב֙ ʕāqˌōv עָקֹב something knobby לְ lᵊ לְ to מִישֹׁ֔ור mîšˈôr מִישֹׁור fairness וְ wᵊ וְ and הָ hā הַ the רְכָסִ֖ים rᵊḵāsˌîm רֶכֶס rugged ground לְ lᵊ לְ to בִקְעָֽה׃ viqʕˈā בִּקְעָה valley
40:4. omnis vallis exaltabitur et omnis mons et collis humiliabitur et erunt prava in directa et aspera in vias planasEvery valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall become straight, and the rough ways plain.
4. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:
40:4. Every valley will be exalted, and every mountain and hill will be brought low. And the crooked will be straightened, and the uneven will become level ways.
40:4. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:
Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:

40:4 всякий дол да наполнится, и всякая гора и холм да понизятся, кривизны выпрямятся и неровные пути сделаются гладкими;
40:4
πᾶσα πας all; every
φάραγξ φαραγξ gorge
πληρωθήσεται πληροω fulfill; fill
καὶ και and; even
πᾶν πας all; every
ὄρος ορος mountain; mount
καὶ και and; even
βουνὸς βουνος mound
ταπεινωθήσεται ταπεινοω humble; bring low
καὶ και and; even
ἔσται ειμι be
πάντα πας all; every
τὰ ο the
σκολιὰ σκολιος warped; crooked
εἰς εις into; for
εὐθεῖαν ευθυς straight; directly
καὶ και and; even
ο the
τραχεῖα τραχυς rough
εἰς εις into; for
πεδία πεδιον plain
40:4
כָּל־ kol- כֹּל whole
גֶּיא֙ geʸ גַּיְא valley
יִנָּשֵׂ֔א yinnāśˈē נשׂא lift
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ֥ר hˌar הַר mountain
וְ wᵊ וְ and
גִבְעָ֖ה ḡivʕˌā גִּבְעָה hill
יִשְׁפָּ֑לוּ yišpˈālû שׁפל be low
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
הֶֽ hˈe הַ the
עָקֹב֙ ʕāqˌōv עָקֹב something knobby
לְ lᵊ לְ to
מִישֹׁ֔ור mîšˈôr מִישֹׁור fairness
וְ wᵊ וְ and
הָ הַ the
רְכָסִ֖ים rᵊḵāsˌîm רֶכֶס rugged ground
לְ lᵊ לְ to
בִקְעָֽה׃ viqʕˈā בִּקְעָה valley
40:4. omnis vallis exaltabitur et omnis mons et collis humiliabitur et erunt prava in directa et aspera in vias planas
Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall become straight, and the rough ways plain.
40:4. Every valley will be exalted, and every mountain and hill will be brought low. And the crooked will be straightened, and the uneven will become level ways.
40:4. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:4: Crooked - The word עקב akob is very generally rendered crooked: but this sense of the word seems not to be supported by any good authority. Ludolphus, Comment. ad Hist. Aethiop. p. 206, says "that in the Ethiopia language it signifies clivus, locus editus:" and so the Syriac Version renders it in this place, ערמא arama: Hebrew, ערמה aramah, tumulus, acervus. Thus the parallelism would be more perfect:" the hilly country shall be made level, and the precipices a smooth plain."
Albert Barnes: Notes on the Bible - 1834
40:4: Every valley shall be exalted - That is, every valley, or low piece of ground, shall be filled up so as to make a level highway, as was done in order to facilitate the march of armies. This verse is evidently designed to explain what is intended in Isa 40:3, by preparing the way for Yahweh. Applied to the return of the Jews from Babylon, it means simply that the impassable valleys were to be filled up so as to make a level road for their journey. If applied to the work of John, the forerunner of the Messiah, it means that the nation was to be called on to put itself in a state of preparation for his coming, and for the success of his labors among them. Vitringa, and others, have endeavored to specify what particular moral qualities in the nation are meant by the 'valley,' by the 'mountain and hill,' and by the 'crooked' and 'rough places.' But the illustrations are such as cannot be demonstrated to be referred to by the prophet. The general sense is plain. The language, as we have seen, is taken from the march of a monarch at the head of his army. The general idea is, that all obstructions were to be removed, so that the march would be without embarrassment. As applicable to the work of John also, the language means in general, that whatever there was in the opinions, habits, conduct, in the pride, self-confidence, and irreligion of the nation that would pRev_ent his cordial reception, was to be removed.
Every mountain and hill - They shall be dug down so as to make the journey easy. All obstructions were to be removed.
And the crooked - The word used here, (עקב ‛ â qob) is usually rendered 'crooked;' but perhaps not by any good authority. The verb עקב ‛ â qab usually denotes to be behind; to come from behind; or, as Gesenius supposes, to be elevated like a mound, arched like a hill or tumulus, and is hence applied to the heel from the figure (see Gen 25:26; Hos 12:4). According to this, the word would denote properly a hill, mound, or acclivity, which would put back those who attempted to ascend.
Shall be made straight - Margin, 'A straight place.' The Hebrew word (מישׁור mı̂ yshô r) denotes properly "evenness," a level region, a plain. The hilly places would be reduced to a level.
And the rough places - Those which are hard, bound up, stony, difficult to pass. Such as abounded with rocks and precipices, and which presented obstructions to a journey. Such places abounded in the region lying between Palestine and Babylon.
Plain - Margin, 'A plain place.' A smooth, level plain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:4: valley: Isa 42:11, Isa 42:15, Isa 42:16; Sa1 2:8; Psa 113:7, Psa 113:8; Eze 17:24, Eze 21:26; Luk 1:52, Luk 1:53; Luk 3:5, Luk 18:14
every mountain: Isa 2:12-15; Job 40:11-13
and the: Isa 42:16, Isa 45:2; Pro 2:15
straight: or, a straight place
plain: or, a plain place
Carl Friedrich Keil and Franz Delitzsch
40:4
The summons proceeds in a commanding tone. "Let every valley be exalted, and every mountain and hill made low; and let the rugged be made a plain, and the ledges of rocks a valley." והיה, which takes its tone from the two jussive verbs, is also itself equivalent to ויהי. Instead of גּיא (from גּיא), the pointing in Zech 14:4, we have here (according to Kimchi) the vowel-pointing גּיא; at the same time, the editions of Brescia, Pesaro, Venice 1678, have גּיא (with tzere), and this is also the reading of a codex of Luzzatto without Masoretic notes. The command, according to its spiritual interpretation, points to the encouragement of those that are cast down, the humiliation of the self-righteous and self-secure, the changing of dishonesty into simplicity, and of unapproachable haughtiness into submission (for ‛âqōbh, hilly, rugged,
(Note: In this ethical sense Essex applied the word to Queen Elizabeth. See Hefele, Ximenes, p. 90 (ed. 2).)
compare Jer 17:9 together with Hab 2:4). In general, the meaning is that Israel is to take care, that the God who is coming to deliver it shall find it in such an inward and outwards state as befits His exaltation and His purpose.
Geneva 1599
40:4 Every valley shall be exalted, and every (g) mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:
(g) Whatever may prevent or hinder this deliverance will be removed.
John Gill
40:4 Every valley shall be exalted, and every mountain and hill shall be made low,.... Which is not to be understood literally, but, as Kimchi says, parabolically and mystically: the meaning is, that in consequence of John's ministry, and our Lord's coming, such who were depressed and bowed down with the guilt of sin, and were low and humble in their own eyes, should be raised up and comforted; and that such who were elated with themselves, and their own righteousness, should be humbled; their pride and haughtiness should be brought down, and they treated with neglect and contempt, while great notice was taken of lowly minded ones; see Lk 14:11 and Lk 18:14,
and the crooked shall be straight and the rough places plain; what before was dark and intricate in prophecy should now become clear; and such doctrines as were not so well understood should now become plain and easy.
Robert Jamieson, A. R. Fausset and David Brown
40:4 Eastern monarchs send heralds before them in a journey to clear away obstacles, make causeways over valleys, and level hills. So John's duty was to bring back the people to obedience to the law and to remove all self-confidence, pride in national privileges, hypocrisy, and irreligion, so that they should be ready for His coming (Mal 4:6; Lk 1:17).
crooked--declivities.
40:540:5: Եւ երեւեսցին փառքն Տեառն. եւ տեսցէ ամենայն մարմին զփրկութիւն Աստուծոյ, զի Տէր խօսեցաւ։
5 Պիտի յայտնուի Տիրոջ փառքը, եւ ամէն մի մարմնաւոր պիտի տեսնի Աստծու փրկութիւնը, քանզի Տէ՛րը խօսեց»:
5 Տէրոջը փառքը պիտի յայտնուի Եւ ամէն մարմին մէկտեղ զանիկա պիտի տեսնէ. Քանզի Տէրոջը բերանը խօսեցաւ»։
Եւ երեւեսցին փառքն Տեառն, եւ տեսցէ ամենայն մարմին [574]զփրկութիւն Աստուծոյ. զի Տէր`` խօսեցաւ:

40:5: Եւ երեւեսցին փառքն Տեառն. եւ տեսցէ ամենայն մարմին զփրկութիւն Աստուծոյ, զի Տէր խօսեցաւ։
5 Պիտի յայտնուի Տիրոջ փառքը, եւ ամէն մի մարմնաւոր պիտի տեսնի Աստծու փրկութիւնը, քանզի Տէ՛րը խօսեց»:
5 Տէրոջը փառքը պիտի յայտնուի Եւ ամէն մարմին մէկտեղ զանիկա պիտի տեսնէ. Քանզի Տէրոջը բերանը խօսեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
40:540:5 и явится слава Господня, и узрит всякая плоть [спасение Божие]; ибо уста Господни изрекли это.
40:5 καὶ και and; even ὀφθήσεται οραω view; see ἡ ο the δόξα δοξα glory κυρίου κυριος lord; master καὶ και and; even ὄψεται οραω view; see πᾶσα πας all; every σὰρξ σαρξ flesh τὸ ο the σωτήριον σωτηριος salvation; saving τοῦ ο the θεοῦ θεος God ὅτι οτι since; that κύριος κυριος lord; master ἐλάλησεν λαλεω talk; speak
40:5 וְ wᵊ וְ and נִגְלָ֖ה niḡlˌā גלה uncover כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and רָא֤וּ rāʔˈû ראה see כָל־ ḵol- כֹּל whole בָּשָׂר֙ bāśˌār בָּשָׂר flesh יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together כִּ֛י kˈî כִּי that פִּ֥י pˌî פֶּה mouth יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֵּֽר׃ ס dibbˈēr . s דבר speak
40:5. et revelabitur gloria Domini et videbit omnis caro pariter quod os Domini locutum estAnd the glory of the Lord shall be revealed, and all flesh together shall see, that the mouth of the Lord hath spoken.
5. and the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.
40:5. And the glory of the Lord will be revealed. And all flesh together will see that the mouth of the Lord has spoken.”
40:5. And the glory of the LORD shall be revealed, and all flesh shall see [it] together: for the mouth of the LORD hath spoken [it].
And the glory of the LORD shall be revealed, and all flesh shall see [it] together: for the mouth of the LORD hath spoken:

40:5 и явится слава Господня, и узрит всякая плоть [спасение Божие]; ибо уста Господни изрекли это.
40:5
καὶ και and; even
ὀφθήσεται οραω view; see
ο the
δόξα δοξα glory
κυρίου κυριος lord; master
καὶ και and; even
ὄψεται οραω view; see
πᾶσα πας all; every
σὰρξ σαρξ flesh
τὸ ο the
σωτήριον σωτηριος salvation; saving
τοῦ ο the
θεοῦ θεος God
ὅτι οτι since; that
κύριος κυριος lord; master
ἐλάλησεν λαλεω talk; speak
40:5
וְ wᵊ וְ and
נִגְלָ֖ה niḡlˌā גלה uncover
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
רָא֤וּ rāʔˈû ראה see
כָל־ ḵol- כֹּל whole
בָּשָׂר֙ bāśˌār בָּשָׂר flesh
יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together
כִּ֛י kˈî כִּי that
פִּ֥י pˌî פֶּה mouth
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבֵּֽר׃ ס dibbˈēr . s דבר speak
40:5. et revelabitur gloria Domini et videbit omnis caro pariter quod os Domini locutum est
And the glory of the Lord shall be revealed, and all flesh together shall see, that the mouth of the Lord hath spoken.
40:5. And the glory of the Lord will be revealed. And all flesh together will see that the mouth of the Lord has spoken.”
40:5. And the glory of the LORD shall be revealed, and all flesh shall see [it] together: for the mouth of the LORD hath spoken [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: И явится слава Господня... Когда путь будет приготовлен и все препятствии устранены, тогда наступит и самое откровение славы и величия Господа. "Слава Господня являлась всегда", - справедливо замечает святой Иоанн Златоуст, давая тем самым основание видеть ближайшее историческое исполнение данного пророчественного утешения в факте избавления евреев из вавилонского плена. "Но слава Божия наиболее явилась тогда, - продолжает Иоанн Златоуст, - когда Бог принял образ человека". Последнее толкование является наиболее распространенным; причем в соответствии с фактом предшествующей проповеди Иоанна Крестителя в пустыне Иорданской и самое явление этой славы Господней, обыкновенно, приурочивается к определенному моменту, именно к моменту Крещения Господа и сопутствовавшего ему Богоявления, т. е. откровения тайны Троичности Лиц. Но в более широком и общем смысле это можно относить и к факту воплощения Сына Божия, о чем Евангелист Иоанн выразительно говорит: "И Слово стало плотию, и обитало с нами, полное благодати и истины; и мы видели славу Его, славу, как Единородного от Отца" (Ин 1:14). Самый образ "славы Господней", как яркого ослепительного света, сияющего в темном месте, не раз встречается, как в раннейших книгах Священного Писания (Исх 13:21; 40:35; 3: Цар 8:10-11), так и у самого пророка Исаии (40:1: и 46:18).

И узрит всякая плоть... Откровение "славы Божией", как источника спасения, хотя и произойдет посреди иудеев, но будет иметь значение и для всех других народов: его увидит, узнает и почувствует все падшее и возрожденное человечество, как это почти буквально и отмечает впоследствии Евангелист Лука (3:6).

Ибо уста Господни изрекли это. Указание на высший божественный авторитет для наибольшего подкрепления сказанного - прием обычный у пророка Исаии и весьма ценный для нас при решении вопроса о подлинности и единстве книги (1:20; 21:17; 58:14: и др).
Adam Clarke: Commentary on the Bible - 1831
40:5: "The salvation of our God" - These words are added here by the Septuagint: το σωτηριον του Θεου, את ישועת אלהינו eth yesuath Eloheynu, as it is in the parallel place, Isa 52:10. The sentence is abrupt without it, the verb wanting its object; and I think it is genuine. Our English translation has supplied the word it, which is equivalent to this addition, from the Septuagint.
This omission in the Hebrew text is ancient, being prior to the Chaldee, Syriac, and Vulgate Versions: but the words stand in all the copies of the Septuagint, and they are acknowledged by Luke, Luk 3:6. The whole of this verse is wanting in one of my oldest MSS.
Albert Barnes: Notes on the Bible - 1834
40:5: And the glory of the Lord - The phrase here means evidently the majesty, power, or honor of Yahweh. He would display his power, and show himself to be a covenant-keeping God, by delivering his people from their bondage, and reconducting them to their own land. This glory and faithfulness would be shown in his delivering them from their captivity in Babylon; and it would be still more illustriously shown in his sending the Messiah to accomplish the deliverance of his people in later days.
And all flesh - All human beings. The word 'flesh' is often used to denote human nature, or mankind in general Gen 6:12; Psa 65:3; Psa 145:21. The idea is, that the deliverance of his people would be such a display of the divine interposition, so that all nations would discern the evidences of his power and glory. But there is a fullness and a richness in the language which allows that it is not to be confined to that event. It is more strikingly applicable to the advent of the Messiah - and to the fact that through him the glory of Yahweh would be manifest to all nations. Rosenmuller supposes that this should be translated,
And all flesh shall see together
That the mouth of Yahweh hath spoken it.
The Hebrew will bear this construction, but there is no necessity for departing from the translation in the common version. The Septuagint adds here the words 'salvation of God' so as to read it, 'and all flesh shall see the salvation of God,' and this reading has been adopted in Luk 3:6; or it may be more probable that Luke Luk 3:4-6 has quoted from different parts of Isaiah, and that he intended to quote that part, not from the version of the Septuagint, but from Isa 52:10. Lowth, on the authority of the Septuagint, proposes to restore these words to the Hebrew text. But the authority is insufficient. The Vulgate, the Chaldee, the Syriac, and the Hebrew manuscripts concur in the reading of the present Hebrew text, and the authority of the Septuagint is altogether insufficient to justify a change.
For the mouth of the Lord - The strongest possible confirmation that it would be fulfilled (see the note at Isa 34:16). The idea is, that God had certainly promised their deliverance from bondage; and that his interposition, in a manner which should attract the attention of all nations, was certainly purposed by him. Few events have ever more impressively manifested the glory of God than the redemption of his people from Babylon; none has occurred, or will ever occur, that will more impressively demonstrate his glory, wisdom, and faithfulness, than the redemption of the world by the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:5: the glory: Isa 6:3, Isa 11:9, Isa 35:2, Isa 60:1; Psa 72:19, Psa 96:6, Psa 102:16; Hab 2:14; Luk 2:10-14; Joh 1:14, Joh 12:41; Co2 3:18, Co2 4:6; Heb 1:3; Rev 21:23
all flesh: Isa 49:6, Isa 52:10, Isa 66:16, Isa 66:23; Jer 32:27; Joe 2:28; Zac 2:13; Luk 2:32, Luk 3:6; Joh 17:2; Act 2:17
for the mouth: Isa 1:20, Isa 58:14; Jer 9:12; Mic 4:4
Carl Friedrich Keil and Franz Delitzsch
40:5
The cry of the crier proceeds thus in Is 40:5 : "And the glory of Jehovah will be revealed, and all flesh seeth together: for the mouth of Jehovah hath spoken it." The pret. cons. קנגלה is here apodosis imper. When the way is prepared for Jehovah the Coming One, the glory of the God of salvation will unveil itself (on the name Jehovah, which is applied to God, the absolute I, as living and revealing Himself in history, more especially in the history of salvation). His parousia is the revelation of His glory (1Pet 4:13). This revelation is made for the good of Israel, but not secretly or exclusively; for all the human race, called here designedly "all flesh" (kol bâsâr), will come to see it (compare Lk 3:6, "the salvation of God"). Man, because he is flesh, cannot see God without dying (Ex 33:20); but the future will fill up this gulf of separation. The object to the verb "see" is not what follows, as Rosenmller supposes, viz., "that the mouth of Jehovah hath spoken," for the word of promise which is here fulfilled is not one addressed to all flesh; nor does it mean, "see that Jehovah hath spoken with His own mouth," i.e., after having become man, as Stier maintains, for the verb required in this case would be מדבּר, not דּבּר. The clause, "for the mouth of Jehovah hath spoken it," is rather Isaiah's usual confirmation of the foregoing prophecy. Here the crier uses it to establish the certainty of what he foretells, provided that Israel will do what he summons it to perform.
Geneva 1599
40:5 And the glory of the LORD shall be revealed, and all (h) flesh together shall see [it]: for the mouth of the LORD hath spoken [it].
(h) This miracle will be so great, that it will be known through all the world.
John Gill
40:5 And the glory of the Lord shall be revealed..... Christ himself, who is the brightness of his Father's glory, and his own glory, as the glory of the of the only begotten of the Father; the glorious perfections of his nature, seen in the miracles wrought, and in the doctrines taught by him; the glory of the divine Father, in the face or person of Christ; and the glory of his attributes, in the work of salvation by him; all which is most clearly discerned in the glass of the Gospel, or in the ministry of the word, by John, Christ himself, and his apostles:
and all flesh shall see it together; not the Jews only, but Gentiles also; not with their bodily eyes, but with the eyes of their understanding; even the salvation of the Lord, and his glory, as displayed in it, being set forth in the everlasting Gospel to the view of all; see Lk 3:7,
for the mouth of the Lord hath spoken it: that his glory should be revealed, and be visible to all, and therefore sure and certain; for what he has said he does, and what he has spoken he makes good. The Targum is,
"for by the word of the Lord it is so decreed;''
and therefore shall be fulfilled.
Robert Jamieson, A. R. Fausset and David Brown
40:5 see it--The Septuagint for "it," has "the salvation of God." So Lk 3:6 (compare Lk 2:30, that is, Messiah); but the Evangelist probably took these words from Is 52:10.
for--rather, "All flesh shall see that the mouth of Jehovah hath spoken it" [BENGEL].
40:640:6: Ձա՛յն որ ասէ. Գոչեա՛։ Եւ ասեմ. Զի՞նչ գոչեցից։ Գոգջիր. Ամենայն մարմին խո՛տ է, եւ ամենայն փառք մարդոյ իբրեւ զծաղիկ խոտոյ[10033]։ [10033] Օրինակ մի. Զի՞նչ գոչեցից. Գոգջի՛ր՝ ամենայն։
6 Մի ձայն ասում է՝ կանչի՛ր: Ասում եմ՝ ի՞նչ կանչեմ: «Իմացի՛ր, ամէն մարմին նման է խոտի, եւ մարդու ամբողջ փառքը նման է խոտածաղկի:
6 Ձայն մը ըսաւ. «Կանչէ՛»Ու ես ըսի. «Ի՞նչ կանչեմ»։Ամէն մարմին խոտ է։Անոր բոլոր վայելչութիւնը դաշտի ծաղիկին պէս է։
Ձայն որ ասէ. Գոչեա: Եւ ասեմ. Զի՞նչ գոչեցից: Գոգջիր. Ամենայն մարմին խոտ է, եւ ամենայն փառք մարդոյ իբրեւ զծաղիկ խոտոյ:

40:6: Ձա՛յն որ ասէ. Գոչեա՛։ Եւ ասեմ. Զի՞նչ գոչեցից։ Գոգջիր. Ամենայն մարմին խո՛տ է, եւ ամենայն փառք մարդոյ իբրեւ զծաղիկ խոտոյ[10033]։
[10033] Օրինակ մի. Զի՞նչ գոչեցից. Գոգջի՛ր՝ ամենայն։
6 Մի ձայն ասում է՝ կանչի՛ր: Ասում եմ՝ ի՞նչ կանչեմ: «Իմացի՛ր, ամէն մարմին նման է խոտի, եւ մարդու ամբողջ փառքը նման է խոտածաղկի:
6 Ձայն մը ըսաւ. «Կանչէ՛»Ու ես ըսի. «Ի՞նչ կանչեմ»։Ամէն մարմին խոտ է։Անոր բոլոր վայելչութիւնը դաշտի ծաղիկին պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
40:640:6 Голос говорит: возвещай! И сказал: что мне возвещать? Всякая плоть трава, и вся красота ее как цвет полевой.
40:6 φωνὴ φωνη voice; sound λέγοντος λεγω tell; declare βόησον βοαω scream; shout καὶ και and; even εἶπα επω say; speak τί τις.1 who?; what? βοήσω βοαω scream; shout πᾶσα πας all; every σὰρξ σαρξ flesh χόρτος χορτος grass; plant καὶ και and; even πᾶσα πας all; every δόξα δοξα glory ἀνθρώπου ανθρωπος person; human ὡς ως.1 as; how ἄνθος ανθος flower χόρτου χορτος grass; plant
40:6 קֹ֚ול ˈqôl קֹול sound אֹמֵ֣ר ʔōmˈēr אמר say קְרָ֔א qᵊrˈā קרא call וְ wᵊ וְ and אָמַ֖ר ʔāmˌar אמר say מָ֣ה mˈā מָה what אֶקְרָ֑א ʔeqrˈā קרא call כָּל־ kol- כֹּל whole הַ ha הַ the בָּשָׂ֣ר bbāśˈār בָּשָׂר flesh חָצִ֔יר ḥāṣˈîr חָצִיר grass וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חַסְדֹּ֖ו ḥasdˌô חֶסֶד loyalty כְּ kᵊ כְּ as צִ֥יץ ṣˌîṣ צִיץ blossom הַ ha הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
40:6. vox dicentis clama et dixi quid clamabo omnis caro faenum et omnis gloria eius quasi flos agriThe voice of one, saying: Cry. And I said: What shall I cry? All flesh is grass, and all the glory thereof as the flower of the field.
6. The voice of one saying, Cry. And one said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field:
40:6. The voice of one saying, “Cry out!” And I said, “What should I cry out?” “All flesh is grass, and all its glory is like the flower of the field.
40:6. The voice said, Cry. And he said, What shall I cry? All flesh [is] grass, and all the goodliness thereof [is] as the flower of the field:
The voice said, Cry. And he said, What shall I cry? All flesh [is] grass, and all the goodliness thereof [is] as the flower of the field:

40:6 Голос говорит: возвещай! И сказал: что мне возвещать? Всякая плоть трава, и вся красота ее как цвет полевой.
40:6
φωνὴ φωνη voice; sound
λέγοντος λεγω tell; declare
βόησον βοαω scream; shout
καὶ και and; even
εἶπα επω say; speak
τί τις.1 who?; what?
βοήσω βοαω scream; shout
πᾶσα πας all; every
σὰρξ σαρξ flesh
χόρτος χορτος grass; plant
καὶ και and; even
πᾶσα πας all; every
δόξα δοξα glory
ἀνθρώπου ανθρωπος person; human
ὡς ως.1 as; how
ἄνθος ανθος flower
χόρτου χορτος grass; plant
40:6
קֹ֚ול ˈqôl קֹול sound
אֹמֵ֣ר ʔōmˈēr אמר say
קְרָ֔א qᵊrˈā קרא call
וְ wᵊ וְ and
אָמַ֖ר ʔāmˌar אמר say
מָ֣ה mˈā מָה what
אֶקְרָ֑א ʔeqrˈā קרא call
כָּל־ kol- כֹּל whole
הַ ha הַ the
בָּשָׂ֣ר bbāśˈār בָּשָׂר flesh
חָצִ֔יר ḥāṣˈîr חָצִיר grass
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
חַסְדֹּ֖ו ḥasdˌô חֶסֶד loyalty
כְּ kᵊ כְּ as
צִ֥יץ ṣˌîṣ צִיץ blossom
הַ ha הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
40:6. vox dicentis clama et dixi quid clamabo omnis caro faenum et omnis gloria eius quasi flos agri
The voice of one, saying: Cry. And I said: What shall I cry? All flesh is grass, and all the glory thereof as the flower of the field.
40:6. The voice of one saying, “Cry out!” And I said, “What should I cry out?” “All flesh is grass, and all its glory is like the flower of the field.
40:6. The voice said, Cry. And he said, What shall I cry? All flesh [is] grass, and all the goodliness thereof [is] as the flower of the field:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: Вставочное рассуждение, принадлежащее или самому пророку (Спб. профес., Властов), или какому-то таинственному небесному голосу (Еп. Петр, The Pulpit Commentary, Dillmann, Speak. Commentary etc.). "Кто бы ни разумелся под этим лицом, оно говорит по повелению Господню и напоминает человеку, что земная жизнь его скоропреходяща, что она подобна полевой траве (Пс 89:6), "которая сегодня есть, а завтра будет брошена в печь" (Мф 6:30). Но такова же жизнь и целых народов (24:1; 25:2-3); и они живут и цветут, пока Господь сохраняет их, но и им настает конец". (Властов)

Под "плотию" - евр. basar, греч. sarx - на языке Священного Писания разумеется, естественное, преимущественно, даже материальное и греховное состояние человечества (Ис 66:23; Зах 2:13; Рим 3:20; 8:8; Гал 2:16">Быт 6:3; Ис 66:23; Зах 2:13; Рим 3:20; 8:8; Гал 2:16).

Под "красотой" же этой плоти следует понимать ее естественные, необлагодатствованные достоинства - здоровье, славу, красоту, умственное развитие или ту "мудрость", которую и Апостол Павел называет "плотской" (1: Кор 1:29). Впрочем, Апостол Петр, который склонен относить все пророчество, главным образом, к иудеям, под "плотию" разумеет весь "плотяной" народ иудейский и под "красотой" - его внешний обрядовый закон и различные видимые преимущества, на которые так сильно, хотя и совершенно напрасно, рассчитывали иудеи (происхождение от Авраама, обрезание, омовение и пр., что на языке Священного Писания также называется "плотию" - Рим 4:1; 3:20; 2: Кop 5:16; Гал 3:3; Евр 7:16). Таково было неустойчивое в своих способностях и силах, глубоко беспомощное и безнадежное состояние избранного народа и всего мира перед явлением славы Господней, т. е. перед пришествием в мир Спасителя.

А слово Бога нашего пребудет вечно... В противоположность суетности, неустойчивости и изменчивости человеческих решений и дел, Божественное определение вечно и неизменно, ибо "у Бога не останется бессильным никакое слово". (Лк 1:37). Лучшее толкование данного места дает Апостол Петр, который, не упоминая прямо о пророке Исаии, приводит в легком перифразе почти весь комментируемый нами отдел (6-8: ст. 40: гл.), причем под "глаголом Господним, пребывающим во веки", он определенно разумеет "глагол, благовествованный в вас", т. е. Евангелие царствия Божия (1: Пет 1:23-25), имеющее спасительную силу и вечное, непреходящее значение.
Adam Clarke: Commentary on the Bible - 1831
40:6: The voice saint Cry "A voice saith Proclaim" - To understand rightly this passage is a matter of importance; for it seems designed to give us the true key to the remaining part of Isaiah's prophecies, the general subject of which is the restoration of the people and Church of God. The prophet opens the subject with great clearness and elegance: he declares at once God's command to his messengers, (his prophets, as the Chaldee rightly explains it), to comfort his people in captivity, to impart to them the joyful tidings, that their punishment has now satisfied the Divine justice, and the time of reconciliation and favor is at hand. He then introduces a harbinger giving orders to prepare the way for God, leading his people from Babylon, as he did formerly from Egypt, through the wilderness, to remove all obstacles, and to clear the way for their passage.
Thus far nothing more appears to be intended than a return from the Babylonish captivity; but the next words seem to intimate something much greater: -
"And the glory of Jehovah shall be revealed;
And all flesh shall see together the salvation of our God."
He then introduces a voice commanding him to make a solemn proclamation. And what is the import of it? that the people - the flesh, is of a vain temporary nature; that all its glory fadeth, and is soon gone; but that the word of God endureth for ever. What is this, but a plain opposition of the flesh to the spirit; of the carnal Israel to the spiritual; of the temporary Mosaic economy to the eternal Christian dispensation? You may be ready to conclude, (the prophet may be disposed to say), by this introduction to my discourse, that my commission is only to comfort you with a promise of the restoration of your religion and polity, of Jerusalem, of the temple, and its services and worship in all its ancient splendor. These are earthly, temporary, shadowy, fading things, which shall soon pass away, and be destroyed for ever; these are not worthy to engage your attention in comparison of the greater blessings, the spiritual redemption, the eternal inheritance, covered under the veil of the former, which I have it in charge to unfold unto you. The law has only a shadow of good things; the substance is the Gospel. I promise you a restoration of the former, which, however, is only for a time, and shall be done away, according to God's original appointment: but under that image I give you a view of the latter, which shall never be done away, but shall endure for ever. This I take to be agreeable to St. Peter's interpretation of this passage of the prophet, quoted by him, Pe1 1:24, Pe1 1:25 : "All flesh is as grass, and all the glory of man as the flower of grass. The grass withereth and the flower thereof falleth away; but the word of the Lord endureth for ever. And this is the word which by the Gospel is preached unto you." This is the same word of the Lord of which Isaiah speaks, which hath now been preached unto you by the Gospel. The law and the Gospel are frequently opposed to one another by St. Paul, under the images of flesh and spirit: "Having begun in the spirit, are ye now made perfect by the flesh?" Gal 3:3. - L.
All the Godliness thereof - "All its glory" - For חסדו chasdo read חדו chadu; the Septuagint and Vulgate, and Pe1 1:24.
Albert Barnes: Notes on the Bible - 1834
40:6: The voice said - Or rather 'a voice.' Isaiah represents himself here again as hearing a voice. The word 'the' introduced in our translation, mars the sense, inasmuch as it leads to the supposition that it was the voice of the same person or crier referred to in Isa 40:3. But it is different. That was the voice of a crier or herald, proclaiming that a way was to be open in the desert. This is introduced for a different purpose. It is to proclaim distinctly that while everything else was fading and transitory, the promise of God was firm and secure. Isaiah therefore, represents himself as hearing a voice requiring the prophets (so the Chaldee) to make a proclamation. An inquiry was at once made, What should be the nature of the proclamation? The answer was, that all flesh was grass, etc. He had Isa 40:3-5 introduced a herald announcing that the way was to be prepared for their return. He now introduces another voice with a distinct message to the people, that God was faithful, and that his promises would not fail. A voice, a command is heard, requiring those whose duty it was, to make proclamation. The voice of God; the Spirit speaking to the prophets, commanded them to cry.
And he said - Lowth and Noyes read this, 'And I said.' The Septuagint and the Vulgate read it also in this manner, in the first person. Two manuscripts examined by Kennicott also read it in the first person. Houbigant, Hensler, and Doderlin adopt this reading. But the authority is not sufficient to justify a change in the Hebrew text. The Syriac and Chaldee read it as it is in the present Hebrew text, in the third person. The sense is, that the person, or prophet to whom the command came to make proclamation, made answer, 'What shall be the nature of my proclamation?' It is equivalent to saying, 'It was answered;' or if Isaiah is the person to whom the voice is represented as coming, it means that he answered; and is, therefore, equivalent to the reading in the Septuagint and Vulgate, and adopted by Lowth. This is the probable supposition, that Isaiah represents himself as hearing the voice, and as expressing a willingness to make proclamation, but as waiting to know what he was to proclaim.
All flesh - This is the answer; or this is what he was to proclaim. The general design or scope of the answer was, that he was to proclaim that the promise of Yahweh was secure and firm Isa 40:8, and that therefore God would certainly come to deliver them. To make this more impressive by way of contrast, he states that all people are weak and feeble like the grass that is soon withered. The expression does not refer particularly to the Jews in Babylon, or to any single nation or class of people, but to all people, in all places, and at all times. All princes, nobles, and monarchs; all armies and magistrates are like grass, and will soon pass away. On the one hand, they would be unable to accomplish what was needful to be done in the deliverance of the people; and on the other, their oppressors had no power to continue their bondage, since they were like grass, and must soon pass away. But Yahweh was ever-enduring, and was able to fulfill all his purposes.
Is grass - It is as feeble, weak, and as easily consumed as the grass of the field. A similar sentiment is found in Psa 103:15-16 :
As for man, his days are as grass;
As a flower of the field so he flourisheth;
For the wind passeth over it, and it is gone,
And the place thereof shall know it no more.
See also Jam 1:10-11. The passage in Isaiah is evidently quoted by Peter, Pe1 1:24-25 : 'All flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: but the word of the Lord endureth foRev_er; and this is the word which by the gospel is preached unto you' - a passage which proves that Isaiah had reference to the times of the Messiah in the place before us.
And all the goodliness thereof - The word rendered 'goodliness' (חסד chesed) denotes properly, kindness, love, goodwill, mercy, favor. Here it is evidently used in the sense of elegance, comeliness, beauty. The Septuagint renders it: δόξα doxa, and so does Peter Pe1 1:24. Applied to grass, or to herbs, it denotes the flower, the beauty, the comeliness. Applied to man, it means that which makes him comely and vigorous - health, energy, beauty, talent, wisdom. His vigor is soon gone; his beauty fades; his wisdom ceases; and he falls, like the flower, to the dust. The idea is, that the plans of man must be temporary; that all that appears great in him must be like the flower of the field; but that Yahweh endures, and his plans reach from age to age, and will certainly be accomplished. This important truth was to be proclaimed, that the people might be induced not to trust in man, but put their confidence in the arm of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:6: Cry: Isa 40:3, Isa 12:6, Isa 58:1, Isa 61:1, Isa 61:2; Jer 2:2, Jer 31:6; Hos 5:8
All flesh: Isa 37:27; Job 14:2; Psa 90:5, Psa 90:6, Psa 92:7, Psa 102:11, Psa 103:15, Psa 103:16; Jam 1:10, Jam 1:11; Pe1 1:24
Carl Friedrich Keil and Franz Delitzsch
40:6
The prophet now hears a second voice, and then a third, entering into conversation with it. "Hark, one speaking, Cry! And he answers, What shall I cry? All flesh is grass, and all its beauty as the flower of the field. Grass is withered, flower faded: for the breath of Jehovah has blown upon it. Surely grass is the people; grass withereth, flower fadeth: yet the word of our God will stand for ever." A second voice celebrates the divine word of promise in the face of the approaching fulfilment, and appoints a preacher of its eternal duration. The verb is not ואמר (et dixi, lxx, Vulg.), but ואמר; so that the person asking the question is not the prophet himself, but an ideal person, whom he has before him in visionary objectiveness. The appointed theme of his proclamation is the perishable nature of all flesh (Is 40:5 πᾶσα σάρξ, here πᾶσα ἡ σάρξ), and, on the other hand, the imperishable nature of the word of God. Men living in the flesh are universally impotent, perishing, limited; God, on the contrary (Is 31:3), is the omnipotent, eternal, all-determining; and like Himself, so is His word, which, regarded as the vehicle and utterance of His willing and thinking, is not something separate from Himself, and therefore is the same as He. Chasdō is the charm or gracefulness of the outward appearance (lxx; 1Pet 1:24, δόξα: see Schott on the passage, Jas 1:11, εὐπρέπεια). The comparison instituted with grass and flower recals Is 37:27 and Job 8:12, and still more Ps 90:5-6, and Job 14:2. Is 40:7 describes what happens to the grass and flower. The preterites, like the Greek aoristus gnomicus (cf., Is 26:10), express a fact of experience sustained by innumerable examples: exaruit gramen, emarcuit flos;
(Note: נבל has munach here and in Is 40:8 attached to the penultimate in all correct texts (hence milel, on account of the monosyllable which follows), and mehteg on the tzere to sustain the lengthening.)
consequently the כּי which follows is not hypothetical (granting that), but explanatory of the reason, viz., "because rūăch Jehovah hath blown upon it," i.e., the "breath" of God the Creator, which pervades the creation, generating life, sustaining life, and destroying life, and whose most characteristic elementary manifestation is the wind. Every breath of wind is a drawing of the breath of the whole life of nature, the active indwelling principle of whose existence is the rūăch of God. A fresh v. ought to commence now with אכן. The clause העם חציר אכן is genuine, and thoroughly in Isaiah's style, notwithstanding the lxx, which Gesenius and Hitzig follow. עכן is not equivalent to a comparative כן (Ewald, 105, a), but is assuring, as in Is 45:15; Is 49:4; Is 53:4; and hâ‛âm (the people) refers to men generally, as in Is 42:5. The order of thought is in the form of a triolet. The explanation of the striking simile commences with 'âkhēn (surely); and then in the repetition of the words, "grass withereth, flower fadeth," the men are intended, resemble the grass and the flower. Surely grass is the human race; such grass withereth and such flower fadeth, but the word of our God (Jehovah, the God of His people and of sacred history) yâqūm le‛ōlâm, i.e., it rises up without withering or fading, and endures for ever, fulfilling and verifying itself through all times. This general truth refers, in the preset instance, to the word of promise uttered by the voice in the desert. If the word of God generally has an eternal duration, more especially is this the case with the word of the parousia of God the Redeemer, the word in which all the words of God are yea and amen. The imperishable nature of this word, however, has for its dark foil the perishable nature of all flesh, and all the beauty thereof. The oppressors of Israel are mortal, and their chesed with which they impose and bribe is perishable; but the word of God, with which Israel can console itself, preserves the fields, and ensures it a glorious end to its history. Thus the seal, which the first crier set upon the promise of Jehovah's speedy coming, is inviolable; and the comfort which the prophets of God are to bring to His people, who have now been suffering so long, is infallibly sure.
Geneva 1599
40:6 The (i) voice said, Cry. And he said, What shall I cry? All flesh [is] grass, and all its (k) beauty [is] as the flower of the field:
(i) The voice of God which spoke to the prophet Isaiah.
(k) Meaning, all man's wisdom and natural powers, (Jas 1:10; 1Pet 1:24).
John Gill
40:6 The voice said, cry,.... Not the same voice as in Is 40:3, nor the voice of an angel, as Aben Ezra; but a voice from the Lord, as Jarchi; the voice of prophecy, says Kimchi; it is the Lord's voice to the prophet, or rather to any and every Gospel minister, giving them an order to prophesy and preach, without which they cannot preach regularly and lawfully; it is the same as, "go, teach all nations", &c. preach the Gospel to every creature, &c. Mt 28:19,
and he said, what shall I cry? publish, proclaim, or preach? for a minister of the Gospel is to preach not out of his own heart, or of his own head, or what is of his own devising and framing, but what is agreeable to the mind of Christ, as revealed in his word; he is to speak according to the oracles of God, the proportion and analogy of faith; he is to inquire there, and of Christ, what he shall say. The Targum is,
"the voice of him that saith, prophesy; and he answered and said, what shall I prophesy?''
The reply is,
all flesh is grass; declare the frailty and mortality of men; which some think is mentioned, to increase the wonder of Christ's incarnation, after prophesied of, as the forerunner of it is before; that Christ should condescend to take upon him such frail mortal flesh; that he should become flesh, and be manifested in it: or rather this is to be said, to put men in mind and to prepare them to think of another world, and how they shall appear before the judgment seat; seeing, if they have not a better righteousness than their own, and except they are born again, they shall neither see nor enter into the kingdom of heaven; which is one of the first things to be published in the Gospel ministry; as also how weak, impotent, and insufficient, men are, to that which is good, which may be meant by this phrase; being as weak as a spire of grass, not able to do any good actions, much less to fulfil the law, or to regenerate themselves, renew their hearts, or cleanse their natures: and this must be said, to abate the pride of men; to show the necessity of divine power in regeneration; to instruct men to seek for the grace of God, as to convert them, so to help and assist them in all they do; and to direct them to ascribe all they have, and are, to the grace of God; to this purpose the Apostle Peter quotes this passage, 1Pet 1:23. It may be applied to the ordinances of the legal dispensation, and all the privileges of it, which are said to be carnal; and trusting in them was trusting in the flesh, Phil 3:4, Heb 9:10, these were weak and insufficient to justify, sanctify, and save, and were not to continue:
and all the goodliness thereof is as the flower of the field; all the goodliness and glory of man; all that is excellent and valuable in him, or belonging to him, Or that is thought to be so, his riches, honours, strength, beauty, wisdom, and knowledge; yea, all his seeming holiness and righteousness; which are all fading and perishing, like a gay flower, which appears lovely for a while, and on a sudden falls off, or is cropped, or trampled upon; to which a flower of the field is more liable than that of the garden. This may be applied to the splendour of the legal dispensation, which is done away by a more excellent glory taking place, 2Cor 3:10.
John Wesley
40:6 Cry - God speaks unto his ministers. He - The prophet. All flesh - The prophet having foretold glorious things, confirms the certainty of them, by representing the vast difference between the nature, and word, and work of men and of God. All that men are or have, yea, their highest accomplishments, are but like the grass of the field, weak and vanishing, soon nipt and brought to nothing; but God's word is like himself, immutable and irresistible: and therefore as the mouth of the Lord, and not of man, hath spoken these things, so doubt not but they shall be fulfilled.
Robert Jamieson, A. R. Fausset and David Brown
40:6 The voice--the same divine herald as in Is 40:3.
he--one of those ministers or prophets (see on Is 40:1) whose duty it was, by direction of "the voice," to "comfort the Lord's afflicted people with the promises of brighter days."
All flesh is grass--The connection is, "All human things, however goodly, are transitory: God's promises alone steadfast" (Is 40:8, Is 40:15, Is 40:17, Is 40:23-24); this contrast was already suggested in Is 40:5, "All flesh . . . the mouth of the Lord." 1Pet 1:24-25 applies this passage distinctly to the gospel word of Messiah (compare Jn 12:24; Jas 1:10).
40:740:7: Ցամաքեցա՛ւ խոտն, եւ թօթափեցաւ ծաղիկ նորա. զի ոգի Տեառն շնչեաց ՚ի նա. արդարեւ խո՛տ է ժողովուրդս այս։
7 Խոտը չորանում է, նրա ծաղիկը թափւում, որովհետեւ նրա վրայ փչում է Տիրոջ շունչը: Արդարեւ, իմ այս ժողովուրդը նման է խոտի:
7 Խոտը կը չորնայ, ծաղիկը կը թառամի, Երբ անոր վրայ Տէրոջը հովը փչէ։Իրաւցնէ ժողովուրդը խոտ է։
Ցամաքեցաւ խոտն, եւ թօթափեցաւ ծաղիկ նորա, զի ոգի Տեառն շնչեաց ի նա. արդարեւ խոտ է ժողովուրդս այս:

40:7: Ցամաքեցա՛ւ խոտն, եւ թօթափեցաւ ծաղիկ նորա. զի ոգի Տեառն շնչեաց ՚ի նա. արդարեւ խո՛տ է ժողովուրդս այս։
7 Խոտը չորանում է, նրա ծաղիկը թափւում, որովհետեւ նրա վրայ փչում է Տիրոջ շունչը: Արդարեւ, իմ այս ժողովուրդը նման է խոտի:
7 Խոտը կը չորնայ, ծաղիկը կը թառամի, Երբ անոր վրայ Տէրոջը հովը փչէ։Իրաւցնէ ժողովուրդը խոտ է։
zohrab-1805▾ eastern-1994▾ western am▾
40:740:7 Засыхает трава, увядает цвет, когда дунет на него дуновение Господа: так и народ трава.
40:7 ἐξηράνθη ξηραινω wither; dry ὁ ο the χόρτος χορτος grass; plant καὶ και and; even τὸ ο the ἄνθος ανθος flower ἐξέπεσεν εκπιπτω fall out; fall off
40:7 יָבֵ֤שׁ yāvˈēš יבשׁ be dry חָצִיר֙ ḥāṣîr חָצִיר grass נָ֣בֵֽל nˈāvˈēl נבל wither צִ֔יץ ṣˈîṣ צִיץ blossom כִּ֛י kˈî כִּי that ר֥וּחַ rˌûₐḥ רוּחַ wind יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH נָ֣שְׁבָה nˈāšᵊvā נשׁב blow בֹּ֑ו bˈô בְּ in אָכֵ֥ן ʔāḵˌēn אָכֵן surely חָצִ֖יר ḥāṣˌîr חָצִיר grass הָ hā הַ the עָֽם׃ ʕˈām עַם people
40:7. exsiccatum est faenum et cecidit flos quia spiritus Domini sufflavit in eo vere faenum est populusThe grass is withered, and the flower is fallen, because the spirit of the Lord hath blown upon it. Indeed the people is grass:
7. The grass withereth, the flower fadeth; because the breath of the LORD bloweth upon it: surely the people is grass.
40:7. The grass has dried up, and the flower has fallen. For the Spirit of the Lord has blown over it. Truly, the people are like grass.
40:7. The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people [is] grass.
The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people [is] grass:

40:7 Засыхает трава, увядает цвет, когда дунет на него дуновение Господа: так и народ трава.
40:7
ἐξηράνθη ξηραινω wither; dry
ο the
χόρτος χορτος grass; plant
καὶ και and; even
τὸ ο the
ἄνθος ανθος flower
ἐξέπεσεν εκπιπτω fall out; fall off
40:7
יָבֵ֤שׁ yāvˈēš יבשׁ be dry
חָצִיר֙ ḥāṣîr חָצִיר grass
נָ֣בֵֽל nˈāvˈēl נבל wither
צִ֔יץ ṣˈîṣ צִיץ blossom
כִּ֛י kˈî כִּי that
ר֥וּחַ rˌûₐḥ רוּחַ wind
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
נָ֣שְׁבָה nˈāšᵊvā נשׁב blow
בֹּ֑ו bˈô בְּ in
אָכֵ֥ן ʔāḵˌēn אָכֵן surely
חָצִ֖יר ḥāṣˌîr חָצִיר grass
הָ הַ the
עָֽם׃ ʕˈām עַם people
40:7. exsiccatum est faenum et cecidit flos quia spiritus Domini sufflavit in eo vere faenum est populus
The grass is withered, and the flower is fallen, because the spirit of the Lord hath blown upon it. Indeed the people is grass:
40:7. The grass has dried up, and the flower has fallen. For the Spirit of the Lord has blown over it. Truly, the people are like grass.
40:7. The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people [is] grass.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:7: The grass withereth - The whole of this verse is wanting in three of Kennicott's and five of De Rossi's MSS., and in a very correct and ancient MS. of my own, and also in the Septuagint and Arabic.
Surely the people "Verily this people" - So the Syriac; who perhaps read העם הזה haam hazzeh.
Because the spirit of the Lord "When the wind of Jehovah" - רוח יהוה ruach Jehovah, a wind of Jehovah, is a Hebraism, meaning no more than a strong wind. It is well known that a hot wind in the east destroys every green thing. Compare Psa 103:16. Two MSS. omit the word יהוה Yehovah, Jehovah.
Albert Barnes: Notes on the Bible - 1834
40:7: The grass withereth - Soon withers. Its beauty is soon gone.
The flower fadeth - Soon fades; or fades when the wind of Yahweh passes over it. So is also with man. He loses his vigor, and dies at once when Yahweh takes away his strength and beauty.
Because the spirit of the Lord bloweth upon it - This should be rendered, undoubtedly, 'When the wind of Yahweh bloweth upon it.' The word 'spirit' here does not suit the connection, and does not express the idea of the prophet. The word רוח rû ach means, properly, "breath" - a breathing, or blowing; and is often used indeed to denote spirit, soul, life. But it often means a breath of wind; a breeze; air in motion Job 41:8; Jer 2:24; Jer 14:6. It is applied to the cool breeze which springs up in the evening (Gen 3:8; compare Sol 2:17; Sol 4:6). It sometimes means a strong and violent wind Gen 8:1; Isa 7:2; Isa 41:16; and also a tempest, or hurricane Job 1:19; Job 30:15; Isa 27:8. The 'wind of Yahweh' means that which Yahweh sends, or causes; and the expression here refers, doubtless, to the hot or poisonous east winds which blow in Oriental countries, and which wither and dry up everything before them (compare Jon 4:8).
Surely the people is grass - Lowth reads this, 'this people;' referring to the Jewish nation. So the Syriac. Perhaps it refers to the people of Babylon (so Rosenmuller), and means that mighty people would fade away like grass. But the more probable interpretation is that which regards it as referring to all people, and of course including the Jews and the Babylonians. The sense, according to this view, is, 'all nations shall fade away. All human power shall cease. But the promise of Yahweh shall survive. It shall be unchanging amidst all Rev_olutions; it shall survive all the fluctuations which shall take place among people. It may, therefore, be trusted with unwavering reliance.' To produce that reliance was the object of the proclamation. On this passage, descriptive of the state of man, the reader will at once be reminded of the beautiful language of Shakespeare:
This is the state of man! Today he puts forth
The tender leaves of hope: to-morrow blossoms,
And bears his blushing honors thick upon him;
The third day comes a frost, a killing frost,
And when he thinks, good easy man, full surely
His greatness is a-ripening, nips his root,
And then he falls -
- Never to hope again.
Hen. VIII, Act. ii. Sc. 2.
In the following passage from Tasso, the same image is adopted:
The gentle budding rose (quoth he) behold,
That first scant peeping forth with virgin beams,
Half ope, half shut, her beauties doth up-fold
In their dear leaves, and less seen fairer seems,
And after spreads them forth more broad and bold,
Then languishes and dies in last extremes.
So in the passing of a day doth pass
The bud and blossom of the life of man,
Nor e'er doth flourish more, but, like the grass
Cut down, becometh withered, pale, and wan.
Fairfax, Edit. Windsor, 1817.
Geneva 1599
40:7 The grass withereth, the flower fadeth: because the (l) breath of the LORD bloweth upon it: surely the people [is] grass.
(l) The spirit of God will discover the vanity in all that seems to have any excellency of themselves.
John Gill
40:7 The grass withereth, the flower fadeth,.... And so does man, and all his glory and goodliness:
because the Spirit of the Lord bloweth upon it: alluding to some impetuous and blasting wind blowing upon herbs and flowers, to the withering and fading of them; see Ps 103:15, legal ordinances ceased upon the pouring forth of the Spirit. The external excellencies of men, or their outward advantages, perish at the breath of God, at the blast of his nostrils, when taken away by death; and at conversion the Spirit of the Lord blows a blast upon all the goodliness of man; the operations of the Spirit are compared to wind, Jn 3:8, which, like that, are free, and, as he pleases, are invisible and imperceptible, land powerful and efficacious, and these cause a withering in men's goodness; the Spirit of God shows that their holiness is not true holiness; that their righteousness has only the appearance of one before men; and their religion and godliness a mere form; and their good works, "splendida peccata", shining sins; that those are insufficient to justify and save, and bring to heaven; upon which they fade away and die in their esteem, who now reckon them but loss and dung, Phil 3:6, "surely the people is grass"; the people of the Jews, with all their external advantages; yea, all people, with all the excellencies of human nature, or considered in their best estate, possessed of all that is reckoned good and great, being but mere natural men. The Targum restrains this to the ungodly, as it does the former verse, rendering it,
"as grass the wicked among the people are esteemed;''
as it does the former, thus,
"the wicked are as grass, and their strength as the stubble of the field.''
So Kimchi interprets them of the nations that come with Gog and Magog; and Jarchi of the princes of the kingdoms; but very wrongly, since it is true of all flesh, or of all mankind.
Robert Jamieson, A. R. Fausset and David Brown
40:7 spirit of the Lord--rather, "wind of Jehovah" (Ps 103:16). The withering east wind of those countries sent by Jehovah (Jon 4:8).
the people--rather, "this people" [LOWTH], which may refer to the Babylonians [ROSENMULLER]; but better, mankind in general, as in Is 42:5, so Is 40:6, "all flesh"; this whole race, that is, man.
40:840:8: Ցամաքեցաւ խոտն, եւ թօթափեցաւ ծաղիկն. եւ բա՛ն Տեառն մնայ յաւիտեան։
8 Խոտը չորանում է, ծաղիկը թափւում, բայց Տիրոջ խօսքը մնում է յաւիտեան»:
8 Խոտը կը չորնայ, ծաղիկը կը թառամի, Բայց մեր Աստուծոյն խօսքը յաւիտեան պիտի մնայ։
Ցամաքեցաւ խոտն, եւ թօթափեցաւ ծաղիկն. եւ բան [575]Տեառն մնայ յաւիտեան:

40:8: Ցամաքեցաւ խոտն, եւ թօթափեցաւ ծաղիկն. եւ բա՛ն Տեառն մնայ յաւիտեան։
8 Խոտը չորանում է, ծաղիկը թափւում, բայց Տիրոջ խօսքը մնում է յաւիտեան»:
8 Խոտը կը չորնայ, ծաղիկը կը թառամի, Բայց մեր Աստուծոյն խօսքը յաւիտեան պիտի մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
40:840:8 Трава засыхает, цвет увядает, а слово Бога нашего пребудет вечно.
40:8 τὸ ο the δὲ δε though; while ῥῆμα ρημα statement; phrase τοῦ ο the θεοῦ θεος God ἡμῶν ημων our μένει μενω stay; stand fast εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
40:8 יָבֵ֥שׁ yāvˌēš יבשׁ be dry חָצִ֖יר ḥāṣˌîr חָצִיר grass נָ֣בֵֽל nˈāvˈēl נבל wither צִ֑יץ ṣˈîṣ צִיץ blossom וּ û וְ and דְבַר־ ḏᵊvar- דָּבָר word אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) יָק֥וּם yāqˌûm קום arise לְ lᵊ לְ to עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
40:8. exsiccatum est faenum cecidit flos verbum autem Dei nostri stabit in aeternumThe grass is withered, and the flower is fallen: but the word of our Lord endureth for ever.
8. The grass withereth, the flower fadeth: but the word of our God shall stand for ever.
40:8. The grass has dried up, and the flower has fallen. But the Word of our Lord remains for eternity.”
40:8. The grass withereth, the flower fadeth: but the word of our God shall stand for ever.
The grass withereth, the flower fadeth: but the word of our God shall stand for ever:

40:8 Трава засыхает, цвет увядает, а слово Бога нашего пребудет вечно.
40:8
τὸ ο the
δὲ δε though; while
ῥῆμα ρημα statement; phrase
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
μένει μενω stay; stand fast
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
40:8
יָבֵ֥שׁ yāvˌēš יבשׁ be dry
חָצִ֖יר ḥāṣˌîr חָצִיר grass
נָ֣בֵֽל nˈāvˈēl נבל wither
צִ֑יץ ṣˈîṣ צִיץ blossom
וּ û וְ and
דְבַר־ ḏᵊvar- דָּבָר word
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
יָק֥וּם yāqˌûm קום arise
לְ lᵊ לְ to
עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
40:8. exsiccatum est faenum cecidit flos verbum autem Dei nostri stabit in aeternum
The grass is withered, and the flower is fallen: but the word of our Lord endureth for ever.
40:8. The grass has dried up, and the flower has fallen. But the Word of our Lord remains for eternity.”
40:8. The grass withereth, the flower fadeth: but the word of our God shall stand for ever.
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Albert Barnes: Notes on the Bible - 1834
40:8: The grass withereth ... - This is repeated from the former verse for the sake of emphasis, or strong confirmation.
But the word of our God - The phrase 'word of our God,' refers either to his promise to be the protector and deliverer of his people in their captivity, or, in general, means that all his promises shall be firm and unchanging.
Shall stand for ever - Amidst all Rev_olutions among men, his promise shall be firm. It shall not only live amidst the changes of dynasties, and the Rev_olutions of empires, but it shall continue foRev_er and ever. This is designed for support to an afflicted and oppressed people; and it must have been to them, in their bondage, the source of high consolation. But it is equally so now. Amidst all the changes on earth; the Rev_olutions of empires; the vanishing of kingdoms, God is the same, and his promises are unfailing. We see the grass wither at the return of autumn, or in the drought: we see the flower of the field lose its beauty, and decay; we see man rejoicing in his vigor and his health, cut down in an instant; we see cities fall, and kingdoms lose their power and vanish from among nations, but God changes not. He presides in all these Rev_olutions, and sits calm and unmoved amidst all these changes. Not one of his promises shall fail; and at the end of all the changes which human things shall undergo, Yahweh, the God of his people, will be the same.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:8: the word: Isa 46:10, Isa 46:11, Isa 55:10, Isa 55:11; Psa 119:89-91; Zac 1:6; Mat 5:18, Mat 24:35; Mar 13:31; Joh 10:35, Joh 12:34; Rom 3:1-3; Pe1 1:25
Geneva 1599
40:8 The grass withereth, the flower fadeth: but the (m) word of our God shall stand for ever.
(m) Though considering the frailty of man's nature many of the Jews would perish, and so not be partakers of this deliverance, yet God's promise would be fulfilled, and they who remained, would feel the fruit of it.
John Gill
40:8 The grass withereth, the flower fadeth,.... Which is repeated, to raise attention to it, as being a matter of importance, and for the confirmation of it:
but the word of our God shall stand for ever; the Apostle Peter adds, by way of explanation,
and this is the word, which by the Gospel is preached unto you; who seems to distinguish the word from the Gospel, by which it is preached, and to intend Christ the essential Word; who stands or abides for ever as a divine Person; in his office as Mediator, being Prophet, Priest, and King for ever; in the efficacy of his blood, righteousness, and sacrifice; and in the fulness of his grace: it is true of the written word or Gospel, which remains, is everlasting, and will stand and continue, notwithstanding the persecutions of tyrants, the craft of false teachers, the reproach of ungodly men, and the death of the best of men, even of ministers; though all flesh is grass, fading and withering, the word of God is fresh and lively, firm and durable; and so it is as transcribed into the hearts of men, where it becomes the ingrafted word, and issues in everlasting life. It may be applied to God's word of promise, which is for ever settled in heaven, and is always fulfilled.
40:940:9: Ե՛լ ՚ի վերայ լերինդ բարձու՝ աւետարանիչդ Սիոնի. բարձրացո՛ զօրութեամբ զբարբառ քո աւետարանիչդ Երուսաղեմի. բարձրացուցէ՛ք, մի՛ երկնչիք. ասա՛ ցքաղաքդ Յուդայ[10034]. [10034] Ոմանք. Ասա՛ ցքաղաքսդ Յու՛՛։
9 Ե՛լ այդ բարձր լերան վրայ, ո՛վ աւետաբերդ Սիոնի, ո՛ւժ տուր քո ձայնին, ո՛վ աւետաբերդ Երուսաղէմի, ո՛ւժ տուր, մի՛ վախեցիր եւ յայտնի՛ր Յուդայի երկրի այդ քաղաքներին.
9 Ելի՛ր բարձր լերան վրայ, Ո՛վ դուն, որ Սիօնին աւետիս կը բերես, Քու ձայնդ ուժո՛վ բարձրացուր, Ո՛վ դուն, որ Երուսաղէմին աւետիս կը բերես Բարձրացո՛ւր, մի՛ վախնար. Յուդայի քաղաքներուն ըսէ. «Ահա ձեր Աստուածը»
Ել ի վերայ լերինդ բարձու, աւետարանիչդ Սիոնի. բարձրացո զօրութեամբ զբարբառ քո, աւետարանիչդ Երուսաղեմի. [576]բարձրացուցէք, մի՛ երկնչիք``. ասա ցքաղաքսդ Յուդայ. Ահաւասիկ Աստուած ձեր:

40:9: Ե՛լ ՚ի վերայ լերինդ բարձու՝ աւետարանիչդ Սիոնի. բարձրացո՛ զօրութեամբ զբարբառ քո աւետարանիչդ Երուսաղեմի. բարձրացուցէ՛ք, մի՛ երկնչիք. ասա՛ ցքաղաքդ Յուդայ[10034].
[10034] Ոմանք. Ասա՛ ցքաղաքսդ Յու՛՛։
9 Ե՛լ այդ բարձր լերան վրայ, ո՛վ աւետաբերդ Սիոնի, ո՛ւժ տուր քո ձայնին, ո՛վ աւետաբերդ Երուսաղէմի, ո՛ւժ տուր, մի՛ վախեցիր եւ յայտնի՛ր Յուդայի երկրի այդ քաղաքներին.
9 Ելի՛ր բարձր լերան վրայ, Ո՛վ դուն, որ Սիօնին աւետիս կը բերես, Քու ձայնդ ուժո՛վ բարձրացուր, Ո՛վ դուն, որ Երուսաղէմին աւետիս կը բերես Բարձրացո՛ւր, մի՛ վախնար. Յուդայի քաղաքներուն ըսէ. «Ահա ձեր Աստուածը»
zohrab-1805▾ eastern-1994▾ western am▾
40:940:9 Взойди на высокую гору, благовествующий Сион! возвысь с силою голос твой, благовествующий Иерусалим! возвысь, не бойся; скажи городам Иудиным: вот Бог ваш!
40:9 ἐπ᾿ επι in; on ὄρος ορος mountain; mount ὑψηλὸν υψηλος high; lofty ἀνάβηθι αναβαινω step up; ascend ὁ ο the εὐαγγελιζόμενος ευαγγελιζω deliver the good message / gospel; preach Σιων σιων Siōn; Sion ὕψωσον υψοω elevate; lift up τῇ ο the ἰσχύι ισχυς force τὴν ο the φωνήν φωνη voice; sound σου σου of you; your ὁ ο the εὐαγγελιζόμενος ευαγγελιζω deliver the good message / gospel; preach Ιερουσαλημ ιερουσαλημ Jerusalem ὑψώσατε υψοω elevate; lift up μὴ μη not φοβεῖσθε φοβεω afraid; fear εἰπὸν επω say; speak ταῖς ο the πόλεσιν πολις city Ιουδα ιουδα Iouda; Iutha ἰδοὺ ιδου see!; here I am ὁ ο the θεὸς θεος God ὑμῶν υμων your
40:9 עַ֣ל ʕˈal עַל upon הַר־ har- הַר mountain גָּבֹ֤הַ gāvˈōha גָּבֹהַּ high עֲלִי־ ʕᵃlî- עלה ascend לָךְ֙ lāḵ לְ to מְבַשֶּׂ֣רֶת mᵊvaśśˈereṯ בשׂר announce צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion הָרִ֤ימִי hārˈîmî רום be high בַ va בְּ in † הַ the כֹּ֨חַ֙ kkˈōₐḥ כֹּחַ strength קֹולֵ֔ךְ qôlˈēḵ קֹול sound מְבַשֶּׂ֖רֶת mᵊvaśśˌereṯ בשׂר announce יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem הָרִ֨ימִי֙ hārˈîmî רום be high אַל־ ʔal- אַל not תִּירָ֔אִי tîrˈāʔî ירא fear אִמְרִי֙ ʔimrˌî אמר say לְ lᵊ לְ to עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah הִנֵּ֖ה hinnˌē הִנֵּה behold אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
40:9. super montem excelsum ascende tu quae evangelizas Sion exalta in fortitudine vocem tuam quae evangelizas Hierusalem exalta noli timere dic civitatibus Iudae ecce Deus vesterGet thee up upon a high mountain, thou that bringest good tidings to Sion: lift up thy voice with strength, thou that bringest good tidings to Jerusalem: lift it up, fear not. Say to the cities of Juda: Behold your God:
9. O thou that tellest good tidings to Zion, get thee up into the high mountain: O thou that tellest good tidings to Jerusalem, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold, your God!
40:9. You who evangelize Zion, climb a high mountain! You who evangelize Jerusalem, lift up your voice with strength! Lift it up! Do not be afraid! Say to the cities of Judah: “Behold, your God!”
40:9. O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift [it] up, be not afraid; say unto the cities of Judah, Behold your God!
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift [it] up, be not afraid; say unto the cities of Judah, Behold your God:

40:9 Взойди на высокую гору, благовествующий Сион! возвысь с силою голос твой, благовествующий Иерусалим! возвысь, не бойся; скажи городам Иудиным: вот Бог ваш!
40:9
ἐπ᾿ επι in; on
ὄρος ορος mountain; mount
ὑψηλὸν υψηλος high; lofty
ἀνάβηθι αναβαινω step up; ascend
ο the
εὐαγγελιζόμενος ευαγγελιζω deliver the good message / gospel; preach
Σιων σιων Siōn; Sion
ὕψωσον υψοω elevate; lift up
τῇ ο the
ἰσχύι ισχυς force
τὴν ο the
φωνήν φωνη voice; sound
σου σου of you; your
ο the
εὐαγγελιζόμενος ευαγγελιζω deliver the good message / gospel; preach
Ιερουσαλημ ιερουσαλημ Jerusalem
ὑψώσατε υψοω elevate; lift up
μὴ μη not
φοβεῖσθε φοβεω afraid; fear
εἰπὸν επω say; speak
ταῖς ο the
πόλεσιν πολις city
Ιουδα ιουδα Iouda; Iutha
ἰδοὺ ιδου see!; here I am
ο the
θεὸς θεος God
ὑμῶν υμων your
40:9
עַ֣ל ʕˈal עַל upon
הַר־ har- הַר mountain
גָּבֹ֤הַ gāvˈōha גָּבֹהַּ high
עֲלִי־ ʕᵃlî- עלה ascend
לָךְ֙ lāḵ לְ to
מְבַשֶּׂ֣רֶת mᵊvaśśˈereṯ בשׂר announce
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
הָרִ֤ימִי hārˈîmî רום be high
בַ va בְּ in
הַ the
כֹּ֨חַ֙ kkˈōₐḥ כֹּחַ strength
קֹולֵ֔ךְ qôlˈēḵ קֹול sound
מְבַשֶּׂ֖רֶת mᵊvaśśˌereṯ בשׂר announce
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
הָרִ֨ימִי֙ hārˈîmî רום be high
אַל־ ʔal- אַל not
תִּירָ֔אִי tîrˈāʔî ירא fear
אִמְרִי֙ ʔimrˌî אמר say
לְ lᵊ לְ to
עָרֵ֣י ʕārˈê עִיר town
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
הִנֵּ֖ה hinnˌē הִנֵּה behold
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
40:9. super montem excelsum ascende tu quae evangelizas Sion exalta in fortitudine vocem tuam quae evangelizas Hierusalem exalta noli timere dic civitatibus Iudae ecce Deus vester
Get thee up upon a high mountain, thou that bringest good tidings to Sion: lift up thy voice with strength, thou that bringest good tidings to Jerusalem: lift it up, fear not. Say to the cities of Juda: Behold your God:
40:9. You who evangelize Zion, climb a high mountain! You who evangelize Jerusalem, lift up your voice with strength! Lift it up! Do not be afraid! Say to the cities of Judah: “Behold, your God!”
40:9. O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift [it] up, be not afraid; say unto the cities of Judah, Behold your God!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Взойди на высокую гору... возвысь с силою голос... скажи городам Иудейским... В ответ на вопрос 6: ст.: "что мне возвещать?" пророк получает от Бога ясное указание на весьма важный предмет проповеди. Самая важность этой проповеди обусловливает необходимость соответствующей подготовки, в силу чего пророк и получает повеление взойти на высокую гору, как это в обычае у ораторов, говоривших народу (Суд 9:7: ср. Мф 5:1), и возвещать оттуда всем сильно и открыто.

Благовествующий Сион... благовествующий Иерусалим... Русская Библия, переводя слова - "Сион и Иерусалим" именительным падежом, делает их подлежащими и заставляет, таким образом, их самих выступать в роли проповедников среди других народов древнего мира. Греческий же и славянский переводы имеют здесь дательные падежи: "Сиону и Иерусалиму", - благодаря чему и сам смысл обращения несколько суживается, относясь, главным образом, к еврейскому народу. Но, разумеется, ничто не мешает нам объединить оба эти толкования таким образом, что первоначально благовестие было направлено к погибшим овцам дома Израилева (Мф 10:6-7), а затем оно распространилось и на все языки (Мф 28:19). Если же мы, основываясь на 2-й гл. Исаии, станем Сион и Иерусалим трактовать в переносном, духовном смысле, то понимание данного места будет еще легче: духовный Сион и духовный Иерусалим поставлены там во главе гор (2:2-3): с нравственной высоты их исходит проповедь, благовествующая о спасении всякого человека - и иудея и язычника (Рим 3:29-30; 9:24-25).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! 10 Behold, the Lord GOD will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. 11 He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.
It was promised (v. 5) that the glory of the Lord shall be revealed; that is it with the hopes of which God's people must be comforted. Now here we are told,
I. How it shall be revealed, v. 9. 1. It shall be revealed to Zion and Jerusalem; notice shall be given of it to the remnant that are left in Zion and Jerusalem, the poor of the land, who were vine-dressers and husbandmen; it shall be told them that their brethren shall return to them. This shall be told also to the captives who belonged to Zion and Jerusalem, and retained their affection for them. Zion is said to dwell with the daughter of Babylon (Zech. ii. 7); and there she receives notice of Cyrus's gracious proclamation; and so the margin reads it, O thou that tellest good tidings to Zion, &c., meaning the persons who were employed in publishing that proclamation; let them do it with a good will, let them make the country ring of it, and let them tell it to the sons of Zion in their own language, saying to them, Behold your God. 2. It shall be published by Zion and Jerusalem (so the text reads it); those that remain there, or that have already returned, when they find the deliverance proceeding towards perfection, let them proclaim it in the most public places, whence they may be best heard by all the cities of Judah; let them proclaim it as loudly as they can: let them lift up their voice with strength, and not be afraid of overstraining themselves; let them not be afraid lest the enemy should hear it and quarrel with them, or lest it should not prove true, or not such good tidings as at first it appeared; let them say to the cities of Judah, and all the inhabitants of the country, Behold your God. When God is going on with the salvation of his people, let them industriously spread the news among their friends, let them tell them that it is God that has done it; whoever were the instruments, God was the author; it is their God, a God in covenant with them, and he does it as theirs, and they will reap the benefit and comfort of it. "Behold him, take notice of his hand in it, and look above second causes; behold, the God you have long looked for has come at last (ch. xxv. 9): This is our God, we have waited for him." This may refer to the invitation which was sent forth from Jerusalem to the cities of Judah, as soon as they had set up an altar, immediately upon their return out of captivity, to come and join with them in their sacrifices, Ezra iii. 2-4. "When the worship of God is set up again, send notice of it to all your brethren, that they may share with you in the comfort of it." But this was to have its full accomplishment in the apostles' public and undaunted preaching of the gospel to all nations, beginning at Jerusalem. The voice crying in the wilderness gave notice that he was coming; but now notice is given that he has come. Behold the Lamb of God; take a full view of your Redeemer. Behold your King, behold your God.
II. What that glory is which shall be revealed. "Your God will come, will show himself,"
1. "With the power and greatness of a prince (v. 10): He will come with strong hand, too strong to be obstructed, though it may be opposed. His strong hand shall subdue his people to himself, and shall restrain and conquer his and their enemies. He will come who is strong enough to break through all the difficulties that lie in his way." Our Lord Jesus was full of power, a mighty Saviour. Some read, it, He will come against the mighty one, and overpower him, overcome him. Satan is the strong man armed; but our Lord Jesus is stronger than he, and he shall make it to appear that he is so, for, (1.) He shall reign in defiance of all opposition: His arm shall rule, shall overrule for him, for the fulfilling of his counsels, to his own glory; for he is his own end. (2.) He shall recompense to all according to their works, as a righteous Judge: His reward is with him; he brings along with him, as a returning prince, punishments for the rebels and preferments for his loyal subjects. (3.) He shall proceed and accomplish his purpose: His work is before him, that is, he knows perfectly well what he has to do, which way to go about it, and how to compass it. He himself knows what he will do.
2. "With the pity and tenderness of a shepherd," v. 11. God is the Shepherd of Israel (Ps. lxxx. 1); Christ is the good Shepherd, John x. 11. The same that rules with the strong hand of a prince leads and feeds with the kind hand of a shepherd. (1.) He takes care of all his flock, the little flock: He shall feed his flock like a shepherd. His word is food for his flock to feed on; his ordinances are fields for them to feed in; his ministers are under-shepherds that are appointed to attend them. (2.) He takes particular care of those that most need his care, the lambs that are weak, and cannot help themselves, and are unaccustomed to hardship, and those that are with young, that are therefore heavy, and, if any harm be done them, are in danger of casting their young. He particularly takes care for a succession, that it may not fail or be cut off. The good Shepherd has tender care for children that are towardly and hopeful, for young converts, that are setting out in the way to heaven, for weak believers, and those that are of a sorrowful spirit. These are the lambs of his flock, that shall be sure to want nothing that their case requires. [1.] He will gather them in the arms of his power; his strength shall be made perfect in their weakness, 2 Cor. xii. 9. He will gather them in when they wander, gather them up when they fall, gather them together when they are dispersed, and gather them home to himself at last; and all this with his own arm, out of which none shall be able to pluck them, John x. 28. [2.] He will carry them in the bosom of his love and cherish them there. When they tire or are weary, are sick and faint, when they meet with foul ways, he will carry them on, and take care they are not left behind. [3.] He will gently lead them. By his word he requires no more service, and by his providence he inflicts no more trouble, than he will fit them for; for he considers their frame.
Adam Clarke: Commentary on the Bible - 1831
40:9: O Zion, that bringest good tidings "O daughter, that bringest glad tidings to Zion" - That the true construction of the sentence is this, which makes Zion the receiver, not the publisher, of the glad tidings, which latter has been the most prevailing interpretation, will, I think, very clearly appear, if we rightly consider the image itself, and the custom and common practice from which it is taken. I have added the word daughter to express the feminine gender of the Hebrew participle, which I know not how to do otherwise in our language; and this is absolutely necessary in order to ascertain the image. For the office of announcing and celebrating such glad tidings as are here spoken of, belongs peculiarly to the women. On occasion of any great public success, a signal victory, or any other joyful event, it was usual for the women to gather together, and with music, dances, and songs, to publish and celebrate the happy news. Thus after the passage of the Red Sea, Miriam, and all the women, with timbrels in their hands, formed a chorus, and joined the men in their triumphant song, dancing, and throwing in alternately the refrain or burden of the song: -
"Sing ye to Jehovah, for he is greatly exalted;
The horse and his rider hath he cast into the sea."
Exo 15:20, Exo 15:21.
So Jephthah's daughter collected a chorus or virgins, and with dances and songs came out to meet her father, and to celebrate his victory, Jdg 11:34. After David's conquest of Goliath, "all the women came out of the cities of Israel singing and dancing to meet Saul, with tabrets, with joy, and with instruments of music;" and, forming themselves into two choruses, they sang alternately: -
"Saul has slain his thousands:
And David his ten thousands."
Sa1 18:6, Sa1 18:7.
And this gives us the true sense of a passage in the sixty-eighth Psalm, which has frequently been misunderstood: -
"Jehovah gave the word, (that is, the joyful news),
The women, who published the glad tidings, were a great company;
The kings of mighty armies did flee, did flee:
And even the matron, who stayed at home, shared the spoil."
The word signifying the publishers of glad tidings is the same, and expressed in the same form by the feminine participle, as in this place, and the last distich is the song which they sang. So in this place, Jehovah having given the word by his prophet, the joyful tidings of the restoration of Zion, and of God's returning to Jerusalem, (see Isa 52:8), the women are exhorted by the prophet to publish the joyful news with a loud voice from eminences, whence they might best be heard all over the country; and the matter and burden of their song was to be, "Behold your God!" See on Psa 68:11 (note).
Albert Barnes: Notes on the Bible - 1834
40:9: O Zion, that bringest good tidings - This is evidently the continuance of what the 'voice' said, or of the annunciation which was to give joy to an afflicted and oppressed people. There has been, however, much diversity of opinion in regard to the meaning of the passage. The margin renders it, 'Thou that tellest good tidings to Zion,' making Zion the receiver, and not the publisher of the message that was to convey joy. The Vulgate, in a similar way, renders it, 'Ascend a high mountain, thou who bringest good tidings to Zion' (qui evangelizas Zion). So the Chaldee, understanding this as an address to the prophet, as in Isa 40:1, 'Ascend a high mountain, ye prophets, who bring glad tidings to Zion.' So Lowth, Noyes, Gesenius. Grotius, and others. The word מבשׂרת mebas'eret, from בשׂר bâ s'ar, means cheering with good tidings; announcing good news; bearing joyful intelligence.
It is a participle in the feminine gender; and is appropriately applicable to some one that bears good tidings to Zion, and not to Zion as appointed to bear glad titlings. Lowth supposes that it is applicable to some female whose office it was to announce glad tidings, and says that it was the common practice for females to engage in the office of proclaiming good news. On an occasion of a public victory or rejoicing, it was customary, says he, for females to assemble together, and to celebrate it with songs, and dances, and rejoicings; and he appeals to the instance of Miriam and the chorus of women Exo 15:20-21, and to the instance where, after the victory of David over Goliath, 'all the women came out of the cities of Israel singing and dancing to meet Saul' Sa1 18:7. But there are objections to this interpretation; first, if this was the sense, the word would bare been in the plural number, since there is no instance in which a female is employed alone in this service; and, secondly, it was not, according to this, the office of the female to announce good tidings, or to communicate a joyful message, but to celebrate some occasion of triumph or victory.
Grotius supposes that the word is 'feminine in its sound, but common in its signification;' and thus denotes any whose office it was to communicate glad tidings. Gesenius (Commentary in loc.) says, that the feminine form here is used in a collective sense for מבשׂרים mebas'eriym in the plural; and supposes that it thus refers to the prophets, or others who were to announce the glad tidings to Zion. Vitringa coincides with our translation, and supposes that the sense is, that Zion was to make proclamation to the other cities of Judah of the deliverance; that the news was first to be communicated to Jerusalem, and that Jerusalem was entrusted with the office of announcing this to the other cities of the land; and that the meaning is, that the gospel was to be preached first at Jerusalem, and then from Jerusalem as a center to the ether cities of the land, agreeably to Luk 24:49. In this view, also, Hengstenberg coincides (Christol. vol. i. p. 424). But that the former interpretation, which regards Zion as the receiver, and not the promulgator, of the intelligence, is the true one, is apparent, I think, from the following considerations:
1. It is that which is the obvious and most correct construction of the Hebrew.
2. It is that which is found in the ancient versions.
3. It accords with the design of the passage.
The main scope of the passage is not to call upon Jerusalem to make known the glad tidings, but it is to convey the good news to Jerusalem; to announce to her, lying desolate and waste, that her hard service was at an end, and that she was to be blessed with the return of happier and better times (see Isa 40:2). It would be a departure from this, to suppose that the subject was diverted in order to give Jerusalem a command to make the proclamation to the other cities of the land to say nothing of the impropriety of calling on a city to go up into a high mountain, and to lift up its voice. On the meaning of the word 'Zion,' see the note at Isa 1:8.
Get thee up into a high mountain - You who make this proclamation to Zion. It was not uncommon in ancient times, when a multitude were to be addressed, or a proclamation to be made, for the crier to go into a mountain, where he could be seen and heard. Thus Jotham, addressing the men of Shechem, is said to have gone and 'stood on the top of mount Gerizim, and lifted up his voice' (Jdg 9:7; compare Mat 5:1). The sense is, that the messengers of the joyful news to Zion were to make themselves distinctly heard by all the inhabitants of the city, and of the land.
Lift up thy voice - As with a glad and important message. Do not deliver the message as if you were afraid that it should be heard. It is one of joy; and it should be delivered in a clear, decided, animated manner, as if it were important that it should be heard.
With strength - Aloud; with effort; with power (compare Isa 35:3-4).
Lift it up - Lift up the voice. The command is repeated, to denote emphasis. The mind is full of the subject, and the prophet repeats the command, as a man often does when his mind is full of an idea. The command to deliver the message of God with animation, earnestness, and zeal is one that is not unusual in Isaiah. It should be delivered as if it were true, and as if it were believed to be true. This will not justify, however, boisterous preaching, or a loud and unnatural tone of voice - alike offensive to good taste, injurious to the health, and destructive of the life of the preacher. It is to be remarked, also, that this command to lift up the voice, pertains to the glad tidings of the gospel, and not to the terrors of wrath; to the proclamation of mercy, and not to the denunciation of woe. The glad tidings of salvation should be delivered in an animated and ardent manner; the future punishment of the wicked in a tone serious, solemn, subdued.
Say unto the cities of Judah - Not to Jerusalem only, but to all the cities of the land. They were alike to be blessed on the return from the captivity - Mike in the preaching of the gospel.
Behold your God! - Lo! your God returns to the city, the temple, and the land! Lo! he comes (note, Isa 40:3), conducting his people as a king to their land! Lo! he will come - under the Messiah in future times - to redeem and save! What a glad announcement was this to the desolate and forsaken cities of Judah! What a glad announcement to the wide world, 'Lo! God has come to redeem and save; and the desolate world shall be visited with his salvation and smile, in his mercy through the Messiah!'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:9: O Zion, that bringest good tidings: or, O thou that tellest good tidings to Zion, Isa 41:27, Isa 52:7; Ezr 1:1, Ezr 1:2; Luk 24:47; Rom 10:18
get: Jdg 9:7; Sa1 26:13, Sa1 26:14; Ch2 13:4
O Jerusalem, that bringest good tidings: or, O thou that tellest good tidings to Jerusalem
lift up: Isa 52:8, Isa 58:4; Jer 22:20; Act 2:14
be not: Isa 35:3, Isa 35:4, Isa 51:7, Isa 51:12; Act 4:13, Act 4:29, Act 5:41, Act 5:42; Eph 6:19; Phi 1:28, Phi 1:29; Pe1 3:14
Behold: Isa 12:2, Isa 25:9; Ti1 3:16; Jo1 5:20, Jo1 5:21
Carl Friedrich Keil and Franz Delitzsch
40:9
The prophet accordingly now takes, as his standpoint, the time when Jehovah will already have come. "Upon a high mountain get thee up, O evangelistess Zion; lift up they voice with strength, evangelistess Jerusalem: lift up, be not afraid; say to the cities of Judah, Behold your God." Knobel and others follow the lxx and Targum, and regard Zion and Jerusalem as accusatives of the object, viz., "preacher of salvation (i.e., a chorus of preachers) to Zion-Jerusalem;" but such parallels as Is 52:7 and Is 62:11 are misleading here. The words are in apposition (A. S. Th. εὐαγγελιζομένη Σιών). Zion-Jerusalem herself is called an evangelistess: the personification as a female renders this probable at the outset, and it is placed beyond all doubt by the fact, that it is the cities of Judah (the daughters of Zion-Jerusalem) that are to be evangelized. The prophet's standpoint here is in the very midst of the parousia. When Jerusalem shall have her God in the midst of her once more, after He has broken up His home there for so long a time; she is then, as the restored mother-community, to ascend a high mountain, and raising her voice with fearless strength, to bring to her daughters the joyful news of the appearance of their God. The verb bissēr signifies literally to smooth, to unfold, then to make glad, more especially with joyful news.
(Note: The verb bissēr signifies primarily to stroke, rub, shave, or scratch the surface of anything; then to stroke off or rub off the surface, or anything which covers it; then, suggested by the idea of "rubbing smooth" (glatt), "to smooth a person" (jemanden gltten; compare the English, to gladden a person), i.e., vultum ejus diducere, to make him friendly and cheerful, or "to look smoothly upon a person," i.e., to show him a friendly face; and also as an intransitive, "to be glad," to be friendly and cheerful; and lastly, in a general sense, aliquid attingere, tractare, attrectare, to grasp or handle a thing (from which comes bâsâr, the flesh, as something tangible or material). In harmony with the Hebrew bissēr (Jer 20:15), they say in Arabic basarahu (or intensive, bassarahu) bi-maulûdin, he has gladdened him with the news of the birth of a son.)
Tit lies at the root of the New Testament εὐαγγελίζειν (evangelize), and is a favourite word of the author of chapters 40-66, that Old Testament evangelist, though it is no disproof of Isaiah's authorship (cf., Nahum 2:1). Hitherto Jerusalem has been in despair, bowed down under the weight of the punishment of her sins, and standing in need of consolation. But now that she has Jehovah with her again, she is to lift up her voice with the most joyful confidence, without further anxiety, and to become, according to her true vocation, the messenger of good tidings to all Judaea.
Geneva 1599
40:9 O Zion, that bringest good tidings, go up upon the high (n) mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift [it] up, be not afraid; say to the cities of Judah, Behold (o) your God!
(n) To publish this benefit through all the world.
(o) He shows in one word the perfection of all man's happiness, which is to have God's presence.
John Gill
40:9 O Zion, that bringest good tidings,.... Or, "O thou that bringest good tidings to Zion (n)"; which rendering of the words is more agreeable to the latter part of the verse,
say unto the cities of Judah, &c. and to some parallel places, Is 41:27 and to the type, the deliverance of the Jews from Babylon; the tidings of which came from Babylon to Zion, or Jerusalem; and to the Targum which paraphrases the words thus,
"O ye prophets, that bring good tidings to Zion;''
and so may be applied to Gospel ministers, who bring the good tidings of the good will, grace, and favour of God, to men, through Christ; of the grace of Christ, in his suretyship engagements and performances; in his incarnation, sufferings, and death, and in his advocacy and intercession; and of the good things that come by him, as peace, pardon, righteousness, salvation, and eternal life:
get thee up into the high mountain; to declare these good tidings, in the most open and public manner, that all might hear and receive them, and rejoice at them; it may also point at the place, the church of God, comparable to a high mountain for its visibility and immovableness, where the Gospel is to be published:
O Jerusalem, that bringest good tidings: the church of God so called, to whom the faith of the Gospel is delivered, which is the pillar and ground of truth; which receives, retains, and maintains it, and sends forth ministers to proclaim it; particularly the first church at Jerusalem, where it was first preached, and from whence it went forth into other parts of Judea, and into all the world; here the apostles of Christ were, and from hence they set out, and published the Gospel all the world over, and who seem to be chiefly meant; for the words may be rendered, as the other clause, "O thou that bringest good tidings to Jerusalem (o)"; so the Targum: "lift up thy voice with strength"; or preach the Gospel with a strong voice, speak it out; do not mutter it over, or whisper it in a corner; proclaim it on the housetops, cry aloud that all may hear; lift up thy voice like a trumpet; blow the trumpet of the Gospel with all the strength thou hast; cause the joyful sound to be heard far and near:
lift it up, and be not afraid; of the reproaches and revilings of men on account of it, or of their persecutions for it; or lest it should not be welcome, or be received as truth:
say unto the cities of Judah; the inhabitants of them literally understood, and to the several churches and congregations of the saints everywhere:
behold your God! that divine Person is come, that was promised, prophesied of, and expected; even Immanuel, God with us, God in our nature, God manifest in the flesh, God your Saviour, and who being God, truly God, is able to save to the uttermost; look to him with an eye of faith, and be saved; behold the Son of God, the Lamb of God, that has bore your sins, and took them away; behold him now, as your King and your God, on the throne, made and declared, Lord and Christ, crowned with glory and honour, on the same throne with his divine Father, having all power in heaven and earth; and let the echo of your faith be,
my Lord and my God. The Targum is,
"the kingdom of your God is revealed; see Mt 3:2.''
(n) "O quae evangelizas Tsijoni", Juntas & Tremellius, Piscator. (o) "O quae evangelizas Jeruschalaimo", Junius & Tremellius, Piscator.
John Wesley
40:9 Zion - Zion or Jerusalem is the publisher, and the cities of Judah the hearers. Get up - That thy voice may be better heard. Afraid - Lest thou shouldest be found a false prophet. Say - To all my people in the several places of their abode. Behold - Take notice of this wonderful work, and glorious appearance of your God.
Robert Jamieson, A. R. Fausset and David Brown
40:9 Rather, "Oh, thou that bringest good things to Zion; thou that bringest good tidings to Jerusalem." "Thou" is thus the collective personification of the messengers who announce God's gracious purpose to Zion (see on Is 40:1); Is 52:7 confirms this [Vulgate and GESENIUS]. If English Version be retained, the sense will be the glad message was first to be proclaimed to Jerusalem, and then from it as the center to all "Judea, Samaria, and the uttermost parts of the earth" (Lk 24:47, Lk 24:49; Acts 1:8) [VITRINGA and HENGSTENBERG].
mountain--It was customary for those who were about to promulgate any great thing, to ascend a hill from which they could be seen and heard by all (Judg 9:7; Mt 5:1).
be not afraid--to announce to the exiles that their coming return home is attended with danger in the midst of the Babylonians. The gospel minister must "open his mouth boldly" (Prov 29:25; Eph 6:19).
Behold--especially at His second coming (Zech 12:10; Zech 14:5).
40:1040:10: Ահաւասիկ Աստուած ձեր՝ ահաւասիկ Տէր, Տէր գա՛յ զօրութեամբ եւ բազուկն տէրութեամբ իւրով. ահաւասիկ վարձք իւր ընդ իւր, եւ գո՛րծք առաջի նորա[10035]։ [10035] Ոմանք. Ահաւադիկ վարձք իւր։
10 «Ահաւասիկ ձեր Աստուածը. ահա Տէրը, որ գալիս է զօրութեամբ եւ իր բազկի իշխանութեամբ. ահաւասիկ իր վարձն իր հետ է, ու գործերն էլ իր աչքի առաջ են:
10 Ահա Տէր Եհովան զօրութեամբ պիտի գայ Ու անոր բազուկը իրեն համար պիտի իշխէ։Ահա իր վարձքը իրեն հետ է Ու գործերու հատուցումը իր առջեւն է
ահաւասիկ Տէր Տէր գայ զօրութեամբ եւ բազուկն տէրութեամբ իւրով. ահաւասիկ վարձք իւր ընդ իւր, եւ գործք առաջի նորա:

40:10: Ահաւասիկ Աստուած ձեր՝ ահաւասիկ Տէր, Տէր գա՛յ զօրութեամբ եւ բազուկն տէրութեամբ իւրով. ահաւասիկ վարձք իւր ընդ իւր, եւ գո՛րծք առաջի նորա[10035]։
[10035] Ոմանք. Ահաւադիկ վարձք իւր։
10 «Ահաւասիկ ձեր Աստուածը. ահա Տէրը, որ գալիս է զօրութեամբ եւ իր բազկի իշխանութեամբ. ահաւասիկ իր վարձն իր հետ է, ու գործերն էլ իր աչքի առաջ են:
10 Ահա Տէր Եհովան զօրութեամբ պիտի գայ Ու անոր բազուկը իրեն համար պիտի իշխէ։Ահա իր վարձքը իրեն հետ է Ու գործերու հատուցումը իր առջեւն է
zohrab-1805▾ eastern-1994▾ western am▾
40:1040:10 Вот, Господь Бог грядет с силою, и мышца Его со властью. Вот, награда Его с Ним и воздаяние Его пред лицем Его.
40:10 ἰδοὺ ιδου see!; here I am κύριος κυριος lord; master μετὰ μετα with; amid ἰσχύος ισχυς force ἔρχεται ερχομαι come; go καὶ και and; even ὁ ο the βραχίων βραχιων arm μετὰ μετα with; amid κυριείας κυριεια see!; here I am ὁ ο the μισθὸς μισθος wages αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the ἔργον εργον work ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him
40:10 הִנֵּ֨ה hinnˌē הִנֵּה behold אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH בְּ bᵊ בְּ in חָזָ֣ק ḥāzˈāq חָזָק strong יָבֹ֔וא yāvˈô בוא come וּ û וְ and זְרֹעֹ֖ו zᵊrōʕˌô זְרֹועַ arm מֹ֣שְׁלָה mˈōšᵊlā משׁל rule לֹ֑ו lˈô לְ to הִנֵּ֤ה hinnˈē הִנֵּה behold שְׂכָרֹו֙ śᵊḵārˌô שָׂכָר hire אִתֹּ֔ו ʔittˈô אֵת together with וּ û וְ and פְעֻלָּתֹ֖ו fᵊʕullāṯˌô פְּעֻלָּה work לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
40:10. ecce Dominus Deus in fortitudine veniet et brachium eius dominabitur ecce merces eius cum eo et opus illius coram eoBehold the Lord God shall come with strength, and his arm shall rule: Behold his reward is with him and his work is before him.
10. Behold, the Lord GOD will come as a mighty one, and his arm shall rule for him: behold, his reward is with him, and his recompence before him.
40:10. Behold, the Lord God will arrive in strength, and his arm will rule. Behold, his reward is with him, and his work is before him.
40:10. Behold, the Lord GOD will come with strong [hand], and his arm shall rule for him: behold, his reward [is] with him, and his work before him.
Behold, the Lord GOD will come with strong [hand], and his arm shall rule for him: behold, his reward [is] with him, and his work before him:

40:10 Вот, Господь Бог грядет с силою, и мышца Его со властью. Вот, награда Его с Ним и воздаяние Его пред лицем Его.
40:10
ἰδοὺ ιδου see!; here I am
κύριος κυριος lord; master
μετὰ μετα with; amid
ἰσχύος ισχυς force
ἔρχεται ερχομαι come; go
καὶ και and; even
ο the
βραχίων βραχιων arm
μετὰ μετα with; amid
κυριείας κυριεια see!; here I am
ο the
μισθὸς μισθος wages
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
τὸ ο the
ἔργον εργον work
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
40:10
הִנֵּ֨ה hinnˌē הִנֵּה behold
אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH
בְּ bᵊ בְּ in
חָזָ֣ק ḥāzˈāq חָזָק strong
יָבֹ֔וא yāvˈô בוא come
וּ û וְ and
זְרֹעֹ֖ו zᵊrōʕˌô זְרֹועַ arm
מֹ֣שְׁלָה mˈōšᵊlā משׁל rule
לֹ֑ו lˈô לְ to
הִנֵּ֤ה hinnˈē הִנֵּה behold
שְׂכָרֹו֙ śᵊḵārˌô שָׂכָר hire
אִתֹּ֔ו ʔittˈô אֵת together with
וּ û וְ and
פְעֻלָּתֹ֖ו fᵊʕullāṯˌô פְּעֻלָּה work
לְ lᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
40:10. ecce Dominus Deus in fortitudine veniet et brachium eius dominabitur ecce merces eius cum eo et opus illius coram eo
Behold the Lord God shall come with strength, and his arm shall rule: Behold his reward is with him and his work is before him.
40:10. Behold, the Lord God will arrive in strength, and his arm will rule. Behold, his reward is with him, and his work is before him.
40:10. Behold, the Lord GOD will come with strong [hand], and his arm shall rule for him: behold, his reward [is] with him, and his work before him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Вот Господь Бог грядет с силою... Вот, сущность пророчественного утешения, открытие той самой славы Божией, о которой говорилось выше (5: ст.) Господь грядет! Как это напоминает известный возглас Иоанна Крестителя: "вот агнец Божий" (Ин 1:36). У него же мы встречаем и указание на особое величие и силу Господа: "Идущий за мною сильнее меня" (Мф 3:11).

Награда Его с Ним и воздаяние Его пред лицем Его, или как LXX и славянский текст переводят: и "мзда Его с Ним и дело Его пред Ним".

Здесь мы имеем, по-видимому, пример синонимического параллелизма мыслей. Эта фраза еще раз буквально повторяется у того же пророка ниже (57:11). Основной смысл ее тот, что всемогущий Господь не обязан ни перед кем отчетом: Он и первый виновник и последний Судия всего - "альфа и омега, начало и конец" (Откр 22:13).
Adam Clarke: Commentary on the Bible - 1831
40:10: His reward is with him, and his work before him. "His reward is with him, and the recompense of his work before him" - That is, the reward and the recompense which he bestows, and which he will pay to his faithful servants; this he has ready at hand with him, and holds it out before him, to encourage those who trust in him and wait for him.
Albert Barnes: Notes on the Bible - 1834
40:10: Behold, the Lord God will come - (See the note at Isa 40:3) Applied to the condition of the Jews in exile, this means that God would come to deliver them. Applied to the times of the Messiah, it means that God would manifest himself in a powerful manner as mighty to save.
With strong hand - (בחזק bechâ zâ q). Margin, 'Against the strong.' So Vitringa and others understand it; and regard it as referring to the mighty enemies of the people of God, or, as Vitringa particularly supposes, to the great foe of God and his people - the prince of darkness - the devil. Lowth also translates it in this manner, 'Against the strong one.' The Septuagint renders it, Μετά ἰσχύος Meta ischuos - 'With strength.' This is the more probable meaning - that the Lord would come with the manifestation of strength and power, able to subdue and vanquish all the enemies of his people, and to effect their complete and final salvation.
And his arm - The arm is a symbol of strength, because it is by that that we accomplish our purposes; by that a conqueror slays his enemies in battle, etc. Thus, 'Break thou the arm of the wicked;' that is, diminish or destroy his power Psa 10:15. 'I have broken the arm of Pharaoh king of Egypt' (Eze 30:21; compare Jer 48:25). Thus it is said of God, 'Thou hast a mighty arm' Psa 89:13, and, 'His holy arm hath gotten him the victory' (Psa 98:1; compare Exo 6:6). The metaphor is taken from the act of stretching out the arm to fight in battle, where the arm is the effective instrument in subduing an enemy.
Shall rule for him - Lowth renders the phrase, לו lō, 'for him,' 'over him:' - 'And his arm shall pRev_ail over him;' that is, over the strong and mighty foe. The Septuagint renders it, Μετά κυρίας Meta kurias - 'With dominion.' But the meaning seems to be, 'God is mighty by himself; his power resides in his own arm; he is not dependent on others; he will accomplish the deliverance in such a manner that it shall be seen that he did it alone; and he shall rule for himself, without any aid, and so that it shall be manifest that he is the sovereign.' In the deliverance of his people from their captivity, he so directed it, that it was manifest that he was their deliverer and sovereign; and in the redemption of man, the same thing is apparent, that the arm of God effects the deliverance, and that it is his own power that establishes the dominion.
Behold, his reward is with him - He will be ready to confer the appropriate reward on his own people. The idea seems to be taken from the custom of a conqueror, who distributes rewards among his followers and soldiers after a signal victory. This was always done in ancient wars, apparently because it seemed to be an act of justice that those who had gained the victory should share also in the result, and this participation of the booty was a stimulus to future effort, as well as a compensation for their valor. The rewards distributed consisted generally of that which was taken from the conquered; gold, and silver, and raiment, as well as captives or slaves (see Gen 49:7; Exo 15:9; Sa1 30:26; and particularly Jdg 5:30):
Have they not sped?
Have they not divided the prey;
To every man a damsel or two';
To Sisera a prey of divers colors,
A prey of divers colors of needle-work,
Of divers colors of needle-work on both sides,
Meet for the necks of them that take the spoil.
The idea here is -
1. That Yahweh would bestow appropriate rewards on his people.
2. That they would be conferred on his coming, and not be delayed.
3. That it should be done by the hand of God himself.
This language was applicable to the interposition of God to save his people from their long exile, and the 'reward' would be ample in the restoration to their own land, and the re-establishment of his worship. It is applicable in a higher sense to the coming of the Messiah to bless the world. His reward was with him. He blessed his faithful followers on earth; he will bless them more abundantly in heaven. It will be assuredly applicable to him when he shall come to gather his people to himself in the great and last day, and the language before us is used with reference to that: 'And behold, I come quickly; and my reward is with me, to give every man according as his work shall be' Rev 22:12.
And his work - Margin, 'Recompense for his work.' The margin here is the correct rendering. The Hebrew word strictly indeed denotes work, labor, business; but it also denotes the wages for work Lev 19:13; Psa 109:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:10: the Lord God: Isa 9:6, Isa 9:7, Isa 59:15-21, Isa 60:1-22; Zac 2:8-11; Mal 3:1; Joh 12:13, Joh 12:15
with strong hand: or, against the strong, Isa 49:24, Isa 49:25, Isa 53:12; Heb 2:14; Jo1 3:8
his arm: Isa 59:16; Psa 2:8, Psa 2:9, Psa 66:3, Psa 110:1, Psa 110:2, Psa 110:6; Mat 28:18; Eph 1:20-22; Phi 2:10, Phi 2:11; Rev 2:26, Rev 2:27, Rev 17:14, Rev 19:11-16, Rev 20:11
his reward: Isa 62:11; Rev 22:12
his work: or, recompence for his work, Isa 49:4
Carl Friedrich Keil and Franz Delitzsch
40:10
In Is 40:10 the prophet goes back from the standpoint of the fulfilment to that of the prophecy. "Behold the Lord, Jehovah, as a mighty one will He come, His arm ruling for Him; behold, His reward is with Him, and His retribution before Him." We must not render the first clause "with strong," i.e., with strength, as the lxx and Targum do. The Beth is Beth essentiae (cf., Is 26:4; Ges. 154, 3, a). He will come in the essence, strength, and energy of a strong one; and this is still further defined by the participial, circumstantial clause, "His arm ruling for Him" (brachio suo ipsi dominante). It is His arm that rules for Him, i.e., that either brings into subjection to Him, or else overthrows whatever opposes Him. Nevertheless, Is 40:10 does not present Him merely in one aspect, namely as coming to judge and punish, but in both aspects, viz., that of the law and that of the gospel, as a righteous rewarder; hence the double name of God, Adonai Jehovah (compare Is 3:15; Is 28:16; Is 30:15, all in the first part), which is used even in the Pentateuch, and most frequently by Amos and Ezekiel, and which forms, as it were, an anagram. פּעלּה is already met with in Lev 19:13 as a synonym of שׂכר, passing from the general idea of work to that of something earned and forfeited. Jehovah brings with Him the penal reward of the enemies of His people, and also the gracious reward of the faithful of His people, whom He will compensate for their previous sufferings with far exceeding joys (see Is 62:11).
Geneva 1599
40:10 Behold, the Lord GOD will come with strong [hand], and (p) his arm shall rule for him: behold, his reward [is] with him, and his work before him.
(p) His power will be sufficient without help of any other, and will have all means in himself to bring his will to pass.
John Gill
40:10 Behold, the Lord God will come with a strong hand,.... Some understand this of the second coming of Christ, which coming is certain, such assurances being given of it by promise and prophecy; and will be attended with power, which will be requisite to raise the dead, summon all nations before him, and pass and execute the proper sentence on them; when his arm shall openly bear rule, he will take to himself his great power, and reign; when his reward will be with him, to give to every man according to their works; and his own work will be before him, to judge the world in righteousness: see Rev_ 22:12, but it is more agreeable to the context, which foretells the coming of John the Baptist, points out the ministers of the Gospel, and describes Christ in his office, as a shepherd feeding his flock, to understand it of his first coming; for not God the Father, but the Son of God, is meant by the Lord God, who is truly God, and so able to save, and which was the end of his coming. He is said to come "with a strong hand", or with great power, which his work required; which was to fulfil the law, satisfy divine justice, atone for sin, grapple and conflict with innumerable enemies, undergo the death of the cross, bear the curse of the law, and the wrath of God, and all in order to obtain eternal redemption for his people; for this he came from heaven to earth, not by change of place, but by assumption of nature. Some render it, "against a strong one" (p); the strong man armed, the devil, whose head he came to break, whose works he came to destroy, with whom he fought, and whom he conquered and destroyed. Jarchi's note is,
"against the wicked, to take vengeance on them;''
but Aben Ezra and Kimchi supply the word hand, as we do:
and his arm shall rule for him; or he shall have sufficient power of himself to do the work he comes about; his own arm or power wrought salvation for him and for his people; see Is 63:5. Some render it, "over him (q)"; that is, over the strong and mighty one, against whom he came, whom he conquered, subdued, and ruled over:
behold, his reward is with him; to give to those that trust in him, as Kimchi; or to those that do his word, as the Targum; that believe in him, embrace his Gospel, and act according to it: or this may respect his own reward, which should follow his work; which he was as sure of as if it was in his hands; namely, his exaltation in his human nature, his glory with his Father, and the enjoyment of his spiritual seed to all eternity:
and his work before him; the work of redemption and salvation, which he was called unto, sent to do, and which, being given him, he agreed to do, was very toilsome and laborious, yet he took great delight in it, and has finished it; this is said to be "before him", being proposed in council, and cut out in covenant for him, was well known unto him, and in his power to effect, and what he could easily do, and did. The Targum understands this of the works of men being before him, for whom he has a reward.
(p) "contra robustum", Junius & Tremellius, Piscator, Vitringa. (q) "in illum", ibid.
John Wesley
40:10 His arm - He shall need no succours, for his own power shall be sufficient to govern his people, and to destroy his adversaries. His reward - He comes furnished with recompences as well of blessings for his friends, as of vengeance for his enemies. His work - He carries on his work effectually: for that is said in scripture to be before a man which is in his power.
Robert Jamieson, A. R. Fausset and David Brown
40:10 with strong hand--or, "against the strong"; rather, "as a strong one" [MAURER]. Or, against the strong one, namely, Satan (Mt 12:29; Rev_ 20:2-3, Rev_ 20:10) [VITRINGA].
arm--power (Ps 89:13; Ps 98:1).
for him--that is, He needs not to seek help for Himself from any external source, but by His own inherent power He gains rule for Himself (so Is 40:14).
work--or, "recompense for his work"; rather, "recompense which He gives for work" (Is 62:11; Rev_ 22:12).
40:1140:11: Իբրեւ հովի՛ւ մի հովուեսցէ զխաշինս իւր. եւ բազկաւ իւրով ժողովեսցէ՛ զգառինս, եւ ՚ի ծո՛ց իւր կրեսցէ զնոսա, եւ մխիթա՛ր լիցի յղեաց։
11 Հովուի նման հովուելու է իր հօտերը, իր բազկով հաւաքելու է գառներին, կրելու է նրանց իր ծոցում, մխիթարիչ է լինելու յղիներին»:
11 Անիկա հովիւի պէս իր հօտը պիտի հովուէ. Գառնուկները իր բազուկովը պիտի հաւաքէ Ու զանոնք իր գրկին մէջ պիտի կրէ Եւ ծիծ տուողները կամաց պիտի քշէ։
Իբրեւ հովիւ մի հովուեսցէ զխաշինս իւր, եւ բազկաւ իւրով ժողովեսցէ զգառինս, եւ ի ծոց իւր կրեսցէ զնոսա, եւ [577]մխիթար լիցի յղեաց:

40:11: Իբրեւ հովի՛ւ մի հովուեսցէ զխաշինս իւր. եւ բազկաւ իւրով ժողովեսցէ՛ զգառինս, եւ ՚ի ծո՛ց իւր կրեսցէ զնոսա, եւ մխիթա՛ր լիցի յղեաց։
11 Հովուի նման հովուելու է իր հօտերը, իր բազկով հաւաքելու է գառներին, կրելու է նրանց իր ծոցում, մխիթարիչ է լինելու յղիներին»:
11 Անիկա հովիւի պէս իր հօտը պիտի հովուէ. Գառնուկները իր բազուկովը պիտի հաւաքէ Ու զանոնք իր գրկին մէջ պիտի կրէ Եւ ծիծ տուողները կամաց պիտի քշէ։
zohrab-1805▾ eastern-1994▾ western am▾
40:1140:11 Как пастырь Он будет пасти стадо Свое; агнцев будет брать на руки и носить на груди Своей, и водить дойных.
40:11 ὡς ως.1 as; how ποιμὴν ποιμην shepherd ποιμανεῖ ποιμαινω shepherd τὸ ο the ποίμνιον ποιμνιον flock αὐτοῦ αυτος he; him καὶ και and; even τῷ ο the βραχίονι βραχιων arm αὐτοῦ αυτος he; him συνάξει συναγω gather ἄρνας αρην lamb καὶ και and; even ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἐχούσας εχω have; hold παρακαλέσει παρακαλεω counsel; appeal to
40:11 כְּ kᵊ כְּ as רֹעֶה֙ rōʕˌeh רעה pasture עֶדְרֹ֣ו ʕeḏrˈô עֵדֶר flock יִרְעֶ֔ה yirʕˈeh רעה pasture בִּ bi בְּ in זְרֹעֹו֙ zᵊrōʕˌô זְרֹועַ arm יְקַבֵּ֣ץ yᵊqabbˈēṣ קבץ collect טְלָאִ֔ים ṭᵊlāʔˈîm טְלִי lamb וּ û וְ and בְ vᵊ בְּ in חֵיקֹ֖ו ḥêqˌô חֵיק lap יִשָּׂ֑א yiśśˈā נשׂא lift עָלֹ֖ות ʕālˌôṯ עול nurse יְנַהֵֽל׃ ס yᵊnahˈēl . s נהל lead
40:11. sicut pastor gregem suum pascet in brachio suo congregabit agnos et in sinu suo levabit fetas ipse portabitHe shall feed his flock like a shepherd: he shall gather together the lambs with his arm, and shall take them up in his bosom, and he himself shall carry them that are with young.
11. He shall feed his flock like a shepherd, he shall gather the lambs in his arm, and carry them in his bosom, shall gently lead those that give suck.
40:11. He will pasture his flock like a shepherd. He will gather together the lambs with his arm, and he will lift them up to his bosom, and he himself will carry the very young.
40:11. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry [them] in his bosom, [and] shall gently lead those that are with young.
He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry [them] in his bosom, [and] shall gently lead those that are with young:

40:11 Как пастырь Он будет пасти стадо Свое; агнцев будет брать на руки и носить на груди Своей, и водить дойных.
40:11
ὡς ως.1 as; how
ποιμὴν ποιμην shepherd
ποιμανεῖ ποιμαινω shepherd
τὸ ο the
ποίμνιον ποιμνιον flock
αὐτοῦ αυτος he; him
καὶ και and; even
τῷ ο the
βραχίονι βραχιων arm
αὐτοῦ αυτος he; him
συνάξει συναγω gather
ἄρνας αρην lamb
καὶ και and; even
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἐχούσας εχω have; hold
παρακαλέσει παρακαλεω counsel; appeal to
40:11
כְּ kᵊ כְּ as
רֹעֶה֙ rōʕˌeh רעה pasture
עֶדְרֹ֣ו ʕeḏrˈô עֵדֶר flock
יִרְעֶ֔ה yirʕˈeh רעה pasture
בִּ bi בְּ in
זְרֹעֹו֙ zᵊrōʕˌô זְרֹועַ arm
יְקַבֵּ֣ץ yᵊqabbˈēṣ קבץ collect
טְלָאִ֔ים ṭᵊlāʔˈîm טְלִי lamb
וּ û וְ and
בְ vᵊ בְּ in
חֵיקֹ֖ו ḥêqˌô חֵיק lap
יִשָּׂ֑א yiśśˈā נשׂא lift
עָלֹ֖ות ʕālˌôṯ עול nurse
יְנַהֵֽל׃ ס yᵊnahˈēl . s נהל lead
40:11. sicut pastor gregem suum pascet in brachio suo congregabit agnos et in sinu suo levabit fetas ipse portabit
He shall feed his flock like a shepherd: he shall gather together the lambs with his arm, and shall take them up in his bosom, and he himself shall carry them that are with young.
40:11. He will pasture his flock like a shepherd. He will gather together the lambs with his arm, and he will lift them up to his bosom, and he himself will carry the very young.
40:11. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry [them] in his bosom, [and] shall gently lead those that are with young.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Как пастырь будет Он пасти стадо свое... В качестве верховного Распорядителя мира, Господь Иисус Христос является, с одной стороны, Судией и Мздовоздаятелем (Мф 16:27; 20:1-16; 25:14-16), а с другой - добрым Пастырем, заботливо охраняющим своих овец (Иез 34:20-24; Ин 10:11). В этом стаде есть и слабые ягнята, и беременные и дойные овцы, которые требуют особенно внимательного и бережного к себе отношения. Все это указывает на различие духовно-нравственного состояния членов новозаветной Церкви и на разнообразие промыслительного воздействия на них.
Adam Clarke: Commentary on the Bible - 1831
40:11: Shall gently lead those that are with young "The nursing ewes shall he gently lead" - A beautiful image, expressing, with the utmost propriety as well as elegance, the tender attention of the shepherd to his flock. That the greatest care in driving the cattle in regard to the dams and their young was necessary, appears clearly from Jacob's apology to his brother Esau, Gen 33:13 : "The flocks and the herds giving suck to their young are with me; and if they should be overdriven, all the flock will die." Which is set in a still stronger light by the following remark of Sir John Chardin: "Their flocks," says he, speaking of those who now live in the east after the patriarchal manner, "feed down the places of their encampments so quick, by the great numbers that they have, that they are obliged to remove them too often, which is very destructive to their flocks, on account of the young ones, who have not strength enough to follow." Harmer's Observ. i., p. 126.
Albert Barnes: Notes on the Bible - 1834
40:11: He shall feed his flock - In the pRev_ious verse, the fact had been asserted that God would come to subdue his foes, and to reward his people. In this verse, the mild and gentle character of his government over his people is predicted. It would not be that of a conqueror over vanquished subjects; but it would be mild and tender, like that of a shepherd who carries the lambs, which are unable to walk, in his own arms, and gently leads along the feeble and the delicate. The verb translated "to feed' (ירעה yire‛ eh), denotes more than our word feed at present. It refers to all the care of a shepherd over his flock; and means to tend, to guard, to govern, to provide pasture, to defend from danger, as a shepherd does his flock. It is often applied in the Scriptures to God represented as the tender shepherd, and especially to the Redeemer Psa 23:1; Eze 34:23; Joh 10:14; Heb 13:20; Pe1 2:25; Pe1 5:4. It is often applied to a leader or a ruler of a people Sa2 5:2; Sa2 7:7; Jer 32:2. Thus Homer often uses the phrase, ποιμήν λαῶν poimē n laō n - 'shepherds of the people,' to denote a ruler, or monarch. Here it denotes that God would evince toward his people the same tender care, guardianship and protection, which a shepherd shows for his flock.
He shall gather the lambs with his arm - This is a most beautiful expression, denoting the care of God the Saviour for the feeblest and weakest of his people, and for the young and feeble in years and piety. A similar thing is often done by a shepherd. The tender lamb, unable to keep up with the flock, becomes weary and exhausted; and the shepherd naturally takes it in his arms and carries it. Such a shepherd as this Virgil beautifully describes:
En, ipse capellas
Protenus aeger argo; hancetiam vix, Tityre, duco;
Hic inter densas corylos modo namque gemellos,
Spem gregis, Ah! silice in nuda connixa reliquet.
Eclog. i. 12.
Lo! I my goats urge fainting o'er the mead;
This, feebler than the rest, with pains I lead.
Yean'd mid yon herds upon the flinty plain,
Her dying twins, my flock's late hope, remain.
Wrangham.
And shall gently lead ... - Margin, 'Give suck.' This is the more correct translation. It denotes the dams of the flock that would be easily exhausted by being overdriven, and of which there was, therefore, special care necessary. Thus Jacob says to his brother Esau, Gen 33:13 : 'The flocks and the herds giving suck to their young are with me, and if they should be overdriven all the flock will die.' Of the necessity of such care and attention there is abundant evidence, and indeed it is manifest at a glance. Dr. Shaw, speaking of the exposure of the flocks in Syria, says: 'The greatest skill and vigilance, and even tender care, are required in the management of such immense flocks as wander on the Syrian plains. Their prodigious numbers compel the keepers to remove them too frequently in search of fresh pastures, which proves very destructive to the young that have not strength to follow.' The following extract from Anderson's Tour through Greece will also serve to illustrate this passage: 'One of the great delights in traveling through a pastoral country, is to see and feel the force of the beautiful imagery in the Scriptures, borrowed from pastoral life.
All day long the shepherd attends his flock, leading them into "green pastures," near fountains of water, and chooses a convenient place for them to "rest at noon." At night he drives them near his tent; and, if there is danger, encloses them in the fold. They know his voice, and follow him. When traveling, he tenderly watches over them, and carries such as are exhausted in his arms. Such a shepherd is the Lord Jesus Christ.' No description could more beautifully describe the character of the Redeemer. In the New Testament, he is often described as a kind and tender shepherd, and regarding the welfare of all his flock, and as ready to give his life for them Joh 10:7, Joh 10:9-11, Joh 10:14-15; Heb 13:20; Pe1 2:25; Pe1 5:4. We are here also strikingly reminded of the solemn command which he gave to Peter, evincing his tender regard for his flock, 'Feed my lambs:' 'Feed my sheep' Joh 16:15-17. It proves in regard to the Redeemer:
1. That his nature is mild, and gentle, and tender.
2. That he has a kind regard for all his flock, and will consult the real interest of all, as a shepherd does of his flock.
3. That he has a special solicitude for the feeble and infirm, and that they will be the objects of his tender care.
4. That he feels a particular solicitude for the young. He knows their feebleness; he is acquainted with their temptations; he sees the importance of their being trained up with care; and he looks with deep interest, therefore, on all the efforts made to guard them from the ways of sin, and to train them up for his service (compare the note at Isa 42:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:11: feed: Isa 49:9, Isa 49:10, Isa 63:11; Gen 49:24; Psa 23:1-6, Psa 78:71, Psa 78:72, Psa 80:1; Eze 34:12-14; Eze 34:23, Eze 34:31, Eze 37:24; Mic 5:4; Joh 10:11-16; Heb 13:20; Pe1 2:25; Pe1 5:4; Rev 7:17
he shall gather: Isa 42:3; Gen 33:13; Eze 34:16; Joh 21:15-17; Co1 3:1, Co1 3:2
shall gently lead: A beautiful image, as Bp. Lowth remarks, expressive of the tender attention of the shepherd to his flock. That the greatest care in driving the cattle, in regard to the dams and their young, was necessary, appears clearly from Jacob's apology to his brother Esau, Gen 33:13; which is set in a still stronger light by the following remarks of Sir J. Chardin: "Their flocks feed down the places of their encampments so quick, by the great numbers that they have, that they are obliged to remove them often, which is very destructive to their flocks, on account of the young ones, who have not strength enough to follow."
are with young: or, give suck
Carl Friedrich Keil and Franz Delitzsch
40:11
The prophet dwells upon this, the redeeming side not the judicial, as he proceeds to place the image of the good shepherd by the side of that of the Lord Jehovah. "He will feed His flock like a shepherd, take the lambs in His arm, and carry them in His bosom, and gently lead those that are giving suck." The flock is His people, now dispersed in a foreign land. The love with which He tends this flock is shown, by way of example, in His conduct towards the טלאים (= טליים from טלי = טלה), the young lambs that have not long been born, and the עלות, those giving suck, lactantes (Vulg. fetae), not those that are sucking, sugentes (from עוּל med. Vav, to nourish). Such as cannot keep pace with the flock he takes in his arms, and carries in the bosom of his dress; and the mothers he does not overdrive, but ינהל (see at Ps 23:2), lets them go gently alone, because they require care (Gen 33:13). With this loving picture the prologue in Is 40:1-11 is brought to a close. It stands at the head of the whole, like a divine inauguration of the prophet, and like the quintessence of what he is commanded to proclaim. Nevertheless it is also an integral part of the first address. For the questions which follow cannot possibly be the commencement of the prophecy, though it is not very clear how far they form a continuation.
The connection is the following: The prophet shows both didactically and paraenetically what kind of God it is whose appearance to redeem His people has been prophetically announced in Is 40:1-11. He is the incomparably exalted One. This incomparable exaltation makes the ignorance of the worshipers of idols the more apparent, but it serves to comfort Israel. And Israel needs such consolation in its present banishment, in which it is so hard for it to comprehend the ways of God.
Geneva 1599
40:11 He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry [them] in his bosom, [and] shall gently lead those that are with (q) young.
(q) He will show his care and favour over them who are weak and tender.
John Gill
40:11 He shall feed his flock like a shepherd,.... Christ has a flock, a flock of men, a distinct and peculiar people, and it is but one, and that a little one, and yet a beautiful one, though often a flock of slaughter; which is his by his Father's gift, and his own purchase, and appears manifest in the effectual calling, when he calls them by name; to these he stands in the relation of a shepherd, being so by his Father's designation and appointment, and his own consent; and a good shepherd he is, as is manifest by his laying down his life for the sheep; and a great one, being Jehovah's fellow, and the chief shepherd, under whom all others are; yea, he is the one, and only one; and a very careful, compassionate, and faithful one he is; who performs his whole office as a shepherd, not only by providing food for his flock, by leading them into green and good pastures, his church and ordinances; by appointing under shepherds to feed them with the doctrines of the Gospel, the wholesome words of the Lord Jesus; and by feeding them himself, with himself, the bread of life, and hidden manna, whose flesh is meat indeed, and whose blood is drink indeed; but also by protecting them from all their enemies, the roaring and devouring lion, Satan, and wolves in sheep's clothing, false teachers; and by taking such notice and account of them, as that none of them shall be lost; and by doing all that is expressed Ezek 34:16, seeking that which was lost; bringing back that which was driven away; binding up that which was broken; and strengthening and healing the sick, as well as watching over them night and day, lest any hurt them:
he shall gather the lambs with his arm; the weaklings of the flock; the same with babes and sucklings, newly born souls, weak believers, mean and low in their own eyes, the smoking flax, and bruised reed, the day of small things, the poor of the flock; these he gathers with his arm of power, and by the ministry of the Gospel, both to himself, his person, righteousness, grace and fulness, and to his church, to partake of the word and ordinances of it, and to nearer communion with him in them; he gathers them up into his arms in a way of protection, when liable to fall into the hands of powerful enemies, and to be hurt by them, and in order to carry them, they not being able to go of themselves, as it follows:
and carry them in his bosom; which is expressive of very great affection to them, such being greatly loved as are put into the bosom, as Obed by Naomi, the poor man's ewe lamb, and a wife of youth; as also of great nearness to him, being in his bosom must lie near his heart, and are indeed upon it; likewise it denotes the most intimate communion with him, and a being privy to his secrets, as Christ in the bosom of his Father is to his; as well as it implies an enjoyment of rest in him, and safety by him; for what can disturb or hurt such as are in the bosom of Christ?
and shall gently lead those that are with young; who have the seed of grace in them, have spiritual principles wrought in their souls, Christ formed in their hearts, are full of desires for him and spiritual things, and carry a burden, that of their sins, under which they groan; these he leads out, and off of themselves to himself, his blood, righteousness, and sacrifice, into green pastures, into his Father's presence, and at last to glory; and he leads them on "gently", gradually, step by step, to see their own vileness and sinfulness, to look, go to, lay hold on him, and retain him; he leads them into the truths of the Gospel, and the deep waters of the sanctuary, and proportionably to their strength as they are able to bear, either the doctrines of the Gospel, or the duties of religion, or afflictions and sufferings; see Gen 33:14.
Robert Jamieson, A. R. Fausset and David Brown
40:11 feed--including all a shepherd's care--"tend" (Ezek 34:23; Ps 23:1; Heb 13:20; 1Pet 2:25).
carry--applicable to Messiah's restoration of Israel, as sheep scattered in all lands, and unable to move of themselves to their own land (Ps 80:1; Jer 23:3). As Israel was "carried from the womb" (that is, in its earliest days) (Is 63:9, Is 63:11-12; Ps 77:20), so it shall be in "old age" (that is, its latter days) (Is 46:3-4).
gently lead--as a thoughtful shepherd does the ewes "giving suck" (Margin) (Gen 33:13-14).
40:1240:12: Ո՞ չափեաց ափով իւրով զջուրս, եւ զերկինս թզաւ, եւ զերկիր ամենայն՝ քլա՛ւ. ո՞ կշռեաց զլերինս կշռով, եւ զդաշտս կշռորդօք։
12 Ո՞վ կարողացաւ իր ափով չափել ջրերը, թզով՝ երկինքը եւ քլով[28]՝ համայն երկիրը. ո՞վ կարողացաւ լեռները կշռել կշեռքով եւ դաշտերը՝ նժարով:[28] 28. Լայն բացուած բթամատի եւ ցուցամատի միջեւ եղած տարածութիւնը:
12 Ո՞վ իր ափովը ջուրերը չափեց Ու թիզով երկինքը ծրագրեց Ու երկրի հողը չափի մէջ ամփոփեց Եւ լեռները կշռաթաթով Ու բլուրները կշիռքով կշռեց։
Ո՞ չափեաց ափով իւրով զջուրս, եւ զերկինս թզաւ, եւ զերկիր ամենայն` քլաւ. ո՞ կշռեաց զլերինս կշռով, եւ [578]զդաշտս կշռորդօք:

40:12: Ո՞ չափեաց ափով իւրով զջուրս, եւ զերկինս թզաւ, եւ զերկիր ամենայն՝ քլա՛ւ. ո՞ կշռեաց զլերինս կշռով, եւ զդաշտս կշռորդօք։
12 Ո՞վ կարողացաւ իր ափով չափել ջրերը, թզով՝ երկինքը եւ քլով[28]՝ համայն երկիրը. ո՞վ կարողացաւ լեռները կշռել կշեռքով եւ դաշտերը՝ նժարով:
[28] 28. Լայն բացուած բթամատի եւ ցուցամատի միջեւ եղած տարածութիւնը:
12 Ո՞վ իր ափովը ջուրերը չափեց Ու թիզով երկինքը ծրագրեց Ու երկրի հողը չափի մէջ ամփոփեց Եւ լեռները կշռաթաթով Ու բլուրները կշիռքով կշռեց։
zohrab-1805▾ eastern-1994▾ western am▾
40:1240:12 Кто исчерпал воды горстью своею и пядью измерил небеса, и вместил в меру прах земли, и взвесил на весах горы и на чашах весовых холмы?
40:12 τίς τις.1 who?; what? ἐμέτρησεν μετρεω measure τῇ ο the χειρὶ χειρ hand τὸ ο the ὕδωρ υδωρ water καὶ και and; even τὸν ο the οὐρανὸν ουρανος sky; heaven σπιθαμῇ σπιθαμη and; even πᾶσαν πας all; every τὴν ο the γῆν γη earth; land δρακί δραξ who?; what? ἔστησεν ιστημι stand; establish τὰ ο the ὄρη ορος mountain; mount σταθμῷ σταθμος and; even τὰς ο the νάπας ναπη yoke
40:12 מִֽי־ mˈî- מִי who מָדַ֨ד māḏˌaḏ מדד measure בְּ bᵊ בְּ in שָׁעֳלֹ֜ו šoʕᵒlˈô שֹׁעַל handful מַ֗יִם mˈayim מַיִם water וְ wᵊ וְ and שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens בַּ ba בְּ in † הַ the זֶּ֣רֶת zzˈereṯ זֶרֶת span תִּכֵּ֔ן tikkˈēn תכן estimate וְ wᵊ וְ and כָ֥ל ḵˌol כול comprehend בַּ ba בְּ in † הַ the שָּׁלִ֖שׁ ššālˌiš שָׁלִישׁ third part עֲפַ֣ר ʕᵃfˈar עָפָר dust הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and שָׁקַ֤ל šāqˈal שׁקל weigh בַּ ba בְּ in † הַ the פֶּ֨לֶס֙ ppˈeles פֶּלֶס indicator הָרִ֔ים hārˈîm הַר mountain וּ û וְ and גְבָעֹ֖ות ḡᵊvāʕˌôṯ גִּבְעָה hill בְּ bᵊ בְּ in מֹאזְנָֽיִם׃ mōzᵊnˈāyim מֹאזְנַיִם balances
40:12. quis mensus est pugillo aquas et caelos palmo ponderavit quis adpendit tribus digitis molem terrae et libravit in pondere montes et colles in stateraWho hath measured the waters in the hollow of his hand, and weighed the heavens with his palm? who hath poised with three fingers the bulk of the earth, and weighed the mountains in scales, and the hills in a balance?
12. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?
40:12. Who has measured the waters in the hollow of his hand, and who has weighed the heavens with his palm? Who has suspended the mass of the earth with three fingers, and who has weighed the mountains on a balance and the hills on a scale?
40:12. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?
Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance:

40:12 Кто исчерпал воды горстью своею и пядью измерил небеса, и вместил в меру прах земли, и взвесил на весах горы и на чашах весовых холмы?
40:12
τίς τις.1 who?; what?
ἐμέτρησεν μετρεω measure
τῇ ο the
χειρὶ χειρ hand
τὸ ο the
ὕδωρ υδωρ water
καὶ και and; even
τὸν ο the
οὐρανὸν ουρανος sky; heaven
σπιθαμῇ σπιθαμη and; even
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
δρακί δραξ who?; what?
ἔστησεν ιστημι stand; establish
τὰ ο the
ὄρη ορος mountain; mount
σταθμῷ σταθμος and; even
τὰς ο the
νάπας ναπη yoke
40:12
מִֽי־ mˈî- מִי who
מָדַ֨ד māḏˌaḏ מדד measure
בְּ bᵊ בְּ in
שָׁעֳלֹ֜ו šoʕᵒlˈô שֹׁעַל handful
מַ֗יִם mˈayim מַיִם water
וְ wᵊ וְ and
שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens
בַּ ba בְּ in
הַ the
זֶּ֣רֶת zzˈereṯ זֶרֶת span
תִּכֵּ֔ן tikkˈēn תכן estimate
וְ wᵊ וְ and
כָ֥ל ḵˌol כול comprehend
בַּ ba בְּ in
הַ the
שָּׁלִ֖שׁ ššālˌiš שָׁלִישׁ third part
עֲפַ֣ר ʕᵃfˈar עָפָר dust
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
שָׁקַ֤ל šāqˈal שׁקל weigh
בַּ ba בְּ in
הַ the
פֶּ֨לֶס֙ ppˈeles פֶּלֶס indicator
הָרִ֔ים hārˈîm הַר mountain
וּ û וְ and
גְבָעֹ֖ות ḡᵊvāʕˌôṯ גִּבְעָה hill
בְּ bᵊ בְּ in
מֹאזְנָֽיִם׃ mōzᵊnˈāyim מֹאזְנַיִם balances
40:12. quis mensus est pugillo aquas et caelos palmo ponderavit quis adpendit tribus digitis molem terrae et libravit in pondere montes et colles in statera
Who hath measured the waters in the hollow of his hand, and weighed the heavens with his palm? who hath poised with three fingers the bulk of the earth, and weighed the mountains in scales, and the hills in a balance?
40:12. Who has measured the waters in the hollow of his hand, and who has weighed the heavens with his palm? Who has suspended the mass of the earth with three fingers, and who has weighed the mountains on a balance and the hills on a scale?
40:12. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14: С 12-26: идет вторая часть речи, содержащая в себе поучения и обличения. Она, в свою очередь, делится на две половины - с 12-17: и с 18-26: включительно. Общая мысль всей второй части рассматриваемой речи - раскрытие Премудрости, Всемогущества, Величия и Силы Господа. В первой половине она развивается с положительной, а во второй - с отрицательной стороны, путем контраста со слабостью и суетностью идолов.

Что касается цели подобных рассуждений и их связи с предыдущим, то лучшее разъяснение всего этого дает последующий контекст, именно вопрос 27-го стиха: Как же говоришь ты, Иаков, и высказываешь, Израиль: "путь мой сокрыт от Господа, и дело мое забыто у Бога моего?" Очевидно, бедствия времени и продолжительность самого ожидания пришествия Мессии в умах многих малодушных людей породили сильные сомнения относительно наступления лучших времен и навели их на мысль, что Бог или не может ("путь мой сокрыт от Господа"), или не хочет ("дело мое забыто у Бога моего") дать им избавления. Вооружаясь против такой, в сущности, богохульной мысли, пророк со всей силой и бичует подобных малодушных и близоруких критиков и одновременно раскрывает пред ними все величие и силу Всевышнего.

Кто исчерпал воды горстью своею, и пядью измерил небеса?... Может показаться странным указание на "горсть" и "пядь" для измерения таких, можно сказать, необъятных величин, как вся вода и все небо? Некоторые для объяснения этого полагают, что тут мы имеем дело с одним из примеров библейского антропоморфизма. Однако, едва ли есть надобность в подобном предположении; гораздо естественней и проще видеть здесь простое указание на единицы измерения: zchoal, по-греч. ceir, рука, "горсть" и zeref - srax, "пядь" - были обычными у других народов естественными единицами измерения, принятыми и у евреев.

Это тем более правдоподобно, что далее, за единицами измерения, следуют и единицы веса, с указанием навесы и чаши: и взвесил на весах горы и на чашах весовых холмы. Значение подобных указаний состоит в том, чтобы открыть человеку глаза на его полную безответность пред явлениями мира. Если человек настолько слаб и беспомощен, что не может сделать точных вычислений и измерений самых, по-видимому, доступных предметов природы, то как же может он осмелиться судить об абсолютном существе Божием?

Эта именно мысль и выражается в следующих двух стихах - 13-14: кто уразумел дух Господа, и был советником у Него и учил Его? Если сотворенный Богом видимый мир не может быть объят человеческим умом, то тем более не может быть постигнут им сильный Дух Божий, (Иер 23:18; Прем. 9:13; Рим 11:34; 1: Кор 2:16; Толков. СПб. проф.). Горькая ирония этих слов всего лучше раскрывает все бессилие человеческой критики пред величием и непостижимостью Божественных планов. Недаром и Апостол Павел, приводя данные слова пророка Исаии, предваряет их восклицанием: "О, бездна богатства и премудрости и ведения Божия! Как непостижимы судьбы Его и неисследимы пути Его!" (Рим 11:33).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? 13 Who hath directed the Spirit of the LORD, or being his counsellor hath taught him? 14 With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? 15 Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. 16 And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. 17 All nations before him are as nothing; and they are counted to him less than nothing, and vanity.
The scope of these verses is to show what a great and glorious being the Lord Jehovah is, who is Israel's God and Saviour. It comes in here, 1. To encourage his people that were captives in Babylon to hope in him, and to depend upon him for deliverance, though they were ever so weak and their oppressors ever so strong. 2. To engage them to cleave to him, and not to turn aside after other gods; for there are none to be compared with him. 3. To possess all those who receive the glad tidings of redemption by Christ with a holy awe and reverence of God. Though it was said (v. 9), Behold your God, and (v. 11) He shall feed his flock like a shepherd, yet these condescensions of his grace must not be thought of with any diminution to the transcendencies of his glory. Let us see how great our God is, and fear before him; for,
I. His power is unlimited, and what no creature can compare with, much less contend with, v. 12. 1. He has a vast reach. View the celestial globe, and you are astonished at the extent of it; but the great God metes the heavens with a span; to him they are but a hand-breadth, so large-handed is he. View the terraqueous globe, and he has the command of that too. All the waters in the world he can measure in the hollow of his hand, where we can hold but a little water; and the dry land he easily manages, for he comprehends the dust of the earth in a measure, or with his three fingers; it is no more to him than a pugil, or that which we take up between our thumb and two fingers. 2. He has a vast strength, and can as easily move mountains and hills as the tradesman heaves his goods into the scales and out of them again; he poises them with his hand as exactly as if he weighed them in a pair of balances. This may refer to the work of creation, when the heavens were stretched out as exactly as that which is spanned, and the earth and waters were put together in just proportions, as if they had been measured, and the mountains made of such a weight as to serve for ballast to the globe, and no more. Or it may refer to the work of providence (which is a continued creation) and the consistency of all the creatures with each other.
II. His wisdom is unsearchable, and what no creature can give either information or direction to, v. 13, 14. As none can do what God has done and does, so none can assist him in the doing of it or suggest any thing to him which he thought not of. When the Lord by his Spirit made the world (Job xxvi. 13) there was none that directed his Spirit, or gave him any advice, either what to do or how to do it. Nor does he need any counsellor to direct him in the government of the world, nor is there any with whom he consults, as the wisest kings do with those that know law and judgment, Esther i. 13. God needs not to be told what is done, for he knows it perfectly; nor needs he be advised concerning what is to be done, for he knows both the right end and the proper means. This is much insisted upon here, because the poor captives had no politicians among them to manage their concerns at court or to put them in a way of gaining their liberty. "No matter," says the prophet, "you have a God to act for you, who needs not the assistance of statesmen." In the great work of our redemption by Christ matters were concerted before the world was, when there was one to teach God in the path of judgment, 1 Cor. ii. 7.
III. The nations of the world are nothing in comparison of him, v. 15, 17. Take them all together, all the great and mighty nations of the earth, kings the most pompous, kingdoms the most populous, both the most wealthy; take the isles, the multitude of them, the isles of the Gentiles: Before him, when they stand in competition with him or in opposition to him, they are as a drop of the bucket compared with the vast ocean, or the small dust of the balance (which does not serve to turn it, and therefore is not regarded, it is so small) in comparison with all the dust of the earth. He takes them up, and throws them away from him, as a very little thing, not worth speaking of. They are all in his eye as nothing, as if they had no being at all; for they add nothing to his perfection and all-sufficiency. They are counted by him, and are to be counted by us in comparison of him, less than nothing, and vanity. When he pleases, he can as easily bring them all into nothing as at first he brought them out of nothing. When God has work to do he values not either the assistance or the resistance of any creature. They are all vanity; the word that is used for the chaos (Gen. i. 2), to which they will at last be reduced. Let this beget in us high thoughts of God and low thoughts of this world, and engage us to make God, and not man, both our fear and our hope. This magnifies God's love to the world, that, though it is of such small account and value with him, yet, for the redemption of it, he gave his only-begotten Son, John iii. 16.
IV. The services of the church can make no addition to him nor do they bear any proportion to his infinite perfections (v. 16): Lebanon is not sufficient to burn; not the wood of it, to be for the fuel of the altar, though it be so well stocked with cedars; not the beasts of it, to be for sacrifices, though it be so well stocked with cattle, v. 16. Whatever we honour God with, it falls infinitely short of the merit of his perfection; for he is exalted far above all blessing and praise, all burnt-offerings and sacrifices.
Albert Barnes: Notes on the Bible - 1834
40:12: Who hath measured - The object in this and the following verses to Isa 40:26, is to show the greatness, power, and majesty of God, by strong contrast with his creatures, and more especially with idols. Perhaps the prophet designed to meet and answer an implied objection: that the work of deliverance was so great that it could not be accomplished. The answer was, that God had made all things; that he was infinitely great; that he had entire control over all the nations; and that he could, therefore, remove all obstacles out of the way, and accomplish his great and gracious purposes. By man it could not be done; nor had idol-gods any power to do it; but the Creator and upholder of all could effect this purpose with infinite case. At the same time that the argument here is one that is entirely conclusive, the passage, regarded as a description of the power and majesty of God, is one of vast sublimity and grandeur; nor is there any portion of the Sacred Volume that is more suited to impress the mind with a sense of the majesty and glory of Yahweh. The question, 'who hath measured,' is designed to imply that the thing referred to here was that which had never been done, and could never be done by man; and the argument is, that although that which the prophet predicted was a work which surpassed human power, yet it could be done by that God who had measured the waters in the hollow of his hand. The word 'waters' here refers evidently to the vast collection of waters in the deep - the mighty ocean, together with all the waters in the running streams, and in the clouds. See Gen 1:6, where the firmament is said to have been made to divide the waters from the waters. A reference to the waters above the heavens occurs in Psa 148:4 :
Praise him, ye heavens of heavens,
And ye waters that be above the heavens.
And in Pro 30:4, a Similar description of the power and majesty of God occurs:
Who hath gathered the wind in his fists?
Who hath bound the waters in a garment?
Who hath established all the ends of the earth?
And in Job 26:8 :
He bindeth up the waters in his thick clouds;
And the cloud is not rent under them.
The word 'waters' here, therefore, may include all the water on the earth, and in the sky. The words, 'the hollow of his hand,' mean properly the hand as it is closed, forming a hollow or a cavity by which water can be taken up. The idea is, that God can take up the vast oceans, and all the waters in the lakes, streams, and clouds, in the palm of his hand, as we take up the smallest quantity in ours.
And meted out heaven - The word rendered 'meted,' that is, measured (כון kû n), means properly to stand erect, to set up, or make erect; to found, fit, adjust, dispose, form, create. It usually has the idea of fitting or disposing. The word 'span' (זרת zeret) denotes the space from the end of the thumb to the end of the middle finger, when extended - usually about nine inches. The idea is, that Yahweh was able to compass or grasp the heavens, though so vast, as one can compass or measure a small object with the span. What an illustration of the vastness and illimitable nature of God!
And comprehended - And measured (כל kô l from כוּל kû l, to hold or contain); 'Lo, the heavens, and the heaven of heavens cannot contain thee' Kg1 8:27.
The dust of the earth - All the earth; all the dust that composes the globe.
In a measure - (בשׁלשׁ bâ shâ lı̂ sh) Properly three; and then the third part of anything. Jerome supposes that it means the three fngers, and that the sense is, that God takes up all the dust of the earth in the first three fingers of the hand. But the more probable signification is, that the word denotes that which was the third part of some other measure, as of an ephah, or bath. In Psa 80:5, the word is used to denote a large measure:
Thou feedest them with the bread of tears,
And givest them tears to drink in great measure ( שׁלישׁ shâ lı̂ ysh).
The idea is, that God is so great that he can measure all the dust of the earth as easily as we can measure a small quantity of grain with a measure.
And weighed the mountains in scales - The idea here is substantially the same. It is, that God is so mighty that he can weigh the lofty mountains, as we weigh a light object in scales, or in a balance; and perhaps, also, that he has disposed them on the earth as if he had weighed them out, and adapted them to their proper places and situations Throughout this entire passage, there is not only the idea of majesty and power in God, but there is also the idea that he has suited or adjusted everything by his wisdom and power, and adapted it to the condition and needs of his creatures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:12: measured: Isa 48:13; Job 11:7-9, Job 38:4-11; Psa 102:25, Psa 102:26, Psa 104:2, Psa 104:3; Pro 8:26-28, Pro 30:4; Heb 1:10-12; Rev 20:11
measure: Heb. tierce
weighed: Job 28:25
Carl Friedrich Keil and Franz Delitzsch
40:12
In order to bring His people to the full consciousness of the exaltation of Jehovah, the prophet asks in Is 40:12, "Who hath measured the waters with the hollow of his hand, and regulated the heavens with a span, and taken up the dust of the earth in a third measure, and weighed the mountains with a steelyard, and hills with balances?" Jehovah, and He alone, has given to all these their proper quantities, their determinate form, and their proportionate place in the universe. How very little can a man hold in the hollow of his hand (shō‛al)!
(Note: The root שׁל, Arab. sl has the primary meaning of easily moving or being easily moved; then of being loose or slack, of hanging down, or sinking-a meaning which we meet with in שׁעל and שׁאל. Accordingly, shō‛al signifies the palm (i.e., the depression made by the hand), and she'ōl not literally a hollowing or cavity, but a depression or low ground.)
how very small is the space which a man's span will cover! how little is contained in the third of an ephah (shâlı̄sh; see at Ps 80:6)! and how trifling in either bulk or measure is the quantity you can weight in scales, whether it be a peles, i.e., a steelyard (statera), or mō'zenayim, a tradesman's balance (bilances), consisting of two scales.
(Note: According to the meaning, to level or equalize, which is one meaning of pillēs, the noun peles is applied not only to a level used to secure equilibrium, which is called mishqeleth in Is 28:17, but also to a steelyard used for weighing, the beam of which consists of a lever with unequal arms, which flies up directly the weight is removed.)
But what Jehovah measures with the hollow of His hand, and with His span, is nothing less than the waters beneath and the heavens above. He carries a scoop, in which there is room for all the dust of which the earth consists, and a scale on which He has weighed the great colossal mountains.
Geneva 1599
40:12 Who hath comprehended the waters in the hollow of his (r) hand, and measured heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?
(r) Declaring that as only God has all power, so does he use the same for the defence and maintenance of his Church.
John Gill
40:12 Who hath measured the waters in the hollow of his hand?.... The following account of the power, wisdom, and all sufficiency of God, and which is to be understood of Christ, is to show that he is equal to the work of redemption and salvation he has engaged in, and was about to come and perform, and that he is able to do it, as well as to execute his office as a shepherd; and also to observe, that though his rich grace and goodness he had condescended to take upon him the work of a saviour, and the office of a shepherd, yet this was not to be interpreted as if he had lost his dignity and glory as a divine Person, or as if that was in the least diminished; for he was no other than that infinite Being, "who has measured the waters in the hollow of his hand"; the waters of the seas, for which he has provided a receptacle, where he has collected and put them together; the dimensions of which are exactly known to him, and the vast confluence of water is no more in his hands than so much water as a man can hold in the hollow of his hand, in his fist, or hand contracted:
and meted out heaven with the span; which he has stretched out as a curtain, Is 40:22, and the measure of which is but one hand's breadth with him; and is no more to him than stretching out a carpet or canopy; and as easily measured by him as a piece of cloth is by a man with the span of his hand, or any measuring rule or yard:
and comprehended the dust of the earth in a measure; the word (r) used signifies the third part of some larger measure, as of a sextarius, as some; or of an ephah, or bath as others; or of some other measure not known; See Gill on Ps 80:5. The Vulgate Latin version renders it, "with three fingers"; and the sense may be, that the dust of the earth, or the earth itself, which is but dust, is no more with the Lord than so much earth or dust as a man can hold between his thumb and two fingers; and in like manner is the whole earth comprehended by the Lord:
and weighed the mountains in scales, and the hills in a balance; as easily as a man can throw in his goods into a pair of scales, and take the true weight of them, with equal ease did the Lord raise the mountains and the hills in a proper proportion, and has so exactly poised them, as if he had weighed them in a pair of scales; this seems to hint at the use of mountains and hills to be a sort of ballast to the earth, and shows the original formation of them from the beginning. The answer to the above question is, that it was the same divine Person of whom it is said, "behold your God, and who should come with a strong hand, and feed his flock."
(r) "in mensura ternaria", Montanus; "trientali", Junius & Tremellius, Piscator, Cocceius, Vitringa.
John Wesley
40:12 Who hath - Who can do this but God? And this discourse of God's infinite power and wisdom, is added to give them the greater assurance, that God was able to do the wonderful things, he had promised.
Robert Jamieson, A. R. Fausset and David Brown
40:12 Lest the Jews should suppose that He who was just before described as a "shepherd" is a mere man, He is now described as GOD.
Who--Who else but GOD could do so? Therefore, though the redemption and restoration of His people, foretold here, was a work beyond man's power, they should not doubt its fulfilment since all things are possible to Him who can accurately regulate the proportion of the waters as if He had measured them with His hand (compare Is 40:15). But MAURER translates: "Who can measure," &c., that is, How immeasurable are the works of God? The former is a better explanation (Job 28:25; Prov 30:4).
span--the space from the end of the thumb to the end of the middle finger extended; God measures the vast heavens as one would measure a small object with his span.
dust of the earth--All the earth is to Him but as a few grains of dust contained in a small measure (literally, "the third part of a larger measure").
hills in a balance--adjusted in their right proportions and places, as exactly as if He had weighed them out.
40:1340:13: Ո՞ գիտաց զմիտս Տեառն, եւ ո՞ եղեւ նմա խորհրդակից՝ եթէ խելամո՛ւտ արասցէ զնա.
13 Ո՞վ իմացաւ Տիրոջ մտքերը, ո՞վ խորհրդատու դարձաւ նրան՝ իբրեւ թէ նրան խելամիտ դարձնելու համար:
13 Ո՞վ քննեց Տէրոջը Հոգին Ու անոր խորհրդակից ըլլալով՝ ուղղութիւն տուաւ անոր։
Ո՞ [579]գիտաց զմիտս`` Տեառն, եւ ո՞ եղեւ նմա խորհրդակից` եթէ խելամուտ արասցէ զնա:

40:13: Ո՞ գիտաց զմիտս Տեառն, եւ ո՞ եղեւ նմա խորհրդակից՝ եթէ խելամո՛ւտ արասցէ զնա.
13 Ո՞վ իմացաւ Տիրոջ մտքերը, ո՞վ խորհրդատու դարձաւ նրան՝ իբրեւ թէ նրան խելամիտ դարձնելու համար:
13 Ո՞վ քննեց Տէրոջը Հոգին Ու անոր խորհրդակից ըլլալով՝ ուղղութիւն տուաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
40:1340:13 Кто уразумел дух Господа, и был советником у Него и учил Его?
40:13 τίς τις.1 who?; what? ἔγνω γινωσκω know νοῦν νους intellect; mind κυρίου κυριος lord; master καὶ και and; even τίς τις.1 who?; what? αὐτοῦ αυτος he; him σύμβουλος συμβουλος advisor ἐγένετο γινομαι happen; become ὃς ος who; what συμβιβᾷ συμβιβαζω conclude; reconcile αὐτόν αυτος he; him
40:13 מִֽי־ mˈî- מִי who תִכֵּ֥ן ṯikkˌēn תכן estimate אֶת־ ʔeṯ- אֵת [object marker] ר֖וּחַ rˌûₐḥ רוּחַ wind יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man עֲצָתֹ֖ו ʕᵃṣāṯˌô עֵצָה counsel יֹודִיעֶֽנּוּ׃ yôḏîʕˈennû ידע know
40:13. quis adiuvit spiritum Domini aut quis consiliarius eius fuit et ostendit illiWho hath forwarded the spirit of the Lord? or who hath been his counsellor, and hath taught him?
13. Who hath directed the spirit of the LORD, or being his counsellor hath taught him?
40:13. Who has assisted the Spirit of the Lord? Or who has been his counselor and has revealed things to him?
40:13. Who hath directed the Spirit of the LORD, or [being] his counseller hath taught him?
Who hath directed the Spirit of the LORD, or [being] his counsellor hath taught him:

40:13 Кто уразумел дух Господа, и был советником у Него и учил Его?
40:13
τίς τις.1 who?; what?
ἔγνω γινωσκω know
νοῦν νους intellect; mind
κυρίου κυριος lord; master
καὶ και and; even
τίς τις.1 who?; what?
αὐτοῦ αυτος he; him
σύμβουλος συμβουλος advisor
ἐγένετο γινομαι happen; become
ὃς ος who; what
συμβιβᾷ συμβιβαζω conclude; reconcile
αὐτόν αυτος he; him
40:13
מִֽי־ mˈî- מִי who
תִכֵּ֥ן ṯikkˌēn תכן estimate
אֶת־ ʔeṯ- אֵת [object marker]
ר֖וּחַ rˌûₐḥ רוּחַ wind
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אִ֥ישׁ ʔˌîš אִישׁ man
עֲצָתֹ֖ו ʕᵃṣāṯˌô עֵצָה counsel
יֹודִיעֶֽנּוּ׃ yôḏîʕˈennû ידע know
40:13. quis adiuvit spiritum Domini aut quis consiliarius eius fuit et ostendit illi
Who hath forwarded the spirit of the Lord? or who hath been his counsellor, and hath taught him?
40:13. Who has assisted the Spirit of the Lord? Or who has been his counselor and has revealed things to him?
40:13. Who hath directed the Spirit of the LORD, or [being] his counseller hath taught him?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
40:13: Who hath directed - This passage is quoted by Paul in Rom 11:34, and referred to by him in Co1 2:16. The word rendered 'directed' here (תכן tikē n) is the same which is used in the pRev_ious verse, 'and meted out heaven.' The idea here is, 'Who has fitted, or disposed the mind or spirit of Yahweh? What superior being has ordered, instructed, or disposed his understanding? Who has qualified him for the exercise of his wisdom, or for the formation and execution of his plans?' The sense is, God is supreme. No one has instructed or guided him, but his plans are his own, and have all been formed by himself alone. And as those plans are infinitely wise, and as he is not dependent on anyone for their formation or execution, his people may have confidence in him, and believe that he will be able to execute his purposes.
The Spirit - The word 'spirit' is used in the Bible in a greater variety of senses than almost any other word (see the note at Isa 40:7). It seems here to be used in the sense of mind, and to refer to God himself. There is no evidence that it refers to the Holy Spirit particularly. 'The word spirit, he uses,' says Calvin, 'for reason, judgment. He borrows the similitude from the nature of mankind, in order that he may more accommodate himself to them; nor, as it seems to me, does he here speak of the essential Spirit of God' (Commentary in loc). The design of the prophet is not to refer to the distinction in the divine nature, or to illustrate the special characteristics of the different persons of the Godhead; but it is to set forth the wisdom of Yahweh himself, the one infinite God, as contradistinguished from idols, and as qualified to guide, govern, and deliver his people. The passage should not be used, therefore, as a proof-text in regard to the existence and wisdom of the Holy Spirit, but is suited to demonstrate only that God is untaught; and that he is independent and infinite in his wisdom.
Or being his counselor - Margin, as in Hebrew, 'Man of his counsel.' He is not dependent for counsel on men or angels. He is supreme, independent, and infinite. None is qualified to instruct him; and all, therefore, should confide in his wisdom and knowledge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:13: hath directed: Job 21:22, Job 36:22, Job 36:23; Luk 10:22; Joh 1:13; Rom 11:34; Co1 2:16; Eph 1:11
his counsellor: Heb. man of his counsel
Carl Friedrich Keil and Franz Delitzsch
40:13
A second question follows in Is 40:13, Is 40:14. "Who regulated the Spirit of Jehovah, and (who) instructed Him as His counsellor? With whom took He counsel, and who would have explained to Him and instructed Him concerning the path of right, and taught Him knowledge, and made known to Him a prudent course?" The first question called to mind the omnipotence of Jehovah; this recalls His omniscience, which has all fulness in itself, and therefore precludes all instruction from without. "The Spirit of Jehovah" is the Spirit which moved upon the waters at the creation, and by which chaos was reduced to order. "Who," inquires this prophet - "who furnished this Spirit with the standard, according to which all this was to be done?" תּכּן as in Is 40:12, to bring into conformity with rule, and so to fit for regulated working. Instead of mercha tifchah athnach, which suggests the Targum rendering, "quis direxit spiritum? Jehova" (vid., Prov 16:2), it would be more correct to adopt the accentuation tifchah munach athnach (cf., Ex 21:24; Ex 23:9), and there are certain codices in which we find this (see Dachselt). In Is 40:13 we might follow the Septuagint translation, καὶ τίς αὐτοῦ σύμβουλος ἐγένετο ὃς σύμβιβᾶ (Rom 11:34; 1Cor 2:16, συμβιβάσει) αὐτόν, but in this case we miss the verb היה. The rendering we have given above is not so harsh, and the accentuation is indifferent here, since silluk is never written without tifchahif only a single word precedes it. In Is 40:14 the reciprocal נוע is connected with את = אם. The futt. cons. retain their literal meaning: with whom did He consult, so that he supplied Him with understanding in consequence (hēbhı̄n, generally to understand, here in a causative sense). The verbs of instruction are sometimes construed with בּ of the lesson taught, sometimes with a double accusative. In reply to the questions in Is 40:13, Is 40:14, which are essentially one, Israel must acknowledge that its God is the possessor of absolute might, and also of absolute wisdom.
Geneva 1599
40:13 Who hath directed the Spirit of the LORD, or [being] (s) his counsellor hath taught him?
(s) He shows God's infinite wisdom for the same.
John Gill
40:13 Who hath directed the Spirit of the Lord,.... In the creation of all things, in garnishing the heavens, and moving upon the face of the waters? not anyone, angel or man; there were none with him, nor did he need any to guide and direct him what to do (s):
or being his counsellor, hath taught him? or, "the man of his counsel (t)"; there was no other than the Wonderful Counsellor, the Angel of the great council, the essential Word of God, whose spirit is here spoken of.
(s) The Targum is, "who hath directed the Holy Spirit in the mouth of all the prophets? is it not the Lord?" which agrees with the accents; for so according to them the words should be rendered "who hath directed the Spirit? the Lord"; so Reinbeck, de Accent. Heb. p. 418. and who renders the next clause, and he hath made the man of his counsel (Moses) to know that.
(t) "vir a consiliis", Junius & Tremellius Piscator.
John Wesley
40:13 Who - Who did God either need or take to advise him in any of his works, either of creation or the government of the world.
Robert Jamieson, A. R. Fausset and David Brown
40:13 Quoted in Rom 11:34; 1Cor 2:16. The Hebrew here for "directed" is the same as in Is 40:12 for "meted out"; thus the sense is, "Jehovah measures out heaven with His span"; but who can measure Him? that is, Who can search out His Spirit (mind) wherewith He searches out and accurately adjusts all things? MAURER rightly takes the Hebrew in the same sense as in Is 40:12 (so Prov 16:2; Prov 21:2), "weigh," "ponder." "Direct," as in English Version, answers, however, better to "taught" in the parallel clause.
40:1440:14: կամ ընդ ո՞ւմ խորհեցաւ՝ եւ արար զնա խելամուտ. կամ ո՞ եցոյց նմա զդատաստան՝ եւ զճանապարհ իմաստութեան. կամ ո՞ ետ նմա փոխ յառաջագոյն՝ եւ հատուցանիցէ նմա[10036]։ [10036] Ոմանք. Եւ զճանապարհս իմաս՛՛.... եւ հատուցանիցի նմա։
14 Կամ թէ ո՞ւմ հետ խորհրդակցեց նա, որ իրեն խելամիտ դարձնի, եւ կամ ո՞վ նրան ցոյց տուեց արդարադատութիւնն ու իմաստութեան ճանապարհը, կամ անցեալում ո՞վ փոխ տուեց իրեն, որ հատուցի նրան:
14 Անիկա որո՞ւ խորհուրդ հարցուց, Ո՞վ անոր իմաստութիւն տուաւ Ու դատաստանի ճամբան սորվեցուց։Ո՞վ անոր գիտութիւն սորվեցուց Ու իմաստութեան ճամբան ճանչցուց։
կամ ընդ ո՞ւմ խորհեցաւ, եւ արար զնա խելամուտ, [580]կամ ո՞ եցոյց նմա զդատաստան եւ զճանապարհ իմաստութեան, կամ ո՞ ետ նմա փոխ յառաջագոյն` եւ հատուցանիցէ նմա:

40:14: կամ ընդ ո՞ւմ խորհեցաւ՝ եւ արար զնա խելամուտ. կամ ո՞ եցոյց նմա զդատաստան՝ եւ զճանապարհ իմաստութեան. կամ ո՞ ետ նմա փոխ յառաջագոյն՝ եւ հատուցանիցէ նմա[10036]։
[10036] Ոմանք. Եւ զճանապարհս իմաս՛՛.... եւ հատուցանիցի նմա։
14 Կամ թէ ո՞ւմ հետ խորհրդակցեց նա, որ իրեն խելամիտ դարձնի, եւ կամ ո՞վ նրան ցոյց տուեց արդարադատութիւնն ու իմաստութեան ճանապարհը, կամ անցեալում ո՞վ փոխ տուեց իրեն, որ հատուցի նրան:
14 Անիկա որո՞ւ խորհուրդ հարցուց, Ո՞վ անոր իմաստութիւն տուաւ Ու դատաստանի ճամբան սորվեցուց։Ո՞վ անոր գիտութիւն սորվեցուց Ու իմաստութեան ճամբան ճանչցուց։
zohrab-1805▾ eastern-1994▾ western am▾
40:1440:14 С кем советуется Он, и кто вразумляет Его и наставляет Его на путь правды, и учит Его знанию, и указывает Ему путь мудрости?
40:14 ἢ η or; than πρὸς προς to; toward τίνα τις.1 who?; what? συνεβουλεύσατο συμβουλευω advise; intend καὶ και and; even συνεβίβασεν συμβιβαζω conclude; reconcile αὐτόν αυτος he; him ἢ η or; than τίς τις.1 who?; what? ἔδειξεν δεικνυω show αὐτῷ αυτος he; him κρίσιν κρισις decision; judgment ἢ η or; than ὁδὸν οδος way; journey συνέσεως συνεσις comprehension τίς τις.1 who?; what? ἔδειξεν δεικνυω show αὐτῷ αυτος he; him
40:14 אֶת־ ʔeṯ- אֵת together with מִ֤י mˈî מִי who נֹועָץ֙ nôʕˌāṣ יעץ advise וַ wa וְ and יְבִינֵ֔הוּ yᵊvînˈēhû בין understand וַֽ wˈa וְ and יְלַמְּדֵ֖הוּ yᵊlammᵊḏˌēhû למד learn בְּ bᵊ בְּ in אֹ֣רַח ʔˈōraḥ אֹרַח path מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice וַ wa וְ and יְלַמְּדֵ֣הוּ yᵊlammᵊḏˈēhû למד learn דַ֔עַת ḏˈaʕaṯ דַּעַת knowledge וְ wᵊ וְ and דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way תְּבוּנֹ֖ות tᵊvûnˌôṯ תְּבוּנָה understanding יֹודִיעֶֽנּוּ׃ yôḏîʕˈennû ידע know
40:14. cum quo iniit consilium et instruxit eum et docuit eum semitam iustitiae et erudivit eum scientiam et viam prudentiae ostendit illiWith whom hath he consulted, and who hath instructed him, and taught him the path of justice, and taught him knowledge, and shewed him the way of understanding?
14. With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding?
40:14. With whom has he consulted? And who has instructed him, and taught him the path of justice, and guided him to knowledge, and revealed the way of understanding to him?
40:14. With whom took he counsel, and [who] instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding?
With whom took he counsel, and [who] instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding:

40:14 С кем советуется Он, и кто вразумляет Его и наставляет Его на путь правды, и учит Его знанию, и указывает Ему путь мудрости?
40:14
η or; than
πρὸς προς to; toward
τίνα τις.1 who?; what?
συνεβουλεύσατο συμβουλευω advise; intend
καὶ και and; even
συνεβίβασεν συμβιβαζω conclude; reconcile
αὐτόν αυτος he; him
η or; than
τίς τις.1 who?; what?
ἔδειξεν δεικνυω show
αὐτῷ αυτος he; him
κρίσιν κρισις decision; judgment
η or; than
ὁδὸν οδος way; journey
συνέσεως συνεσις comprehension
τίς τις.1 who?; what?
ἔδειξεν δεικνυω show
αὐτῷ αυτος he; him
40:14
אֶת־ ʔeṯ- אֵת together with
מִ֤י mˈî מִי who
נֹועָץ֙ nôʕˌāṣ יעץ advise
וַ wa וְ and
יְבִינֵ֔הוּ yᵊvînˈēhû בין understand
וַֽ wˈa וְ and
יְלַמְּדֵ֖הוּ yᵊlammᵊḏˌēhû למד learn
בְּ bᵊ בְּ in
אֹ֣רַח ʔˈōraḥ אֹרַח path
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
וַ wa וְ and
יְלַמְּדֵ֣הוּ yᵊlammᵊḏˈēhû למד learn
דַ֔עַת ḏˈaʕaṯ דַּעַת knowledge
וְ wᵊ וְ and
דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way
תְּבוּנֹ֖ות tᵊvûnˌôṯ תְּבוּנָה understanding
יֹודִיעֶֽנּוּ׃ yôḏîʕˈennû ידע know
40:14. cum quo iniit consilium et instruxit eum et docuit eum semitam iustitiae et erudivit eum scientiam et viam prudentiae ostendit illi
With whom hath he consulted, and who hath instructed him, and taught him the path of justice, and taught him knowledge, and shewed him the way of understanding?
40:14. With whom has he consulted? And who has instructed him, and taught him the path of justice, and guided him to knowledge, and revealed the way of understanding to him?
40:14. With whom took he counsel, and [who] instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding?
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Albert Barnes: Notes on the Bible - 1834
40:14: With whom took he counsel - The sentiment of the former verse is repeated here, in order, probably, to make it more emphatic.
In the path of judgment - The way of judging correctly and wisely; or the way of administering justice. It denotes here his boundless wisdom as it is seen in the various arrangements of his creation and providence, by which all things keep their places, and accomplish his vast designs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:14: instructed him: Heb. made him understand
understanding: Heb. understandings. Co1 12:4-6; Col 2:3; Jam 1:17
John Gill
40:14 With whom took he counsel, and who instructed him,.... This is the same as before, only repeated in other words, the more strongly to deny that any mere creature counselled, taught, and instructed the Spirit of Christ, in the ordering and managing the works of creation:
and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? or gave him that judgment, knowledge, and understanding in framing the world, and all things in it, in that beautiful and regular manner that it is; which shows it to be a work of wisdom, more than human or angelical, and to be purely divine; no one, angel or man, could have struck out such a path of judgment, such a way of understanding, or showed such exquisite skill and knowledge, as appear in the works of creation; see Ps 104:24.
Robert Jamieson, A. R. Fausset and David Brown
40:14 path of judgment--His wisdom, whereby He so beautifully adjusts the places and proportions of all created things.
40:1540:15: Եթէ ամենայն հեթանոսք իբրեւ զկաթիլ մի ՚ի դուլէ են, եւ իբրեւ զմէտ մի ՚ի կշռոց համարեցան, եւ իբրեւ շիթք ՚ի բերանոյ համարեսցին։
15 Բոլոր հեթանոսները նման են դոյլի մի կաթիլին, նոյնն են, ինչ փոշեհատիկը՝ կշեռքի վրայ եւ կամ ինչպէս բերանից ցայտող շիթը:
15 Ահա ազգերը դոյլէն կաթած կաթիլի պէս են Ու կշիռքին մէջի մանր փոշիին պէս կը սեպուին, Ահա կղզիները ցրուած փոշիի պէս են*։
Եթէ`` ամենայն հեթանոսք իբրեւ զկաթիլ մի ի դուլէ են, եւ իբրեւ [581]զմէտ մի ի կշռոց համարեցան, եւ իբրեւ շիթք ի բերանոյ համարեսցին:

40:15: Եթէ ամենայն հեթանոսք իբրեւ զկաթիլ մի ՚ի դուլէ են, եւ իբրեւ զմէտ մի ՚ի կշռոց համարեցան, եւ իբրեւ շիթք ՚ի բերանոյ համարեսցին։
15 Բոլոր հեթանոսները նման են դոյլի մի կաթիլին, նոյնն են, ինչ փոշեհատիկը՝ կշեռքի վրայ եւ կամ ինչպէս բերանից ցայտող շիթը:
15 Ահա ազգերը դոյլէն կաթած կաթիլի պէս են Ու կշիռքին մէջի մանր փոշիին պէս կը սեպուին, Ահա կղզիները ցրուած փոշիի պէս են*։
zohrab-1805▾ eastern-1994▾ western am▾
40:1540:15 Вот народы как капля из ведра, и считаются как пылинка на весах. Вот, острова как порошинку поднимает Он.
40:15 εἰ ει if; whether πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ὡς ως.1 as; how σταγὼν σταγων from; away κάδου καδος and; even ὡς ως.1 as; how ῥοπὴ ροπη yoke ἐλογίσθησαν λογιζομαι account; count καὶ και and; even ὡς ως.1 as; how σίελος σιελος account; count
40:15 הֵ֤ן hˈēn הֵן behold גֹּויִם֙ gôyˌim גֹּוי people כְּ kᵊ כְּ as מַ֣ר mˈar מַר drop מִ mi מִן from דְּלִ֔י ddᵊlˈî דְּלִי bucket וּ û וְ and כְ ḵᵊ כְּ as שַׁ֥חַק šˌaḥaq שַׁחַק dust מֹאזְנַ֖יִם mōzᵊnˌayim מֹאזְנַיִם balances נֶחְשָׁ֑בוּ neḥšˈāvû חשׁב account הֵ֥ן hˌēn הֵן behold אִיִּ֖ים ʔiyyˌîm אִי coast, island כַּ ka כְּ as † הַ the דַּ֥ק ddˌaq דַּק thin יִטֹּֽול׃ yiṭṭˈôl נטל lay upon
40:15. ecce gentes quasi stilla situlae et quasi momentum staterae reputatae sunt ecce insulae quasi pulvis exiguusBehold the Gentiles are as a drop of a bucket, and are counted as the smallest grain of a balance: behold the islands are as a little dust.
15. Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing.
40:15. Behold, the nations are like a drop of water in a bucket, and they are considered as the smallest grain on a balance. Behold, the islands are like a little dust.
40:15. Behold, the nations [are] as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing.
Behold, the nations [are] as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing:

40:15 Вот народы как капля из ведра, и считаются как пылинка на весах. Вот, острова как порошинку поднимает Он.
40:15
εἰ ει if; whether
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ὡς ως.1 as; how
σταγὼν σταγων from; away
κάδου καδος and; even
ὡς ως.1 as; how
ῥοπὴ ροπη yoke
ἐλογίσθησαν λογιζομαι account; count
καὶ και and; even
ὡς ως.1 as; how
σίελος σιελος account; count
40:15
הֵ֤ן hˈēn הֵן behold
גֹּויִם֙ gôyˌim גֹּוי people
כְּ kᵊ כְּ as
מַ֣ר mˈar מַר drop
מִ mi מִן from
דְּלִ֔י ddᵊlˈî דְּלִי bucket
וּ û וְ and
כְ ḵᵊ כְּ as
שַׁ֥חַק šˌaḥaq שַׁחַק dust
מֹאזְנַ֖יִם mōzᵊnˌayim מֹאזְנַיִם balances
נֶחְשָׁ֑בוּ neḥšˈāvû חשׁב account
הֵ֥ן hˌēn הֵן behold
אִיִּ֖ים ʔiyyˌîm אִי coast, island
כַּ ka כְּ as
הַ the
דַּ֥ק ddˌaq דַּק thin
יִטֹּֽול׃ yiṭṭˈôl נטל lay upon
40:15. ecce gentes quasi stilla situlae et quasi momentum staterae reputatae sunt ecce insulae quasi pulvis exiguus
Behold the Gentiles are as a drop of a bucket, and are counted as the smallest grain of a balance: behold the islands are as a little dust.
40:15. Behold, the nations are like a drop of water in a bucket, and they are considered as the smallest grain on a balance. Behold, the islands are like a little dust.
40:15. Behold, the nations [are] as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: 15-17. В этих трех стихах продолжается развитие той же самой мысли об Абсолютности Божественного Существа, с тем новым отличием, что объектом, с которым сравнивается Бог, выступает не отдельный человек, а весь народ, или точнее, целые народы.

Вот народы - как капля из ведра, и считаются как пылинка на весах... "От созерцания природы, - говорит Чейн, - пророк переходит к истории". И в ней нет ни одного народа, который бы дерзнул сравниться со Всемогущим. Самые сильные и величайшие нации столь же малы и ничтожны по сравнению с бесконечным Всемогуществом Бога, как водяная капля, по сравнению с целым ведром воды, или как ничтожная пылинка, приставшая к чашке весов и совершенно неуловимая для этих весов, по причине ее ничтожества.

Вот острова, как порошинку поднимает Он. Острова - ihiim, термин не географический, а этнографический; в Библии он синонимичен слову - hoim, языки, или народы. Для жителей Палестины, как страны приморской, все остальные народы казались живущими на островах, в особенности, те из них, которые жили на Западе (Быт 10:5; Ис 41:1; 49:1; 51:5: и др.). Страны и народы почти вовсе неизвестного евреям Запада могли, в силу самой неизвестности их, представляться их воображению особенно сильными и могучими. Но вот и относительно их пророк замечает, что пред лицом Божественного Всемогущества и они - не более, как порошинка (снежинка). У LXX и в нашем славянском вместо "порошинка" получилось "плюновение", вследствие ошибочной замены евр. слова kadok (порошинка) - словом karok (слюна, плюновение). [В Славянском переводе 70-и этот стих записан следующим образом: Аще вси языцы аки капля от кади, и яко притяжение веса вменишася, и аки плюновения вменятся. Прим. ред. ]
Albert Barnes: Notes on the Bible - 1834
40:15: Behold, the nations - All the nations of the earth. This is designed to show the greatness of God, in comparison with that which strikes man as great - a mighty nation; and the main object seems to be, to show that God could accomplish his purposes without their aid, and that they could not resist him in the execution of his plans. If they were as nothing in comparison with him, how easily could he execute his purposes! If they were as nothing, how little could they resist the execution of his plans!
Are as a drop of a bucket - In comparison with him; or are so esteemed by him. The drop that falls from the bucket in drawing water is a trifle. It has no power, and compared with the waters of the ocean it is as nothing. So small is the power of the nations in comparison with God. "And are counted." Are thought of, regarded, esteemed by him, or in comparison with him.
As the small dust of the balance - The small, fine dust which collects on the best finished and most accurate balance or scales, and which has no effect in making the scales uneven, or making either side preponderate. Nothing can be a more striking representation of the fact that the nations are regarded as nothing in comparison with God.
Behold, he taketh up the isles - Or he is able to do it; he could remove the isles as the fine dust is driven before the whirlwind. A more literal translation of this passage would be, 'Lo, the isles are as the dust which is taken up,' or which one takes up; that is, which is taken up, and carried away by the wind. There is something unusual in the expression that God takes up the isles, and the idea is rather that the isles in his sight are regarded as the fine dust which the wind sweeps away. So the Chaldee renders it, 'Lo, the isles are like ashes which the wind drives away.' The word 'isles,' Vitringa and Jerome regard as denoting not the small portions of land in the sea that are surrounded by water, but lands which are encompassed and enclosed Mesopotamia. But there is no reason why it should not be taken here in its usual signification, as denoting the islands of the sea. They would serve well to be used in connection with mountains and hills in setting forth the vast power of God.
As a very little thing - (כדק keddaq). The word דק daq means theft which is beaten small, or fine; and then fine dust, chaff, or any light thing which the wind easily sweeps away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:15: the nations: Isa 40:22; Job 34:14, Job 34:15; Jer 10:10
the isles: Isa 11:11, Isa 41:5, Isa 59:18, Isa 66:19; Gen 10:5; Dan 11:18; Zep 2:11
Carl Friedrich Keil and Franz Delitzsch
40:15
From His exaltation as Creator, the prophet now proceeds to His exaltation as Governor of the world. "Behold, nations like a little drop on a bucket, and like a grain of sand in a balance, are they esteemed; behold, islands like an atom of dust that rises in the air." Upon Jehovah, the King of the world, does the burden rest of ruling over the whole human race, which is split up into different nations; but the great masses of people over whom Jehovah rules are no more burden to Him than a drop hanging upon a bucket is a burden to the man who carries it (min is used in the same sense as in Song 4:1; Song 6:5), no more than the weight in a balance is perceptibly increased or diminished by a grain of sand that happens to lie upon it (shachaq, from shâchaq, to grind to powder). The islands, those fragments of firm ground in the midst of the ocean (אי = ivy, from אוה, to betake one's self to a place, and remain there), upon which the heathen world was dispersed (Gen 10), are to Him who carries the universe like the small particle of dust (דּק from דּקק, to crush or pulverize), which is lifted up, viz., by the slightest breath of wind (יטּול metaplastic fut. niph. of tūl = nâtal, cf., Is 63:9). The rendering of Knobel, "dust which is thrown," would require עפר (Is 41:2); and neither that of Gesenius, viz., "He takes up islands like a particle of dust," nor that of Hitzig, "He carries islands," etc., is admissible, for טוּל = נטל signifies tollere, not portare; and the former, viz., insulas tollit, furnishes no answer to the question, "How so, and to what end?"
John Gill
40:15 Behold, the nations are as a drop of a bucket,.... Not only the Chaldeans and Babylonians, and other nations most known, and most troublesome to the Jews, but all the nations of the world; these, in comparison of God, of his infinite and immense Being, are but as a drop of water that hangs upon the bucket, or falls from it, when water is drawn by it, or is left in it, when poured out of it; which is nothing in comparison of the well out of which the water is drawn, or even of the water in the bucket drawn out of it:
and are accounted as the small dust of the balance; that is, they are accounted nothing of with God, comparatively speaking, any more than the small dust which hangs upon the balance, and gives it no weight, nor turn one way or another, and so is of no consideration. The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "as the turn of the scale"; and so the Targum; but the other version more strongly expresses the sense:
behold, he taketh up the isles as a very little thing; by which are meant not merely islands, properly so called, which are encompassed by the sea, but all such countries which the Jews used to go to by sea, for all such they called isles; these the Lord can take up, or cast away (u), as some render the word; toss them about, overturn and destroy, as a man may take up the most minute thing and cast it from him. The Targum renders it,
"as chaff which flies away;''
or, as others translate it,
"as the ashes of a coal which fly away.''
The word may signify any light thing, as chaff, straw, stubble, feathers, down of thistles, which are easily carried away with the least force; and so Vitringa renders the words, "behold, the isles are as some little thing which flies away".
(u) "projiciet", Pagninus, Tigurine version; so R. Jonah in Ben Melech.
John Wesley
40:15 Are counted - By him, and in comparison of him. The dust - Which accidentally cleaves to the balance, but makes no alteration in the weight. The isles - Those numerous and vast countries, to which they went from Judea by sea, which are commonly called isles.
Robert Jamieson, A. R. Fausset and David Brown
40:15 of--rather, (hanging) from a bucket [MAURER].
he taketh up . . . as a very little thing--rather, "are as a mere grain of dust which is taken up," namely, by the wind; literally, "one taketh up," impersonally (Ex 16:14) [MAURER].
isles--rather, "lands" in general, answering to "the nations" in the parallel clause; perhaps lands, like Mesopotamia, enclosed by rivers [JEROME] (so Is 42:15). However, English Version, "isles" answers well to "mountains" (Is 40:12), both alike being lifted up by the power of God; in fact, "isles" are mountains upheaved from the bed of the sea by volcanic agency; only that he seems here to have passed from unintelligent creatures (Is 40:12) to intelligent, as nations and lands, that is, their inhabitants.
40:1640:16: Եթէ Լիբանան՝ չէ՛ բաւական յայրումն, եւ ամենայն չորքոտանիք չե՛ն բաւական յողջակէզս.
16 Այրելու համար Լիբանանը բաւական չէ, բոլոր չորքոտանիները ողջակէզի համար բաւական չեն,
16 Լիբանանը կրակի համար բաւական չէ Ու անոր անասունները ողջակէզի համար բաւական չեն։
Եթէ Լիբանան չէ բաւական յայրումն, եւ ամենայն չորքոտանիք չեն բաւական յողջակէզս:

40:16: Եթէ Լիբանան՝ չէ՛ բաւական յայրումն, եւ ամենայն չորքոտանիք չե՛ն բաւական յողջակէզս.
16 Այրելու համար Լիբանանը բաւական չէ, բոլոր չորքոտանիները ողջակէզի համար բաւական չեն,
16 Լիբանանը կրակի համար բաւական չէ Ու անոր անասունները ողջակէզի համար բաւական չեն։
zohrab-1805▾ eastern-1994▾ western am▾
40:1640:16 И Ливана недостаточно для жертвенного огня, и животных на нем для всесожжения.
40:16 ὁ ο the δὲ δε though; while Λίβανος λιβανος not ἱκανὸς ικανος adequate; sufficient εἰς εις into; for καῦσιν καυσις burning καὶ και and; even πάντα πας all; every τὰ ο the τετράποδα τετραπους quadruped; beast οὐχ ου not ἱκανὰ ικανος adequate; sufficient εἰς εις into; for ὁλοκάρπωσιν ολοκαρπωσις whole offering
40:16 וּ û וְ and לְבָנֹ֕ון lᵊvānˈôn לְבָנֹון Lebanon אֵ֥ין ʔˌên אַיִן [NEG] דֵּ֖י dˌê דַּי sufficiency בָּעֵ֑ר bāʕˈēr בער burn וְ wᵊ וְ and חַיָּתֹ֔ו ḥayyāṯˈô חַיָּה wild animal אֵ֥ין ʔˌên אַיִן [NEG] דֵּ֖י dˌê דַּי sufficiency עֹולָֽה׃ ס ʕôlˈā . s עֹלָה burnt-offering
40:16. et Libanus non sufficiet ad succendendum et animalia eius non sufficient ad holocaustumAnd Libanus shall not be enough to burn, nor the beasts thereof sufficient for a burnt offering.
16. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering.
40:16. And Lebanon will not be sufficient to start a fire, and its animals will not be sufficient for a burnt offering.
40:16. And Lebanon [is] not sufficient to burn, nor the beasts thereof sufficient for a burnt offering.
And Lebanon [is] not sufficient to burn, nor the beasts thereof sufficient for a burnt offering:

40:16 И Ливана недостаточно для жертвенного огня, и животных на нем для всесожжения.
40:16
ο the
δὲ δε though; while
Λίβανος λιβανος not
ἱκανὸς ικανος adequate; sufficient
εἰς εις into; for
καῦσιν καυσις burning
καὶ και and; even
πάντα πας all; every
τὰ ο the
τετράποδα τετραπους quadruped; beast
οὐχ ου not
ἱκανὰ ικανος adequate; sufficient
εἰς εις into; for
ὁλοκάρπωσιν ολοκαρπωσις whole offering
40:16
וּ û וְ and
לְבָנֹ֕ון lᵊvānˈôn לְבָנֹון Lebanon
אֵ֥ין ʔˌên אַיִן [NEG]
דֵּ֖י dˌê דַּי sufficiency
בָּעֵ֑ר bāʕˈēr בער burn
וְ wᵊ וְ and
חַיָּתֹ֔ו ḥayyāṯˈô חַיָּה wild animal
אֵ֥ין ʔˌên אַיִן [NEG]
דֵּ֖י dˌê דַּי sufficiency
עֹולָֽה׃ ס ʕôlˈā . s עֹלָה burnt-offering
40:16. et Libanus non sufficiet ad succendendum et animalia eius non sufficient ad holocaustum
And Libanus shall not be enough to burn, nor the beasts thereof sufficient for a burnt offering.
40:16. And Lebanon will not be sufficient to start a fire, and its animals will not be sufficient for a burnt offering.
40:16. And Lebanon [is] not sufficient to burn, nor the beasts thereof sufficient for a burnt offering.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: И Ливана недостаточно... и животных на нем - для всесожжения. Желая дать более наглядную иллюстрацию мысли о неизмеримости Божественного величия и Его недосягаемой Святости, пророк говорит, что ни одна, самая величайшая человеческая жертва, какую только может вообразить себе наша фантазия, не будет соразмерна с величием Бога и, так сказать, не подкупит Его в нашу пользу, если она не будет проникнута соответствующим внутренним настроением. Если бы мы, для устройства жертвенного костра, собрали бы весь огромный лес Ливанского горного хребта и возложили бы на такой гигантский жертвенник всех животных, обитающих в этих лесах, то и такая колоссальная жертва нисколько не была бы соразмерна с величием и славой Господа.
Adam Clarke: Commentary on the Bible - 1831
40:16: And Lebanon is not sufficient - The image is beautiful and uncommon. It has been imitated by an apocryphal writer, who however comes far short of the original: -
"For all sacrifice is too little for a sweet savor unto thee:
And all the fat is not sufficient for thy burnt-offering."
Judith 16:16.
Does not the prophet mean here that all the burnt-offerings and sacrifices that could be offered were insufficient to atone for sin? That the nations were as nothing before him, not merely because of his immensity, but because of their insufficiency to make any atonement by their oblations for the iniquities which they had committed? Therefore the Redeemer was to come to Zion, etc.
Albert Barnes: Notes on the Bible - 1834
40:16: And Lebanon - The expression here refers to the trees or the cedars of Lebanon. Thus it is rendered by the Chaldee: 'And the trees of Lebanon.' For a description of Lebanon, see the note at Isa 10:34. It is probable that the word Lebanon here is not used in the limited sense in which it is sometimes employed, to denote a single mountain, or a single range of mountains, but includes the entire ranges lying north of Palestine, and which were comprehended under the general name of Libanus. The idea here is, that all these ranges of mountains, abounding in magnificent trees and forests, would not furnish fuel sufficient to burn the sacrifices which would be an appropriate offering to the majesty and glory of God.
To burn - To burn for the purpose of consuming the sacrifice.
Nor the beasts thereof for a burnt-offering - As the mountains of Lebanon were extensive forests, they would abound with wild animals. The idea is, that all those animals, if offered in sacrifice, would not be an appropriate expression of what was due to God. It may be remarked here, if all the vast forests of Lebanon on fire, and all its animals consumed as an offering to God, were not sufficient to show forth his glory, how little can our praises express the proper sense of his majesty and honor! How profound should be our Rev_erence for God! With what awful veneration should we come before him! The image employed here by Isaiah is one of great poetic beauty; and nothing, perhaps, could give a deeper impression of the majesty and honor of the great Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:16: nor: Psa 40:6, Psa 50:10-12; Mic 6:6, Mic 6:7; Heb 10:5-10
Carl Friedrich Keil and Franz Delitzsch
40:16
By the side of this vanishing diminutiveness on the part of man as contrasted with Jehovah, everything by which man could express his adoration of the exalted One comes incomparably short of His exaltation. "And Lebanon is not a sufficiency of burning, nor its game a sufficiency of burnt-offerings;" i.e., there is not enough wood to sustain the fire, nor a sufficient supply of sacrificial animals to be slaughtered, and to ascend in fire. דּי (constr. דּי) signifies that which suffices (and then that which is plentiful); it differs therefore from τὸ δέον, what is requisite.
(Note: The derivation of דּי is still more obscure than that of δεῖ, which signifies, according to Benfey (Wurzelwrterbuch, ii. 205), "there needs;" according to Sonne, "it binds, scil. ἡ ἀνάγκη.")
John Gill
40:16 And Lebanon is not sufficient to burn,.... The trees of it, as the Targum; these are not sufficient to burn a sacrifice with, suitable to the dignity and majesty of God, and as his justice can require for offences committed:
nor the beasts thereof sufficient for a burnt offering, though it was a mountain and forest which abounded with trees, and especially cedars, and there was a great quantity of cattle in it, yet neither were sufficient to furnish out a proper burnt offering to the Lord; he only himself could provide a Lamb sufficient for a burnt offering, and he has done it, the only begotten Son of God; he has offered himself an offering and a sacrifice to God, of a sweet smelling savour, by which he has put away sin, and made full atonement for it, Jarchi thinks this is said to aggravate the sins of men, of the wicked, which were so great, that Lebanon with all its wood and cattle could not furnish out a sacrifice sufficient to expiate them.
John Wesley
40:16 Lebanon - If men were to offer a sacrifice agreeable to his infinite excellency, the whole forest of Lebanon could not afford either a sufficient number of beasts to be sacrificed: or, a sufficient quantity of wood to consume the sacrifice.
Robert Jamieson, A. R. Fausset and David Brown
40:16 All Lebanon's forest would not supply fuel enough to burn sacrifices worthy of the glory of God (Is 66:1; 3Kings 8:27; Ps 50:8-13).
beasts--which abounded in Lebanon.
40:1740:17: եւ ամենայն հեթանոսք ոչի՛նչ են, եւ յոչի՛նչ համարեցան նմա։
17 եւ բոլոր հեթանոսները նրա համար ոչինչ են, ոչնչութիւն են համարւում:
17 Բոլոր ազգերը անոր առջեւ ոչինչի պէս Ու ոչինչէն պակաս եւ ունայնութիւն կը սեպուին։
եւ ամենայն հեթանոսք ոչինչ [582]են, եւ յոչինչ`` համարեցան նմա:

40:17: եւ ամենայն հեթանոսք ոչի՛նչ են, եւ յոչի՛նչ համարեցան նմա։
17 եւ բոլոր հեթանոսները նրա համար ոչինչ են, ոչնչութիւն են համարւում:
17 Բոլոր ազգերը անոր առջեւ ոչինչի պէս Ու ոչինչէն պակաս եւ ունայնութիւն կը սեպուին։
zohrab-1805▾ eastern-1994▾ western am▾
40:1740:17 Все народы пред Ним как ничто, менее ничтожества и пустоты считаются у Него.
40:17 καὶ και and; even πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ὡς ως.1 as; how οὐδέν ουδεις no one; not one εἰσι ειμι be καὶ και and; even εἰς εις into; for οὐθὲν ουδεις no one; not one ἐλογίσθησαν λογιζομαι account; count
40:17 כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people כְּ kᵊ כְּ as אַ֣יִן ʔˈayin אַיִן [NEG] נֶגְדֹּ֑ו neḡdˈô נֶגֶד counterpart מֵ mē מִן from אֶ֥פֶס ʔˌefes אֶפֶס end וָ wā וְ and תֹ֖הוּ ṯˌōhû תֹּהוּ emptiness נֶחְשְׁבוּ־ neḥšᵊvû- חשׁב account לֹֽו׃ lˈô לְ to
40:17. omnes gentes quasi non sint sic sunt coram eo et quasi nihilum et inane reputatae sunt eiAll nations are before him as if they had no being at all, and are counted to him as nothing, and vanity.
17. All the nations are as nothing before him; they are counted to him less than nothing, and vanity.
40:17. All the nations in his sight are as if they did not exist, and they are considered by him as if they were nothingness and emptiness.
40:17. All nations before him [are] as nothing; and they are counted to him less than nothing, and vanity.
All nations before him [are] as nothing; and they are counted to him less than nothing, and vanity:

40:17 Все народы пред Ним как ничто, менее ничтожества и пустоты считаются у Него.
40:17
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ὡς ως.1 as; how
οὐδέν ουδεις no one; not one
εἰσι ειμι be
καὶ και and; even
εἰς εις into; for
οὐθὲν ουδεις no one; not one
ἐλογίσθησαν λογιζομαι account; count
40:17
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
כְּ kᵊ כְּ as
אַ֣יִן ʔˈayin אַיִן [NEG]
נֶגְדֹּ֑ו neḡdˈô נֶגֶד counterpart
מֵ מִן from
אֶ֥פֶס ʔˌefes אֶפֶס end
וָ וְ and
תֹ֖הוּ ṯˌōhû תֹּהוּ emptiness
נֶחְשְׁבוּ־ neḥšᵊvû- חשׁב account
לֹֽו׃ lˈô לְ to
40:17. omnes gentes quasi non sint sic sunt coram eo et quasi nihilum et inane reputatae sunt ei
All nations are before him as if they had no being at all, and are counted to him as nothing, and vanity.
40:17. All the nations in his sight are as if they did not exist, and they are considered by him as if they were nothingness and emptiness.
40:17. All nations before him [are] as nothing; and they are counted to him less than nothing, and vanity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
17: Все народы... менее ничтожества и пустоты считаются у Него. Заключительный вывод к отделу, дающему положительное раскрытие мысли о величии и святости Всевышнего. Он повторяет содержание ст. 15, но с еще большим расширением и усилением мысли. Обращает на себя внимание местоимение "все", прибавленное к слову "народы", что дает повод блаженному Иерониму к следующей остроумной догадке: "если же все народы пред Ним - как несуществующие и считаются за ничтожество и пустоту (а между всеми находится и Израиль); то, следовательно, и он (Израиль) есть как несуществующий и считается за ничтожество и пустоту. Это мы говорим, чтобы сломить гордость его (Израиля) и чтобы он знал, что подобен прочим народам".

Менее ничтожества и пустоты... С евр. текста можно было бы перевести "за ничтожество и пустоту", так как тут, по объяснению гебраистов, дан родительный падеж части, а не сравнения (genit. parlitivus sed non comparativus). Последний термин - tobu - хорошо известен в Библии, где он обычно характеризует собою крайне беспорядочную, хаотическую массу (Быт 1:2).
Albert Barnes: Notes on the Bible - 1834
40:17: Are as nothing - This expresses literally what had been expressed by the beautiful and striking imagery above.
Less than nothing - A strong hyperbolic expression denoting the utter insignificance of the nations as compared with God. Such expressions are common in the Scriptures.
And vanity - Hebrew, תהו tô hû - 'Emptiness;' the word which in Gen 1:2 is rendered 'without form.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:17: as nothing: Job 25:6; Psa 62:9; Dan 4:34, Dan 4:35; Co2 12:11
Carl Friedrich Keil and Franz Delitzsch
40:17
From the obverse of the thought in Is 40:15 the prophet returns to the thought itself, and dwells upon it still further. "All the nations are as nothing before Him; they are regarded by Him as belonging to nullity and emptiness." 'Ephes is the end at which a thing ceases, and in an absolute sense that at which all being ceases, hence non-existence or nullity. Tōhū (from tâhâh, related to shâ'âh; vid., Comm. on Job, at Job 37:6), a horrible desolation, like the chaos of creation, where there is nothing definite, and therefore as good as nothing at all; min is hardly comparative in the sense of "more nothing than nothing itself" (Like Job 11:17, where "brighter" is to be supplied, or Mic 7:4, where "sharper" is similarly required), but is used in the same partitive sense as in Is 41:24 (cf., Is 44:11 and Ps 62:10).
Geneva 1599
40:17 All nations before him [are] as (t) nothing; and they are counted to him less than nothing, and vanity.
(t) He speaks all this to the intent that they would neither fear man nor put their trust in any, save only in God.
John Gill
40:17 All nations before him are as nothing,.... As if they were nonentities, and were not real beings in comparison of him, who is the Being of beings, the author of all beings which exist in all nations; who are all in his sight, and are not only as grasshoppers, as is after mentioned, but even as nothing:
and they are counted to him as less than nothing, and vanity; if there is or could be such a thing less than nothing, that they are; and so they are accounted of by him; they are like the chaos out of which the earth was formed, when it was "tohu" and "bohu", the first of which words is used here; this serves to humble the pride of men, and to lessen the glory of the nations, and the inhabitants of them.
Robert Jamieson, A. R. Fausset and David Brown
40:17 (Ps 62:9; Dan 4:35).
less than nothing--MAURER translates, as in Is 41:24, "of nothing" (partitively; or expressive of the nature of a thing), a mere nothing.
vanity--emptiness.
40:1840:18: Արդ ո՞ւմ նմանեցուցէք զՏէր, եւ որո՞ւմ նմանութեան նմանեցուցէք զնա։
18 Արդ, ո՞ւմ նմանեցրիք Տիրոջը, ո՞ւմ նման համարեցիք նրան:
18 Ուստի դուք Աստուած որո՞ւ կը նմանցնէք Ու զանիկա ի՞նչ նմանութեան հետ կը բաղդատէք։
Արդ ո՞ւմ նմանեցուցէք [583]զՏէր, եւ որո՞ւմ նմանութեան նմանեցուցէք զնա:

40:18: Արդ ո՞ւմ նմանեցուցէք զՏէր, եւ որո՞ւմ նմանութեան նմանեցուցէք զնա։
18 Արդ, ո՞ւմ նմանեցրիք Տիրոջը, ո՞ւմ նման համարեցիք նրան:
18 Ուստի դուք Աստուած որո՞ւ կը նմանցնէք Ու զանիկա ի՞նչ նմանութեան հետ կը բաղդատէք։
zohrab-1805▾ eastern-1994▾ western am▾
40:1840:18 Итак кому уподобите вы Бога? И какое подобие найдете Ему?
40:18 τίνι τις.1 who?; what? ὡμοιώσατε ομοιοω like; liken κύριον κυριος lord; master καὶ και and; even τίνι τις.1 who?; what? ὁμοιώματι ομοιωμα likeness ὡμοιώσατε ομοιοω like; liken αὐτόν αυτος he; him
40:18 וְ wᵊ וְ and אֶל־ ʔel- אֶל to מִ֖י mˌî מִי who תְּדַמְּי֣וּן tᵊḏammᵊyˈûn דמה be like אֵ֑ל ʔˈēl אֵל god וּ û וְ and מַה־ mah- מָה what דְּמ֖וּת dᵊmˌûṯ דְּמוּת likeness תַּ֥עַרְכוּ tˌaʕarᵊḵû ערך arrange לֹֽו׃ lˈô לְ to
40:18. cui ergo similem fecistis Deum aut quam imaginem ponetis eiTo whom then have you likened God? or what image will you make for him?
18. To whom then will ye liken God? or what likeness will ye compare unto him?
40:18. Therefore, to whom would you liken God? Or with what image would you replace him?
40:18. To whom then will ye liken God? or what likeness will ye compare unto him?
To whom then will ye liken God? or what likeness will ye compare unto him:

40:18 Итак кому уподобите вы Бога? И какое подобие найдете Ему?
40:18
τίνι τις.1 who?; what?
ὡμοιώσατε ομοιοω like; liken
κύριον κυριος lord; master
καὶ και and; even
τίνι τις.1 who?; what?
ὁμοιώματι ομοιωμα likeness
ὡμοιώσατε ομοιοω like; liken
αὐτόν αυτος he; him
40:18
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מִ֖י mˌî מִי who
תְּדַמְּי֣וּן tᵊḏammᵊyˈûn דמה be like
אֵ֑ל ʔˈēl אֵל god
וּ û וְ and
מַה־ mah- מָה what
דְּמ֖וּת dᵊmˌûṯ דְּמוּת likeness
תַּ֥עַרְכוּ tˌaʕarᵊḵû ערך arrange
לֹֽו׃ lˈô לְ to
40:18. cui ergo similem fecistis Deum aut quam imaginem ponetis ei
To whom then have you likened God? or what image will you make for him?
40:18. Therefore, to whom would you liken God? Or with what image would you replace him?
40:18. To whom then will ye liken God? or what likeness will ye compare unto him?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: С 18-26: идет раскрытие все той же мысли о Божественном величии, но другим, так сказать, отрицательным путем, или, точнее, путем сравнения бесконечного величия Бога с наиболее высокими предметами человеческого почитания и поклонения. Тема этого сравнения ставится дважды в ст. 18: и 25, т. е. в начале и в конце отдела. Величию Единого истинного Бога прежде всего противопоставляется ничтожество и ложность языческих богов, или собственно их изображений, т. е. идолов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 To whom then will ye liken God? or what likeness will ye compare unto him? 19 The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains. 20 He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved. 21 Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? 22 It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: 23 That bringeth the princes to nothing; he maketh the judges of the earth as vanity. 24 Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble. 25 To whom then will ye liken me, or shall I be equal? saith the Holy One. 26 Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth.
The prophet here reproves those, 1. Who represented God by creatures, and so changed his truth into a lie and his glory into shame, who made images and then said that they resembled God, and paid their homage to them accordingly. 2. Who put creatures in the place of God, who feared them more than God, as if they were a match for him, or loved them more than God, as if they were fit to be rivals with him. Twice the challenge is here made, To whom will you liken God? v. 18, and again v. 25. The Holy One himself says, To whom will you liken me? This shows the folly and absurdity, (1.) Of corporal idolatry, making visible images of him who is invisible, imagining the image to be animated by the deity, and the deity to be presentiated by the image, which, as it was an instance of the corruption of the human nature, so it was an intolerable injury to the honour of the divine nature. (2.) Of spiritual idolatry, making creatures equal with God in our affections. Proud people make themselves equal with God; covetous people make their money equal with God; and whatever we esteem or love, fear or hope in, more than God, that creature we equal with God, which is the highest affront imaginable to him who is God over all. Now, to show the absurdity of this,
I. The prophet describes idols as despicable things and worthy of the greatest contempt (v. 19, 20): "Look upon the better sort of them, which rich people set up, and worship; they are made of some base metal, cast into what shape the founder pleases, and that is gilded, or overlaid with plates of gold, that it may pass for a golden image. It is a creature; for the workman made it; therefore it is not God, Hos. viii. 6. It depended upon his will whether it should be a god at all, and of what shape it should be. It is a cheat; for it is gold on the outside, but within it is lead or copper, in this indeed representing the deities, that they were not what they seemed to be, and deceived their admirers. How despicable then are the worst sort of them--the poor men's gods! He that is so impoverished that he has scarcely a sacrifice to offer to his god when he has made him will yet not be without an enshrined deity of his own; and, though he cannot procure one of brass or stone, he will have a wooden one rather than none, and for that purpose chooses a tree that will not soon rot, and of that he will have his graven image made. Both agree to have their image well fastened, that they may not be robbed of it. The better sort have silver chains to fix theirs with; and, though it be but a wooden image, care is taken that it shall not be moved." Let us pause a little and see, 1. How these idolaters shame themselves, and what a reproach they put upon their own reason, in dreaming that gods of their own making (Nehushtans, pieces of brass or logs of wood) should be able to do them any kindness. Thus vain were they in their imaginations; and how was their foolish heart darkened! 2. See how these idolaters shame us, who worship the only living and true God. They spared no cost upon their idols; we grudge that as waste which is spent in the service of our God. They took care that their idols should not be moved; we wilfully provoke our God to depart from us.
II. He describes God as infinitely great, and worthy of the highest veneration; so that between him and idols, whatever competition there may be, there is no comparison. To prove the greatness of God he appeals,
1. To what they had heard of him by the hearing of the ear, and the consent of all ages and nations concerning him (v. 21): "Have you not known by the very light of nature? Has it not been told you by your fathers and teachers, according to the constant tradition received from their ancestors and predecessors, even from the beginning?" (Those notices of God are as ancient as the world.) "Have you not understood it as always acknowledged from the foundation of the earth, that God is a great God, and a great King above all gods?" It has been a truth universally admitted that there is an infinite Being who is the fountain of all being. This is understood not only ever since the beginning of the world, but from and by the origin of the universe. It is founded upon the foundation of the earth. The invisible things of God are clearly seen from the creation of the world, Rom. i. 20. Thou mayest not only ask thy father, and he shall tell thee this, and thy elders (Deut. xxxii. 7); but ask those that go by the way (Job xxi. 29), ask the first man you meet, and he will say the same. Some read it, Will you not know? Will you not hear it? For those that are ignorant of this are willingly ignorant; the light shines in their faces, but they shut their eyes against it. Now that which is here said of God is, (1.) That he has the command of all the creatures. The heaven and the earth themselves are under his management: He sits upon the circle, or globe, of the earth, v. 22. He that has the special residence of his glory in the upper world maintains a dominion over this lower world, gives law to it, and directs all the motions of it to his own glory. He sits undisturbed upon the earth, and so establishes it. He is still stretching out the heavens, his power and providence keep them still stretched out, and will do so till the day comes that they shall be rolled together like a scroll. He spreads them out as easily as we draw a curtain to and fro, opening these curtains in the morning and drawing them close again at night. And the heaven is to this earth as a tent to dwell in; it is a canopy drawn over our heads, et quod tegit omnia cœlum--and it encircles all.--Ovid. See Ps. civ. 2. (2.) That the children of men, even the greatest and mightiest, are as nothing before him. The numerous inhabitants of this earth are in his eye as grasshoppers in ours, so little and inconsiderable, of such small value, of such little use, and so easily crushed. Proud men's lifting up themselves is but like the grasshopper's leap; in an instant they must stoop down to the earth again. If the spies thought themselves grasshoppers before the sons of Anak (Num. xiii. 33), what are we before the great God? Grasshoppers live but awhile, and live carelessly, not like the ant; so do the most of men. (3.) That those who appear and act against him, how formidable soever they may be to their fellow-creatures, will certainly be humble and brought down by the mighty hand of God, v. 23, 24. Princes and judges, who have great authority, and abuse it to the support of oppression and injustice, make nothing of those about them; as for all their enemies they puff at them (Ps. x. 5; xii. 5); but, when the great God takes them to task, he brings them to nothing; he humbles them, and tames them, and makes them as vanity, little regarded, neither feared nor loved. He makes them utterly unable to stand before his judgments, which shall either, [1.] Prevent their settlement in their authority: They shall not be planted; they shall not be sown; and those are the two ways of propagating plants, either by seed or slips. Nay, if they should gain a little interest, and so be planted or sown, yet their stock shall not take root in the earth, they shall not continue long in power. Eliphaz saw the foolish taking root, but suddenly cursed their habitation. And then how soon is the fig-tree withered away! Or, [2.] He will blast them when they think they are settled. He does but blow upon them, and then they shall wither, and come to nothing, and the whirlwind shall take them away as stubble. For God's wrath, though it seem at first to blow slightly upon them, will soon become a mighty whirlwind. When God judges he will overcome. Those that will not bow before him cannot stand before him.
2. He appeals to what their eyes saw of him (v. 26): "Lift up your eyes on high; be not always poring on this earth" (O curvæ in terras animæ et cœlestium inanes!--Degenerate minds, that can bend so towards the earth, having nothing celestial in them!), "but sometimes look up" (Os homini sublime dedit, cœlumque tueri jussit--Heaven gave to man an erect countenance, and bade him gaze on the stars); "behold the glorious lights of heaven, consider who has created them. They neither made nor marshalled themselves; doubtless, therefore, there is a God that gave them their being, power, and motion." What we see of the creature should lead us to the Creator. The idolaters, when they lifted up their eyes and beheld the hosts of heaven, being wholly immerged in sense, looked no further, but worshipped them, Deut. iv. 19; Job xxxi. 26. Therefore the prophet here directs us to make use of our reason as well as our senses, and to consider who created them, and to pay our homage to him. Give him the glory of his sovereignty over them--He brings out their host by number, as a general draws out the squadrons and battalions of his army; of the knowledge he has of them--He calls them all by names, proper names, according as their place and influence are (Ps. cxlvii. 4); and of the use he makes of them; when he calls them out to any service, so obsequious are they that, by the greatness of his might, not one of them fails, but, as when the stars in their courses fought against Sisera, every one does that to which he is appointed. To make these creatures therefore rivals with God, which are such ready servants to him, is an injury to them as well as an affront to him.
Albert Barnes: Notes on the Bible - 1834
40:18: To whom then will ye liken God? - Since he is so great, what can resemble him? What form can be made like him? The main idea here intended to be conveyed by the prophet evidently is, that God is great and glorious, and worthy of the confidence of his people. This idea he illustrates by a reference to the attempts which had been made to make a representation of him, and by showing how vain those efforts were. He therefore states the mode in which the images of idols were usually formed, and shows how absurd it was to suppose that they could be any real representation of the true God. It is possible that this was composed in the time of Manasseh, when idolatry pRev_ailed to a great extent in Judah, and that the prophet intended in this manner incidentally to show the folly and absurdity of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:18: Isa 40:25, Isa 46:5, Isa 46:9; Exo 8:10, Exo 9:14, Exo 15:11, Exo 20:4; Deu 33:26; Sa1 2:2; Job 40:9; Psa 86:8-10, Psa 89:6, Psa 89:8, Psa 113:5; Jer 10:6, Jer 10:16; Mic 7:18; Act 17:29; Col 1:15; Heb 1:3
Carl Friedrich Keil and Franz Delitzsch
40:18
The conclusion drawn from Is 40:17, that Jehovah is therefore the matchless Being, shapes itself into a question, which is addressed not to idolaters, but to such of the Israelites as needed to be armed against the seductive power of idolatry, to which the majority of mankind had yielded. "And to whom can ye liken God, and what kind of image can ye place beside Him!" The ו before ואל is conclusive, as in Is 28:26, and the futures are modi potent.: with what can ye bring into comparison (אל as in Is 14:10) El, i.e., God, the one Being who is absolutely the Mighty? and what kind of demūth (i.e., divine, like Himself) can ye place by His side?
Geneva 1599
40:18 To whom then (u) will ye liken God? or what likeness will ye compare to him?
(u) By this he arms them against the idolatry with which they would be tempted in Babylon.
John Gill
40:18 To whom then will ye liken God?.... There is nothing in the whole creation that can bear any resemblance to him, or he to them; since all nations are as a drop of the bucket, as the small dust of the balance, as nothing, yea, less than nothing, and vanity: "or what likeness will ye compare unto him", (w) order, ordain, and appoint for him? in what rank can he be placed? to what class of beings can he be likened? what similitude can be given of him? what is there that is fit to be named with him, or compared to him? this, with what follows, is mentioned as an antidote to prevent the Jews falling into idolatry in Babylon, where they would be exposed unto it; or rather to prevent Christians in Gospel times from going into the idolatry of the Papists; see Acts 17:28.
(w) "et quid similitudinis ponetis ei", Pagninus; "ordinabitis", Montanus; "disponetis", Vatablus.
John Wesley
40:18 To whom - This is a proper inference from the foregoing discourse of God's infinite greatness; from whence he takes occasion to shew both the folly of those that make mean and visible representations of God, and the utter inability of men or idols to give any opposition to God.
Robert Jamieson, A. R. Fausset and David Brown
40:18 Which of the heathen idols, then, is to be compared to this Almighty God? This passage, if not written (as BARNES thinks) so late as the idolatrous times of Manasseh, has at least a prospective warning reference to them and subsequent reigns; the result of the chastisement of Jewish idolatry in the Babylonish captivity was that thenceforth after the restoration the Jews never fell into it. Perhaps these prophecies here may have tended to that result (see 4Kings 23:26-27).
40:1940:19: Միթէ պատկե՞ր կոփեաց զնա հեւսն, կամ ոսկերի՞չ ձուլեաց զնա ոսկի՝ եւ պատեաց զնա ոսկւով, ՚ի նմանութիւն պատկերի կերպարանեաց զնա[10037]։ [10037] Ոմանք. Ոսկերի՞չ ձուլեաց ոսկի։
19 Միթէ կո՞ւռք է նա, որին կերտել է արուեստաւորը, եւ կամ ոսկերիչը, ձուլելով ոսկին, պատել է նրան ոսկով՝ պատկերի նմանութիւն ու կերպարանք տալով նրան:
19 Արուեստագէտը կը ձուլէ կուռքը Ու ոսկերիչը զանիկա ոսկիով կը պատէ Եւ անոր արծաթէ շղթաներ կը շինէ։
[584]Միթէ պատկե՞ր կոփեաց զնա հիւսն, կամ ոսկերի՞չ ձուլեաց ոսկի եւ պատեաց զնա ոսկւով, ի նմանութիւն պատկերի կերպարանեաց զնա:

40:19: Միթէ պատկե՞ր կոփեաց զնա հեւսն, կամ ոսկերի՞չ ձուլեաց զնա ոսկի՝ եւ պատեաց զնա ոսկւով, ՚ի նմանութիւն պատկերի կերպարանեաց զնա[10037]։
[10037] Ոմանք. Ոսկերի՞չ ձուլեաց ոսկի։
19 Միթէ կո՞ւռք է նա, որին կերտել է արուեստաւորը, եւ կամ ոսկերիչը, ձուլելով ոսկին, պատել է նրան ոսկով՝ պատկերի նմանութիւն ու կերպարանք տալով նրան:
19 Արուեստագէտը կը ձուլէ կուռքը Ու ոսկերիչը զանիկա ոսկիով կը պատէ Եւ անոր արծաթէ շղթաներ կը շինէ։
zohrab-1805▾ eastern-1994▾ western am▾
40:1940:19 Идола выливает художник, и золотильщик покрывает его золотом и приделывает серебряные цепочки.
40:19 μὴ μη not εἰκόνα εικων image ἐποίησεν ποιεω do; make τέκτων τεκτων carpenter; craftsman ἢ η or; than χρυσοχόος χρυσοχοος gold piece; gold leaf περιεχρύσωσεν περιχρυσοω he; him ὁμοίωμα ομοιωμα likeness κατεσκεύασεν κατασκευαζω furnish; prepare αὐτόν αυτος he; him
40:19 הַ ha הַ the פֶּ֨סֶל֙ ppˈesel פֶּסֶל idol נָסַ֣ךְ nāsˈaḵ נסך pour חָרָ֔שׁ ḥārˈāš חָרָשׁ artisan וְ wᵊ וְ and צֹרֵ֖ף ṣōrˌēf צרף melt בַּ ba בְּ in † הַ the זָּהָ֣ב zzāhˈāv זָהָב gold יְרַקְּעֶ֑נּוּ yᵊraqqᵊʕˈennû רקע stamp וּ û וְ and רְתֻקֹ֥ות rᵊṯuqˌôṯ רְתֻקֹות chains כֶּ֖סֶף kˌesef כֶּסֶף silver צֹורֵֽף׃ ṣôrˈēf צרף melt
40:19. numquid sculptile conflavit faber aut aurifex auro figuravit illud et lamminis argenteis argentariusHath the workman cast a graven statue? or hath the goldsmith formed it with gold, or the silversmith with plates of silver?
19. The graven image, a workman melted , and the goldsmith spreadeth it over with gold, and casteth silver chains.
40:19. Should the workman cast a statue? Or has the goldsmith formed it with gold, or the silversmith with plates of silver?
40:19. The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains.
The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains:

40:19 Идола выливает художник, и золотильщик покрывает его золотом и приделывает серебряные цепочки.
40:19
μὴ μη not
εἰκόνα εικων image
ἐποίησεν ποιεω do; make
τέκτων τεκτων carpenter; craftsman
η or; than
χρυσοχόος χρυσοχοος gold piece; gold leaf
περιεχρύσωσεν περιχρυσοω he; him
ὁμοίωμα ομοιωμα likeness
κατεσκεύασεν κατασκευαζω furnish; prepare
αὐτόν αυτος he; him
40:19
הַ ha הַ the
פֶּ֨סֶל֙ ppˈesel פֶּסֶל idol
נָסַ֣ךְ nāsˈaḵ נסך pour
חָרָ֔שׁ ḥārˈāš חָרָשׁ artisan
וְ wᵊ וְ and
צֹרֵ֖ף ṣōrˌēf צרף melt
בַּ ba בְּ in
הַ the
זָּהָ֣ב zzāhˈāv זָהָב gold
יְרַקְּעֶ֑נּוּ yᵊraqqᵊʕˈennû רקע stamp
וּ û וְ and
רְתֻקֹ֥ות rᵊṯuqˌôṯ רְתֻקֹות chains
כֶּ֖סֶף kˌesef כֶּסֶף silver
צֹורֵֽף׃ ṣôrˈēf צרף melt
40:19. numquid sculptile conflavit faber aut aurifex auro figuravit illud et lamminis argenteis argentarius
Hath the workman cast a graven statue? or hath the goldsmith formed it with gold, or the silversmith with plates of silver?
40:19. Should the workman cast a statue? Or has the goldsmith formed it with gold, or the silversmith with plates of silver?
40:19. The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: 19-20. Идола выливает художник... приделывает серебряные цепочки... приискивает себе искусного художника, чтобы сделать идола, который стоял бы твердо. Людям, не знающим или отвергающим истинного Бога, свойственно поклоняться идолам и, конечно, их считали за нечто самое высокое и совершенное. Но ничтожество и пустота таких идолов, безрассудство и нелепость их противопоставления истинному Богу слишком очевидны и клеймятся у пророка вполне заслуженной иронией: какие же это боги, если их делают сами же люди - художник, медник, позолотчик или серебряных дел мастер? Если их нужно скреплять пластинками и гвоздями и привязывать цепочками, чтобы их не сдул ветер? Ясно, что такие боги, как дело рук самого человека, гораздо ничтожнее и бессильнее его, и им ли равняться со Всемогущим Богом?
Adam Clarke: Commentary on the Bible - 1831
40:19: And casteth silver chains "And forgeth for it chains of silver" - For צורף tsoreph, the participle, twenty-seven MSS., five ancient, and three editions, read צרף tsaraph, pret. third person.
Albert Barnes: Notes on the Bible - 1834
40:19: The workman - The Hebrew word denotes an artificer of any kind, and is applied to one who engraved on wood or stone Exo 28:2; to a workman in iron, brass, stone, wood Exo 35:35; Deu 27:15; or an artisan, or artificer in general. It here refers manifestly to a man who worked in the metals of which idols were commonly made. Those idols were sometimes made of wood, sometimes of clay, but more frequently, as they are at present in India, of metal. It became, undoubtedly, a regular trade or business thus to make idol-gods.
Melteth - Casts or founds.
A graven image - (פסל pesel). This word commonly denotes an image carved or graven from wood Exo 20:4; Jdg 17:3; Isa 44:15, Isa 44:17; but it is also frequently applied to a molten image, or one that is cast from metals Jer 10:14; Jer 51:17. It is used in this sense here; as there is an incongruity in the idea of casting, or melting a graven image.
And the goldsmith spreadeth it over with gold - Idols were frequently overlaid with gold or silver. Those which were in the temples of the gods were probably commonly made in this way, and probably those also which were made for private use, as far as it could be afforded. The word here rendered 'goldsmith,' however, does not of necessity man a worker in gold, but a smith in general, or a worker in any kind of metals.
And casteth silver chains - For the idol. These were not to fasten it, but for the purpose of ornament. The general principle seems to have been to decorate their idols with that which was regarded as the highest ornament among the people; and as chains were used in abundance as a part of their personal ornaments among the Orientals (see the notes at Isa 3:23), so they made use of the same kind of ornaments for their idols. The idols of the Hindoos now are lavishly decorated in this manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:19: Isa 37:18, Isa 37:19, Isa 41:6, Isa 41:7, Isa 44:10-12, Isa 46:6, Isa 46:7; Exo 32:2-4; Jdg 17:4; Psa 115:4-8; Psa 135:15, Psa 135:18; Jer 10:3-5, Jer 10:9; Hos 8:6; Hab 2:18, Hab 2:19
Carl Friedrich Keil and Franz Delitzsch
40:19
Least of all can an idol bear comparison with Him. "The idol, when the smith has cast it, the melter plates it with gold, and melteth silver chains for it." The object (happesel, the idol), which is here placed first as the theme in the accusative (lit. the image hewn out), denotes in this instance an idol generally. חרשׁ is as comprehensive as faber. בּזּהב רקּע signifies here to cover over with a זהב רקּע (laminâ auri), the verb being used in a denominative sense, and not in its primary meaning. As we must assume, according to Is 40:20, that the prophet intends to carry us into the midst of the process of manufacturing the idol, the paratactic expression is to be pointed as above, viz., "after the (a) smith has cast it (compare Arab. nasik, a piece of cast metal), the (a) melter (goldsmith) covers it with gold plate;" and tsōrēph, which is palindromically repeated, according to Isaiah's custom, is not the third pers. poel (on the poel of strong stems, see at Job 9:15 and Ps 109:10), but a participle, equivalent to הוּא צורף (as in Is 29:8, which see; and also, according to the accents, Is 33:5), "and he melteth chains of silver," viz., to fasten the image.
John Gill
40:19 The workman melteth a graven image,.... Or, "the founder"; he melts some sort of metal, as iron, brass, copper, or lead, which he casts into a mould for an image, and afterwards graves, or gets it graved:
and the goldsmith spreadeth it over with gold; or, "the finer"; he stretches out plates of gold, and covers it with them, so that it looks as if it was made of solid gold, and deceives the eyes of men; such stupidity and vanity are there in mortals to believe that there can be deity in such a piece of workmanship!
and casteth silver chains to put about the graven image, either for ornament, or rather to fasten it to some wall or pillar, that it may stand upright, and may not be taken down and stole away, or blown down with the wind, or fall of itself and be broken; thus ridiculing the weakness of these idols, and the folly of the makers and worshippers of them. The Targum is,
"the silversmith joins silver chains to it.''
John Wesley
40:19 Melteth - He melts metal into a mould, which afterwards is graven or carved to make it more exact.
Robert Jamieson, A. R. Fausset and David Brown
40:19 graven--rather, an image in general; for it is incongruous to say "melteth" (that is, casts out of metal) a graven image (that is, one of carved wood); so Jer 10:14, "molten image."
spreadeth it over--(See on Is 30:22).
chains--an ornament lavishly worn by rich Orientals (Is 3:18-19), and so transferred to their idols. Egyptian relics show that idols were suspended in houses by chains.
40:2040:20: Զփայտ անփուտ ընտրեաց հեւսն, եւ իմաստութեամբ հնարս խնդրէ զիա՞րդ կանգնեսցէ զնա զի մի՛ շարժեսցի։
20 Հիւսնն էլ անփտելի փայտն է ընտրել եւ խելք ու հնարքի դիմել, թէ ինչպէս կանգնեցնի այն, որ չշարժուի:
20 Այն աղքատը որ չի կրնար մեծածախս նուէրներ տալ, Անփուտ փայտ կ’ընտրէ, Իրեն վարպետ արհեստաւոր կը փնտռէ, Որպէս զի անշարժ կուռք մը շինէ։
Զփայտ անփուտ ընտրեաց հիւսն, եւ իմաստութեամբ հնարս խնդրէ` զիա՛րդ կանգնեսցէ զնա զի մի՛ շարժեսցի:

40:20: Զփայտ անփուտ ընտրեաց հեւսն, եւ իմաստութեամբ հնարս խնդրէ զիա՞րդ կանգնեսցէ զնա զի մի՛ շարժեսցի։
20 Հիւսնն էլ անփտելի փայտն է ընտրել եւ խելք ու հնարքի դիմել, թէ ինչպէս կանգնեցնի այն, որ չշարժուի:
20 Այն աղքատը որ չի կրնար մեծածախս նուէրներ տալ, Անփուտ փայտ կ’ընտրէ, Իրեն վարպետ արհեստաւոր կը փնտռէ, Որպէս զի անշարժ կուռք մը շինէ։
zohrab-1805▾ eastern-1994▾ western am▾
40:2040:20 А кто беден для такого приношения, выбирает негниющее дерево, приискивает себе искусного художника, чтобы сделать идола, который стоял бы твердо.
40:20 ξύλον ξυλον wood; timber γὰρ γαρ for ἄσηπτον ασηπτος select; choose τέκτων τεκτων carpenter; craftsman καὶ και and; even σοφῶς σοφως seek; desire πῶς πως.1 how στήσει ιστημι stand; establish αὐτοῦ αυτος he; him εἰκόνα εικων image καὶ και and; even ἵνα ινα so; that μὴ μη not σαλεύηται σαλευω sway; rock
40:20 הַֽ hˈa הַ the מְסֻכָּ֣ן mᵊsukkˈān סכן be poor? תְּרוּמָ֔ה tᵊrûmˈā תְּרוּמָה contribution עֵ֥ץ ʕˌēṣ עֵץ tree לֹֽא־ lˈō- לֹא not יִרְקַ֖ב yirqˌav רקב rot יִבְחָ֑ר yivḥˈār בחר examine חָרָ֤שׁ ḥārˈāš חָרָשׁ artisan חָכָם֙ ḥāḵˌām חָכָם wise יְבַקֶּשׁ־ yᵊvaqqeš- בקשׁ seek לֹ֔ו lˈô לְ to לְ lᵊ לְ to הָכִ֥ין hāḵˌîn כון be firm פֶּ֖סֶל pˌesel פֶּסֶל idol לֹ֥א lˌō לֹא not יִמֹּֽוט׃ yimmˈôṭ מוט totter
40:20. forte lignum et inputribile elegit artifex sapiens quaerit quomodo statuat simulacrum quod non moveaturHe hath chosen strong wood, and that will not rot: the skilful workman seeketh how he may set up an idol that may not be moved.
20. He that is too impoverished for an oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to set up a graven image, that shall not be moved.
40:20. He has chosen strong wood that will not decay. The skillful artisan seeks a way to set up an idol that cannot be moved.
40:20. He that [is] so impoverished that he hath no oblation chooseth a tree [that] will not rot; he seeketh unto him a cunning workman to prepare a graven image, [that] shall not be moved.
He that [is] so impoverished that he hath no oblation chooseth a tree [that] will not rot; he seeketh unto him a cunning workman to prepare a graven image, [that] shall not be moved:

40:20 А кто беден для такого приношения, выбирает негниющее дерево, приискивает себе искусного художника, чтобы сделать идола, который стоял бы твердо.
40:20
ξύλον ξυλον wood; timber
γὰρ γαρ for
ἄσηπτον ασηπτος select; choose
τέκτων τεκτων carpenter; craftsman
καὶ και and; even
σοφῶς σοφως seek; desire
πῶς πως.1 how
στήσει ιστημι stand; establish
αὐτοῦ αυτος he; him
εἰκόνα εικων image
καὶ και and; even
ἵνα ινα so; that
μὴ μη not
σαλεύηται σαλευω sway; rock
40:20
הַֽ hˈa הַ the
מְסֻכָּ֣ן mᵊsukkˈān סכן be poor?
תְּרוּמָ֔ה tᵊrûmˈā תְּרוּמָה contribution
עֵ֥ץ ʕˌēṣ עֵץ tree
לֹֽא־ lˈō- לֹא not
יִרְקַ֖ב yirqˌav רקב rot
יִבְחָ֑ר yivḥˈār בחר examine
חָרָ֤שׁ ḥārˈāš חָרָשׁ artisan
חָכָם֙ ḥāḵˌām חָכָם wise
יְבַקֶּשׁ־ yᵊvaqqeš- בקשׁ seek
לֹ֔ו lˈô לְ to
לְ lᵊ לְ to
הָכִ֥ין hāḵˌîn כון be firm
פֶּ֖סֶל pˌesel פֶּסֶל idol
לֹ֥א lˌō לֹא not
יִמֹּֽוט׃ yimmˈôṭ מוט totter
40:20. forte lignum et inputribile elegit artifex sapiens quaerit quomodo statuat simulacrum quod non moveatur
He hath chosen strong wood, and that will not rot: the skilful workman seeketh how he may set up an idol that may not be moved.
40:20. He has chosen strong wood that will not decay. The skillful artisan seeks a way to set up an idol that cannot be moved.
40:20. He that [is] so impoverished that he hath no oblation chooseth a tree [that] will not rot; he seeketh unto him a cunning workman to prepare a graven image, [that] shall not be moved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: 20. А кто беден для такого приношения, выбирает негниющее дерево... Слов "беден" и "для приношения" нет в переводе LXX и славянском тексте. Некоторые вовсе игнорируют второе из этих слов (Dillmann), другие полагают, что тут произошла ошибка, и слово "приношение" поставлено вместо слова - "жертва" (Duhm), иные под деревянным приношением готовы разуметь особую деревянную подставку, или пьедестал для металлического идола (Condamin); но лучшим и наиболее ценным объяснением является догадка тех, которые в слове "приношение" видят указание на практику древних храмовых жрецов требовать себе изображений чтимых храмовых божеств. Такие изображения, в особенности если они были литыми из драгоценных металлов, составляли для корыстолюбивых жрецов одну из видных статей их доходов (ср. Деян 19:24-27).

Правдоподобность такого предположения подтверждается и раскопками на местах древних храмов Ассирии, Финикии, Греции и Крита, где находят целые груды маленьких статуэток среда мусора храмовых развалин (Властов).

Негниющее дерево... по-eвp. аmsuhan, что Циммерн сближает с ассирийским musukkanu, особый вид пальмы. Все эти указания на вещество, форму обделки и украшений идолов имеют свой религиозно-исторический интерес. Для еврейского же народа, постоянно, как известно, тяготевшего к идолопоклонству и обнаруживавшего сочувствие к нему даже при жизни самого пророка Исаии (4: Цap 21:1-9; 2: Пар 33:1-10), подобная обличительная ирония получала глубокое нравственно-практическое значение.
Adam Clarke: Commentary on the Bible - 1831
40:20: Chooseth a tree that will not rot - For what? To make a god out of it! The rich we find made theirs of gold and silver; the poor man was obliged to put up with a wooden god! From the words "he that hath no oblation chooseth a tree," we may learn that the gold and silver necessary to make the graven image was first dedicated, and then formed into a god! How stupid is idolatry! Strange that these people did not perceive that there could be no help in these molten and wooden idols!
Albert Barnes: Notes on the Bible - 1834
40:20: He that is so impoverished - So poor. So it is generally supposed that the word used here is to be understood, though interpreters have not been entirely agreed in regard to its signification. The Septuagint renders the phrase, 'The carpenter chooseth a sound piece of wood.' The Chaldee. 'He cuts down an ash, a tree which will not rot.' Vulgate, 'Perhaps he chooses a tree which is incorruptible.' Jarchi renders it, 'He who is accustomed to examine, and to judge between the wood which is durable, and other wood.' But the signification of the word (from סכן sâ kan, "to dwell, to be familiar with anyone") given to it by our translators, is probably the correct one, that of being too poor to make a costly oblation. This notion of poverty, Gesenius supposes, is derived from the notion of being seated; and thence of sinking down from languor or debility; and hence, from poverty or want.
That he hath no oblation - No offering; no sacrifice; no rich gift. He is too poor to make such an offering to his god as would be implied in an idol of brass or other metal, richly overlaid with plates of gold, and decorated with silver chains. In Isa 40:19, the design seems to have been to describe the more rich and costly idols that were made; in this, to describe those that were made by the poor who were unable to offer such as were made of brass and gold. The word 'oblation,' therefore, that is, offering, in this place, does not denote an offering made to the true God, but an offering made to an idol, such as an image was regarded to be. He could not afford a rich offering, and was constrained to make one of wood.
Chooseth a tree that will not rot - Wood that will be durable and permanent. Perhaps the idea is, that as he could not afford one of metal, he would choose that which would be the most valuable which he could make - a piece of wood that was durable, and that would thus show his regard for the god that he worshipped. Or possibly the sense may be, that he designed it should not be moved; that he expressed a fixed and settled determination to adhere to the worship of the idol; and that as he had no idea of changing his religion, the permanency and durability of the wood would be regarded as a somewhat more acceptable expression of his worship.
A cunning workman - Hebrew, 'A wise artificer;' a man skilled in the art of carving, and of making images.
A graven image - An image engraved or cut from wood, in contradistinction from one that is molten or made from metals.
That shall not be moved - That shall stand long, as the expression of his devotion to the service of the idol. The wood that was commonly employed for this purpose as being most durable, as we learn from Isa 44:14, was the cedar, the cypress, or the oak (see the note in that place). The phrase, 'shall not be moved,' does not refer so much to its being fixed in one place, as to its durability and permanency.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:20: is so impoverished that he hath no oblation: Heb. is poor of oblation
chooseth: Isa 2:8, Isa 2:9, Isa 44:13-19; Jer 10:3, Jer 10:4; Dan 5:23
shall not: Isa 41:7, Isa 46:7; Sa1 5:3, Sa1 5:4
Carl Friedrich Keil and Franz Delitzsch
40:20
This is the origin of a metal idol. The wooden idol is described in Is 40:20 : "The man who is impoverished in oblations, he chooseth a block of wood that will not rot; he seeketh for himself a skilful smith, to prepare an idol that will not shake." He who has fallen into such poverty that he can only offer to his God a poor oblation (terūmâh, accusative, according to Ewald, 284, c), has an idol cut for himself out of a block of wood. That sâkhan (Arab. sakana or sakuna)
(Note: Both forms occur in this sense, according to the evidence of original sources, with the common imperative yaskunu, the infinitive sukūne passed over by Freytag, the verbal substantive maskane, and the adjective miskin or meskin, primarily to be forced to inactivity through weakness, destitution, or outward influences, not to be able to move and exert one's self; or, more particularly, not to be able to defend one's self (as it were to be obliged to sit still or keep still). Hence more especially opibus et facultatibus carens, being in distress, destitute, poor.)
is an ancient word, is evident from Deut 8:9. The verb yimmōt, like yittōl in Is 40:15, is a fut. niphal, to be made to shake. A wooden image, which is planed at the bottom, and made heavier below than above, to prevent its falling over with every shock, is to be a god! The thing carries its own satire, even when described with the greatest seriousness.
Geneva 1599
40:20 He that [is] so (x) impoverished that he hath no oblation chooseth a tree [that] will not rot; he seeketh for himself a skilful workman to prepare a graven image, [that] shall not be moved.
(x) He shows the rage of the idolaters, seeing that the poor who do not have enough to meet their own needs will defraud themselves to serve their idols.
John Gill
40:20 He that is so impoverished that he hath no oblation,.... Who is so poor that he cannot bring an offering to his God, yet he will have one; and though he cannot purchase a golden or silver one, or one that is gilt, and adorned with either; yet he will have a wooden one, as follows. Some render it, "he that is set over the oblation", which Aben Ezra mentions; that was over the treasury, where the oblations were; the Heathen priest, whose business it was from thence to procure idols to worship. Jerom takes the word to be the name of a tree that will not rot; and so the Targum renders it,
"he cuts down an ash:''
but the word is descriptive of an idol worshipper; and, according to Gussetius (x), signifies one that by custom and repeated acts has got skill in such things; and so Jarchi: hence
he chooseth a tree that will not rot: he goes to the forest, and chooses the best tree for his purpose he can find, even one that will not rot, as the cypress; and though he cannot get an idol made of metal, but is forced to have one of wood, yet he will get the best he can, that will last longest, an incorruptible deity, as he fancies:
he seeketh unto him a cunning workman, to prepare a graven image that shall not be moved: having decided upon his tree, and what sort of wood to make his god of, he looks out for an ingenious carpenter and carver, a good workman, to make it in the form of an image, and grave, or rather carve it, in the best manner he can, and then fasten it in a proper place, that it may not fall; a poor helpless deity, that cannot secure itself, and much less be of any service to its worshippers.
(x) Ebr Comment. p. 558.
John Wesley
40:20 He - That can hardly procure money to buy a sacrifice. Chuseth - He is so mad upon his idols, that he will find money to procure the choicest materials, and the best artist to make his idol. An image - Which after all this cost, cannot stir one step out of its place to give you any help.
Robert Jamieson, A. R. Fausset and David Brown
40:20 impoverished--literally, "sunk" in circumstances.
no oblation--he who cannot afford to overlay his idol with gold and silver (Is 40:19).
tree . . . not rot--the cedar, cypress, oak, or ash (Is 44:14).
graven--of wood; not a molten one of metal.
not be moved--that shall be durable.
40:2140:21: Ո՞չ լսէք եւ ո՞չ իմանայք, եւ ո՞չ պատմեցաւ ձեզ իսկզբանէ. ո՞չ գիտացէք թէ ո՛ հաստատեաց զհիմունս երկրի։
21 Միթէ չլսեցի՞ք ու չիմացա՞ք, ի սկզբանէ ձեզ չպատմուե՞ց, չհասկացա՞ք, թէ ով հաստատեց երկրի հիմքերը:
21 Միթէ չգիտցա՞ք, չլսեցի՞ք, Ձեզի առաջուընէ չըսուեցա՞ւ, Երկրին հիմնադրութենէն չհասկցա՞ք։
Ո՞չ լսէք եւ ո՞չ իմանայք, եւ ո՞չ պատմեցաւ ձեզ ի սկզբանէ. ո՞չ գիտացէք [585]թէ ո՛ հաստատեաց զհիմունս երկրի:

40:21: Ո՞չ լսէք եւ ո՞չ իմանայք, եւ ո՞չ պատմեցաւ ձեզ իսկզբանէ. ո՞չ գիտացէք թէ ո՛ հաստատեաց զհիմունս երկրի։
21 Միթէ չլսեցի՞ք ու չիմացա՞ք, ի սկզբանէ ձեզ չպատմուե՞ց, չհասկացա՞ք, թէ ով հաստատեց երկրի հիմքերը:
21 Միթէ չգիտցա՞ք, չլսեցի՞ք, Ձեզի առաջուընէ չըսուեցա՞ւ, Երկրին հիմնադրութենէն չհասկցա՞ք։
zohrab-1805▾ eastern-1994▾ western am▾
40:2140:21 Разве не знаете? разве вы не слышали? разве вам не говорено было от начала? разве вы не уразумели из оснований земли?
40:21 οὐ ου not γνώσεσθε γινωσκω know οὐκ ου not ἀκούσεσθε ακουω hear οὐκ ου not ἀνηγγέλη αναγγελλω announce ἐξ εκ from; out of ἀρχῆς αρχη origin; beginning ὑμῖν υμιν you οὐκ ου not ἔγνωτε γινωσκω know τὰ ο the θεμέλια θεμελιος foundation τῆς ο the γῆς γη earth; land
40:21 הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not תֵֽדְעוּ֙ ṯˈēḏᵊʕû ידע know הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not תִשְׁמָ֔עוּ ṯišmˈāʕû שׁמע hear הֲ hᵃ הֲ [interrogative] לֹ֛וא lˈô לֹא not הֻגַּ֥ד huggˌaḏ נגד report מֵ mē מִן from רֹ֖אשׁ rˌōš רֹאשׁ head לָכֶ֑ם lāḵˈem לְ to הֲ hᵃ הֲ [interrogative] לֹוא֙ lô לֹא not הֲבִ֣ינֹתֶ֔ם hᵃvˈînōṯˈem בין understand מֹוסְדֹ֖ות môsᵊḏˌôṯ מֹוסָדָה foundation הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
40:21. numquid non scietis numquid non audietis numquid non adnuntiatum est ab initio vobis numquid non intellexistis fundamenta terraeDo you not know? hath it not been heard? hath it not been told you from the beginning? have you not understood the foundations of the earth?
21. Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth?
40:21. Do you not know? Have you not heard? Has it not been announced to you from the beginning? Have you not understood the foundations of the earth?
40:21. Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth?
Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth:

40:21 Разве не знаете? разве вы не слышали? разве вам не говорено было от начала? разве вы не уразумели из оснований земли?
40:21
οὐ ου not
γνώσεσθε γινωσκω know
οὐκ ου not
ἀκούσεσθε ακουω hear
οὐκ ου not
ἀνηγγέλη αναγγελλω announce
ἐξ εκ from; out of
ἀρχῆς αρχη origin; beginning
ὑμῖν υμιν you
οὐκ ου not
ἔγνωτε γινωσκω know
τὰ ο the
θεμέλια θεμελιος foundation
τῆς ο the
γῆς γη earth; land
40:21
הֲ hᵃ הֲ [interrogative]
לֹ֤וא lˈô לֹא not
תֵֽדְעוּ֙ ṯˈēḏᵊʕû ידע know
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
תִשְׁמָ֔עוּ ṯišmˈāʕû שׁמע hear
הֲ hᵃ הֲ [interrogative]
לֹ֛וא lˈô לֹא not
הֻגַּ֥ד huggˌaḏ נגד report
מֵ מִן from
רֹ֖אשׁ rˌōš רֹאשׁ head
לָכֶ֑ם lāḵˈem לְ to
הֲ hᵃ הֲ [interrogative]
לֹוא֙ לֹא not
הֲבִ֣ינֹתֶ֔ם hᵃvˈînōṯˈem בין understand
מֹוסְדֹ֖ות môsᵊḏˌôṯ מֹוסָדָה foundation
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
40:21. numquid non scietis numquid non audietis numquid non adnuntiatum est ab initio vobis numquid non intellexistis fundamenta terrae
Do you not know? hath it not been heard? hath it not been told you from the beginning? have you not understood the foundations of the earth?
40:21. Do you not know? Have you not heard? Has it not been announced to you from the beginning? Have you not understood the foundations of the earth?
40:21. Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Разве не знаете?.. разве вам не говорено было от начала? разве вы не уразумели из оснований земли? Затронув вопрос об идолах, пророк по естественной ассоциации мыслей, переходит к краткому, но сильному обличению своих современников в идолопоклонстве. Если уподобление Божества твари и почитание его под образом грубых идолов не имеет для себя никакого разумного оправдания даже у язычников, то тем более непростительно оно у израильского народа, которому издревле, (merosch) от начала истории мира и человека, не раз было открываемо, разъясняемо и подтверждаемо истинное познание о Боге. Под "разумением из основания земли" правильнее всего понимать естественное Богопознание, о котором говорит и Апостол Павел в известном месте из послания к Римлянам (1: гл. 20: ст.).
Adam Clarke: Commentary on the Bible - 1831
40:21: Have ye not known - On this verse Kimchi has a very interesting comment, an extract of which I subjoin. "The whole world may be considered as a house built up; heaven its roof; the stars its lamps; and the fruits of the earth its table spread. The Master of the house is God, blessed for ever; and man is the steward into whose hand all the business of the house is given. If he always consider in his heart that the Master of the house is continually over him, and that he keeps his eye upon his work, and if in consequence he acts wisely, he shall find favor in the eyes of the Master of the house. But if he find wickedness in the house, then will he remove him מן פקידתו min pekidutho, 'from his stewardship.' The foolish steward does not think of this; for as his eyes do not see the Master of the house, he saith in his heart, 'I will eat and drink what I find in this house, and will take my pleasure in it; nor shall I be careful whether there be a master over this house or not.' When the Lord of the house marks this, he comes and expels him from the house speedily, and with great anger; therefore it is said, Isa 40:23, He bringeth the princes to nothing." It seems that this parable had been long in use among the Jews, as our blessed Lord alludes to it in his parable of the unjust steward. Or did the rabbin, finding it to his purpose, steal the parable from the Gospel? In both places it has great and peculiar beauties.
Have ye not understood from the foundations of the earth "Have ye not understood it from the foundations of the earth?" - The true reading seems to be ממוסדות mimmosedoth, to answer to מראש merosh in the foregoing line. It follows a word ending with מ mem, and out of three mems concurring, it was an easy mistake to drop the middle one.
Albert Barnes: Notes on the Bible - 1834
40:21: Have ye not known? - This is evidently an address to the worshippers of idols, and either designed to be addressed to the Jews themselves in the times of Manasseh, when idolatry abounded, or to all idolaters. The prophet had in the pRev_ious verses shown the manner in which the idols were made, and the folly of regarding them as objects of worship. He now turns and addresses the worshippers of these idols, as being without excuse. They might have known that these were not the true God. They had had abundant opportunity of learning his existence and of becoming acquainted with his majesty and glory. Tradition had informed them of this, and the creation of the earth demonstrated his greatness and power. The prophet, therefore, asks them whether they had not known this? Whether their conduct was the result of ignorance? And the question implies emphatically that they had known, or had abundant opportunity to know of the existence and majesty of God. This was emphatically true of the Jews, and yet they were constantly falling into idolatrous worship.
From the beginning - Hebrew, 'From the head,' that is, from the very commencement of the world. Has it not been communicated by tradition, from age to age, that there is one God, and that he is the Creator and upholder of all things? This was particularly the case with the Jews, who had had this knowledge from the very commencement of their history, and they were, therefore, entirely without excuse in their tendencies to idolatry.
From the foundations of the earth - Have you not learned the existence and greatness of God from the fact that the world has been made, and that it demonstrates the existence and perfection of God? The sacred writers often speak of the earth as resting on a foundation, as upheld, etc.:
For he hath founded it upon the seas,
And established it upon the floods.
(Psa 24:2; see also Pro 8:29) Perhaps here, however, the word 'foundation' refers rather to the time than to the manner in which the earth is made, and corresponds to the phrase 'from the beginning;' and the sense may be, 'Has it not been understood ever since the earth was founded? Has not the tradition of the existence and perfections of God been unbroken and constant?' The argument is, that the existence and greatness of God were fully known by tradition and by his works; and that it was absurd to attempt to form an image of that God who had laid the foundations of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:21: Isa 27:11, Isa 44:20, Isa 46:8; Psa 19:1-5, Psa 115:8; Jer 10:8-12; Act 14:17; Rom 1:19-21, Rom 1:28, Rom 3:1, Rom 3:2
Carl Friedrich Keil and Franz Delitzsch
40:21
Having thus depicted in a few strokes the infatuation of idolatry, the prophet addresses the following question to such of the Israelites as are looking at it with longing eye, even if they have not already been deluded by it. "Do ye not know? Do ye not hear? Is it not proclaimed to you from the beginning? Have ye not obtained an insight into the foundations of the earth?" We have here four questions chiastically arranged. The absolute being of God, which is above all created things, is something which may be either inferred per ratiocinationem, or learned per traditionem. When Israel failed to acknowledge the absolute distinctness and unequalled supremacy of Jehovah its God, it hardened itself against the knowledge which it might acquire even in a natural way (cf., Ps 19:1-14 and Rom 1:20), and shut its ears against the teaching of revelation and tradition, which had come down from the very beginning of its history. The first two questions are construed with futures, the other two with perfects; the former refer to what is possible, the latter to what is an actual fact. Have you - this is the meaning of the four questions - have you obtained no knowledge of the foundations of the earth, namely, as to the way in which they were laid?
Geneva 1599
40:21 Have ye not known? have ye not (y) heard? hath it not been told you from the beginning? have ye not understood from the (z) foundations of the earth?
(y) Do you not have the word of God, which plainly condemns idolatry?
(z) Can you not learn by the visible creatures whom God has made for your use, that you should not serve them or worship them?
John Gill
40:21 Have ye not known? This is the speech of the prophet, directed to the idolaters, appealing to their own natural knowledge, who, from the light of nature, might know that idols were nothing, had no divinity in them: that it is God that made the earth and governs the world, and who only ought to be worshipped:
have ye not heard? by tradition from the ancients, from your forefathers, who received it from theirs, and have delivered it to you:
hath it not been told you from the beginning? from the beginning of your states and kingdoms, and even from the beginning of the world, by the wisest and best of men that have been in it, that those things are true before related, and what follow:
have ye not understood from the foundations of the earth? the being of God, the invisible things of him, his eternal power and Godhead, from the things that are made, even from his founding of the earth; as well as such knowledge and understanding has been as early as that, and might be continued from it: or,
have ye not understood the foundations of the earth (y)? what the earth is founded upon, and who laid the foundations of it; no other than that divine Being described in the next words.
(y) "nonne intelligetis fundamenta terrae?" Pagninus, Montanus; "annon intellexistis?" Vatablus.
John Wesley
40:21 Known - God to be the only true God, the maker and governor of the world.
Robert Jamieson, A. R. Fausset and David Brown
40:21 ye--who worship idols. The question emphatically implies, they had known.
from the beginning-- (Is 41:4, Is 41:26; Is 48:16). God is the beginning (Rev_ 1:8). The tradition handed down from the very first, of the creation of all things by God at the beginning, ought to convince you of His omnipotence and of the folly of idolatry.
40:2240:22: Որ ունի զծի՛ր երկրի, եւ բնակիչք նորա իբրեւ զմարա՛խ. որ կանգնեաց զերկինս իբրեւ զկամար, եւ ձգեա՛ց իբրեւ զխորան. եւ հաստատեաց զերկիր բնակել ՚ի նմա[10038]։ [10038] Ոմանք. Զերկինս որպէս կամար։
22 Նա է, որ նստած է երկրի շրջածիրից վերեւ, եւ բնակիչները նրան մորեխի չափ են երեւում: Նա է կանգնեցրել երկինքն ինչպէս կամար, ձգել՝ ինչպէս վարագոյր եւ հիմնել երկիրը՝ նրա մէջ բնակուելու համար:
22 Ի՛նքն է երկրի շրջանակին վրայ նստողը Ու անոր բնակիչները մարախներու պէս են։Ի՛նքն է երկինքը վարագոյրի պէս տարածողը Ու նստելու համար զանիկա վրանի պէս կանգնեցնողը։
Որ ունի զծիր`` երկրի, եւ բնակիչք նորա իբրեւ զմարախ. որ կանգնեաց զերկինս իբրեւ զկամար, եւ ձգեաց իբրեւ զխորան [586]եւ հաստատեաց զերկիր`` բնակել ի նմա:

40:22: Որ ունի զծի՛ր երկրի, եւ բնակիչք նորա իբրեւ զմարա՛խ. որ կանգնեաց զերկինս իբրեւ զկամար, եւ ձգեա՛ց իբրեւ զխորան. եւ հաստատեաց զերկիր բնակել ՚ի նմա[10038]։
[10038] Ոմանք. Զերկինս որպէս կամար։
22 Նա է, որ նստած է երկրի շրջածիրից վերեւ, եւ բնակիչները նրան մորեխի չափ են երեւում: Նա է կանգնեցրել երկինքն ինչպէս կամար, ձգել՝ ինչպէս վարագոյր եւ հիմնել երկիրը՝ նրա մէջ բնակուելու համար:
22 Ի՛նքն է երկրի շրջանակին վրայ նստողը Ու անոր բնակիչները մարախներու պէս են։Ի՛նքն է երկինքը վարագոյրի պէս տարածողը Ու նստելու համար զանիկա վրանի պէս կանգնեցնողը։
zohrab-1805▾ eastern-1994▾ western am▾
40:2240:22 Он есть Тот, Который восседает над кругом земли, и живущие на ней как саранча {пред Ним}; Он распростер небеса, как тонкую ткань, и раскинул их, как шатер для жилья.
40:22 ὁ ο the κατέχων κατεχω retain; detain τὸν ο the γῦρον γυρος the γῆς γη earth; land καὶ και and; even οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐν εν in αὐτῇ αυτος he; him ὡς ως.1 as; how ἀκρίδες ακρις locust; grasshopper ὁ ο the στήσας ιστημι stand; establish ὡς ως.1 as; how καμάραν καμαρα the οὐρανὸν ουρανος sky; heaven καὶ και and; even διατείνας διατεινω as; how σκηνὴν σκηνη tent κατοικεῖν κατοικεω settle
40:22 הַ ha הַ the יֹּשֵׁב֙ yyōšˌēv ישׁב sit עַל־ ʕal- עַל upon ח֣וּג ḥˈûḡ חוּג circle הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and יֹשְׁבֶ֖יהָ yōšᵊvˌeʸhā ישׁב sit כַּ ka כְּ as חֲגָבִ֑ים ḥᵃḡāvˈîm חָגָב [uncertain] הַ ha הַ the נֹּוטֶ֤ה nnôṭˈeh נטה extend כַ ḵa כְּ as † הַ the דֹּק֙ ddˌōq דֹּק something thin שָׁמַ֔יִם šāmˈayim שָׁמַיִם heavens וַ wa וְ and יִּמְתָּחֵ֥ם yyimtāḥˌēm מתח spread out כָּ kā כְּ as † הַ the אֹ֖הֶל ʔˌōhel אֹהֶל tent לָ lā לְ to שָֽׁבֶת׃ šˈāveṯ ישׁב sit
40:22. qui sedet super gyrum terrae et habitatores eius sunt quasi lucustae qui extendit velut nihilum caelos et expandit eos sicut tabernaculum ad inhabitandumIt is he that sitteth upon the globe of the earth, and the inhabitants thereof are as locusts: he that stretcheth out the heavens as nothing, and spreadeth them out as a tent to dwell in.
22. he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in:
40:22. He is the One who sits upon the globe of the earth, and its inhabitants are like locusts. He extends the heavens as if they were nothing, and he spreads them out like a tent, in which to dwell.
40:22. [It is] he that sitteth upon the circle of the earth, and the inhabitants thereof [are] as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in:
he that sitteth upon the circle of the earth, and the inhabitants thereof [are] as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in:

40:22 Он есть Тот, Который восседает над кругом земли, и живущие на ней как саранча {пред Ним}; Он распростер небеса, как тонкую ткань, и раскинул их, как шатер для жилья.
40:22
ο the
κατέχων κατεχω retain; detain
τὸν ο the
γῦρον γυρος the
γῆς γη earth; land
καὶ και and; even
οἱ ο the
ἐνοικοῦντες ενοικεω dwell in; inhabit
ἐν εν in
αὐτῇ αυτος he; him
ὡς ως.1 as; how
ἀκρίδες ακρις locust; grasshopper
ο the
στήσας ιστημι stand; establish
ὡς ως.1 as; how
καμάραν καμαρα the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
διατείνας διατεινω as; how
σκηνὴν σκηνη tent
κατοικεῖν κατοικεω settle
40:22
הַ ha הַ the
יֹּשֵׁב֙ yyōšˌēv ישׁב sit
עַל־ ʕal- עַל upon
ח֣וּג ḥˈûḡ חוּג circle
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
יֹשְׁבֶ֖יהָ yōšᵊvˌeʸhā ישׁב sit
כַּ ka כְּ as
חֲגָבִ֑ים ḥᵃḡāvˈîm חָגָב [uncertain]
הַ ha הַ the
נֹּוטֶ֤ה nnôṭˈeh נטה extend
כַ ḵa כְּ as
הַ the
דֹּק֙ ddˌōq דֹּק something thin
שָׁמַ֔יִם šāmˈayim שָׁמַיִם heavens
וַ wa וְ and
יִּמְתָּחֵ֥ם yyimtāḥˌēm מתח spread out
כָּ כְּ as
הַ the
אֹ֖הֶל ʔˌōhel אֹהֶל tent
לָ לְ to
שָֽׁבֶת׃ šˈāveṯ ישׁב sit
40:22. qui sedet super gyrum terrae et habitatores eius sunt quasi lucustae qui extendit velut nihilum caelos et expandit eos sicut tabernaculum ad inhabitandum
It is he that sitteth upon the globe of the earth, and the inhabitants thereof are as locusts: he that stretcheth out the heavens as nothing, and spreadeth them out as a tent to dwell in.
40:22. He is the One who sits upon the globe of the earth, and its inhabitants are like locusts. He extends the heavens as if they were nothing, and he spreads them out like a tent, in which to dwell.
40:22. [It is] he that sitteth upon the circle of the earth, and the inhabitants thereof [are] as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Он есть Тот, Который восседает над кругом земли... распростер небеса... Одним из лучших и наиболее убедительных доказательств Божественного Всемогущества Библия, вообще, считает историю мироздания, к чему в данном случае обращается и пророк Исаия (Пс 101:26).

"Земля представлялась круглой плоскостью, окруженной океаном (ср. Bocharti Geographia S. P. II. L. I. c. XXXVI), а сверху покрытой и обнимаемой кругом небесным (Иов 22:14), в центральной и высшей точке которого восседает Господь". (ср. Быт 11:5, 7), надзирающий всю поднебесную (Иов 28:24: - Толк. СПб. проф.).
Adam Clarke: Commentary on the Bible - 1831
40:22: As a curtain "As a thin veil" - "It is usual in the summer season, and upon all occasions when a large company is to be received, to have the court sheltered from heat or inclemency of the weather by a velum, umbrella, or veil, as I shall call it; which being expanded on ropes from one side of the parapet wall to the other, may be folded or unfolded at pleasure. The psalmist seems to allude to some covering of this kind in that beautiful expression of spreading out the heavens like a curtain." - Shaw's Travels, p. 274.
Albert Barnes: Notes on the Bible - 1834
40:22: It is he that sitteth - Margin, 'Him that sitteth,' that is, have you not known him? The Hebrew literally means 'the sitter, or he sitting on the circle of the each;' and it may be connected either with Isa 40:21, 'Have ye not known him sitting on the circle of the earth?' or with Isa 40:18, 'What likeness will ye compare to him that sitteth on the circle of the earth?' In either case the phrase is designed to show the majesty and glory of God. The word 'sitteth' refers to God as a sovereign or monarch, making the circle of the earth his throne.
The circle of the earth - Or rather, "above" (על ‛ al) the circle of the earth. The word rendered 'circle' (חוּג chû g) denotes "a circle, sphere, or arch"; and is applied to the arch or vault of the heavens, in Pro 8:27; Job 22:14. The phrase 'circle,' or 'circuit of the earth,' here seems to be used in the same sense as the phrase orbis terrarum by the Latins; not as denoting a sphere, or not as implying that the earth was a globe, but that it was an extended plain surrounded by oceans and mighty waters. The globular form of the earth was then unknown; and the idea is, that God sat above this extended circuit, or circle; and that the vast earth was beneath his feet.
And the inhabitants thereof are like grasshoppers - Or rather, like locusts, for so the Hebrew word properly means. This is designed to show that the inhabitants of the earth, numerous and mighty as they are, are as nothing compared with God. The idea is that God is so exalted, that, as he looks down from that elevated station, all the inhabitants of the world appear to him as locusts - a busy, agirated, moving, impatient multitude, spread over the vast circle of the earth beneath him - as locusts spread in almost interminable bands over the plains in the East. What a striking illustration of the insignificance of man as he is viewed from the heavens! What an impressive description of the nothingness of his mighty plans, and of the vanity of his mightiest works!
That stretcheth out the heavens - Referring to the firmament above, as that which seems to be stretched out, or expanded over our heads. The heavens above are often thus compared to an expanse - either solid Gen 1:7, or to a curtain, or tent (compare the note at Isa 34:4).
As a curtain - The word used here (דק doq) denotes properly fineness, thinness; and then a fine or thin cloth, or curtain. Here it means a thin canopy that is stretched over us. The same expression occurs in Psa 104:2 (compare Job 9:8; Isa 44:24). Probably the reference here is to the veil, curtain, or awning which the Orientals are accustomed to draw over the court in their houses. Their houses are constructed with an open court in the center, with the rooms ranged round it. In that court or open square there are usually fountains, if the situation is so that they can be constructed; and they are cool and refreshing places for the family to sit in the heat of the summer. In hot or rainy weather, a curtain or awning is drawn over this area. According to the imago of the prophet here, the heavens are spread out over our heads as such an awning.
And spreadeth them out as a tent - As a tent that is made for a habitation. Perhaps the idea is, that the heavens are extended like a tent in order to furnish a dwelling-place for God. Thus the Chaldee renders it. If so, it proves that the universe, so vast, was suited up to be the dwelling-place of the High and Holy One, and is a most impressive representation of his immensity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:22: It is he that sitteth: or, Him that sitteth, etc. Isa 19:1, Isa 66:1; Psa 2:4, Psa 29:10, Psa 68:33
the inhabitants: Isa 40:15, Isa 40:17; Num 13:33
stretcheth: Isa 42:5, Isa 44:24, Isa 51:13; Job 9:8, Job 37:18, Job 38:4-9; Psa 102:25, Psa 102:26, Psa 104:2; Jer 10:12; Zac 12:1; Heb 1:10-12
as a curtain: Or, "as a thin veil," as Bp. Lowth renders; which he illustrates by the following passage from Dr. Shaw. "It is usual in the summer season, and upon all occasions when a large company is to be received, to have the court sheltered from heat, or inclemency of the weather by a velum umbrella, or veil, as I shall call it; which, being expanded on ropes from one end of the parapet to the other, may be folded or unfolded at pleasure. The Psalmist seems to allude to some covering of this kind, in that beautiful expression of spreading out the heavens as a curtain.
Carl Friedrich Keil and Franz Delitzsch
40:22
The prophet now proceeds to describe the God whom both His works and word proclaim. The participles which follow are predicates of the subject, which filled the consciousness of the prophet as well as that of every believer. "He who is enthroned above the vault of the earth, and its inhabitants resemble grasshoppers; who has spread out the heavens like gauze, and stretched them out like a tent-roof to dwell in." He, the manifested and yet unknown, is He who has for His throne the circle of the heavens (chūg shâmayim, Job 22:14), which arches over the earth, and to whom from His inaccessible height men appear as diminutive as grasshoppers (Num 13:33); He who has spread out the blue sky like a thin transparent garment (dōq, a thin fabric, like daq, fine dust, in Is 40:15), and stretched it out above the earth like a tent for dwelling in ('ōhel
(Note: The noun 'ōhel is derived from the root אל, from which come Arab. 'wl, coaluit, cohaesit, to thicken within or gain consistency (hence, regarded on another side, to lose in outward extent or outward bulk, to shrink; to go back to its original or essential condition; to issue in something as the final result; or generally, to draw back or return from a distance), and Arab. 'h', to attach one's self or accustom one's self to a person or thing, equivalent to alifa and anisa; to take up one's abode in a place, or absolutely, to commence housekeeping by marrying, like the Italian accasarsi, Turkish ewlenmek (from ew, a house); or, when applied to a place itself, to be habitable, inhabited, and cultivated (= pass. uhila, more especially in the participle âhil, = ‛âmir = ma‛mūr). (Hence ahl, one who belongs to a person or place, with its numerous applications, and also אהל, a tent (primarily a dwelling generally, Engl. abode), which stands at the end of this etymological series.)
lâshebheth). The participle brings to view the actions and circumstances of all times. In the present instance, where it is continued in the historical sense, it is to be resolved into the perfect; in other cases, the preservation of the world is evidently thought of as a creatio continua (see Psychol. P. 111).
John Gill
40:22 It is he that sitteth upon the circle of the earth,.... Or, "the globe (z)" of it; for the earth is spherical or globular: not a flat plain, but round, hung as a ball in the air; here Jehovah sits as the Lord and Sovereign; being the Maker of it, he is above it, orders and directs its motion, and governs all things in it: Kimchi rightly observes, that the heavens are the circle of the earth, which is the centre of them, and around which they are; and so it signifies, that the Lord sits or dwells in the heavens, from whence he beholds the children of men:
and the inhabitants thereof are as grasshoppers; or "locusts (a)"; as one upon a very great eminence looking down beholds creatures as exceeding small and little; and if the Israelites were to the "anakim" or giants as grasshoppers, Num 13:33, much more must puny mortals be such in the sight of God, and in comparison of him; and this may denote, not only the minuteness of men, but what weak, impotent, useless, worthless, and short lived creatures men are:
that stretcheth out the heavens as a curtain; alluding to the firmament or expanse made at the creation, and still continued; which is as a curtain to himself, which he draws around himself, he dwelling in the highest heavens, and in light inaccessible to mortals; and which he stretches out as a canopy around this earth, for the use of the inhabitants of it: or, "as a little thing"; or, as a little skin (b); and which he stretches out as easily as a man can stretch out that:
and spreadeth them out as a tent to dwell in it; for himself to dwell in, and so stretches out the heavens like curtains about him; tents being made of such, and often of skins.
(z) "super sphaeram", Pagninus; "globum", Montanus Vatablus; "super orbem telluris", Vitringa. (a) "ut locustae", Pagninus, Montanus, Cocceius, Vitringa; "tanquam locustae", Munster; "velut locustae", Junius & Tremellius, Piscator. (b) "velut tenue", Montanus; "tenuissimum", Vatablus; "pellem." Munster; so some in Vatablus; "pellculam", Gataker.
John Wesley
40:22 Sitteth - Far above this round earth, even in the highest heavens; from whence he looketh down upon the earth, where men appear to him like grasshoppers. As here we have the circle of the earth, so elsewhere we read of the circle of heaven, Job 22:14, and of the circle of the deep, or sea, Prov 8:27, because the form of the heaven, and earth and sea is circular. Spreadeth - For the benefit of the earth and of mankind, that all parts might partake of its comfortable influences.
Robert Jamieson, A. R. Fausset and David Brown
40:22 It is he--rather, connected with last verse, "Have ye not known?"--have ye not understood Him that sitteth . . .? (Is 40:26) [MAURER].
circle--applicable to the globular form of the earth, above which, and the vault of sky around it, He sits. For "upon" translate "above."
as grasshoppers--or locusts in His sight (Num 13:33), as He looks down from on high (Ps 33:13-14; Ps 113:4-6).
curtain--referring to the awning which the Orientals draw over the open court in the center of their houses as a shelter in rain or hot weather.
40:2340:23: Որ տայ զիշխանս յոչի՛նչ իշխանութիւն, եւ զերկիր իբրեւ զոչի՛նչ արար։
23 Նա է, որ իշխաններին անիշխանութեան է դատապարտում եւ երկիրն ամայացնում,
23 Ի՛նքն է իշխանները բնաջինջ ընողը Ու երկրի դատաւորները ոչնչացնողը։
Որ տայ զիշխանս յոչինչ [587]իշխանութիւն եւ զերկիր իբրեւ զոչինչ արար:

40:23: Որ տայ զիշխանս յոչի՛նչ իշխանութիւն, եւ զերկիր իբրեւ զոչի՛նչ արար։
23 Նա է, որ իշխաններին անիշխանութեան է դատապարտում եւ երկիրն ամայացնում,
23 Ի՛նքն է իշխանները բնաջինջ ընողը Ու երկրի դատաւորները ոչնչացնողը։
zohrab-1805▾ eastern-1994▾ western am▾
40:2340:23 Он обращает князей в ничто, делает чем-то пустым судей земли.
40:23 ὁ ο the διδοὺς διδωμι give; deposit ἄρχοντας αρχων ruling; ruler εἰς εις into; for οὐδὲν ουδεις no one; not one ἄρχειν αρχω rule; begin τὴν ο the δὲ δε though; while γῆν γη earth; land ὡς ως.1 as; how οὐδὲν ουδεις no one; not one ἐποίησεν ποιεω do; make
40:23 הַ ha הַ the נֹּותֵ֥ן nnôṯˌēn נתן give רֹוזְנִ֖ים rôzᵊnˌîm רזן be weighty לְ lᵊ לְ to אָ֑יִן ʔˈāyin אַיִן [NEG] שֹׁ֥פְטֵי šˌōfᵊṭê שׁפט judge אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth כַּ ka כְּ as † הַ the תֹּ֥הוּ ttˌōhû תֹּהוּ emptiness עָשָֽׂה׃ ʕāśˈā עשׂה make
40:23. qui dat secretorum scrutatores quasi non sint iudices terrae velut inane fecitHe that bringeth the searchers of secrets to nothing, that hath made the judges of the earth as vanity.
23. that bringeth princes to nothing; he maketh the judges of the earth as vanity.
40:23. He has brought those who examine what is secret to nothingness. He has brought the judges of the earth to emptiness.
40:23. That bringeth the princes to nothing; he maketh the judges of the earth as vanity.
That bringeth the princes to nothing; he maketh the judges of the earth as vanity:

40:23 Он обращает князей в ничто, делает чем-то пустым судей земли.
40:23
ο the
διδοὺς διδωμι give; deposit
ἄρχοντας αρχων ruling; ruler
εἰς εις into; for
οὐδὲν ουδεις no one; not one
ἄρχειν αρχω rule; begin
τὴν ο the
δὲ δε though; while
γῆν γη earth; land
ὡς ως.1 as; how
οὐδὲν ουδεις no one; not one
ἐποίησεν ποιεω do; make
40:23
הַ ha הַ the
נֹּותֵ֥ן nnôṯˌēn נתן give
רֹוזְנִ֖ים rôzᵊnˌîm רזן be weighty
לְ lᵊ לְ to
אָ֑יִן ʔˈāyin אַיִן [NEG]
שֹׁ֥פְטֵי šˌōfᵊṭê שׁפט judge
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
כַּ ka כְּ as
הַ the
תֹּ֥הוּ ttˌōhû תֹּהוּ emptiness
עָשָֽׂה׃ ʕāśˈā עשׂה make
40:23. qui dat secretorum scrutatores quasi non sint iudices terrae velut inane fecit
He that bringeth the searchers of secrets to nothing, that hath made the judges of the earth as vanity.
40:23. He has brought those who examine what is secret to nothingness. He has brought the judges of the earth to emptiness.
40:23. That bringeth the princes to nothing; he maketh the judges of the earth as vanity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24: Он обращает князей в ничто, делает чем-то пустым судей земли. Едва они посажены... Он дохнул на них, они высохли и вихрь унес их, как солому. Вторым предметом человеческой гордости и почитания после их ложных богов являются сильные мира сего: цари, князья, судьи и вообще, различные властители. Но и они представляют собой полное ничтожество пред величием и силой Божественного Всемогущества. Несмотря на всю их самонадеянность и гордость, довольно одного, малейшего мановения Божественной воли, чтобы от всех их действий и стараний не осталось решительно ничего. Некоторые комментаторы не без основания видят здесь намек на современные пророку исторические события, именно на страшный разгром армии Сеннахирима и на последовавшую вскоре несчастную смерть его, зарезанного своими сыновьями. Таков был быстрый и неожиданный конец одного из самых славных Саргонидов, казалось бы окончательно упрочивших положение этой династии (Толк. СПб. профес., Властов и др.).
Albert Barnes: Notes on the Bible - 1834
40:23: That bringeth the princes to nothing - That is, all princes and kings. No matter how great their power, their wealth, and their dignity, they are, by his hand, reduced to nothing before him. The design of this passage is to contrast the majesty of God with that of princes and nobles, and to show how far he excels them all. The general truth is therefore stated, that all monarchs are by him removed from their thrones, and consigned to nothing. The same idea is expressed in Job 12:21 :
He poureth contempt upon princes,
And weakeneth the strength of the mighty.
And in Psa 107:40 :
He poureth contempt upon princes,
And causeth them to wander in the wilderness where there is no way.
The particular idea here, as appears from the next verse, is, that the princes and rulers who are opposed to God constitute no real resistance to the execution of his purposes. He can strip off their honors and glory, and obliterate even their names.
He maketh the judges of the earth - Kings and princes often executed judgment personally, and hence, the words judges and kings seem to be synonymous as they are used here, and in Psa 2:10 :
Be wise now, therefore, O ye kings;
Be instructed, ye judges of the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:23: Isa 19:13, Isa 19:14, Isa 23:9, Isa 24:21, Isa 24:22; Job 12:21, Job 34:19, Job 34:20; Psa 76:12, Psa 107:40; Jer 25:18-27; Luk 1:51, Luk 1:52; Rev 19:18-20
Carl Friedrich Keil and Franz Delitzsch
40:23
This is followed by a series of predicates of God the Ruler of the universe. "He who giveth up rulers to annihilation; maketh judges of the earth like a desolation. They are hardly planted, hardly sown, their stem has hardly taken root in the earth, and He only blows upon them, and they dry up, and the storm carries them away like stubble." There is nothing so high and inaccessible in the world, that He cannot bring it to nothing, even in the midst of its most self-confident and threatening exaltation. Rōzenı̄m are solemn persons, σεμνοί, possessors of the greatest distinction and influence; shōphelı̄m, those who combine in themselves the highest judicial and administrative power. The former He gives up to annihilation; the latter He brings into a condition resembling the negative state of the tōhū out of which the world was produced, and to which it can be reduced again. We are reminded here of such descriptions as Job 12:17, Job 12:24. The suddenness of the catastrophe is depicted in Is 40:24. אף בּל (which only occurs here), when followed by וגם in the apodosis (cf., 4Kings 20:4), signifies that even this has not yet taken place when the other also occurs: hence vixdum plantati sunt, etc. The niphal נטּע and the pual זרע denote the hopeful commencement; the poelשׁרשׁ the hopeful continuation. A layer or seed excites the hope of blossom and fruit, more especially when it has taken root; but nothing more is needed than a breath of Jehovah, and it is all over with it (the verb nâshaph is used in this verse, where plants with stems are referred to; a verb with a softer labial, nâshabh, was employed above in connection with grass and flowers). A single withering breath lays them at rest; and by the power of Jehovah there rises a stormy wind, which carries them away like light dry stubble (נשׂא); compare, on the other hand, the verb used in Is 40:15, viz., tūl = nâtal, to lift up, to keep in the air).
John Gill
40:23 That bringeth princes to nothing,.... The great men of the earth, kings, rulers, and nobles, these he brings to the dust; and all their counsels, schemes, and purposes, come to nothing; and their monarchies and kingdoms too in time. Where are now the Babylonish, Persian, and Grecian monarchies, and those great princes that formerly reigned in them?
he maketh the judges of the earth as vanity; their decrees and decisions to stand for nothing, as "tohu" and "bohu", the first of which words is used here; so that they are no more regarded and attended to.
Robert Jamieson, A. R. Fausset and David Brown
40:23 (Ps 107:4; Dan 2:21).
judges--that is, rulers; for these exercised judicial authority (Ps 2:10). The Hebrew, shophtee, answers to the Carthaginian chief magistrates, suffetes.
40:2440:24: Զի ո՛չ սերմանեսցեն՝ եւ ո՛չ տնկեսցեն, եւ ո՛չ հաստատեսցի յերկրի արմատ նոցա. շնչեաց ՚ի նոսա՝ եւ ցամաքեցան. եւ փոթրիկ իբրեւ զխռի՛ւ առցէ զնոսա[10039]։ [10039] Բազումք. Եւ փոթորիկ իբրեւ զխռիւ։
24 որպէսզի չսերմանեն ու տունկեր չտնկեն, եւ նրանց արմատը հողի մէջ չհաստատուի: Նա կը փչի նրանց վրայ, եւ կը չորանան, ու փոթորիկը խռիւի նման կը քշի դրանք:
24 Հազիւ թէ անոնք տնկուած, ցանուած են ու Անոնց բունը հողի մէջ արմատացած է, Անիկա անոնց վրայ կը փչէ ու անոնք կը չորնան Եւ փոթորիկը զանոնք մղեղի պէս կը տանի։
Զի ոչ սերմանեսցեն եւ ոչ տնկեսցեն, եւ ոչ հաստատեսցի յերկրի արմատ նոցա``, շնչեաց ի նոսա եւ ցամաքեցան. եւ փոթորիկ իբրեւ զխռիւ առցէ զնոսա:

40:24: Զի ո՛չ սերմանեսցեն՝ եւ ո՛չ տնկեսցեն, եւ ո՛չ հաստատեսցի յերկրի արմատ նոցա. շնչեաց ՚ի նոսա՝ եւ ցամաքեցան. եւ փոթրիկ իբրեւ զխռի՛ւ առցէ զնոսա[10039]։
[10039] Բազումք. Եւ փոթորիկ իբրեւ զխռիւ։
24 որպէսզի չսերմանեն ու տունկեր չտնկեն, եւ նրանց արմատը հողի մէջ չհաստատուի: Նա կը փչի նրանց վրայ, եւ կը չորանան, ու փոթորիկը խռիւի նման կը քշի դրանք:
24 Հազիւ թէ անոնք տնկուած, ցանուած են ու Անոնց բունը հողի մէջ արմատացած է, Անիկա անոնց վրայ կը փչէ ու անոնք կը չորնան Եւ փոթորիկը զանոնք մղեղի պէս կը տանի։
zohrab-1805▾ eastern-1994▾ western am▾
40:2440:24 Едва они посажены, едва посеяны, едва укоренился в земле ствол их, и как только Он дохнул на них, они высохли, и вихрь унес их, как солому.
40:24 οὐ ου not γὰρ γαρ for μὴ μη not σπείρωσιν σπειρω sow οὐδὲ ουδε not even; neither μὴ μη not φυτεύσωσιν φυτευω plant οὐδὲ ουδε not even; neither μὴ μη not ῥιζωθῇ ριζοω root εἰς εις into; for τὴν ο the γῆν γη earth; land ἡ ο the ῥίζα ριζα root αὐτῶν αυτος he; him ἔπνευσεν πνεω blow ἐπ᾿ επι in; on αὐτοὺς αυτος he; him καὶ και and; even ἐξηράνθησαν ξηραινω wither; dry καὶ και and; even καταιγὶς καταιγις as; how φρύγανα φρυγανον stick ἀναλήμψεται αναλαμβανω take up; take along αὐτούς αυτος he; him
40:24 אַ֣ף ʔˈaf אַף even בַּל־ bal- בַּל not נִטָּ֗עוּ niṭṭˈāʕû נטע plant אַ֚ף ˈʔaf אַף even בַּל־ bal- בַּל not זֹרָ֔עוּ zōrˈāʕû זרע sow אַ֛ף ʔˈaf אַף even בַּל־ bal- בַּל not שֹׁרֵ֥שׁ šōrˌēš שׁרשׁ root בָּ bā בְּ in † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth גִּזְעָ֑ם gizʕˈām גֶּזַע stump וְ wᵊ וְ and גַם־ ḡam- גַּם even נָשַׁ֤ף nāšˈaf נשׁף blow בָּהֶם֙ bāhˌem בְּ in וַ wa וְ and יִּבָ֔שׁוּ yyivˈāšû יבשׁ be dry וּ û וְ and סְעָרָ֖ה sᵊʕārˌā סְעָרָה storm כַּ ka כְּ as † הַ the קַּ֥שׁ qqˌaš קַשׁ stubble תִּשָּׂאֵֽם׃ ס tiśśāʔˈēm . s נשׂא lift
40:24. et quidem neque plantatos neque satos neque radicato in terra trunco eorum repente flavit in eos et aruerunt et turbo quasi stipulam auferet eosAnd surely their stock was neither planted, nor sown, nor rooted in the earth: suddenly he hath blown upon them, and they are withered, and a whirlwind shall take them away as stubble.
24. Yea, they have not been planted; yea, they have not been sown; yea, their stock hath not taken root in the earth: moreover he bloweth upon them, and they wither, and the whirlwind taketh them away as stubble.
40:24. And certainly, their stalk was neither planted, nor sown, nor rooted in the ground. He has suddenly blown them across them, and they have withered, and a whirlwind will carry them away like chaff.
40:24. Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble.
Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble:

40:24 Едва они посажены, едва посеяны, едва укоренился в земле ствол их, и как только Он дохнул на них, они высохли, и вихрь унес их, как солому.
40:24
οὐ ου not
γὰρ γαρ for
μὴ μη not
σπείρωσιν σπειρω sow
οὐδὲ ουδε not even; neither
μὴ μη not
φυτεύσωσιν φυτευω plant
οὐδὲ ουδε not even; neither
μὴ μη not
ῥιζωθῇ ριζοω root
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ο the
ῥίζα ριζα root
αὐτῶν αυτος he; him
ἔπνευσεν πνεω blow
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
καὶ και and; even
ἐξηράνθησαν ξηραινω wither; dry
καὶ και and; even
καταιγὶς καταιγις as; how
φρύγανα φρυγανον stick
ἀναλήμψεται αναλαμβανω take up; take along
αὐτούς αυτος he; him
40:24
אַ֣ף ʔˈaf אַף even
בַּל־ bal- בַּל not
נִטָּ֗עוּ niṭṭˈāʕû נטע plant
אַ֚ף ˈʔaf אַף even
בַּל־ bal- בַּל not
זֹרָ֔עוּ zōrˈāʕû זרע sow
אַ֛ף ʔˈaf אַף even
בַּל־ bal- בַּל not
שֹׁרֵ֥שׁ šōrˌēš שׁרשׁ root
בָּ בְּ in
הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
גִּזְעָ֑ם gizʕˈām גֶּזַע stump
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
נָשַׁ֤ף nāšˈaf נשׁף blow
בָּהֶם֙ bāhˌem בְּ in
וַ wa וְ and
יִּבָ֔שׁוּ yyivˈāšû יבשׁ be dry
וּ û וְ and
סְעָרָ֖ה sᵊʕārˌā סְעָרָה storm
כַּ ka כְּ as
הַ the
קַּ֥שׁ qqˌaš קַשׁ stubble
תִּשָּׂאֵֽם׃ ס tiśśāʔˈēm . s נשׂא lift
40:24. et quidem neque plantatos neque satos neque radicato in terra trunco eorum repente flavit in eos et aruerunt et turbo quasi stipulam auferet eos
And surely their stock was neither planted, nor sown, nor rooted in the earth: suddenly he hath blown upon them, and they are withered, and a whirlwind shall take them away as stubble.
40:24. And certainly, their stalk was neither planted, nor sown, nor rooted in the ground. He has suddenly blown them across them, and they have withered, and a whirlwind will carry them away like chaff.
40:24. Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:24: And he shall also blow upon them "And if he but blow upon them" - The Septuagint, Syriac, Vulgate, and MS. Bodl., with another, have גם gam, only, without the conjunction ו vau, and.
Albert Barnes: Notes on the Bible - 1834
40:24: Yea, they shall not be planted - The kings and rulers - especially they who oppose God in the execution of his purposes. The idea in this verse is, that their name and family should become extinct in the same way as a tree does from which no shoot starts up. Although they were great and mighty, like the tree that sends out far-spreading branches, and strikes its roots deep, yet God would so utterly destroy them that they should have no posterity, and their family become extinct. Princes and kings are often compared to lofty and majestic trees of the forest (compare Psa 37:35; Dan 4:7 ff) Vitringa supposes that wicked rulers are particularly intended here, and that the idea is, that the wicked princes that persecuted his people should be entirely extinct on the earth. He refers particularly to Pharaoh, Antiochus Epiphanes, Nero, Domitian, Decius, Gallus, Galerius, Maxenus, Maximus, and some others, as instances of this kind, whose families soon became extinct. It may be remarked, in general, that the families of monarchs and princes become extinct usually much sooner than others. The fact may be owing in part to the usual luxury and vice in the families of the great, and in part to the direct arrangements of God, by which he designs that power shall not be foRev_er perpetuated in one family, or line. The general idea in the passage is, that earthly princes and rulers are as nothing When compared with God, and that he can easily destroy their families and their name. But there is no improbability in the supposition of Vitringa, that the prophet refers particularly to the enemies of God and his cause, and that he intends specifically to affirm that none of these enemies could pRev_ent or embarrass the execution of his purposes - since with infinite ease he could entirely destroy their name.
They shall not be sown - The same idea under another figure. The former referred to princes under the image of a tree; this refers to them under the image of grain that is sown. The idea is, that their family and name should be annihilated, and should not spring up in a future generation. The same image occurs in Nah 1:14, in respect to the king of Assyria: 'The Lord hath given commandment concerning thee, that no more of thy name be sown;' that is, that thy name and family should become entirely extinct.
Yea, their stock - Their stem - referring to the stump or stock of a tree. When a tree is cut down, the roots often still live, and send up shoots, or suckers, that grow into trees. Posterity is often, in the Scriptures, compared to such suckers or shoots from old and decayed trees (see the notes at Isa 11:1). The meaning here is, that as when a tree falls and dies without sending up any shoots, so princes should die. They should have no descendants; no one of their family should sit on their thrones.
Shall blow upon them - As God sends a tempest upon the forest and uproots the loftiest trees, so he will sweep away the families of princes. Or rather, perhaps, the idea here is, that God sends a strong and burning east wind, and withers up everything before it (see this wind described in the notes at Isa 37:26).
And they shall wither - Trees, and shrubs, and plants are dried up before that poisonous and fiery wind - the simoom - and so it would be with the princes before the blast of Yahweh.
And the whirlwind shall take them away as stubble - This, in its literal signification, means that the whirlwind bears away the trees of the forest, and with the same ease God would sweep away the families of the kings and princes that opposed him and oppressed his people. It may illustrate this to observe, that the effects of whirlwinds in the East are often much more violent than they are with us, and that they often bear away to a great distance the branches of trees, and even the trees themselves. The following description of a whirlwind observed by Mr. Bruce, may serve to illustrate this passage, as well as the passage in Psa 83:13 :
O my God, make them like a wheel;
As the stubble before the wind,
referring to the rotary action of the whirlwind, which often impels straw like a wheel set in rapid motion. 'Mr. Bruce, in his journey through the desert of Senaar, had the singular felicity to contemplate this wonderful phenomenon in all its terrific majesty, without injury, although with considerable danger and alarm. In that vast expanse of desert, from west and to northwest of him, he saw a number of prodigious pillars of sand at different distances, moving, at times, with great celerity, at others, stalking on with majestic slowness; at intervals he thought they were coming, in a very few minutes, to overwhelm him and his companion. Again, they would retreat so as to be almost out of sight, their tops reaching to the very clouds. There, the tops often separated from the bodies; and these, once disjoined, dispersed in the air, and appeared no more. Sometimes they were broken near the middle, as if struck with a large cannon-shot.
About noon, they began to advance with considerable swiftness upon them, the wind being very strong at north. Eleven of these awful visitors ranged alongside of them, about the distance of three miles. The greatest diameter of the largest appeared to him, at that distance, as if it would measure ten feet. They retired from them with a wind at southeast, leaving an impression upon the mind of our intrepid traveler, to which he could give no name, though he candidly admits that one ingredient in it was fear, with a considerable deal of wonder and astonishment. He declares it was in vain to think of flying; the swiftest horse, or fastest sailing ship, could be of no use to carry them out of this danger; and the full persuasion of this riveted him to the spot where he stood. Next day, they were gratified with a similar display of moving pillars, in form and disposition like those already described, only they seemed to be more in number and less in size.
They came, several times, in a direction close upon them; that is, according to Mr. Bruce's computation, within less than two miles. They became, immediately after sunrise, like a thick wood, and almost darkened the sun; his rays shining through them for near an hour, gave them an appearance of pillars of fire. At another time, they were terrified by an army (as it seemed) of these sand pillars, whose march was constantly south, a number of which seemed once to be coming directly upon them; and though they were little nearer than two miles, a considerable quantity of sand fell around them. On the 21st of November, about eight in the morning, he had a view of the desert to the westward, as before, and the sands had already begun to rise in immense twisted pillars, which darkened the heavens, and moved over the desert with more magnificence than ever. The sun, shining through the pillars, which were thicker, and contained more sand, apparently, than on any of the preceding days, seemed to give those nearest them an appearance as if spotted with stars of gold.' (Paxton)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:24: they shall not be planted: Isa 14:21, Isa 14:22, Isa 17:11; Kg1 21:21, Kg1 21:22; Kg2 10:11; Job 15:30-33, Job 18:16-19; Jer 22:30; Nah 1:14
he shall also: Isa 40:7, Isa 11:4, Isa 30:33, Isa 37:7; Sa2 22:16; Job 4:9; Hag 1:9
and the: Isa 17:13, Isa 41:16; Job 21:18; Psa 58:9; Pro 1:27; Jer 23:19; Hos 13:3, Hos 13:15; Zac 7:14, Zac 9:14
Geneva 1599
40:24 Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also (a) blow upon them, and they shall wither, and the whirlwind shall take them away as stubble.
(a) So that his power appears in every place we turn our eyes.
John Gill
40:24 Yea, they shall not be planted,.... As trees are, like the cedars in Lebanon, though they may seem to be such; but be like the grass of the field, and herbs of the earth: or, "even they shall be", as if they were "not planted (c)", they shall not grow and flourish; or they shall be plucked up, and be no more; this is said of the princes and judges of the earth; nay,
they shall not be sown; as seed is, which springing up, brings forth fruit, but so it shall not be with them; or they shall be as if they had not been sown, no fruit being brought forth by them:
yea, their stock shall not take root in the earth; so as to continue and abide, but they shall soon vanish and disappear, as the most powerful princes and wisest judges do. The Targum is,
"although they multiply, although they increase, although their children become great in the earth:''
"and" or "yea",
he shall also blow upon them, and they shall wither; as grass withers, when a severe wind blows upon it:
and the whirlwind shall take them away as stubble; which is not able to stand before the force of it; and as unable are the greatest potentates on earth to stand before the tempest of divine wrath and vengeance; if God blows but upon them in anger, all their glory and grandeur, pomp and power, wither away like the flower of the field; and especially if he comes forth in all the fury of his wrath in a tempestuous way against them, they are no more able to stand before him that stubble before a violent storm: see Rev_ 6:15. The Targum is,
"yet, even he will send his fury upon them; and his word shall take them away, as a whirlwind stubble.''
(c) "perinde ut non plantati", Calvin; and so the following clauses.
John Wesley
40:24 Sown - They shall take no root, for planting and sowing are in order to taking root. They shall not continue and flourish, as they have vainly imagined, but shall be rooted up and perish.
Robert Jamieson, A. R. Fausset and David Brown
40:24 they--the "princes and judges" (Is 40:23) who oppose God's purposes and God's people. Often compared to tall trees (Ps 37:35; Dan 4:10).
not . . . sown--the seed, that is, race shall become extinct (Nahum 1:14).
stock--not even shall any shoots spring up from the stump when the tree has been cut down: no descendants whatever (Job 14:7; see on Is 11:1).
and . . . also--so the Septuagint. But MAURER translates, "They are hardly (literally, 'not yet', as in 4Kings 20:4) planted (&c.) when He (God) blows upon them."
blow--The image is from the hot east wind (simoon) that "withers" vegetation.
whirlwind . . . stubble-- (Ps 83:13), where, "like a wheel," refers to the rotatory action of the whirlwind on the stubble.
40:2540:25: Արդ՝ ո՞ւմ նմանեցուցէք զիս, եւ զուգեցայց ասէ Սուրբն Իսրայէլի[10040]։ [10040] ՚Ի լուս՛՛. Եւ բարձրացայց ասէ Սուրբն Իսրայէլի. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր ՚ի բազումս պակասի. Սուրբն Իսրայէլի։
25 «Արդ, ո՞ւմ կ’ուզենայիք նմանեցնել ինձ, որին զուգահաւասար լինէի», “ ասում է Իսրայէլի սուրբը:
25 «Արդ՝ որո՞ւ կը նմանցնէք զիս, Որ ես անոր հաւասար ըլլամ», կ’ըսէ Սուրբը։
Արդ ո՞ւմ նմանեցուցէք զիս եւ զուգեցայց, ասէ Սուրբն [588]Իսրայելի:

40:25: Արդ՝ ո՞ւմ նմանեցուցէք զիս, եւ զուգեցայց ասէ Սուրբն Իսրայէլի[10040]։
[10040] ՚Ի լուս՛՛. Եւ բարձրացայց ասէ Սուրբն Իսրայէլի. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր ՚ի բազումս պակասի. Սուրբն Իսրայէլի։
25 «Արդ, ո՞ւմ կ’ուզենայիք նմանեցնել ինձ, որին զուգահաւասար լինէի», “ ասում է Իսրայէլի սուրբը:
25 «Արդ՝ որո՞ւ կը նմանցնէք զիս, Որ ես անոր հաւասար ըլլամ», կ’ըսէ Սուրբը։
zohrab-1805▾ eastern-1994▾ western am▾
40:2540:25 Кому же вы уподобите Меня и с кем сравните? говорит Святый.
40:25 νῦν νυν now; present οὖν ουν then τίνι τις.1 who?; what? με με me ὡμοιώσατε ομοιοω like; liken καὶ και and; even ὑψωθήσομαι υψοω elevate; lift up εἶπεν επω say; speak ὁ ο the ἅγιος αγιος holy
40:25 וְ wᵊ וְ and אֶל־ ʔel- אֶל to מִ֥י mˌî מִי who תְדַמְּי֖וּנִי ṯᵊḏammᵊyˌûnî דמה be like וְ wᵊ וְ and אֶשְׁוֶ֑ה ʔešwˈeh שׁוה be like יֹאמַ֖ר yōmˌar אמר say קָדֹֽושׁ׃ qāḏˈôš קָדֹושׁ holy
40:25. et cui adsimilastis me et adaequastis dicit SanctusAnd to whom have ye likened me, or made me equal, saith the Holy One?
25. To whom then will ye liken me, that I should be equal ? saith the Holy One.
40:25. “And to whom would you compare me or equate me?” says the Holy One.
40:25. To whom then will ye liken me, or shall I be equal? saith the Holy One.
To whom then will ye liken me, or shall I be equal? saith the Holy One:

40:25 Кому же вы уподобите Меня и с кем сравните? говорит Святый.
40:25
νῦν νυν now; present
οὖν ουν then
τίνι τις.1 who?; what?
με με me
ὡμοιώσατε ομοιοω like; liken
καὶ και and; even
ὑψωθήσομαι υψοω elevate; lift up
εἶπεν επω say; speak
ο the
ἅγιος αγιος holy
40:25
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מִ֥י mˌî מִי who
תְדַמְּי֖וּנִי ṯᵊḏammᵊyˌûnî דמה be like
וְ wᵊ וְ and
אֶשְׁוֶ֑ה ʔešwˈeh שׁוה be like
יֹאמַ֖ר yōmˌar אמר say
קָדֹֽושׁ׃ qāḏˈôš קָדֹושׁ holy
40:25. et cui adsimilastis me et adaequastis dicit Sanctus
And to whom have ye likened me, or made me equal, saith the Holy One?
40:25. “And to whom would you compare me or equate me?” says the Holy One.
40:25. To whom then will ye liken me, or shall I be equal? saith the Holy One.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Кому же уподобите... и с кем сравните... Суммарное заключение отдела, аналогичное с его началами см. 18а. "Если Бог выше всех идолов (19-20: ст.), выше природы (22: ст.) и выше всего человечества (23-25), то кому же еще Он может быть уподоблен? Не есть ли он Единственный и вместе несравнимый?" (The pulp. Commentary). Вместо veeschveh - "и я равен", LXX читали veesgov = "и вознесуся", из-за чего и получилось разночтение между русским и славянским текстом.

Говорит Святый. Определение Бога, как "Святого" - одна из характеристических особенностей пророка Исаии, свидетельствующая о высокой степени развития его религиозно-этического мировоззрения (ср. 57:15: и др.).
Albert Barnes: Notes on the Bible - 1834
40:25: To whom then will ye liken me? - (See Isa 40:18) The prophet having thus set forth the majesty and glory of God, asks now with great emphasis, what could be an adequate and proper representation of such a God. And if God was such a Being, how great was the folly of idolatry, and how vain all their confidence in the gods which their own hands had made.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:25: Isa 40:18; Deu 4:15-18, Deu 4:33, Deu 5:8
Carl Friedrich Keil and Franz Delitzsch
40:25
The thought of Is 40:18 now recurs like a refrain, a conclusion being appended to the premises by means of ו, as was the case there. "And to whom will ye compare me, to whom I can be equal? saith the Holy One." Not haqqâdōsh, because a poetical or oratorical style omits the article wherever it can be dispensed with. The Holy One asks this, and can ask it, because as such He is also exalted above the whole world (Job 15:15; Job 25:5).
John Gill
40:25 To whom then will ye liken me, or shall I be equal, saith the Holy One? Or be upon a level with? since the greatest of men on earth are brought to nothing by him, and are no more: this is repeated from Is 40:18 and supported with fresh strength of argument, to show that there is nothing whatever, that is a fit likeness and similitude, by which to represent the Lord.
Robert Jamieson, A. R. Fausset and David Brown
40:25 (Compare Is 40:18).
40:2640:26: Համբարձէ՛ք ՚ի բարձունս զաչս ձեր, եւ տես՛էք ո՛ հաստատեաց զայս ամենայն. ո՞ հանէ զզարդ նոցա, եւ զամենեսեան յանուանէ՛ կոչէ. բազում փառօք եւ սաստկութեամբ զօրութեան, եւ մի ինչ՝ ո՛չ ծածկեցաւ ՚ի քէն[10041]։ [10041] Ոմանք. Եւ ոչ մի ինչ ծած՛՛։
26 Աչքներդ դէպի երկի՛նք բարձրացրէք եւ տեսէ՛ք՝ ո՞վ հաստատեց այս ամէնը, ո՞վ ստեղծեց նրա համակարգութիւնը՝ մեծ փառքով եւ անհնարին ուժով ամէն ինչի տալով իր անունը. ոչ մի բան ծածուկ չի մնում նրանից:
26 Աչքերնիդ վե՛ր վերցուցէք ու նայեցէ՛ք, Ասոնք ո՞վ ստեղծեց։Անիկա անոնց զօրքը համրանքով կը հանէ։Անոնց ամէնքը իրենց անունովը կը կանչէ։Իր մեծ իշխանութիւնովը ու սաստիկ զօրութիւնովը Անոնցմէ բնաւ մէկը չի կորսուիր։
Համբարձէք ի բարձունս զաչս ձեր, եւ տեսէք` ո՛ հաստատեաց զայս ամենայն, ո՛ հանէ զզարդ նոցա, եւ զամենեսեան յանուանէ կոչէ բազում փառօք եւ սաստկութեամբ զօրութեան. եւ մի ինչ ոչ [589]ծածկեցաւ ի քէն:

40:26: Համբարձէ՛ք ՚ի բարձունս զաչս ձեր, եւ տես՛էք ո՛ հաստատեաց զայս ամենայն. ո՞ հանէ զզարդ նոցա, եւ զամենեսեան յանուանէ՛ կոչէ. բազում փառօք եւ սաստկութեամբ զօրութեան, եւ մի ինչ՝ ո՛չ ծածկեցաւ ՚ի քէն[10041]։
[10041] Ոմանք. Եւ ոչ մի ինչ ծած՛՛։
26 Աչքներդ դէպի երկի՛նք բարձրացրէք եւ տեսէ՛ք՝ ո՞վ հաստատեց այս ամէնը, ո՞վ ստեղծեց նրա համակարգութիւնը՝ մեծ փառքով եւ անհնարին ուժով ամէն ինչի տալով իր անունը. ոչ մի բան ծածուկ չի մնում նրանից:
26 Աչքերնիդ վե՛ր վերցուցէք ու նայեցէ՛ք, Ասոնք ո՞վ ստեղծեց։Անիկա անոնց զօրքը համրանքով կը հանէ։Անոնց ամէնքը իրենց անունովը կը կանչէ։Իր մեծ իշխանութիւնովը ու սաստիկ զօրութիւնովը Անոնցմէ բնաւ մէկը չի կորսուիր։
zohrab-1805▾ eastern-1994▾ western am▾
40:2640:26 Поднимите глаза ваши на высоту {небес} и посмотрите, кто сотворил их? Кто выводит воинство их счетом? Он всех их называет по имени: по множеству могущества и великой силе у Него ничто не выбывает.
40:26 ἀναβλέψατε αναβλεπω look up; see again εἰς εις into; for ὕψος υψος height; on high τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight ὑμῶν υμων your καὶ και and; even ἴδετε οραω view; see τίς τις.1 who?; what? κατέδειξεν καταδεικνυμι all; every ταῦτα ουτος this; he ὁ ο the ἐκφέρων εκφερω bring out / forth; carry out κατὰ κατα down; by ἀριθμὸν αριθμος number τὸν ο the κόσμον κοσμος world; adornment αὐτοῦ αυτος he; him πάντας πας all; every ἐπ᾿ επι in; on ὀνόματι ονομα name; notable καλέσει καλεω call; invite ἀπὸ απο from; away πολλῆς πολυς much; many δόξης δοξα glory καὶ και and; even ἐν εν in κράτει κρατος dominion ἰσχύος ισχυς force οὐδέν ουδεις no one; not one σε σε.1 you ἔλαθεν λανθανω go unnoticed; unaware
40:26 שְׂאוּ־ śᵊʔû- נשׂא lift מָרֹ֨ום mārˌôm מָרֹום high place עֵינֵיכֶ֤ם ʕênêḵˈem עַיִן eye וּ û וְ and רְאוּ֙ rᵊʔˌû ראה see מִי־ mî- מִי who בָרָ֣א vārˈā ברא create אֵ֔לֶּה ʔˈēlleh אֵלֶּה these הַ ha הַ the מֹּוצִ֥יא mmôṣˌî יצא go out בְ vᵊ בְּ in מִסְפָּ֖ר mispˌār מִסְפָּר number צְבָאָ֑ם ṣᵊvāʔˈām צָבָא service לְ lᵊ לְ to כֻלָּם֙ ḵullˌām כֹּל whole בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יִקְרָ֔א yiqrˈā קרא call מֵ mē מִן from רֹ֤ב rˈōv רֹב multitude אֹונִים֙ ʔônîm אֹון generative power וְ wᵊ וְ and אַמִּ֣יץ ʔammˈîṣ אַמִּיץ strong כֹּ֔חַ kˈōₐḥ כֹּחַ strength אִ֖ישׁ ʔˌîš אִישׁ man לֹ֥א lˌō לֹא not נֶעְדָּֽר׃ ס neʕdˈār . s עדר be missing
40:26. levate in excelsum oculos vestros et videte quis creavit haec qui educit in numero militiam eorum et omnes ex nomine vocat prae multitudine fortitudinis et roboris virtutisque eius neque unum reliquum fuitLift up your eyes on high, and see who hath created these things: who bringeth out their host by number, and calleth them all by their names: by the greatness of his might, and strength, and power, not one of them was missing.
26. Lift up your eyes on high, and see who hath created these, that bringeth out their host by number: he calleth them all by name; by the greatness of his might, and for that he is strong in power, not one is lacking.
40:26. Lift up your eyes on high, and see who has created these things. He leads forth their army by number, and he calls them all by name. Because of the fullness of his strength and robustness and virtue, not one of them was left behind.
40:26. Lift up your eyes on high, and behold who hath created these [things], that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that [he is] strong in power; not one faileth.
Lift up your eyes on high, and behold who hath created these [things], that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that [he is] strong in power; not one faileth:

40:26 Поднимите глаза ваши на высоту {небес} и посмотрите, кто сотворил их? Кто выводит воинство их счетом? Он всех их называет по имени: по множеству могущества и великой силе у Него ничто не выбывает.
40:26
ἀναβλέψατε αναβλεπω look up; see again
εἰς εις into; for
ὕψος υψος height; on high
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
ὑμῶν υμων your
καὶ και and; even
ἴδετε οραω view; see
τίς τις.1 who?; what?
κατέδειξεν καταδεικνυμι all; every
ταῦτα ουτος this; he
ο the
ἐκφέρων εκφερω bring out / forth; carry out
κατὰ κατα down; by
ἀριθμὸν αριθμος number
τὸν ο the
κόσμον κοσμος world; adornment
αὐτοῦ αυτος he; him
πάντας πας all; every
ἐπ᾿ επι in; on
ὀνόματι ονομα name; notable
καλέσει καλεω call; invite
ἀπὸ απο from; away
πολλῆς πολυς much; many
δόξης δοξα glory
καὶ και and; even
ἐν εν in
κράτει κρατος dominion
ἰσχύος ισχυς force
οὐδέν ουδεις no one; not one
σε σε.1 you
ἔλαθεν λανθανω go unnoticed; unaware
40:26
שְׂאוּ־ śᵊʔû- נשׂא lift
מָרֹ֨ום mārˌôm מָרֹום high place
עֵינֵיכֶ֤ם ʕênêḵˈem עַיִן eye
וּ û וְ and
רְאוּ֙ rᵊʔˌû ראה see
מִי־ mî- מִי who
בָרָ֣א vārˈā ברא create
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
הַ ha הַ the
מֹּוצִ֥יא mmôṣˌî יצא go out
בְ vᵊ בְּ in
מִסְפָּ֖ר mispˌār מִסְפָּר number
צְבָאָ֑ם ṣᵊvāʔˈām צָבָא service
לְ lᵊ לְ to
כֻלָּם֙ ḵullˌām כֹּל whole
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
יִקְרָ֔א yiqrˈā קרא call
מֵ מִן from
רֹ֤ב rˈōv רֹב multitude
אֹונִים֙ ʔônîm אֹון generative power
וְ wᵊ וְ and
אַמִּ֣יץ ʔammˈîṣ אַמִּיץ strong
כֹּ֔חַ kˈōₐḥ כֹּחַ strength
אִ֖ישׁ ʔˌîš אִישׁ man
לֹ֥א lˌō לֹא not
נֶעְדָּֽר׃ ס neʕdˈār . s עדר be missing
40:26. levate in excelsum oculos vestros et videte quis creavit haec qui educit in numero militiam eorum et omnes ex nomine vocat prae multitudine fortitudinis et roboris virtutisque eius neque unum reliquum fuit
Lift up your eyes on high, and see who hath created these things: who bringeth out their host by number, and calleth them all by their names: by the greatness of his might, and strength, and power, not one of them was missing.
40:26. Lift up your eyes on high, and see who has created these things. He leads forth their army by number, and he calls them all by name. Because of the fullness of his strength and robustness and virtue, not one of them was left behind.
40:26. Lift up your eyes on high, and behold who hath created these [things], that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that [he is] strong in power; not one faileth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Поднимите глаза ваши на высоту небес... по множеству могущества и великой силе у Него ничто не выбывает. Данный стих непосредственно примыкает по мысли к 22-му, именно к той его части, где была речь о Боге, как Творце неба. Желая пробудить в своих слушателях чувство благоговейного изумления пред величием Творца и сознание собственного ничтожества, пророк обращает их взоры к картине звездного неба, которая, по словам псалмопевца, особенно поучительна в этом отношении (Пс 28:2). Недаром этим аргументом с большим успехом пользовались, как ветхозаветные мудрецы (Иов 38:31-32), так и христианские апологеты (Минуций Фел. Арнобий и др.). Если, таким образом, мириады звезд - целых таинственных миров - вышли из рук творца и находятся в полной Его воле, то человек не имеет уже никакого основания упорствовать в своем заблуждении, что будто бы Бог не может или не хочет заботиться о нем. Этот вывод, действительно, и делается в следующем 27-м стихе.
Adam Clarke: Commentary on the Bible - 1831
40:26: Left up your eyes on high - The rabbins say, He who is capable of meditating on the revolutions of the heavenly bodies, and does not meditate on them, is not worthy to have his name mentioned among men.
Albert Barnes: Notes on the Bible - 1834
40:26: Lift up your eyes on high - Direct your eyes toward heaven, and in the contemplation of the wonders of the starry world, and of God's power there, learn the evidence of his ability to destroy his foes and to save his friends. Lowth connects this verse with the former, and renders it:
'Saith the Holy One,
Lift up your eyes on high.'
The words 'on high' here are evidently synonymous with heaven, and refer to the starry worlds. The design of the passage is to convince them of the folly of idolatry, and of the power and majesty, of the true God. It is proof of man's elevated nature that he can thus look upward, and trace the evidences of the power and wisdom of God in the heavens; that he can raise his eyes and thoughts above the earth, and fix his attention on the works of God in distant worlds; and in the number, the order, the greatness, and the harmony of the heavenly bodies, trace the proofs of the infinite greatness and the wisdom of God. This thought was most beautifully expressed by one of the ancient poets.
Pronaque cum spectent animalia caetera terram;
Os homini sublime dedit: ccelumque tueri,
Jussit et erectos ad sidera tollere vultus.
Ovid, Met. i. 84-86.
In the Scriptures, God not unfrequently appeals to the starry heavens in proof of his existence and perfections, and as the most sublime exhibition of his greatness and power (see Psa 19:1-6). And it may be remarked, that this argument is one that increases in strength, in the view of people, from age to age, just in proportion to the advances which are made in the science of astronomy. It is now far more striking than it was in the times of Isaiah; and, indeed, the discoveries in astronomical science in modern times have given a beauty and power to this argument which could have been but imperfectly understood in the times of the prophets. The argument is one that accumulates with every new discovery in astronomy; but is one - such is the vastness and beauty of the system of the universe - which can be contemplated in its fall power only amidst the more sublime contemplations of eternity. Those who are disposed to contemplate this argument more fully, may find it presented with great eloquence and beauty in Dr. Chalmers' Astronomical Discourses, and in Dick's Christian Philosopher.
Who hath created these things - These heavens. This is the first evidence of the power of God in the contemplation of the heavens, that God is their Creator. The other demonstrations referred to are the fact, that he brings out their armies as if they were a marshalled host, and understands and calls all their names.
That bringeth out their hosts - Their armies, for so the word 'hosts' means (see the note at Isa 1:9). The word here alludes to the fact that the heavenly bodies seem to be marshalled, or regularly arrayed as an array; that they keep their place, preserve their order, and are apparently led on from the east to the west, like a vast army under a mighty leader:
Canst thou bring forth Mazzaroth in his season?
Or canst thou guide Arcturus with his sons?
Job 38:32
By number - As if he had numbered, or named them; as a military commander would call forth his armies in their proper order, and have them so numbered and enrolled in the various divisions, that he can command them with ease.
He calleth them all by names - This idea is also taken from a military leader, who would know the names of the individuals that composed his army. In smaller divisions of an army, this could of course be done; but the idea is, that God is intimately acquainted with all the hosts of stars; that though their numbers appear to us so great, yet he is acquainted with each one individually, and has that knowledge of it which we have of a person or object which we recognize by a name. It is said of Cyrus, that he was acquainted by name with every individual that composed his vast army. The practice of giving names to the stars of heaven was early, and is known to have been originated by the Chaldeans. Intimations of this custom we have not unfrequently in the Scriptures, as far back as the time of Job:
Which maketh Arcturus, and Orion, and Pleiades,
And the chambers of the south.
Job 9:9
Canst thou bind the sweet influences of Pleiades?
Or loose the bands of Orion?
Canst thou bring forth Mazzaroth in his season?
Or canst thou guide Arcturus with his sons?
Job 38:31-32
This power of giving names to all the stars, is beautifully ascribed to God in Psa 147:4 :
He telleth the number of the stars,
He calleth them all by their names.
This view of the greatness of God is more striking now than it was in the times of David or Isaiah. Little then, comparatively, was known of the number of the stars. But since the invention of the telescope the view of the heavenly world has been enlarged almost to immensity; arid though the expression 'he calleth them all by their names,' had great sublimity as used in the time of Isaiah, yet it raises in us far higher conceptions of the power and greatness of God when applied to what we know now of the heavens. Yet doubtless our view of the heavens is much further beneath the sublime reality than were the pRev_alent views in the time of the prophet beneath those which we now have. As an illustration of this we may remark, that the milky way which stretches across the heavens, is now ascertained to receive its white appearance from the mingling together of the light of an innumerable number of stars, too remote to be seen by the naked eye. Dr. Herschell examined a portion of the milky way about fifteen degrees long, and two broad, and found that it contained no fewer than fifty thousand stars, large enough to be distinctly counted, and he suspected that that portion contained twice as manymore, which, for the want of sufficient light in his telescope, he saw only now and then. It is to be remembered, also, that the galaxy, or milky way, which we see with the naked eye, is only one of a large number of nebulae of similar construction which are arranged apparently in strata, and which extend to great length in the heavens. According to this, and on every correct supposition in regard to the heavens, the number of the stars surpasses all our powers of computation. Yet God is said to lead them all forth as marshalled armies - how beautiful a description when applied to the nebuloe! - and to call all their names.
By the greatness of his might - It is his single and unassisted arm that conducts them; his own hand alone that sustains them.
Not one faileth - Not one is missing; not one of the immense host is out of its place, or unnoticed. All are arranged in infinite wisdom; all observe the proper order, and the proper times. How strikingly true is this, on the slightest inspection of the heavens. How im pressive and grand is it in the higher developments of the discoveries of astronomy!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:26: Lift: Isa 51:6; Deu 4:19; Job 31:26-28; Psa 8:3, Psa 8:4, Psa 19:1
who hath: Isa 44:24, Isa 45:7, Isa 48:13; Gen 2:1, Gen 2:2; Psa 102:25, Psa 148:3-6; Jer 10:11, Jer 10:12; Col 1:16, Col 1:17
bringeth: Psa 147:4, Psa 147:5
by the greatness: Psa 89:11-13; Jer 32:17-19
Carl Friedrich Keil and Franz Delitzsch
40:26
After the questions in Is 40:18 and Is 40:25, which close syllogistically, a third start is made, to demonstrate the incomparable nature of Jehovah. "Lift up your eyes on high, and see: who hath created these things? It is He who bringeth out their host by number, calleth them all by names, because of the greatness of (His) might, and as being strong in power: there is not one that is missing." Jehovah spoke in Is 40:25; now the prophet speaks again. We have here the same interchange which occurs in every prophetic book from Deuteronomy downwards, and in which the divine fulness of the prophets is displayed. The answer does not begin with המּוציא, in the sense of "He who brings them out has created them;" but the participle is the predicate to the subject of which the prophet's soul is full: Jehovah, it is He who brings out the army of stars upon the plane of heaven, as a general leads out his army upon the field of battle, and that bemispâr, by number, counting the innumerable stars, those children of light in armour of light, which meet the eye as it looks up by night. The finite verb יקרא denotes that which takes place every night. He calls them all by name (comp. the derivative passage, Ps 147:4): this He does on account of the greatness and fulness of His might ('ōnı̄m, vires, virtus), and as strong in power, i.e., because He is so. This explanation is simpler than Ewald's (293, c), viz., "because of the power (τὸ κρατερὸν) of the Strong One." The call addressed to the stars that are to rise is the call of the Almighty, and therefore not one of all the innumerable host remains behind. אישׁ individualizes; נעדּר (participle), as in Is 34:16, suggests the idea of a sheep that is missed from the flock through staying behind. The second part of the address closes here, having demonstrated the folly of idolatry from the infinite superiority of God; and from this the third part deduces consolation for Israel in the midst of its despair.
Geneva 1599
40:26 Lift up your eyes on high, and behold who hath created these [things], that bringeth (b) out their host by number: he calleth them all by names by the greatness of his might, for that [he is] strong in power; not one faileth.
(b) Who has set in order the infinite number of the stars.
John Gill
40:26 Lift up your eyes on high,.... From the earth, and the inhabitants of it, even those of the greatest power and influence in it, to the heavens above, those that are visible to the eye:
and behold who hath created these things; that are seen in the heavens, the sun, moon, and stars; consider the Creator of them, what a glorious Being he must be; what power he must be possessed of; what dazzling light he must dwell in; what glory and majesty he must be clothed with; and how infinitely transcending all mortal creatures he must be:
that bringeth out their host by number; not only into being, at the first creation of them, but at every proper season; causing the sun to rise every morning, the stars to appear at night, and the moon in its revolution; as a general brings forth his army, marshals it in order, musters it, and takes the number of his soldiers:
he calleth them all by names; suitable to their position and influence; he knows the proper names of them all, which no astrologer can pretend unto; and this is such knowledge as no general of an army has; for though the stars are innumerable to men, the names of most unknown, they are all known to him that made them, Ps 147:4,
by the greatness of his might, for that he is strong in power not one faileth; through the omnipotence of God, not only the sun and moon, the great luminaries, are continued in being, and constantly observe their order; but even every star keeps its place, or performs its course, and retains its influence, and in every instance obeys the commands of its Creator; never fails of appearing at his order, and of doing what he appoints it should. Kimchi gives the sense thus, that according to the virtue and efficacy that there is in every star, so is its name; and because of the strength and power that is in everyone of them, they remain unchangeably and unalterably the same as when they were first created; which not only holds true of the sun and moon, but of the stars lesser and greater. The Targum is,
"because of the multitude of strength, and the power of might, not one is hindered from its order;''
wherefore, as there is no likeness on earth, so none in heaven, with which the Lord is to be likened, or to which he can be equalled. This may respect not the might and power of the Lord, in supporting and maintaining these creatures in their being and usefulness; but the strength and power of the mightiest creatures, to hinder their influence and service: for the words may be rendered, "through the multitude of strength", or anyone being "strong in power, not one indeed fails (d)"; or is wanting, that is, through the strength or power of the mightiest creatures, angels or men, the hosts of heaven cannot be stopped in their course, or hindered in their work appointed to do, or be deprived of their being.
(d) "prae multitudine virium, et robore virtutis, ut ne unum quidem deesset", Tigurine version.
John Wesley
40:26 Bringeth - That at first brought them out of nothing, and from day to day brings them forth, making them to rise and set in their appointed times. Faileth - Either to appear when he calls them; or to do the work to which he sends them.
Robert Jamieson, A. R. Fausset and David Brown
40:26 bringeth out . . . host--image from a general reviewing his army: He is Lord of Sabaoth, the heavenly hosts (Job 38:32).
calleth . . . by names--numerous as the stars are. God knows each in all its distinguishing characteristics--a sense which "name" often bears in Scripture; so in Gen 2:19-20, Adam, as God's vicegerent, called the beasts by name, that is, characterized them by their several qualities, which, indeed, He has imparted.
by the greatness . . . faileth--rather, "by reason of abundance of (their inner essential) force and firmness of strength, not one of them is driven astray"; referring to the sufficiency of the physical forces with which He has endowed the heavenly bodies, to prevent all disorder in their motions [HORSLEY]. In English Version the sense is, "He has endowed them with their peculiar attributes ('names') by the greatness of His might," and the power of His strength (the better rendering, instead of, "for that He is strong").
40:2740:27: Մի՛ ասիցես Յակոբ, եւ զի՞նչ խօսեցար Իսրայէլ. թէ ծածկեցան ճանապարհք իմ յԱստուծոյ, եւ Աստուած իմ եբարձ զիրաւունս իմ, եւ մեկնեցան.
27 Մի՛ ասա, Յակո՛բ, կամ՝ ի՞նչ ես խօսում, Իսրայէ՛լ, թէ՝ “Իմ ճանապարհները գաղտնի մնացին Աստծուց, եւ իմ Աստուածը վերացրեց իմ իրաւունքներն ու հեռացաւ”:
27 Ո՛վ Յակոբ, ինչո՞ւ կ’ըսես Ու ո՛վ Իսրայէլ, ինչո՞ւ կը յայտարարես թէ՝«Իմ ճամբաս Տէրոջմէ ծածկուեցաւ Եւ իմ իրաւունքս իմ Աստուծմէս զանց առնուեցաւ»։
Մի՛ ասիցես. Յակոբ, եւ զի՞նչ`` խօսեցար, Իսրայէլ, թէ` Ծածկեցան ճանապարհք իմ [590]յԱստուծոյ, եւ Աստուած իմ եբարձ զիրաւունս իմ:

40:27: Մի՛ ասիցես Յակոբ, եւ զի՞նչ խօսեցար Իսրայէլ. թէ ծածկեցան ճանապարհք իմ յԱստուծոյ, եւ Աստուած իմ եբարձ զիրաւունս իմ, եւ մեկնեցան.
27 Մի՛ ասա, Յակո՛բ, կամ՝ ի՞նչ ես խօսում, Իսրայէ՛լ, թէ՝ “Իմ ճանապարհները գաղտնի մնացին Աստծուց, եւ իմ Աստուածը վերացրեց իմ իրաւունքներն ու հեռացաւ”:
27 Ո՛վ Յակոբ, ինչո՞ւ կ’ըսես Ու ո՛վ Իսրայէլ, ինչո՞ւ կը յայտարարես թէ՝«Իմ ճամբաս Տէրոջմէ ծածկուեցաւ Եւ իմ իրաւունքս իմ Աստուծմէս զանց առնուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
40:2740:27 Как же говоришь ты, Иаков, и высказываешь, Израиль: >?
40:27 μὴ μη not γὰρ γαρ for εἴπῃς επω say; speak Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even τί τις.1 who?; what? ἐλάλησας λαλεω talk; speak Ισραηλ ισραηλ.1 Israel ἀπεκρύβη αποκρυπτω hide away ἡ ο the ὁδός οδος way; journey μου μου of me; mine ἀπὸ απο from; away τοῦ ο the θεοῦ θεος God καὶ και and; even ὁ ο the θεός θεος God μου μου of me; mine τὴν ο the κρίσιν κρισις decision; judgment ἀφεῖλεν αφαιρεω take away καὶ και and; even ἀπέστη αφιστημι distance; keep distance
40:27 לָ֤מָּה lˈāmmā לָמָה why תֹאמַר֙ ṯōmˌar אמר say יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and תְדַבֵּ֖ר ṯᵊḏabbˌēr דבר speak יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel נִסְתְּרָ֤ה nistᵊrˈā סתר hide דַרְכִּי֙ ḏarkˌî דֶּרֶךְ way מֵֽ mˈē מִן from יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מֵ mē מִן from אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s) מִשְׁפָּטִ֥י mišpāṭˌî מִשְׁפָּט justice יַעֲבֹֽור׃ yaʕᵃvˈôr עבר pass
40:27. quare dicis Iacob et loqueris Israhel abscondita est via mea a Domino et a Deo meo iudicium meum transibitWhy sayest thou, O Jacob, and speakest, O Israel: My way is hid from the Lord, and my judgment is passed over from my God?
27. Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed away from my God?
40:27. Why do you say this, O Jacob, and why do you speak this way, O Israel? “My way has been hidden from the Lord, and my judgment escaped notice by my God.”
40:27. Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God?
Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God:

40:27 Как же говоришь ты, Иаков, и высказываешь, Израиль: <<путь мой сокрыт от Господа, и дело мое забыто у Бога моего>>?
40:27
μὴ μη not
γὰρ γαρ for
εἴπῃς επω say; speak
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
τί τις.1 who?; what?
ἐλάλησας λαλεω talk; speak
Ισραηλ ισραηλ.1 Israel
ἀπεκρύβη αποκρυπτω hide away
ο the
ὁδός οδος way; journey
μου μου of me; mine
ἀπὸ απο from; away
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ο the
θεός θεος God
μου μου of me; mine
τὴν ο the
κρίσιν κρισις decision; judgment
ἀφεῖλεν αφαιρεω take away
καὶ και and; even
ἀπέστη αφιστημι distance; keep distance
40:27
לָ֤מָּה lˈāmmā לָמָה why
תֹאמַר֙ ṯōmˌar אמר say
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
וּ û וְ and
תְדַבֵּ֖ר ṯᵊḏabbˌēr דבר speak
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
נִסְתְּרָ֤ה nistᵊrˈā סתר hide
דַרְכִּי֙ ḏarkˌî דֶּרֶךְ way
מֵֽ mˈē מִן from
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מֵ מִן from
אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s)
מִשְׁפָּטִ֥י mišpāṭˌî מִשְׁפָּט justice
יַעֲבֹֽור׃ yaʕᵃvˈôr עבר pass
40:27. quare dicis Iacob et loqueris Israhel abscondita est via mea a Domino et a Deo meo iudicium meum transibit
Why sayest thou, O Jacob, and speakest, O Israel: My way is hid from the Lord, and my judgment is passed over from my God?
40:27. Why do you say this, O Jacob, and why do you speak this way, O Israel? “My way has been hidden from the Lord, and my judgment escaped notice by my God.”
40:27. Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: С 27-31: идет последняя - утешительно-увещательная часть речи, в которой делается нравственное приложение из вышеуказанного. 27-28: ст. в параллельном ряде вопросов заключают в себе одну и ту же мысль - легкий упрек избранному народу (Иуде и Израилю) за то, что он, несмотря на все естественные и чрезвычайные откровения, до сих пор так будто бы не слыхал или, во всяком случае, не усвоил себе надлежащего познания о Боге.

Господь Бог... не утомляется и не изнемогает. Младенчествующий разум евреев готов был, по-видимому, измерять Божественное Всемогущество меркой своей слабости, и заключать отсюда, что если Бог уже совершил столько великих и славных действий, то Его энергия теперь уж израсходовалась, Он утомился и ослаб. Вооружаясь против такого ложного антропоморфизма, пророк с силой и заявляет, что Бог - не как человек: Он не утомляется и не изнемогает.

Разум его неисследим. Если у Бога нет физической усталости, то нет у Него и умственного истощения, и вообще, Его таинственные планы недоведомы для нас, как это прекрасно выразил и Апостол Павел в словах: "Как непостижимы судьбы Его и неисследимы пути Его!" (Рим 11:33).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God? 28 Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. 29 He giveth power to the faint; and to them that have no might he increaseth strength. 30 Even the youths shall faint and be weary, and the young men shall utterly fall: 31 But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.
Here, I. The prophet reproves the people of God, who are now supposed to be captives in Babylon for their unbelief and distrust of God, and the dejections and despondencies of their spirit under their affliction (v. 27): "Why sayest thou, O Jacob! to thyself and to those about thee, My way is hidden from the Lord? Why dost thou make hard and melancholy conclusions concerning thyself and thy present case as if the latter were desperate?" 1. The titles he here gives them were enough to shame them out of their distrusts: O Jacob! O Israel! Let them remember whence they took these names--from one who had found God faithful to him and kind in all his straits; and why they bore these names--as God's professing people, a people in covenant with him. 2. The way of reproving them is by reasoning with them: "Why? Consider whether thou hast any ground to say so." Many of our foolish frets and foolish fears would vanish before a strict enquiry into the causes of them. 3. That which they are reproved for is an ill-natured, ill-favoured, word they spoke of God, as if he had cast them off. There seems to be an emphasis laid upon their saying it: Why sayest thou and speakest thou? It is bad to have evil thoughts rise in our mind, but it is worse to put an imprimatur--a sanction to them, and turn them into evil words. David reflects with regret upon what he said in his haste, when he was in distress. 4. The ill word they said was a word of despair concerning their present calamitous condition. They were ready to conclude, (1.) That God would not heed them: "My way is hidden from the Lord; he takes no notice of our straits, nor concerns himself any more in our concernments. There are such difficulties in our case that even divine wisdom and power will be nonplussed." A man whose way is hidden is one whom God has hedged in, Job iii. 23. (2.) That God could not help them: "My judgment is passed over from my God; my case is past relief, so far past it that God himself cannot redress the grievances of it. Our bones are dried." Ezek. xxxvii. 11.
II. He reminds them of that which, if duly considered, was sufficient to silence all those fears and distrust. For their conviction, as before for the conviction of idolaters (v. 21), he appeals to what they had known and what they had heard. Jacob and Israel were a knowing people, or might have been, and their knowledge came by hearing; for Wisdom cried in their chief places of concourse. Now, among other things, they had heard that God had spoken once, twice, yea, many a time they had heard it, That power belongs unto God (Ps. lxii. 11), That is,
1. He is himself an almighty God. He must needs be so, for he is the everlasting God, even Jehovah. He was from eternity; he will be to eternity; and therefore with him there is no deficiency, no decay. He has his being of himself, and therefore all his perfections must needs be boundless. He is without beginning of days or end of life, and therefore with him there is no change. He is also the Creator of the ends of the earth, that is, of the whole earth and all that is in it from end to end. He therefore is the rightful owner and ruler of all, and must be concluded to have an absolute power over all and an all-sufficiency to help his people in their greatest straits. Doubtless he is still as able to save his church as he was at first to make the world. (1.) He has wisdom to contrive the salvation, and that wisdom is never at a loss: There is no searching of his understanding, so as to countermine the counsels of it and defeat its intentions; no, nor so as to determine what he will do, for he has ways by himself, ways in the sea. None can say, "Thus far God's wisdom can go, and no further;" for, when we know not what to do, he knows. (2.) He has power to bring about the salvation, and that power is never exhausted: He faints not, nor is weary; he upholds the whole creation, and governs all the creatures, and is neither tired nor toiled; and therefore, no doubt, he has power to relieve his church, when it is brought ever so low, without weakness or weariness.
2. He gives strength and power to his people, and helps them by enabling them to help themselves. He that is the strong God is the strength of Israel. (1.) He can help the weak, v. 29. Many a time he gives power to the faint, to those that are ready to faint away; and to those that have no might he not only gives, but increases strength, as there is more and more occasion for it. Many out of bodily weakness are wonderfully recovered, and made strong, by the providence of God: and many that are feeble in spirit, timorous and faint-hearted, unfit for services and sufferings, are yet strengthened by the grace of God with all might in the inward man. To those who are sensible of their weakness, and ready to acknowledge they have no might, God does in a special manner increase strength; for, when we are weak in ourselves, then are we strong in the Lord. (2.) He will help the willing, will help those who, in a humble dependence upon him, help themselves, and will do well for those who do their best, v. 30, 31. Those who trust to their own sufficiency, and are so confident of it that they neither exert themselves to the utmost nor seek unto God for his grace, are the youth and the young men, who are strong, but are apt to think themselves stronger than they are. And they shall faint and be weary, yea, they shall utterly fail in their services, in their conflicts, and under their burdens; they shall soon be made to see the folly of trusting to themselves. But those that wait on the Lord, who make conscience of their duty to him, and by faith rely upon him and commit themselves to his guidance, shall find that God will not fail them. [1.] They shall have grace sufficient for them: They shall renew their strength as their work is renewed, as there is new occasion; they shall be anointed, and their lamps supplied, with fresh oil. God will be their arm every morning, ch. xxxiii. 2. If at any time they have been foiled and weakened they shall recover themselves, and so renew their strength. Heb. They shall change their strength, as their work is changed--doing work, suffering work; they shall have strength to labour, strength to wrestle, strength to resist, strength to bear. As the day so shall the strength be. [2.] They shall use this grace for the best purposes. Being strengthened, First, They shall soar upward, upward towards God: They shall mount up with wings like eagles, so strongly, so swiftly, so high and heaven-ward. In the strength of divine grace, their souls shall ascend above the world, and even enter into the holiest. Pious and devout affections are the eagles' wings on which gracious souls mount up, Ps. xxv. 1. Secondly, They shall press forward, forward towards heaven. They shall walk, they shall run, the way of God's commandments, cheerfully and with alacrity (they shall not be weary), constantly and with perseverance (they shall not faint); and therefore in due season they shall reap. Let Jacob and Israel therefore, in their greatest distresses, continue waiting upon God, and not despair of timely and effectual relief and succour from him.
Albert Barnes: Notes on the Bible - 1834
40:27: Why sayest thou? - This verse is designed to reprove the people for their want of confidence in God. The idea is, 'If God is so great; if be arranges the hosts of heaven with such unerring skill, causing all the stars to observe their proper place and their exact times, the interests of his people are safe in his hands.' Piety may always find security in the assurance that He who preserves the unbroken order of the heavens will not fail to keep and save his people. The language in this verse is to be understood as addressed to the Jews sighing for deliverance in their long and painful captivity in Babylon. Their city and temple had laid waste for many years; their captivity had been long and wearisome, and doubtless many would be ready to say, that it would never end. To furnish an argument to meet this state of despondency, the prophet sets before them this sublime description of the faithfulness and the power of God.
O Jacob - A name often given to the Jews as the descendants of Jacob.
O Israel - Denoting the same. The name Israel was given to Jacob because he had power to pRev_ail as a prince with God Gen 32:28; and it became the common name by which his descendants were known.
My way is hid from the Lord - That is, is not seen, or noticed. The word 'way' here denotes evidently the state or condition; the manner of life, or the calamities which they experienced. The term is often thus employed to denote the lot, condition, or manner in which one lives or acts Psa 37:5; Isa 10:24; Jer 12:1. The phrase, 'is hid,' means that God is ignorant of it, or that he does not attend to it; and the complaint here is, that God had not regarded them in their calamities, and would not interpose to save them.
And my judgment - My cause. The word here refers to their condition among the people where they were captive, and by whom they were oppressed. They are represented as being deprived of their liberty; and they here complain that God disregarded their cause, and that he did not come forth to deliver them from their oppressions and their trials.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:27: sayest: Isa 49:14, Isa 49:15, Isa 54:6-8, Isa 60:15; Sa1 12:22; Job 3:23; Psa 31:22, Psa 77:7-10; Jer 33:24; Eze 37:11; Rom 11:1, Rom 11:2
my judgment: Isa 49:4; Job 27:2, Job 34:5; Mal 2:17; Luk 18:7, Luk 18:8
Carl Friedrich Keil and Franz Delitzsch
40:27
Such of the Israelites are required first of all to be brought to a consciousness of the folly of idolatry are not called Israel at all, because they place themselves on a part with the gōyı̄m. But now the prophet addresses those of little faith, who nevertheless desire salvation; those who are cast down, but not in utter despair. "Why sayest thou, O Jacob, and speakest, O Israel, My way is hidden from Jehovah, and my right is overlooked by my God?" The name Jacob stands here at the head, as in Is 29:22, as being the more exquisite name, and the one which more immediately recalled their patriarchal ancestor. They fancied that Jehovah had completely turned away from them in wrath and weariness. "My way" refers to their thorny way of life; "my right" (mishpâtı̄) to their good right, in opposition to their oppressors. Of all this He appeared to take no notice at all. He seemed to have no thought of vindicating it judicially (on the double min, away from him, see Ges. 154, 3, c).
Geneva 1599
40:27 Why sayest thou, O Jacob, and speakest, O Israel, (c) My way is hid from the LORD, and my judgment is passed over by my God?
(c) He rebukes the Jews because they did not rest on the providence of God, but thought that he had forsaken them in their troubles.
John Gill
40:27 Why sayest thou, O Jacob, and speakest, O Israel,.... The Jews, supposed to be in captivity, are here meant, according to Jarchi and Kimchi; whom the prophet reproves, for murmuring at the calamities and afflictions there endured by them; but it may be the church and people of God, in Gospel times, are here intended, being under suffering circumstances, either under Rome Pagan, or Rome Papal; not only inwardly repining, but openly complaining and uttering, as follows:
my way is hid from the Lord; meaning not their course of life, or their religious actions, their profession of the Gospel, their attendance on public worship, their prayers and other duties of religion; but their sufferings for his name's sake, the tribulations they endured, the afflicted way they walked in, which they imagined God took no notice of, since no way was opened in Providence for their deliverance out of them:
and my judgment is passed over from my God; my cause and case are neglected by him; he does not undertake my cause, nor plead it against my enemies, or right my wrongs, and avenge the injuries done me, or deliver me out of the hands of those that contend with me. The answer to which complaint follows, and which clearly shows there was no just foundation for it.
John Wesley
40:27 What - Why dost thou give way to such jealousies concerning thy God, of whose infinite power and wisdom, and goodness, there are such evident demonstrations. Is hid - He takes no notice of my prayers and tears, and sufferings, but suffers mine enemies to abuse me at their pleasure. This complaint is uttered in the name of the people, being prophetically supposed to be in captivity. Judgment - My cause. God has neglected to plead my cause, and to give judgment for me against mine enemies.
Robert Jamieson, A. R. Fausset and David Brown
40:27 Since these things are so, thou hast no reason to think that thine interest ("way," that is, condition, Ps 37:5; Jer 12:1) is disregarded by God.
judgment is passed over from--rather, "My cause is neglected by my God; He passes by my case in my bondage and distress without noticing it."
my God--who especially might be expected to care for me.
40:2840:28: նա եւ այժմ ո՛չ ծանեար։ Եթէ չէ՛ր լուեալ՝ Աստուած յաւիտենական. Աստուած որ հաստատեաց զծագս երկրի. ո՛չ քաղցիցէ, եւ ո՛չ վաստակեսցի. եւ չի՛ք քննութիւն իմաստութեան նորա[10042]։ [10042] Ոմանք. Եւ ոչ վաստակեսցէ։
28 Արդ, չիմացա՞ր, չլսեցի՞ր, որ յաւիտենական Աստուածը, երկրի սահմանները հաստատող Աստուածը ո՛չ քաղց է զգում եւ ո՛չ էլ յոգնում, նրա իմաստութիւնն անքննելի է:
28 Միթէ չգիտցա՞ր կամ չլսեցի՞րԹէ յաւիտենական Աստուածը՝ Եհովան, Երկրի ծայրերուն Ստեղծիչը, Չի յոգնիր ու չի թուլնար. Անոր իմաստութիւնը չի քննուիր։
[591]եւ մեկնեցան. նա եւ այժմ ոչ ծանեար, եթէ չէ՞ր լուեալ, Աստուած յաւիտենական, Աստուած`` որ հաստատեաց զծագս երկրի, ոչ քաղցիցէ եւ ոչ վաստակեսցի, եւ չիք քննութիւն իմաստութեան նորա:

40:28: նա եւ այժմ ո՛չ ծանեար։ Եթէ չէ՛ր լուեալ՝ Աստուած յաւիտենական. Աստուած որ հաստատեաց զծագս երկրի. ո՛չ քաղցիցէ, եւ ո՛չ վաստակեսցի. եւ չի՛ք քննութիւն իմաստութեան նորա[10042]։
[10042] Ոմանք. Եւ ոչ վաստակեսցէ։
28 Արդ, չիմացա՞ր, չլսեցի՞ր, որ յաւիտենական Աստուածը, երկրի սահմանները հաստատող Աստուածը ո՛չ քաղց է զգում եւ ո՛չ էլ յոգնում, նրա իմաստութիւնն անքննելի է:
28 Միթէ չգիտցա՞ր կամ չլսեցի՞րԹէ յաւիտենական Աստուածը՝ Եհովան, Երկրի ծայրերուն Ստեղծիչը, Չի յոգնիր ու չի թուլնար. Անոր իմաստութիւնը չի քննուիր։
zohrab-1805▾ eastern-1994▾ western am▾
40:2840:28 Разве ты не знаешь? разве ты не слышал, что вечный Господь Бог, сотворивший концы земли, не утомляется и не изнемогает? разум Его неисследим.
40:28 καὶ και and; even νῦν νυν now; present οὐκ ου not ἔγνως γινωσκω know εἰ ει if; whether μὴ μη not ἤκουσας ακουω hear θεὸς θεος God αἰώνιος αιωνιος eternal; of ages ὁ ο the θεὸς θεος God ὁ ο the κατασκευάσας κατασκευαζω furnish; prepare τὰ ο the ἄκρα ακρον top; tip τῆς ο the γῆς γη earth; land οὐ ου not πεινάσει πειναω hungry οὐδὲ ουδε not even; neither κοπιάσει κοπιαω exhausted; labor οὐδὲ ουδε not even; neither ἔστιν ειμι be ἐξεύρεσις εξευρεσις the φρονήσεως φρονησις prudence; insight αὐτοῦ αυτος he; him
40:28 הֲ hᵃ הֲ [interrogative] לֹ֨וא lˌô לֹא not יָדַ֜עְתָּ yāḏˈaʕtā ידע know אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not שָׁמַ֗עְתָּ šāmˈaʕtā שׁמע hear אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s) עֹולָ֤ם׀ ʕôlˈām עֹולָם eternity יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בֹּורֵא֙ bôrˌē ברא create קְצֹ֣ות qᵊṣˈôṯ קָצָה end הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לֹ֥א lˌō לֹא not יִיעַ֖ף yîʕˌaf יעף be weary וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִיגָ֑ע yîḡˈāʕ יגע be weary אֵ֥ין ʔˌên אַיִן [NEG] חֵ֖קֶר ḥˌēqer חֵקֶר exploration לִ li לְ to תְבוּנָתֹֽו׃ ṯᵊvûnāṯˈô תְּבוּנָה understanding
40:28. numquid nescis aut non audisti Deus sempiternus Dominus qui creavit terminos terrae non deficiet neque laborabit nec est investigatio sapientiae eiusKnowest thou not, or hast thou not heard? the Lord is the everlasting God, who hath created the ends of the earth: he shall not faint, nor labour, neither is there any searching out of his wisdom.
28. Hast thou not known? hast thou not heard? the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary; there is no searching of his understanding.
40:28. Do you not know, or have you not heard? The Lord is the eternal God, who has created the limits of the earth. He does not diminish, and he does not struggle. Neither is his wisdom searchable.
40:28. Hast thou not known? hast thou not heard, [that] the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? [there is] no searching of his understanding.
Hast thou not known? hast thou not heard, [that] the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? [there is] no searching of his understanding:

40:28 Разве ты не знаешь? разве ты не слышал, что вечный Господь Бог, сотворивший концы земли, не утомляется и не изнемогает? разум Его неисследим.
40:28
καὶ και and; even
νῦν νυν now; present
οὐκ ου not
ἔγνως γινωσκω know
εἰ ει if; whether
μὴ μη not
ἤκουσας ακουω hear
θεὸς θεος God
αἰώνιος αιωνιος eternal; of ages
ο the
θεὸς θεος God
ο the
κατασκευάσας κατασκευαζω furnish; prepare
τὰ ο the
ἄκρα ακρον top; tip
τῆς ο the
γῆς γη earth; land
οὐ ου not
πεινάσει πειναω hungry
οὐδὲ ουδε not even; neither
κοπιάσει κοπιαω exhausted; labor
οὐδὲ ουδε not even; neither
ἔστιν ειμι be
ἐξεύρεσις εξευρεσις the
φρονήσεως φρονησις prudence; insight
αὐτοῦ αυτος he; him
40:28
הֲ hᵃ הֲ [interrogative]
לֹ֨וא lˌô לֹא not
יָדַ֜עְתָּ yāḏˈaʕtā ידע know
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
שָׁמַ֗עְתָּ šāmˈaʕtā שׁמע hear
אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s)
עֹולָ֤ם׀ ʕôlˈām עֹולָם eternity
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בֹּורֵא֙ bôrˌē ברא create
קְצֹ֣ות qᵊṣˈôṯ קָצָה end
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
לֹ֥א lˌō לֹא not
יִיעַ֖ף yîʕˌaf יעף be weary
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִיגָ֑ע yîḡˈāʕ יגע be weary
אֵ֥ין ʔˌên אַיִן [NEG]
חֵ֖קֶר ḥˌēqer חֵקֶר exploration
לִ li לְ to
תְבוּנָתֹֽו׃ ṯᵊvûnāṯˈô תְּבוּנָה understanding
40:28. numquid nescis aut non audisti Deus sempiternus Dominus qui creavit terminos terrae non deficiet neque laborabit nec est investigatio sapientiae eius
Knowest thou not, or hast thou not heard? the Lord is the everlasting God, who hath created the ends of the earth: he shall not faint, nor labour, neither is there any searching out of his wisdom.
40:28. Do you not know, or have you not heard? The Lord is the eternal God, who has created the limits of the earth. He does not diminish, and he does not struggle. Neither is his wisdom searchable.
40:28. Hast thou not known? hast thou not heard, [that] the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? [there is] no searching of his understanding.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:28: There is no searching of his understanding "And that his understanding is unsearchable" - Twenty-four MSS., two editions, the Septuagint and Vulgate, read ואין veein, with the conjunction ו vau.
Albert Barnes: Notes on the Bible - 1834
40:28: Hast thou not known? - This is the language of the prophet reproving them for complaining of being forsaken and assuring them that God was faithful to his promises. This argument of the prophet, which continues to the close of the chapter, comprises the main scope of the chapter, which is to induce them to put confidence in God, and to believe that he was able and willing to deliver them. The phrase, 'Hast thou not known? refers to the fact that the Jewish people had had an abundant opportunity of learning, in their history, and from their fathers, the true character of God, and his entire ability to save them. No people had had so much light on this subject, and now that they were in trial, they ought to recall their former knowledge of his character, and remember his dealings of faithfulness with them and their fathers. It is well for the people of God in times of calamity and trial to recall to their recollection his former dealings with his church. That history will furnish abundant sources of consolation, and abundant assurances that their interests are safe in his hands.
Hast thou not heard? - From the traditions of the fathers; the instruction which you have received from ancient times. A large part of the knowledge of the Jews was traditionary; and these attributes of God, as a faithful God, had, no doubt, constituted an important part of the knowledge which had thus been communicated to them.
The everlasting God - The God who has existed from eternity, unlike the idols of the pagan. If he was from eternity, he would be unchangeable, and his purposes could not fail.
The Creator of the ends of the earth - The phrase, 'the ends of the earth,' means the same as the earth itself. The earth is sometimes spoken of as a vast plain having limits or boundaries (see Isa 40:22). It is probable that this was the pRev_ailing idea among the ancients (compare Deu 33:17; Sa1 2:10; Psa 19:6; Psa 22:27; Psa 48:10; Psa 65:5; Psa 67:7; Psa 98:3; Isa 43:6; Isa 45:22; Isa 52:10). The argument here is, that he who has formed the earth could not be exhausted or weary in so small a work as that of protecting his people.
Fainteth not - Is not fatigued or exhausted. That God, who has formed and sustained all things, is not exhausted in his powers, but is able still to defend and guard his people.
There is no searching of his understanding - The God who made all things must be infinitely wise. There is proof of boundless skill in the works of his hands, and it is impossible for finite mind fully and adequately to search out all the proofs of his wisdom and skill. Man can see only a part - a small part, while the vast ocean, the boundless deep of his wisdom, lies still unexplored. This thought is beautifully expressed by Zophar in Job 11:7-9 :
Canst thou by searching find out God?
Canst thou find out the Almighty unto perfection?
It is as high as heaven;
What canst thou do?
Deeper than hell;
What canst thou know:
The measure thereof is longer than the earth,
And broader than the sea.
The argument here is, that that God who has made all things, must be intimately acquainted with the needs of his people. They had, therefore, no reason to complain that their way was hidden from the Lord, and their cause passed over by him. Perhaps, also, it is implied, that as his understanding was vast, they ought not to expect to be able to comprehend the reason of all his doings; but should expect that there would be much that was mysterious and unsearchable. The reasons of his doings are often hid from his people; and their consolation is to be found in the assurance that he is infinitely wise, and that he who rules over the universe must know what is best, and cannot err.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:28: thou not known: Jer 4:22; Mar 8:17, Mar 8:18, Mar 9:19, Mar 16:14; Luk 24:25; Joh 14:9; Co1 6:3-5, Co1 6:9; Co1 6:16, Co1 6:19
the everlasting: Isa 57:15; Gen 21:33; Deu 33:27; Jer 10:10; Rom 16:26; Ti1 1:17; Heb 9:14
the ends: Isa 45:22, Isa 59:1; Sa1 2:10; Act 13:47
fainteth: Isa 66:9; Psa 138:8; Joh 5:17; Phi 1:6
no searching: Isa 55:8, Isa 55:9; Psa 139:6, Psa 147:5; Rom 11:33, Rom 11:34; Co1 2:16
Carl Friedrich Keil and Franz Delitzsch
40:28
The groundlessness of such despondency is set before them in a double question. "Is it not known to thee, or hast thou not heard, an eternal God is Jehovah, Creator of the ends of the earth: He fainteth not, neither becomes weary; His understanding is unsearchable." Those who are so desponding ought to know, if not from their own experience, at least from information that had been handed down, that Jehovah, who created the earth from one end to the other, so that even Babylonian was not beyond the range of His vision or the domain of His power, was an eternal God, i.e., a God eternally the same and never varying, who still possessed and manifested the power which He had displayed in the creation. Israel had already passed through a long history, and Jehovah had presided over this, and ruled within it; and He had not so lost His power in consequence, as to have now left His people to themselves. He does not grow faint, as a man would do, who neglected to take the repeated nourishment requisite to sustain the energy of his vital power; nor does He become weary, like a man who has exhausted his capacity for work by over-exertion. And if He had not redeemed His people till then, His people were to know that His course was pure tebhūnâh or understanding, which was in the possession of infallible criteria for determining the right point of time at which to interpose with His aid.
Geneva 1599
40:28 Hast thou not known? hast thou not heard, [that] the everlasting God, the LORD, the Creator of the (d) ends of the earth, fainteth not, neither is weary? [there is] no searching of his (e) understanding.
(d) And therefore all power is in his hand to deliver when his time comes.
(e) Showing that men must patiently abide, and not curiously seek out the cause of God's delay in our affliction.
John Gill
40:28 Hast thou not known? hast thou not heard?.... From the history of the church in all ages; from the experience of all good men; from their own knowledge and observation; from the Scriptures, and the prophets, the interpreters of them; both that what is before suggested is wrong, and that what follows is true,
that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? or, "the God of the world"; that has made it, and upholds it, and governs it, and judges righteously in it; who is from everlasting to everlasting, unchangeably the same; whose name alone is Jehovah, the self-existent and all comprehending Being, the Maker and Former of all things; who has not only created the earth, and the foundations of it, as the Targum, or the continent, and the habitable part of the world, that is most known and dwelt in, but even the extremities of the earth; and therefore knows and will take care of his own people, let them be where they will: and though the work of creation, and of upholding creatures in their beings, and of governing the world, and providing for all in it, and of taking care of his church and people in particular, requires so much power, as well as wisdom, yet he never sinks under it, nor is weary of it; wherefore they have no reason to give way to such unbelief and despondency, as above expressed:
there is no searching of his understanding; it is infinite, it reaches to all persons and things, and therefore he cannot be at a loss to provide for his people, or plead their cause; nor can their case be unknown to him, or he want either power or skill to help them.
Robert Jamieson, A. R. Fausset and David Brown
40:28 known--by thine own observation and reading of Scripture.
heard--from tradition of the fathers.
everlasting, &c.--These attributes of Jehovah ought to inspire His afflicted people with confidence.
no searching of his understanding--therefore thy cause cannot, as thou sayest, escape His notice; though much in His ways is unsearchable, He cannot err (Job 11:7-9). He is never "faint" or "weary" with having the countless wants of His people ever before Him to attend to.
40:2940:29: Տա՛յ քաղցելոց զօրութիւն, եւ անցաւաց զտրտմութիւն։
29 Նա քաղցածներին ուժ է տալիս, բայց ցաւ չունեցողներին էլ՝ տրտմութիւն:
29 Անիկա է յոգնածին ոյժ տուողը Ու կարողութիւն չունեցողին շատ զօրութիւն հասցնողը։
Տայ [592]քաղցելոց զօրութիւն եւ անցաւաց զտրտմութիւն:

40:29: Տա՛յ քաղցելոց զօրութիւն, եւ անցաւաց զտրտմութիւն։
29 Նա քաղցածներին ուժ է տալիս, բայց ցաւ չունեցողներին էլ՝ տրտմութիւն:
29 Անիկա է յոգնածին ոյժ տուողը Ու կարողութիւն չունեցողին շատ զօրութիւն հասցնողը։
zohrab-1805▾ eastern-1994▾ western am▾
40:2940:29 Он дает утомленному силу, и изнемогшему дарует крепость.
40:29 διδοὺς διδωμι give; deposit τοῖς ο the πεινῶσιν πειναω hungry ἰσχὺν ισχυς force καὶ και and; even τοῖς ο the μὴ μη not ὀδυνωμένοις οδυναω in pain; pain λύπην λυπη grief
40:29 נֹתֵ֥ן nōṯˌēn נתן give לַ la לְ to † הַ the יָּעֵ֖ף yyāʕˌēf יָעֵף weary כֹּ֑חַ kˈōₐḥ כֹּחַ strength וּ û וְ and לְ lᵊ לְ to אֵ֥ין ʔˌên אַיִן [NEG] אֹונִ֖ים ʔônˌîm אֹון generative power עָצְמָ֥ה ʕoṣmˌā עָצְמָה might יַרְבֶּֽה׃ yarbˈeh רבה be many
40:29. qui dat lasso virtutem et his qui non sunt fortitudinem et robur multiplicatIt is he that giveth strength to the weary, and increaseth force and might to them that are not.
29. He giveth power to the faint; and to him that hath no might he increaseth strength.
40:29. It is he who gives strength to the weary, and it is he who increases fortitude and strength in those who are failing.
40:29. He giveth power to the faint; and to [them that have] no might he increaseth strength.
He giveth power to the faint; and to [them that have] no might he increaseth strength:

40:29 Он дает утомленному силу, и изнемогшему дарует крепость.
40:29
διδοὺς διδωμι give; deposit
τοῖς ο the
πεινῶσιν πειναω hungry
ἰσχὺν ισχυς force
καὶ και and; even
τοῖς ο the
μὴ μη not
ὀδυνωμένοις οδυναω in pain; pain
λύπην λυπη grief
40:29
נֹתֵ֥ן nōṯˌēn נתן give
לַ la לְ to
הַ the
יָּעֵ֖ף yyāʕˌēf יָעֵף weary
כֹּ֑חַ kˈōₐḥ כֹּחַ strength
וּ û וְ and
לְ lᵊ לְ to
אֵ֥ין ʔˌên אַיִן [NEG]
אֹונִ֖ים ʔônˌîm אֹון generative power
עָצְמָ֥ה ʕoṣmˌā עָצְמָה might
יַרְבֶּֽה׃ yarbˈeh רבה be many
40:29. qui dat lasso virtutem et his qui non sunt fortitudinem et robur multiplicat
It is he that giveth strength to the weary, and increaseth force and might to them that are not.
40:29. It is he who gives strength to the weary, and it is he who increases fortitude and strength in those who are failing.
40:29. He giveth power to the faint; and to [them that have] no might he increaseth strength.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Он дает утомленному силу... Полная параллель предыдущему стиху: Бог не только сам никогда не ослабевает в силе, но и подкрепляет, в случае недостатка ее, и других - всех утомленных и изнемогающих. Он - вечная сила и первоисточник всякой силы и света.
Albert Barnes: Notes on the Bible - 1834
40:29: He giveth power to the faint - To his weak and feeble people. This is one of his attributes; and his people, therefore, should put their trust in him, and look to him for aid (compare Co2 12:9). The design of this verse is to give consolation to the afflicted and down-trodden people in Babylon, by recalling to their minds the truth that it was one of the characteristics of God that he ministered strength to those who were conscious of their own feebleness, and who looked to him for support. It is a truth, however, as applicable to us as to theresa truth inestimably precious to those who feel that they are weak and feeble, and who look to God for aid.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:29: Isa 41:10; Gen 49:24; Deu 33:25; Psa 29:11; Zac 10:12; Co2 12:9, Co2 12:10; Phi 4:13; Col 1:11; Heb 11:34
Carl Friedrich Keil and Franz Delitzsch
40:29
Jehovah is so far from becoming faint, that it is He who gives strength to the fainting. "Giving power to the faint, and to the incapable He giveth strength in abundance." אונים לאין is equivalent to אונים אין לאשׁר אין is used exactly like a privative to form a negative adjective (e.g., Ps 88:5; Prov 25:3).
John Gill
40:29 He giveth power to the faint,.... Who are ready to faint under afflictions, because they have not immediate deliverance, or their prayers are not answered at once, or promises not fulfilled as they expected; to such he gives fresh supplies of spiritual strength; he strengthens their faith, and enlarges their views, to behold the goodness of the Lord in the land of the living, and confirms his blessings and promises of grace unto them, Ps 27:13. The Targum is,
"who giveth wisdom to the righteous that breathe after the words of the law:''
and to them that have no might he increaseth strength; not that they have no might at all, strictly speaking; for then it could not be properly said their strength was increased by him; but that their might and power were very small, and that in their own apprehensions they had none, and then it is that fresh strength is given them; as the apostle says, "when I am weak, then am I strong"; 2Cor 12:10, though this may be understood, not of the strength of their graces, but of their sins and corruptions: a word from the same root as this here used signifies "iniquity"; and the sense may be, that the Lord increases the spiritual strength of such on whom the lust's, corruptions, and virtuosity of nature have not the power and dominion (e).
(e) "Cur non sumatur", "illis quibus non sunt vitiosae concupiscentiae robur auger", Gusset. Ebr. Comment. p. 21.
Robert Jamieson, A. R. Fausset and David Brown
40:29 Not only does He "not faint" (Is 40:28) but He gives power to them who do faint.
no might . . . increaseth strength--a seeming paradox. They "have no might" in themselves; but in Him they have strength, and He "increases" that strength (2Cor 12:9).
40:3040:30: Քաղցիցե՛ն երիտասարդք, եւ վաստակեսցին մանկունք. եւ ընտիրք անզօ՛րք եղիցին։
30 Երիտասարդները քաղց պիտի զգան, մանուկները պիտի յոգնեն, քաջընտիր մարդիկ անզօր պիտի դառնան,
30 Երիտասարդները անգամ պիտի յոգնին ու թուլնան Եւ ընտիր կտրիճները բոլորովին պիտի իյնան
Քաղցիցեն երիտասարդք, եւ վաստակեսցին մանկունք``, եւ ընտիրք անզօրք եղիցին:

40:30: Քաղցիցե՛ն երիտասարդք, եւ վաստակեսցին մանկունք. եւ ընտիրք անզօ՛րք եղիցին։
30 Երիտասարդները քաղց պիտի զգան, մանուկները պիտի յոգնեն, քաջընտիր մարդիկ անզօր պիտի դառնան,
30 Երիտասարդները անգամ պիտի յոգնին ու թուլնան Եւ ընտիր կտրիճները բոլորովին պիտի իյնան
zohrab-1805▾ eastern-1994▾ western am▾
40:3040:30 Утомляются и юноши и ослабевают, и молодые люди падают,
40:30 πεινάσουσιν πειναω hungry γὰρ γαρ for νεώτεροι νεος new; young καὶ και and; even κοπιάσουσιν κοπιαω exhausted; labor νεανίσκοι νεανισκος young man καὶ και and; even ἐκλεκτοὶ εκλεκτος select; choice ἀνίσχυες ανισχυς be
40:30 וְ wᵊ וְ and יִֽעֲפ֥וּ yˈiʕᵃfˌû יעף be weary נְעָרִ֖ים nᵊʕārˌîm נַעַר boy וְ wᵊ וְ and יִגָ֑עוּ yiḡˈāʕû יגע be weary וּ û וְ and בַחוּרִ֖ים vaḥûrˌîm בָּחוּר young man כָּשֹׁ֥ול kāšˌôl כשׁל stumble יִכָּשֵֽׁלוּ׃ yikkāšˈēlû כשׁל stumble
40:30. deficient pueri et laborabunt et iuvenes in infirmitate cadentYou shall faint, and labour, and young men shall fall by infirmity.
30. Even the youths shall faint and be weary, and the young men shall utterly fall:
40:30. Servants will struggle and fail, and young men will fall into infirmity.
40:30. Even the youths shall faint and be weary, and the young men shall utterly fall:
Even the youths shall faint and be weary, and the young men shall utterly fall:

40:30 Утомляются и юноши и ослабевают, и молодые люди падают,
40:30
πεινάσουσιν πειναω hungry
γὰρ γαρ for
νεώτεροι νεος new; young
καὶ και and; even
κοπιάσουσιν κοπιαω exhausted; labor
νεανίσκοι νεανισκος young man
καὶ και and; even
ἐκλεκτοὶ εκλεκτος select; choice
ἀνίσχυες ανισχυς be
40:30
וְ wᵊ וְ and
יִֽעֲפ֥וּ yˈiʕᵃfˌû יעף be weary
נְעָרִ֖ים nᵊʕārˌîm נַעַר boy
וְ wᵊ וְ and
יִגָ֑עוּ yiḡˈāʕû יגע be weary
וּ û וְ and
בַחוּרִ֖ים vaḥûrˌîm בָּחוּר young man
כָּשֹׁ֥ול kāšˌôl כשׁל stumble
יִכָּשֵֽׁלוּ׃ yikkāšˈēlû כשׁל stumble
40:30. deficient pueri et laborabunt et iuvenes in infirmitate cadent
You shall faint, and labour, and young men shall fall by infirmity.
40:30. Servants will struggle and fail, and young men will fall into infirmity.
40:30. Even the youths shall faint and be weary, and the young men shall utterly fall:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Дают раскрытие той же самой мысли - о силе Божественного Всемогущества, но уже путем антитезы, в которой противопоставляется слабость молодых и физически крепких людей - силе старых и физически слабых, но обновленных благодатной божественной помощью.

Утомляются и юноши... и молодые люди падают... Молодые, крепкие (по-слав. "избранные") люди - цвет и надежда каждой нации, не выдерживают продолжительного напряжения, и в конце концов, ослабевают и падают.
Albert Barnes: Notes on the Bible - 1834
40:30: Even the youths shall faint - The most vigorous young men, those in whom we expect manly strength, and who are best suited to endure hardy toil. They become weary by labor. Their powers are soon exhausted. The design here is, to contrast the most vigorous of the human race with God, and to show that while all their powers fail, the power of God is unexhausted and inexhaustible.
And the young men - The word used here denotes properly "those who are chosen or selected" (בחוּרים bachû riym, Greek ἐκλεκτοὶ eklektoi), and may be applied to those who were selected or chosen for any hazardous enterprise, or dangerous achievement in war; those who would be selected for vigor or activity. The meaning is, that the most chosen or select of the human family - the most vigorous and manly, must be worn down by fatigue, or paralyzed by sickness or death; but that the powers of God never grow weary, and that those who trust in him should never become faint.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:30: Isa 9:17, Isa 13:18; Psa 33:16, Psa 34:10, Psa 39:5; Ecc 9:11; Amo 2:14
Carl Friedrich Keil and Franz Delitzsch
40:30
Faith is all that is needed to ensure a participation in the strength (עצמה after the form חכמה), which He so richly bestows and so powerfully enhances. "And youths grow faint and weary, and young men suffer a fall. But they who wait for Jehovah gain fresh strength; lift up their wings like eagles; run, and are not weary; go forward, and do not faint." Even youths, even young men in the early bloom of their morning of life (bachūrı̄m, youths, from בּחר, related to בּכר, בּגר), succumb to the effects of the loss of sustenance or over-exertion (both futures are defective, the first letter being dropped), and any outward obstacle is sufficient to cause them to fall (נכשׁל with inf. abs. kal, which retains what has been stated for contemplation, according to Ges. 131, 3, Anm. 2). In Is 40:30 the verb stands first, Is 40:30 being like a concessive clause in relation to Is 40:31. "Even though this may happen, it is different with those who wait for Jehovah," i.e., those who believe in Him; for the Old Testament applies to faith a number of synonyms denoting trust, hope, and longing, and thus describes it according to its inmost nature, as fiducia and as hope, directed to the manifestation and completion of that which is hoped for. The Vav cop. introduces the antithesis, as in Is 40:8. החליף, to cause one to pursue, or new to take the place of the old (Lat. recentare). The expression וגו יעלוּ is supposed by early translators, after the Sept., Targ. Jer., and Saad., to refer to the moulting of the eagle and the growth of the new feathers, which we meet with in Ps 103:5 (cf., Mic 1:16) as a figurative representation of the renewal of youth through grace. But Hitzig correctly observes that העלה is never met with as the causative of the kal used in Is 5:6, and moreover that it would require נוצה instead of אבר. The proper rendering therefore is, "they cause their wings to rise, or lift their wings high, like the eagles" ('ēbher as in Ps 55:7). Their course of life, which has Jehovah for its object, is as it were possessed of wings. They draw from Him strength upon strength (see Ps 84:8); running does not tire them, nor do they become faint from going ever further and further.
The first address, consisting of three parts (Is 40:1-11, Is 40:12-26, Is 40:27-31), is here brought to a close.
Geneva 1599
40:30 (f) Even the youths shall faint and be weary, and the young men shall utterly fall:
(f) They who trust in their own virtue, and do not acknowledge that all comes from God.
John Gill
40:30 Even the youths shall faint and be weary,.... Such as are in the prime of their strength, and glory in it, yet through the hand of God upon them, by one disease or another, their strength is weakened in the way; or they meet with that which they are not equal to, and sink under, and are discouraged, and obliged to desist. Some think the Babylonians and Chaldeans are here meant, the enemies of Israel, and by whom they were carried captive. The Targum interprets this clause, as well as the following, of wicked and ungodly men; and so do Jarchi and Kimchi: it may be applied to the Heathen emperors, who persecuted the church of God, and were smitten by him, and found it too hard a work to extirpate Christianity out of the world, which they thought to have done; and also to all the antichristian states, who have given their power and strength to the beast:
and the young men shall utterly fail; or, "falling shall fall" (f); stumble and fall, die and perish; or, however, not be able to perform their enterprise.
(f) "corruendo corruent", Montanus; "labefacti cadent", Castalio.
John Wesley
40:30 The youths - The youngest and strongest men, left to themselves.
Robert Jamieson, A. R. Fausset and David Brown
40:30 young men--literally, "those selected"; men picked out on account of their youthful vigor for an enterprise.
40:3140:31: Բայց որ սպասեն Տեառն, նորոգեսցի՛ն զօրութեամբ. նորափետո՛ւր զարդարեսցին իբրեւ զարծուիս. ընթասցին, եւ մի՛ վաստակեսցին. գնասցեն՝ եւ մի՛ քաղցիցեն[10043]։[10043] Ոմանք. Ընթասցեն եւ մի՛ վաստակեսցեն։
31 իսկ նրանք, որոնք Տիրոջն են ապաւինում, նոր ուժ պիտի ստանան եւ նոր փետուրներով զարդարուեն ինչպէս արծիւներ, պիտի վազեն, բայց չպիտի յոգնեն, պիտի գնան, բայց քաղց չպիտի զգան:
31 Բայց Տէրոջը ապաւինողներուն ոյժը պիտի նորոգուի Եւ անոնք արծիւներու պէս թեւերով վեր պիտի ելլեն, Պիտի վազեն ու չթուլնան, Պիտի քալեն ու չյոգնին։
Բայց որ սպասեն Տեառն` նորոգեսցին զօրութեամբ, նորափետուր զարդարեսցին իբրեւ զարծուիս, ընթասցին եւ մի՛ վաստակեսցին, գնասցեն եւ մի՛ [593]քաղցիցեն:

40:31: Բայց որ սպասեն Տեառն, նորոգեսցի՛ն զօրութեամբ. նորափետո՛ւր զարդարեսցին իբրեւ զարծուիս. ընթասցին, եւ մի՛ վաստակեսցին. գնասցեն՝ եւ մի՛ քաղցիցեն[10043]։
[10043] Ոմանք. Ընթասցեն եւ մի՛ վաստակեսցեն։
31 իսկ նրանք, որոնք Տիրոջն են ապաւինում, նոր ուժ պիտի ստանան եւ նոր փետուրներով զարդարուեն ինչպէս արծիւներ, պիտի վազեն, բայց չպիտի յոգնեն, պիտի գնան, բայց քաղց չպիտի զգան:
31 Բայց Տէրոջը ապաւինողներուն ոյժը պիտի նորոգուի Եւ անոնք արծիւներու պէս թեւերով վեր պիտի ելլեն, Պիտի վազեն ու չթուլնան, Պիտի քալեն ու չյոգնին։
zohrab-1805▾ eastern-1994▾ western am▾
40:3140:31 а надеющиеся на Господа обновятся в силе: поднимут крылья, как орлы, потекут и не устанут, пойдут и не утомятся.
40:31 οἱ ο the δὲ δε though; while ὑπομένοντες υπομενω endure; stay behind τὸν ο the θεὸν θεος God ἀλλάξουσιν αλλασσω change ἰσχύν ισχυς force πτεροφυήσουσιν πτεροφευω as; how ἀετοί αετος eagle δραμοῦνται τρεχω run καὶ και and; even οὐ ου not κοπιάσουσιν κοπιαω exhausted; labor βαδιοῦνται βαδιζω and; even οὐ ου not πεινάσουσιν πειναω hungry
40:31 וְ wᵊ וְ and קֹויֵ֤ qôyˈē קֹוי [uncertain] יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יַחֲלִ֣יפוּ yaḥᵃlˈîfû חלף come after כֹ֔חַ ḵˈōₐḥ כֹּחַ strength יַעֲל֥וּ yaʕᵃlˌû עלה ascend אֵ֖בֶר ʔˌēver אֵבֶר wing כַּ ka כְּ as † הַ the נְּשָׁרִ֑ים nnᵊšārˈîm נֶשֶׁר eagle יָר֨וּצוּ֙ yārˈûṣû רוץ run וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִיגָ֔עוּ yîḡˈāʕû יגע be weary יֵלְכ֖וּ yēlᵊḵˌû הלך walk וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִיעָֽפוּ׃ פ yîʕˈāfû . f יעף be weary
40:31. qui autem sperant in Domino mutabunt fortitudinem adsument pinnas sicut aquilae current et non laborabunt ambulabunt et non deficientBut they that hope in the Lord shall renew their strength, they shall take wings as eagles, they shall run and not be weary, they shall walk and not faint.
31. but they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint.
40:31. But those who hope in the Lord will renew their strength. They will take up wings like eagles. They will run and not struggle. They will walk and not tire.
40:31. But they that wait upon the LORD shall renew [their] strength; they shall mount up with wings as eagles; they shall run, and not be weary; [and] they shall walk, and not faint.
But they that wait upon the LORD shall renew [their] strength; they shall mount up with wings as eagles; they shall run, and not be weary; [and] they shall walk, and not faint:

40:31 а надеющиеся на Господа обновятся в силе: поднимут крылья, как орлы, потекут и не устанут, пойдут и не утомятся.
40:31
οἱ ο the
δὲ δε though; while
ὑπομένοντες υπομενω endure; stay behind
τὸν ο the
θεὸν θεος God
ἀλλάξουσιν αλλασσω change
ἰσχύν ισχυς force
πτεροφυήσουσιν πτεροφευω as; how
ἀετοί αετος eagle
δραμοῦνται τρεχω run
καὶ και and; even
οὐ ου not
κοπιάσουσιν κοπιαω exhausted; labor
βαδιοῦνται βαδιζω and; even
οὐ ου not
πεινάσουσιν πειναω hungry
40:31
וְ wᵊ וְ and
קֹויֵ֤ qôyˈē קֹוי [uncertain]
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
יַחֲלִ֣יפוּ yaḥᵃlˈîfû חלף come after
כֹ֔חַ ḵˈōₐḥ כֹּחַ strength
יַעֲל֥וּ yaʕᵃlˌû עלה ascend
אֵ֖בֶר ʔˌēver אֵבֶר wing
כַּ ka כְּ as
הַ the
נְּשָׁרִ֑ים nnᵊšārˈîm נֶשֶׁר eagle
יָר֨וּצוּ֙ yārˈûṣû רוץ run
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִיגָ֔עוּ yîḡˈāʕû יגע be weary
יֵלְכ֖וּ yēlᵊḵˌû הלך walk
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִיעָֽפוּ׃ פ yîʕˈāfû . f יעף be weary
40:31. qui autem sperant in Domino mutabunt fortitudinem adsument pinnas sicut aquilae current et non laborabunt ambulabunt et non deficient
But they that hope in the Lord shall renew their strength, they shall take wings as eagles, they shall run and not be weary, they shall walk and not faint.
40:31. But those who hope in the Lord will renew their strength. They will take up wings like eagles. They will run and not struggle. They will walk and not tire.
40:31. But they that wait upon the LORD shall renew [their] strength; they shall mount up with wings as eagles; they shall run, and not be weary; [and] they shall walk, and not faint.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
31: А надеющиеся на Господа обновятся в силе... как орлы... "В то время, как в человечестве наиболее жизненные элементы ослабеют, а избранники преткнутся (koschol ikoschelou), прилепившиеся своей верой ко Господу обновятся силами и бодро устремятся по пути Божию" (Толк. СПб. проф.). Очень выразителен здесь образ сравнения с орлом: известно, что орел в определенный срок меняет свои перья и таким образом как бы обновляется. Отсюда у многих народов древности существовало поверье, что орел, прожив 100: лет, погружается в море и оттуда выходит снова молодым. Отголосок этого поверья, по-видимому, слышится и в известной фразе псалмопевца: "обновляется, подобно орлу, юность твоя" (Пс 102:5).

Потекут и не устанут... "Орлы сначала поднимут крылья, потом "потекут и не устанут". Последнее выражение означает уже ровное покойное движение вверх, по пути истины к источнику всякой истины и света" (Властов.). Это еще больше дополняет и усиливает выраженную мысль - о непоколебимой стойкости людей, надеющихся на Бога и подкрепляемых Им.

По общему мнению комментаторов данной главы, она по своему содержанию непосредственно примыкает к главе 35: и является как бы ее дальнейшим продолжением. В 35-й главе пророк, между прочим, восклицал: "возвеселится пустыня... скажите робким: не бойтесь; вот Бог ваш... возвратятся избавленные Господом... будет радость вечная..." И вот, основной тон 40: гл. совершенно тот же самый, поскольку он ясно выражен уже в первом стихе: "утешайте, утешайте народ свой, говорит Бог ваш".

Разделяющий эти главы, так называемый, исторический отдел (36-39), как видно из анализа его содержания, рассказывает о нашествии Сеннахирима и о событиях, с ним одновременных, и написан, следовательно, где-нибудь вскоре после указанного нашествия, т. е. после 714: т. до Р. Х. А так как 40: гл. стоит, вообще, в тесной предметной и исторической связи с предшествующими и сама носит на себе некоторый, хотя и слабый, отпечаток тех же самых событий (подавленность и растерянность народа, его сомнения в Божественном Всемогуществе и промысле, указание на тленность и скоропреходящность сильных земных владык и т. п.), то и время написания 40: гл. не без основания можно помещать точно так же как-нибудь около этих событий. Такая тесная хронологическая связь служит одним из лучших аргументов в пользу единства и подлинности книги и, в частности, принадлежности 40: гл. одному и тому же пророку Исаии.

Последнее подтверждается также общностью стиля и, в особенности, наличием характерных для пророка Исаии терминов и выражений, вроде "слава Господня", "уста Господни изрекли это", "пустыня", "всякая гора", "святый" и т. п. Новейшие исследователи текста находят новое и, по их мнению, особенно веское, доказательство единения и подлинности всей книги пророка Исаии в особенностях ее стихотворной конструкции: в симметрии строф, в правильности их чередования и в условном повторении одних и тех же слов.

Французский ученый Condamin, автор одного из самых последних трудов этого типа, устанавливает такое стихотворное деление XL гл.

С 12: ст. - I (строфа),
3-5: ст. - II (антистрофа),
6-8: - III (промежуточная строфа)
9-1: стр. 10-11: ст. - II; 12-17: - III; 18-19... 20-24: - I; 25-31: - II.
Adam Clarke: Commentary on the Bible - 1831
40:31: They shall mount zap with wings as eagles "They shall put forth fresh feathers like the moulting eagle" - It has been a common and popular opinion that the eagle lives and retains his vigor to a great age; and that, beyond the common lot of other birds, he moults in his old age, and renews his feathers, and with them his youth. "Thou shalt renew thy youth like the eagle, "says the psalmist, Psa 103:5; on which place St. Ambrose notes, Aquila longam aetatem ducit, dum, vetustis plumis fatiscentibus, nova pennarum successione juvenescit: "The eagle lives to a very advanced age; and in moulting his youth is renewed with his new feathers." Phile, De Animalibus, treating of the eagle, and addressing himself to the emperor Michael Palaeologus junior, raises his compliment upon the same notion: -
Τουτου συ, βασιλευ, τον πολυν ζωοις βιον,
Αει νεουργων, και κρατυνων την φυσιν.
"Long may'st thou live, O king; still like the eagle
Renew thy youth, and still retain thy vigor."
To this many fabulous and absurd circumstances are added by several ancient writers and commentators on Scripture; see Bochart, Hieroz. 2 ii. 1. Rabbi Saadias says, Every tenth year the eagle flies near the sun; and when not able any longer to bear the burning heat, she falls down into the sea, and soon loses her feathers, and thus renews her vigor. This she does every tenth year till the hundredth, when, after she has ascended near the sun, and fallen into the sea, she rises no more. How much proof do such stories require! Whether the notion of the eagle's renewing his youth is in any degree well founded or not, I need not inquire; it is enough for a poet, whether profane or sacred, to have the authority of popular opinion to support an image introduced for illustration or ornament. - L
Albert Barnes: Notes on the Bible - 1834
40:31: But they that wait upon the Lord - The word rendered 'wait upon' here (from קוה qâ vâ h), denotes properly to wait, in the sense of expecting. The phrase, 'to wait on Yahweh,' means to wait for his help; that is, to trust in him, to put our hope or confidence in him. It is applicable to those who are in circumstances of danger or want, and who look to him for his merciful interposition. Here it properly refers to those who were suffering a long and grievous captivity in Babylon, and who had no prospect of deliverance but in him. The phrase is applicable also to all who feel that they are weak, feeble, guilty, and helpless, and who, in view of this, put their trust in Yahweh. The promise or assurance here is general in its nature, and is as applicable to his people now as it was in the times of the captivity in Babylon. Religion is often expressed in the Scriptures by 'waiting on Yahweh,' that is, by looking to him for help, expecting deliverance through his aid, putting trust in him (see Psa 25:3, Psa 25:5, Psa 25:21; Psa 27:14; Psa 37:7, Psa 37:9, Psa 37:34; Psa 69:3; compare Isa 8:17, note; Isa 30:18, note).
It does not imply inactivity, or want of personal exertion; it implies merely that our hope of aid and salvation is in him - a feeling that is as consistent with the most strenuous endeavors to secure the object, as it is with a state of inactivity and indolence. Indeed, no man can wait on God in a proper manner who does not use the means which he has appointed for conveying to us his blessing. To wait on him without using any means to obtain his aid, is to tempt him; to expect miraculous interposition is unauthorized, and must meet with disappointment. And they only wait on him in a proper manner who expect his blessing in the common modes in which he imparts it to men - in the use of those means and efforts which he has appointed, and which he is accustomed to bless. The farmer who should wait for God to plow and sow his fields, would not only be disappointed, but would be guilty of provoking Him. And so the man who waits for God to do what he ought to do; to save him without using any of the means of grace, will not only be disappointed, but will provoke his displeasure.
Shall renew their strength - Margin, 'Change.' The Hebrew word commonly means to change, to alter; and then to Rev_ive, to renew, to cause to flourish again, as, e. g., a tree that has decayed and fallen down (see the note at Isa 9:10; compare Job 14:7). Here it is evidently used in the sense of renewing, or causing to Rev_ive; to increase, and to restore that which is decayed. It means that the people of God who trust in him shall become strong in faith; able to contend with their spiritual foes, to gain the victory over their sins, and to discharge aright the duties, and to meet aright the trials of life. God gives them strength, if they seek him in the way of his appointment - a promise which has been verified in the experience of his people in every age.
They shall mount up with wings as eagles - Lowth translates this 'They shall put forth fresh feathers like the moulting eagle;' and in his note on the passage remarks, that 'it has been a common and popular opinion that the eagle lives and retains his vigor to a great age; and that, beyond the common lot of other birds, he moults in his old age, and renews his feathers, and with them his youth.' He supposes that the passage in Psa 103:5, 'So that thy youth is renewed like the eagles,' refers to this fact. That this was a common and popular opinion among the ancients, is clearly proved by Bochart (Hieroz. ii. 2. 1. pp. 165-169). The opinion was, that at stated times the eagle plunged itself in the sea and cast off its old feathers, and that new feathers started forth, and that thus it lived often to the hundredth year, and then threw itself in the sea and died. In accordance with this opinion, the Septuagint renders this passage, 'They shall put forth fresh feathers (πτεροφυήσουσιν pterophuē sousin) like eagles.' Vulgate, Assument pennas sicut aquiloe.
The Chaldee renders it, 'They who trust in the Lord shall be gathered from the captivity, and shall increase their strength, and renew their youth as a germ which grows up; upon wings of eagles shall they run and not be fatigued.' But whatever may be the truth in regard to the eagle, there is no reason to believe that Isaiah here had any reference to the fact that it moults in its old age. The translation of Lowth was derived from file Septuagint, and not from the Hebrew text. The meaning of the Hebrew is simply, 'they shall ascend on wings as eagles,' or 'they shall lift up the wings as eagles;' and the image is derived from the fact that the eagle rises on the most vigorous wing of any bird, and ascends apparently further toward the sun. The figure, therefore, denotes strength and vigor of purpose; strong and manly piety; an elevation above the world; communion with God, and a nearness to his throne - as the eagle ascends toward the sun.
They shall run and not be weary - This passage, also, is but another mode of expressing the same idea - that they who trust in God would be vigorous, elevated, unwearied; that he would sustain and uphold them; and that in his service they would never faint. This was at first designed to be applied to the Jews in captivity in Babylon to induce them to put their trust in God. But it is as true now as it was at that time. It has been found in the experience of thousands and tens of thousands, that by waiting on the Lord the heart has been invigorated; the faith has been confirmed; and the affections have been raised above the world. Strength has been given to bear trial without complaining, to engage in arduous duty without fainting, to pursue the perilous and toilsome journey of life without exhaustion, and to rise above the world in hope and peace on the bed of death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:31: they that: Isa 8:17, Isa 25:9, Isa 30:18; Psa 25:3, Psa 25:5, Psa 25:21, Psa 27:14, Psa 37:34, Psa 40:1, Psa 84:7, Psa 92:1, Psa 92:13; Psa 123:2; Lam 3:25, Lam 3:26; Rom 8:25; Th1 1:10
renew: Heb. change, Jdg 16:28; Job 17:9, Job 33:24-26; Psa 103:5, Psa 138:3; Co2 1:8-10; Co2 4:8-10, Co2 4:16, Co2 12:9, Co2 12:10
mount: Exo 19:4; Psa 84:7; Sol 8:5; Zac 10:12; Rev 4:7
not faint: Psa 27:13; Luk 18:1; Co2 4:1, Co2 4:16; Gal 6:9; Heb 12:1; Rev 2:3
John Gill
40:31 But they that wait upon the Lord,.... As children on their parents, to do them honour, to obey their commands, and receive food and blessings from them; as servants on their masters, to know their pleasure, do their work, and have their wages; as clients on their patrons, to have advice of them, put their cause into their hands, and know how it goes; and as beggars at the door, who knock and wait, tell their case and wait, meet with repulses, yet keep their place, and continue waiting: such an act supposes a knowledge and reverence of God, confidence in him, attendance on him, not with the body only, in public and private, but with the soul also, and with some degree of constancy, and with patience and quietness: the Lord is to be waited upon for the manifestations of himself, who sometimes hides himself, but is to be waited for, since he has his set time to show himself again, and his presence is worth waiting for; also for the performance of his promises, which may be expected from his perfections, the nature of the promises, and their being in Christ; likewise for answers of prayer, and for the fresh discoveries of pardoning grace and mercy; and as Old Testament saints waited for the first coming of Christ, so New Testament saints for his second coming, and for eternal glory and happiness: and such "shall renew their strength"; which is to be understood of spiritual! strength in the heart, and of the graces of the Spirit there: it supposes strength received already, which natural men have not, but converted men have; and yet they want more, and more they shall have; to assist them in the performance of duty, to enable them to resist Satan and his temptations, and the corruptions of nature, and to cause them to endure afflictions and persecutions patiently, and to persevere unto the end:
they shall mount up with wings as eagles; swiftly and strongly; it is expressive of the motion of the affections heavenwards towards God and Christ, and things above; of the entrance of faith and hope within the veil, and of the exercise of these graces on Christ, who is now at the right hand of God; of the expectation of glory and happiness in heaven hereafter, and of present support under afflictions, the Lord bearing them as on eagles' wings; see Ps 103:5 (g):
they shall run, and not be weary; in the way of God's commandments; which shows great affection for them, haste to obey them, delight and pleasure, cheerfulness and alacrity, therein, so as to be without weariness:
and they shall, walk, and not faint: in the ways of God, in the name of the Lord, or in Christ, as they have received him; leaning on him, trusting in him, continuing to do so, till they receive the end of their faith, the salvation of their souls; and so shall not sink under their burdens, nor give out till they enjoy it; different persons, though all of them believers, may be here intended; particularly Christians under the Gospel dispensation, tried and exercised by many enemies; some shall soar aloft, and dwell on high; others, though they cannot rise and "fly" so swiftly and strongly, yet shall "run" without weariness; and others, though they can neither fly nor run, yet shall "walk" without fainting.
(g) The Jews have a notion, that for ten years the eagle ascends very high in the firmament of heaven, and approaching near to the heat of the sun, it falls into the sea, through the vehemence of the heat; and then it casts its feathers, and is renewed again, and its feathers grow, and it returns to the days of its youth; and so every ten years to a hundred; and in the hundredth year it ascends according to its custom, and falls into the sea, and dies. So Ben Melech from Saadiab Gaon.
John Wesley
40:31 Wait - That rely upon him. Renew - Shall grow stronger and stronger.
Robert Jamieson, A. R. Fausset and David Brown
40:31 mount up-- (2Kings 1:23). Rather, "They shall put forth fresh feathers as eagles" are said to renovate themselves; the parallel clause, "renew their strength," confirms this. The eagle was thought to moult and renew his feathers, and with them his strength, in old age (so the Septuagint, Vulgate, Ps 103:5). However, English Version is favored by the descending climax, mount up--run--walk; in every attitude the praying, waiting child of God is "strong in the Lord" (Ps 84:7; Mic 4:5; Heb 12:1).