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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7. Суд Господень над народами. 8-20. Утешение Израиля дарованием Божественной помощи и пришествием Искупителя, Который даст ему победу над врагами и упрочит его благосостояние. 21-29. Заключение состязания Всевышнего с языческими нациями и с их богами-идолами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter, as the former, in intended both for the conviction of idolaters and for the consolation of all God's faithful worshippers; for the Spirit is sent, and ministers are employed by him, both to convince and to comfort. And however this might be primarily intended for the conviction of Babylonians, and the comfort of Israelites, or for the conviction of those in Israel that were addicted to idolatry, as multitudes were, and the comfort of those that kept their integrity, doubtless it was intended both for admonition and encouragement to us, admonition to keep ourselves from idols and encouragement to trust in God. Here, I. God by the prophet shows the folly of those that worshipped idols, especially that thought their idols able to contest with him and control him, ver. 1-9. II. He encourages his faithful ones to trust in him, with an assurance that he would take their part against their enemies, make them victorious over them, and bring about a happy change of their affairs, ver. 10-20. III. He challenges the idols, that were rivals with him for men's adoration, to vie with him either for knowledge or power, either to show things to come or to do good or evil, ver. 21-29. So that the chapter may be summed up in those words of Elijah, "If Jehovah be God, then follow him; but, if Baal be God, then follow him;" and in the people's acknowledgment, upon the issue of the trial, "Jehovah he is the God, Jehovah he is the God."
Adam Clarke: Commentary on the Bible - 1831
The prophet, having intimated the deliverance from Babylon, and the still greater redemption couched under it, resumes the subject. He begins with the Divine vocation of Abraham, the root of the Israelitish family, and his successful exploits against the idolaters, Isa 41:1-7. He then recurs to the Babylonish captivity, and encourages the seed of Abraham, the friend of God, not to fear, as all their enemies would be ultimately subdued under them, Isa 41:8-16; and every thing furnished necessary to refresh and comfort them in them passage homewards through the desert, Isa 41:17-20. The prophet then takes occasion to celebrate the prescience of God, from his knowledge of events so very distant as instanced in the prediction concerning the messenger of glad tidings which should be given to Jerusalem to deliver her from all her enemies; and challenges the idols of the heathen to produce the like proof of their pretended divinity, Isa 41:21-27. But they are all vanity, and accursed are they that choose them, Isa 41:28, Isa 41:29.
Albert Barnes: Notes on the Bible - 1834
41:1: The design of this chapter is the same as that of the preceding, and it is to be regarded as the continuation of the argument commenced there. Its object is to lead those who were addressed, to put confidence in God. In the introduction to isa 40 it was remarked, that this is to be considered as addressed to the exile Jews in Babylon, near the close of their captivity. Their country, city, and temple had been laid waste. The prophet represents himself as bringing consolation to them in this situation; particularly by the assurance that their long captivity was about to end; that they were about to be restored to their own land, and thai their trials were to be succeeded by brighter and happier times. In the pRev_ious chapter there were general reasons given why they should put their confidence in God - arising from the firmness of his promises, the fact that he had created all things; that he had all power, etc. In this chapter there is a more definite view given, and a clearer light thrown on the mode in which deliverance would be brought to them. The prophet specifies that God would raise up a deliverer, and that that deliverer would be able to subdue all their enemies. The chapter may be conveniently divided into the following parts:
I. God calls the distant nations to a public investigation of his ability to aid his people; to an argument whether he was able to deliver them; and to the statement of the reasons why they should confide in him Isa 41:1.
II. He specifies that he will raise up a man from the east - who should be able to overcome the enemies of the Jews, and to effect their deliverance Isa 41:2-4.
III. The consternation of the nations at the approach of Cyrus, and their excited and agitated fleeing to their idols is described Isa 41:5-7.
IV. God gives to his people the assurance of his protection, and friendship Isa 41:8-14. This is shown:
1. Because they were the children of Abraham, his friend, and be was bound in covenant faithfulness to protect them Isa 41:8-9.
2. By direct assurance that he would aid and protect them; that though they were feeble, yet he was strong enough to deliver them Isa 41:10-14.
V. He says that he will enable them to overcome and scatter their foes, as the chaff is driven away on the mountains by the whirlwind Isa 41:15-16.
VI. He gives to his people the special promise of assistance and comfort. He will meet them in their desolate condition, and will give them consolation as if fountains were opened in deserts, and trees producing grateful shade and fruit were planted in the wilderness Isa 41:17-20.
VII. He appeals directly to the enemies of the Jews, to the worshippers of idols. He challenges them to give any evidence of the power or the divinity of their idols; and appeals to the fact that he had foretold future events; that he had raised up a deliverer for his people in proof of his divinity, and his power to save Isa 41:21-29. The argument of the whole is, that the idol-gods were unable to defend the nations which trusted in them; that God would raise up a mighty prince who should be able to deliver the Jews from their long and painful calamity, and that they, therefore, should put their trust in Yahweh.
Keep silence before me - (Compare Zac 2:13) The idea is, that the pagan nations were to be silent while God should speak, or with a view of entering into an argument with him respecting the comparative power of himself and of idols to defend their respective worshippers. The argument is stated in following verses, and preparatory to the statement of that argument, the people are exhorted to be silent. This is probably to evince a proper awe and Rev_erence for Yahweh, before whom the argument was to be conducted, and a proper sense of the magnitude and sacredness of the inquiry (compare Isa 41:21). And it may be remarked here, that the same reasons will apply to all approaches which are made to God. When we are about to come before him in prayer or praise; to confess our sins and to plead for pardon; when we engage an argument respecting his being, plans, or perfections; or when we draw near to him in the closet, the family, or the sanctuary, the mind should be filled with awe and Rev_erence. It is well, it is proper, to pause and think of what our emotions should be, and of what we should say, before God (compare Gen 28:16-17).
O islands - (איים 'iyiym). This word properly means islands, and is so translated here by the Vulgate, the Septuagint, the Chaldee, the Syriac, and the Arabic. But the word also is used to denote maritime countries; Countries that were situated on seacoasts, or the regions beyond sea (see the note at Isa 20:6). The word is applied, therefore, to the islands of the Mediterranean; to the maritime coasts; and then, also, it comes to be used in the sense of any lands or coasts far remote, or beyond sea (see Psa 72:10; Isa 24:15; the notes at Isa 40:15; Isa 41:5; Isa 42:4, Isa 42:10, Isa 42:12; Isa 49:1; Jer 25:22; Dan 11:18). Here it is evidently used in the sense of distant nations or lands; the people who were remote from Palestine, and who were the worshippers of idols. The argument is represented as being with them, and they are invited to prepare their minds by suitable Rev_erence for God for the argument which was to be presented.
And let the people renew their strength - On the word 'renew,' see the note at Isa 40:31. Here it means, 'Let them make themselves strong; let them prepare the argument; let them be ready to urge as strong reasons as possible; let them fit themselves to enter into the controversy about the power and glory of Yahweh' (see Isa 41:21).
Let us come near together to judgment - The word 'judgment' here means evidently controversy, argumentation, debate. Thus it is used in Job 9:32. The language is that which is used of two parties who come together to try a cause, or to engage in debate; and the sense is, that God proposes to enter into an argumentation with the entire pagan world, in regard to his ability to save his people; that is, he proposes to show the reasons why they should trust in him, rather than dread those under whose power they then were, and by whom they had been oppressed. Lowth renders it, correctly expressing the sense, 'Let us enter into solemn debate together.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 41:1, God expostulates with his people, about his mercies to the church; Isa 41:10, about his promises; Isa 41:21, and about the vanity of idols.
Carl Friedrich Keil and Franz Delitzsch

Second Prophecy - Isaiah 41
The God of the World's History and of Prophecy
Jehovah comes forward here, and speaking in the tone in which He already began to speak in Is 40:25, invites the idolatrous nations to contend with Him, declares the raising up of the conqueror from the east to be His work, and adduces this as the sign that He has been the Author and Guider of the world's history from the beginning. But what if the question should be asked on the part of the nations, With what right does He do this? The acts of the conqueror prove themselves to be a work of the God who is exalted above the idols, from the fact that they bring destruction to the idolatrous nations, and to the people of Jehovah the long-desired redemption. It is in this that the conclusiveness of the illustration lies. The argument, however, presupposes that Cyrus has already entered upon his victorious course. It is evident at the outset that future events, or events still unfulfilled, would have no force as present proofs. And the words also clearly imply, that the work which Jehovah attributes to Himself, in opposition to the gods of the nations, is already in progress.
John Gill
INTRODUCTION TO ISAIAH 41
This chapter contains a summons to the enemies of Christ to come and try the cause between God and them before him; words of comfort to true believers, promising them help, protection, and provision; full conviction of idolaters, and their practices; and is closed with a promise of some great person, and what he will do unto them, and for the people of God. The summons is in Is 41:1, expressed according to the forms used in courts of judicature. The issue of the controversy is put upon this foot, the raising up a certain person from the east, who it was that did it, which appearing to be the work of the Lord, proves the point contended about, Is 41:2, the obstinate persistence of idolaters in their idolatry, notwithstanding this is observed, Is 41:5, the people of God, under the names of Jacob and Israel, the objects of God's choice and affection, Is 41:8 are encouraged against the fear of men, with promises of help and strength from the Lord, Is 41:10 of confusion to their enemies, and victory over them, Is 41:11, and of spiritual provisions, and great prosperity in their wilderness state, in which they should manifestly see the hand of the Lord, Is 41:17 when the idolatrous nations are challenged to produce their strong reasons for their idolatry, and are put upon proving that their idols can foretell things to come, or do good or evil to men, or own they are nothing but an abomination, Is 41:21 and then one is spoken of that should come as a mighty warrior, and tread down the Pagan princes, and a set of Gospel ministers should be sent, bringing good tidings to Zion, to the silencing of idolaters, and the cessation of idolatrous worship, Is 41:25.
41:141:1: Նորոգեցարո՛ւք առ իս կղզիք. զի իշխանք նորոգեսցին զօրութեամբ. մերձեսցին՝ խօսեսցին միանգամայն, եւ ապա զիրաւունս պատմեսցեն։
1 Նորոգուեցէ՛ք իմ առաջ, ո՛վ կղզիներ, քանզի իշխանները նորոգուելու են զօրութեամբ, մօտենալու են ու միասին խօսելու եւ պատմելու են արդար դատաստանի մասին:
41 Ո՛վ կղզիներ, իմ առջեւս լո՛ւռ կեցէք։Ժողովուրդները իրենց ոյժը թող նորոգեն, Թող մօտենան ու ապա խօսին։Մէկտեղ դատաստանի մօտենանք։
Նորոգեցարուք առ իս կղզիք. զի իշխանք նորոգեսցին զօրութեամբ, մերձեսցին` խօսեսցին միանգամայն, եւ ապա զիրաւունս պատմեսցեն:

41:1: Նորոգեցարո՛ւք առ իս կղզիք. զի իշխանք նորոգեսցին զօրութեամբ. մերձեսցին՝ խօսեսցին միանգամայն, եւ ապա զիրաւունս պատմեսցեն։
1 Նորոգուեցէ՛ք իմ առաջ, ո՛վ կղզիներ, քանզի իշխանները նորոգուելու են զօրութեամբ, մօտենալու են ու միասին խօսելու եւ պատմելու են արդար դատաստանի մասին:
41 Ո՛վ կղզիներ, իմ առջեւս լո՛ւռ կեցէք։Ժողովուրդները իրենց ոյժը թող նորոգեն, Թող մօտենան ու ապա խօսին։Մէկտեղ դատաստանի մօտենանք։
zohrab-1805▾ eastern-1994▾ western am▾
41:141:1 Умолкните предо Мною, острова, и народы да обновят свои силы; пусть они приблизятся и скажут: >.
41:1 ἐγκαινίζεσθε εγκαινιζω dedicate πρός προς to; toward με με me νῆσοι νησος island οἱ ο the γὰρ γαρ for ἄρχοντες αρχων ruling; ruler ἀλλάξουσιν αλλασσω change ἰσχύν ισχυς force ἐγγισάτωσαν εγγιζω get close; near καὶ και and; even λαλησάτωσαν λαλεω talk; speak ἅμα αμα at once; together τότε τοτε at that κρίσιν κρισις decision; judgment ἀναγγειλάτωσαν αναγγελλω announce
41:1 הַחֲרִ֤ישׁוּ haḥᵃrˈîšû חרשׁ be deaf אֵלַי֙ ʔēlˌay אֶל to אִיִּ֔ים ʔiyyˈîm אִי coast, island וּ û וְ and לְאֻמִּ֖ים lᵊʔummˌîm לְאֹם people יַחֲלִ֣יפוּ yaḥᵃlˈîfû חלף come after כֹ֑חַ ḵˈōₐḥ כֹּחַ strength יִגְּשׁוּ֙ yiggᵊšˌû נגשׁ approach אָ֣ז ʔˈāz אָז then יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together לַ la לְ to † הַ the מִּשְׁפָּ֥ט mmišpˌāṭ מִשְׁפָּט justice נִקְרָֽבָה׃ niqrˈāvā קרב approach
41:1. taceant ad me insulae et gentes mutent fortitudinem accedant et tunc loquantur simul ad iudicium propinquemusLet the islands keep silence before me, and the nations take new strength: let them come near, and then speak, let us come near to judgment together.
1. Keep silence before me, O islands; and let the peoples renew their strength: let them come near; then let them speak: let us come near together to judgment.
41:1. Let the islands be silent before me, and let the nations take new strength. Let them draw near, and then speak. Let us apply for judgment together.
41:1. Keep silence before me, O islands; and let the people renew [their] strength: let them come near; then let them speak: let us come near together to judgment.
[616] Keep silence before me, O islands; and let the people renew [their] strength: let them come near; then let them speak: let us come near together to judgment:

41:1 Умолкните предо Мною, острова, и народы да обновят свои силы; пусть они приблизятся и скажут: <<станем вместе на суд>>.
41:1
ἐγκαινίζεσθε εγκαινιζω dedicate
πρός προς to; toward
με με me
νῆσοι νησος island
οἱ ο the
γὰρ γαρ for
ἄρχοντες αρχων ruling; ruler
ἀλλάξουσιν αλλασσω change
ἰσχύν ισχυς force
ἐγγισάτωσαν εγγιζω get close; near
καὶ και and; even
λαλησάτωσαν λαλεω talk; speak
ἅμα αμα at once; together
τότε τοτε at that
κρίσιν κρισις decision; judgment
ἀναγγειλάτωσαν αναγγελλω announce
41:1
הַחֲרִ֤ישׁוּ haḥᵃrˈîšû חרשׁ be deaf
אֵלַי֙ ʔēlˌay אֶל to
אִיִּ֔ים ʔiyyˈîm אִי coast, island
וּ û וְ and
לְאֻמִּ֖ים lᵊʔummˌîm לְאֹם people
יַחֲלִ֣יפוּ yaḥᵃlˈîfû חלף come after
כֹ֑חַ ḵˈōₐḥ כֹּחַ strength
יִגְּשׁוּ֙ yiggᵊšˌû נגשׁ approach
אָ֣ז ʔˈāz אָז then
יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak
יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together
לַ la לְ to
הַ the
מִּשְׁפָּ֥ט mmišpˌāṭ מִשְׁפָּט justice
נִקְרָֽבָה׃ niqrˈāvā קרב approach
41:1. taceant ad me insulae et gentes mutent fortitudinem accedant et tunc loquantur simul ad iudicium propinquemus
Let the islands keep silence before me, and the nations take new strength: let them come near, and then speak, let us come near to judgment together.
41:1. Let the islands be silent before me, and let the nations take new strength. Let them draw near, and then speak. Let us apply for judgment together.
41:1. Keep silence before me, O islands; and let the people renew [their] strength: let them come near; then let them speak: let us come near together to judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7. Вся эта глава представляет собой непосредственное продолжение предыдущей, поэтому всеми комментаторами она и рассматривается в качестве второй половины одной и той же речи о величии, могуществе и славе Господа - Бога Израилева, как таких Его свойствах, которые являются самым надежным основанием для серьезного утешения Израиля, составляющего главный предмет всей данной пророческой речи. В частности, отдел 1-7: ст. стоит в ближайшей связи с 15, 17, 23-24: стихами предшествующей главы.

Умолкните предо Мною острова... "станем вместе на суд". Вместо "умолкните" в LXX и славян. - "обновляйтесь", что произошло благодаря смешению переводчиками двух, весьма похожих по начертанию букв - ר и ש, вследствие чего получилось два, совершенно разных слова. Но смысл от этого не пострадал, так как призыв к обновлению имеется дальше и в еврейском тексте, т. о. 41-ая глава начинается с той же речи об обновлении, какой заканчивалась глава 40-ая.

Умолкните предо мною... Когда Бог говорит, человек должен молчать (Иов 33:31),

Станем вместе на суд... - говорит Всемогущий языческим народам, надеявшимся на свою силу, призывая их стать перед нелицеприятным судом истории.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment. 2 Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow. 3 He pursued them, and passed safely; even by the way that he had not gone with his feet. 4 Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he. 5 The isles saw it, and feared; the ends of the earth were afraid, drew near, and came. 6 They helped every one his neighbour; and every one said to his brother, Be of good courage. 7 So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved. 8 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend. 9 Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away.
That particular instance of God's care for his people Israel in raising up Cyrus to be their deliverer is here insisted upon as a great proof both of his sovereignty above all idols and of his power to protect his people. Here is,
I. A general challenge to the worshippers and admirers of idols to make good their pretensions, in competition with God and opposition to him, v. 1. Is is renewed (v. 21): Produce your cause. The court is set, summonses are sent to the islands that lay most remote, but not out of God's jurisdiction, for he is the Creator and possessor of the ends of the earth, to make their appearance and give their attendance. Silence (as usual) is proclaimed while the cause is in trying: "Keep silence before me, and judge nothing before the time" ; while the cause is in trying between the kingdom of God and the kingdom of Satan it becomes all people silently to expect the issue, not to object against God's proceedings, but to be confident that he will carry the day. The defenders of idolatry are called to say what they can in defence of it: "Let them renew their strength, in opposition to God, and see whether it be equal to the strength which those renew that wait upon him (ch. xl. 31); let them try their utmost efforts, whether by force of arms or force of argument. Let them come near; they shall not complain that God's dread makes them afraid (Job xiii. 21), so that they cannot say what they have to say, in vindication and honour of their idols; no, let them speak freely: Let us come near together to judgment." Note. 1. The cause of God and his kingdom is not afraid of a fair trial; if the case be but fairly stated, it will be surely carried in favour of religion. 2. The enemies of God's church and his holy religion may safely be challenged to say and do their worst for the support of their unrighteous cause. He that sits in heaven laughs at them, and the daughter of Zion despises them; for great is the truth and will prevail.
II. He particularly challenges the idols to do that for their worshippers, and against his, which he had done and would do for his worshippers, and against theirs. Different senses are given of v. 2, concerning the righteous man raised up from the east; and, since we cannot determine which is the true, we will make use of each as good.
1. That which is to be proved is, (1.) That the Lord is God alone, the first and with the last (v. 4), that he is infinite, eternal, and unchangeable, that he governed the world from the beginning, and will to the end of time. He has reigned of old, and will reign for ever; the counsels of his kingdom were from eternity, and the continuance of it will be to eternity. (2.) That Israel is his servant (v. 8), whom he owns, and protects, and employs, and in whom he is and will be glorified. As there is a God in heaven, so there is a church on earth that is his particular care. Elijah prays (1 Kings xviii. 36), Let it be known that thou art God, and that I am thy servant. Now,
2. To prove this he shows,
(1.) That it was he who called Abraham, the father of this despised nation, out of an idolatrous country, and by many instances of his favour made his name great, Gen. xii. 2. He is the righteous man whom God raised up from the east. Of him the Chaldee paraphrast expressly understands it: Who brought Abraham publicly from the east? To maintain the honour of the people of Israel, it was very proper to show what a figure this great ancestor of theirs made in his day; and v. 8 seems to be the explication of it, where God calls Israel the seed of Abraham my friend; and (v. 4) he calls the generations (namely, the generations of Israel) from the beginning. Also, to put contempt upon idolatry, and particularly the Chaldean idolatry, it was proper to show how Abraham was called from serving other gods (Josh. xxiv. 2, 3, &c.), so that an early testimony was borne against that idolatry which boasted so much of its antiquity. Also, to encourage the captives in Babylon to hope that God would find a way for their return to their own land, it was proper to remind them how at first he brought their father Abraham out of the same country into this land, to give it to him for an inheritance, Gen. xv. 7. Now observe what is here said concerning him. [1.] That he was a righteous man, or righteousness, a man of righteousness, that believed God, and it was counted to him for righteousness; and so he became the father of all those who by faith in Christ are made the righteousness of God through him, Rom. iv. 3, 11; 2 Cor. v. 21. He was a great example of righteousness in his day, and taught his household to do judgment and justice, Gen. xviii. 19. [2.] That God raised him up from the east, from Ur first and afterwards from Haran, which lay east from Canaan. God would not let him settle in either of those places, but did by him as the eagle by her young, when she stirs up her nest: he raised him out of iniquity and made him pious, out of obscurity and made him famous. [3.] He called him to his foot, to follow him with an implicit faith; for he went out, not knowing whither he went, but whom he followed, Heb. xi. 8. Those whom God effectually calls he calls to his foot, to be subject to him, to attend him, and follow the Lamb whithersoever he goes; and we must all either come to his foot or be made his footstool. [4.] He gave nations before him, the nations of Canaan, which he promised to make him master of, and thus far gave him an interest in that the Hittites acknowledged him a mighty prince among them, Gen. xxiii. 6. He made him rule over those kings whom he conquered for the rescue of his brother Lot, Gen. xiv. And when God gave them as dust to his sword, and as driven stubble to his bow (that is, made them an easy prey to his catechised servants), he then pursued them, and passed safely, or in peace, under the divine protection, though it was in a way he was altogether unacquainted with; and so considerable was this victory that Melchizedec himself appeared to celebrate it. Now who did this but the great Jehovah? Can any of the gods of the heathen do so?
(2.) That it is he who will, ere long, raise up Cyrus from the east. It is spoken of according to the language of prophecy as a thing past, because as sure to be done in its season as if it were already done. God will raise him up in righteousness (so it may be read, ch. xlv. 13), will call him to his foot, make what use of him he pleases, and make him victorious over the nations that oppose his coming to the crown, and give him success in all his wars; and he shall be a type of Christ, who is righteousness itself, the Lord our righteousness, whom God will, in the fulness of time, raise up and make victorious over the powers of darkness; so that he shall spoil them and make a show of them openly.
III. He exposes the folly of idolaters, who, notwithstanding the convincing proofs which the God of Israel had given of his being God alone, obstinately persisted in their idolatry, nay, were so much the more hardened in it (v. 5): The isles of the Gentiles saw this, not only what God did for Abraham himself, but what he did for his seed, for his sake, how he brought them out of Egypt, and made them rule over kings, and they feared, Exod. xv. 14-16. They were afraid, and, according to the summons (v. 1), they drew near, and came; they could not avoid taking notice of what God did for Abraham and his seed; but, instead of helping to reason one another out of their sottish idolatries, they helped to confirm one another in them, v. 6, 7. 1. They looked upon it as a dangerous design upon their religion, which they were jealous for the honour of, and were resolved, right or wrong, to adhere to, and therefore were alarmed to appear vigorously for the support of it, as the Ephesians for their Diana. When God, by his wonderful appearances on the behalf of his people, went about to wrest their idols from them, they held them so much the faster, and said one to another, "Be of good courage; let us unanimously agree to keep up the reputation of our gods. Though Dagon fall before the ark, he shall be set up again in his place." One tradesman encourages another to come into a confederacy for the keeping up of the noble craft of god-making. Thus men's convictions often exasperate their corruptions, and they are made worse both by the word and the works of God, which should make them better. 2. They looked upon it as a dangerous design upon themselves. They thought themselves in danger from the growing greatness both of Abraham that was a convert from idolatry, and of the people of Israel that were separatists from it; and therefore they not only had recourse to their old gods for protection, but made new ones, Deut. xxxii. 17. So the carpenter, having done his part to the timberwork, encouraged the goldsmith to do his part in gilding or overlaying it; and, when it came into the goldsmith's hand, he that smooths with the hammer that polishes it, or beats it thin, quickened him that smote the anvil, bade him be expeditious, and told him it was ready for the soldering, which perhaps was the last operation about it, and then it is fastened with nails, and you have a god of it presently. Do sinners thus animate and quicken one another in the ways of sin? And shall not the servants of the living God both stir up one another to, and strengthen one another in, his service? Some read all this ironically, and by way of permission: Let them help every one his neighbour; let the carpenter encourage the goldsmith; but all in vain; idols shall fall for all this.
IV. He encourages his own people to trust in him (v. 8, 9): "But thou, Israel, art my servant. They know me not, but thou knowest me, and knowest better than to join with such ignorant besotted people as these" (for it is intended for a warning to the people of God not to walk in the way of the heathen); "they put themselves under the protection of these impotent deities, but thou art under my protection. Those that make them are like unto them, and so is every one that trusts in them; but thou, O Israel! art the servant of a better Master." Observe what is suggested here for the encouragement of God's people when they are threatened and insulted over. 1. They are God's servants, and he will not see them abused, especially for what they do in his service: Thou art my servant (v. 8), and (v. 9) "I have said unto thee, Thou art my servant; and I will not go back from my word." 2. He has chosen them to be a peculiar people to himself. They were not forced upon him, but of his own good-will he set them apart. 3. They were the seed of Abraham his friend. It was the honour of Abraham that he was called the friend of God (James ii. 23), whom God covenanted and conversed with as a friend, and the man of his counsel; and this honour have all the saints, John xv. 15. And for the father's sake the people of Israel were beloved. God was pleased to look upon them as the posterity of an old friend of his, and therefore to be kind to them; for the covenant of friendship was made with Abraham and his seed. 4. He had sometimes, when they had been scattered among the heathen, fetched them from the ends of the earth and taken them out of the hands of the chief ones thereof, and therefore he would not now abandon them. Abraham their father was fetched from a place at a great distance, and they in his loins; and those who had been thus far-fetched and dear-bought he could not easily part with. 5. He had not yet cast them away, though they had often provoked him, and therefore he would not now abandon them. What God has done for his people, and what he has further engaged to do, should encourage them to trust in him at all times.
Adam Clarke: Commentary on the Bible - 1831
41:1: Keep silence before me, O islands "Let the distant nations repair to me with new force of mind" - Εγκαινιζεσθε, Septuagint. For החרישו hacharishu, be silent, they certainly read in their copy החדישו hachadishu, be renewed; which is parallel and synonymous with יחלפו כח yechalephu coach, "recover their strength;" that is, their strength of mind, their powers of reason; that they may overcome those prejudices by which they have been so long held enslaved to idolatry. A MS. has הר har, upon a rasure. The same mistake seems to have been made in this word, Zep 3:17. For יחריש באהבתו yacharish beahabatho, silebit in directions sua, as the Vulgate renders it; which seems not consistent with what immediately follows, exultabit super te in laude; the Septuagint and Syriac read יחדיש באהבתו yachadish beahabatho, "he shall be renewed in his love." אלי elai, to me, is wanting in one of De Rossi's MSS. and in the Syriac.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:1: silence: Isa 49:1; Psa 46:10; Hab 2:20; Zac 2:13
let the people: Isa 41:6, Isa 41:7, Isa 41:21, Isa 41:22, Isa 8:9, Isa 8:10; Job 38:3, Job 40:7; Joe 3:10, Joe 3:11
let us: Isa 1:18; Job 23:3-7, Job 31:35, Job 31:36, Job 40:8-10; Mic 6:1-3
Carl Friedrich Keil and Franz Delitzsch
41:1
Summons to the contest: "Be silent to me, ye islands; and let the nations procure fresh strength: let them come near, then speak; we will enter into contest together." The words are addressed to the whole of the heathen world, and first of all to the inhabitants of the western islands and coasts. This was the expression commonly employed in the Old Testament to designate the continent of Europe, the solid ground of which is so deeply cut, and so broken up, by seas and lakes, that it looks as if it were about to resolve itself into nothing but islands and peninsulas. על החרישׁ is a pregnant expression for turning in silence towards a person; just as in Job 13:13 it is used with min, in the sense of forsaking a person in silence. That they may have no excuse if they are defeated, they are to put on fresh strength; just as in Is 40:31 believers are spoken of as drawing fresh strength out of Jehovah's fulness. They are to draw near, then speak, i.e., to reply after hearing the evidence, for Jehovah desires to go through all the forms of a legal process with them in pro et contra. The mishpât is thought of here in a local sense, as a forum or tribunal. But if Jehovah is one party to the cause, who is the judge to pronounce the decision? The answer to this question is the same as at Is 5:3. "The nations," says Rosenmller, "are called to judgment, not to the tribunal of God, but to that of reason." The deciding authority is reason, which cannot fail to recognise the facts, and the consequences to be deduced from them.
Geneva 1599
41:1 Keep (a) silence before me, O isles; and let the people (b) renew [their] strength: let them come near; then let them speak: let us come near together to judgment.
(a) God as though he pleaded his cause with all nations requires silence, that he may be heard in his right.
(b) That is, gather all their power and supports.
John Gill
41:1 Keep silence before me, O islands,.... The great controversy in the world after the coming of Christ, which is expressly spoken of in the preceding chapter, was, as Cocceius observes, whether he was a divine Person; this was first objected to by the Jews, and afterwards by many that bore the Christian name; some, in the times of the apostles, especially the Apostle John; and others in later ages; some affirmed that he was a mere man, as Ebion and Cerinthus; others that he was a created God, as Arius; and others a God by office, as Socinus and his followers; now these are called upon, wherever they were, whether on the continent, or in the isles of the sea; and especially all such places which were separated from Judea by the sea, or which they went to by sea, were called islands, perhaps the European nations and isles are more particularly intended; and now, as when the judge is on the bench, and the court is set, and a cause just going to be tried, silence is proclaimed; so here, Jehovah himself being on the throne, and a cause depending between him and men being about to be tried, they are commanded silence; see Zech 2:13,
and let the people renew their strength; muster up all their force, collect the most powerful arguments they had, and produce their strong reasons in favour of their sentiments:
let them come near, then let them speak; let them come into open court, and at the bar plead their cause, and speak out freely and fully all they have to say; and let them not pretend that they were deterred from speaking, and not suffered to make their defence, or were condemned without hearing:
let us come near together in judgment: and fairly try the cause; the issue of which is put upon this single point that follows.
John Wesley
41:1 Keep silence - Attend diligently to my plea. Islands - By islands he means countries remote from Judea, inhabited by the idolatrous Gentiles. Renew - Strengthen themselves to maintain their cause against me; let them unite all their strength together. Near - Unto me that we may stand together, and plead our cause, and I will give them free liberty to say what they can on their own behalf.
Robert Jamieson, A. R. Fausset and David Brown
41:1 ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29)
(Zech 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
before me--rather (turning), "towards me" [MAURER].
islands--including all regions beyond sea (Jer 25:22), maritime regions, not merely isles in the strict sense.
renew . . . strength--Let them gather their strength for the argument; let them adduce their strongest arguments (compare Is 1:18; Job 9:32). "Judgment" means here, to decide the point at issue between us.
41:241:2: Ո՞ զարթոյց յարեւելից զարդարութիւն, եւ կոչեա՛ց զնա զհետ իւր. երթիցէ եւ տացէ հատուցումն յանդիման հեթանոսաց. զարհուրեցուսցէ զթագաւորս, եւ տացէ հողոյ զսուրս նոցա. եւ իբրեւ զխռիւ մերժեսցէ զնետս նոցա։
2 Ո՞վ արթնացրեց արդարին Արեւելքից եւ կանչեց իր յետեւից. նա գնալու է եւ հեթանոսների յանդիման հատուցում է տալու, սարսափահար է անելու թագաւորներին, հողին է յանձնելու նրանց սրերը, խռիւի պէս վանելու է նրանց նետերը,
2 Ո՞վ արդարը արեւելքէն ոտքի հանեց Եւ զայն իր ոտքը կանչեց։Ազգերը անոր առջեւը բերաւ եւ թագաւորները ոտքի տակ կոխկռտեց, Իր սուրով զանոնք փոշիի պէս ըրաւ Եւ հողմավար մղեղի պէս աղեղով քշեց։
Ո՞ զարթոյց յարեւելից զարդարութիւն, եւ կոչեաց զնա [595]զհետ իւր. երթիցէ եւ տացէ հատուցումն յանդիման հեթանոսաց. զարհուրեցուսցէ զթագաւորս, եւ տացէ հողոյ զսուրս նոցա, եւ իբրեւ զխռիւ մերժեսցէ զնետս նոցա:

41:2: Ո՞ զարթոյց յարեւելից զարդարութիւն, եւ կոչեա՛ց զնա զհետ իւր. երթիցէ եւ տացէ հատուցումն յանդիման հեթանոսաց. զարհուրեցուսցէ զթագաւորս, եւ տացէ հողոյ զսուրս նոցա. եւ իբրեւ զխռիւ մերժեսցէ զնետս նոցա։
2 Ո՞վ արթնացրեց արդարին Արեւելքից եւ կանչեց իր յետեւից. նա գնալու է եւ հեթանոսների յանդիման հատուցում է տալու, սարսափահար է անելու թագաւորներին, հողին է յանձնելու նրանց սրերը, խռիւի պէս վանելու է նրանց նետերը,
2 Ո՞վ արդարը արեւելքէն ոտքի հանեց Եւ զայն իր ոտքը կանչեց։Ազգերը անոր առջեւը բերաւ եւ թագաւորները ոտքի տակ կոխկռտեց, Իր սուրով զանոնք փոշիի պէս ըրաւ Եւ հողմավար մղեղի պէս աղեղով քշեց։
zohrab-1805▾ eastern-1994▾ western am▾
41:241:2 Кто воздвиг от востока мужа правды, призвал его следовать за собою, предал ему народы и покорил царей? Он обратил их мечом его в прах, луком его в солому, разносимую ветром.
41:2 τίς τις.1 who?; what? ἐξήγειρεν εξεγειρω raise up; awakened ἀπὸ απο from; away ἀνατολῶν ανατολη springing up; east δικαιοσύνην δικαιοσυνη rightness; right standing ἐκάλεσεν καλεω call; invite αὐτὴν αυτος he; him κατὰ κατα down; by πόδας πους foot; pace αὐτοῦ αυτος he; him καὶ και and; even πορεύσεται πορευομαι travel; go δώσει διδωμι give; deposit ἐναντίον εναντιον next to; before ἐθνῶν εθνος nation; caste καὶ και and; even βασιλεῖς βασιλευς monarch; king ἐκστήσει εξιστημι astonish; beside yourself καὶ και and; even δώσει διδωμι give; deposit εἰς εις into; for γῆν γη earth; land τὰς ο the μαχαίρας μαχαιρα short sword αὐτῶν αυτος he; him καὶ και and; even ὡς ως.1 as; how φρύγανα φρυγανον stick ἐξωσμένα εξωθεω drive τὰ ο the τόξα τοξον bow αὐτῶν αυτος he; him
41:2 מִ֤י mˈî מִי who הֵעִיר֙ hēʕîr עור be awake מִ mi מִן from מִּזְרָ֔ח mmizrˈāḥ מִזְרָח sunrise צֶ֖דֶק ṣˌeḏeq צֶדֶק justice יִקְרָאֵ֣הוּ yiqrāʔˈēhû קרא encounter לְ lᵊ לְ to רַגְלֹ֑ו raḡlˈô רֶגֶל foot יִתֵּ֨ן yittˌēn נתן give לְ lᵊ לְ to פָנָ֤יו fānˈāʸw פָּנֶה face גֹּויִם֙ gôyˌim גֹּוי people וּ û וְ and מְלָכִ֣ים mᵊlāḵˈîm מֶלֶךְ king יַ֔רְדְּ yˈard רדה tread, to rule יִתֵּ֤ן yittˈēn נתן give כֶּֽ kˈe כְּ as † הַ the עָפָר֙ ʕāfˌār עָפָר dust חַרְבֹּ֔ו ḥarbˈô חֶרֶב dagger כְּ kᵊ כְּ as קַ֥שׁ qˌaš קַשׁ stubble נִדָּ֖ף niddˌāf נדף scatter קַשְׁתֹּֽו׃ qaštˈô קֶשֶׁת bow
41:2. quis suscitavit ab oriente iustum vocavit eum ut sequeretur se dabit in conspectu eius gentes et reges obtinebit dabit quasi pulverem gladio eius sicut stipulam vento raptam arcui eiusWho hath raised up the just one from the east, hath called him to follow him? he shall give the nations in his sight, and he shall rule over kings: he shall give them as the dust to his sword, as stubble driven by the wind, to his bow.
2. Who hath raised up one from the east, whom he calleth in righteousness to his foot? he giveth nations before him, and maketh him rule over kings; he giveth them as the dust to his sword, as the driven stubble to his bow.
41:2. Who has raised up a just man from the east, and has called him to follow him? He will place the nations under his gaze, and he will rule over kings. He will cause them to be like dust before his sword, like chaff driven by the wind before his bow.
41:2. Who raised up the righteous [man] from the east, called him to his foot, gave the nations before him, and made [him] rule over kings? he gave [them] as the dust to his sword, [and] as driven stubble to his bow.
Who raised up the righteous [man] from the east, called him to his foot, gave the nations before him, and made [him] rule over kings? he gave [them] as the dust to his sword, [and] as driven stubble to his bow:

41:2 Кто воздвиг от востока мужа правды, призвал его следовать за собою, предал ему народы и покорил царей? Он обратил их мечом его в прах, луком его в солому, разносимую ветром.
41:2
τίς τις.1 who?; what?
ἐξήγειρεν εξεγειρω raise up; awakened
ἀπὸ απο from; away
ἀνατολῶν ανατολη springing up; east
δικαιοσύνην δικαιοσυνη rightness; right standing
ἐκάλεσεν καλεω call; invite
αὐτὴν αυτος he; him
κατὰ κατα down; by
πόδας πους foot; pace
αὐτοῦ αυτος he; him
καὶ και and; even
πορεύσεται πορευομαι travel; go
δώσει διδωμι give; deposit
ἐναντίον εναντιον next to; before
ἐθνῶν εθνος nation; caste
καὶ και and; even
βασιλεῖς βασιλευς monarch; king
ἐκστήσει εξιστημι astonish; beside yourself
καὶ και and; even
δώσει διδωμι give; deposit
εἰς εις into; for
γῆν γη earth; land
τὰς ο the
μαχαίρας μαχαιρα short sword
αὐτῶν αυτος he; him
καὶ και and; even
ὡς ως.1 as; how
φρύγανα φρυγανον stick
ἐξωσμένα εξωθεω drive
τὰ ο the
τόξα τοξον bow
αὐτῶν αυτος he; him
41:2
מִ֤י mˈî מִי who
הֵעִיר֙ hēʕîr עור be awake
מִ mi מִן from
מִּזְרָ֔ח mmizrˈāḥ מִזְרָח sunrise
צֶ֖דֶק ṣˌeḏeq צֶדֶק justice
יִקְרָאֵ֣הוּ yiqrāʔˈēhû קרא encounter
לְ lᵊ לְ to
רַגְלֹ֑ו raḡlˈô רֶגֶל foot
יִתֵּ֨ן yittˌēn נתן give
לְ lᵊ לְ to
פָנָ֤יו fānˈāʸw פָּנֶה face
גֹּויִם֙ gôyˌim גֹּוי people
וּ û וְ and
מְלָכִ֣ים mᵊlāḵˈîm מֶלֶךְ king
יַ֔רְדְּ yˈard רדה tread, to rule
יִתֵּ֤ן yittˈēn נתן give
כֶּֽ kˈe כְּ as
הַ the
עָפָר֙ ʕāfˌār עָפָר dust
חַרְבֹּ֔ו ḥarbˈô חֶרֶב dagger
כְּ kᵊ כְּ as
קַ֥שׁ qˌaš קַשׁ stubble
נִדָּ֖ף niddˌāf נדף scatter
קַשְׁתֹּֽו׃ qaštˈô קֶשֶׁת bow
41:2. quis suscitavit ab oriente iustum vocavit eum ut sequeretur se dabit in conspectu eius gentes et reges obtinebit dabit quasi pulverem gladio eius sicut stipulam vento raptam arcui eius
Who hath raised up the just one from the east, hath called him to follow him? he shall give the nations in his sight, and he shall rule over kings: he shall give them as the dust to his sword, as stubble driven by the wind, to his bow.
41:2. Who has raised up a just man from the east, and has called him to follow him? He will place the nations under his gaze, and he will rule over kings. He will cause them to be like dust before his sword, like chaff driven by the wind before his bow.
41:2. Who raised up the righteous [man] from the east, called him to his foot, gave the nations before him, and made [him] rule over kings? he gave [them] as the dust to his sword, [and] as driven stubble to his bow.
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: Кто воздвиг от востока мужа правды... предал ему народы и покорил царей?. Бессилие и ничтожество гордых языческих наций Господь доказывает и обличает пророческим указанием на предстоящую вскоре полную гибель их под ударами нового завоевателя, Которого вскоре Он воздвигает, в качестве исполнителя Своей премудрой воли. По прямому грамматическому смыслу слов, речь как будто бы идет о событиях не будущего, но, главным образом, прошедшего ("воздвиг", "призвал", "покорил", "обратил") и отчасти, настоящего времени ("гонит", "идет"). Но это - обычный пророческий прием, употребляемый для большей картинности и изобразительности речи, а также для утверждения ее несомненности. Правильность такого понимания оправдывается и последующим контекстом речи, именно, содержанием 25-го стиха, где о том же самом факте говорится уже языком будущего времени.

Мужа правды... Несколько произвольный перевод: в еврейском подлиннике стоит слово cedek, что значит - "правда", а не ceadik, - как бы должно стоять, если бы нужно было сказать "муж правды" или праведный человек. Отсюда LXX и слав., а также и Пешито, пишущие вместо личного определения, общее понятие - "правда" - точнее передают мысль еврейского текста.), Кир (Ис 45:1) и Александр Македонский (Anitiquit. XI, VIII, 5), своими победами потрясавшие силу язычества и подготовлявшие человечество ко вступлению в Церковь Христову" (Толк. СПб. проф.).

Однако, соображаясь с историческими обстоятельствами и принимая во внимание последующий контекст речи (44:55; 45:1-4; 46:11), можно, вслед за большинством древних и новых комментаторов (Абен-Езра, Витринга, Розенмюллер, Делич, Дилльман, Орелли, Кондамин, настольн. англ. коммент. и др.) видеть здесь указание на великого и славного завоевателя - Кира, царя персидского.

Это не исключает, разумеется, возможности и иного, прообразовательного толкования блаженного Иеронима, который все сказанное здесь о славном победителе относит к лицу Христа и Его делу, за что Он, между прочим, получил у пророка титул не только "мужа", но даже "солнца правды" (Мал 4:2).

Что касается Кира, то он "мужем правды" мог быть назван в том смысле, что явился исполнительным органом праведного суда Божия над нечестивыми народами.

Кто воздвиг от востока?... И дальше в стихе 25-м читаем: "Я воздвиг его от севера"... Если, согласно почти общему мнению, видеть здесь указание на Кира, то в географическом определении его восхода не будет противоречия, так как Персия, Эдом и Мидия - страны, из которых вышел Кир - лежали на Востоке, или точнее на Севере-Востоке от Вавилона, по адресу которого, главным образом была направлена эта обличительная речь пророка. [Под "мужем правды" - следует видеть Христа-Мессию. В Славянском переводе 4-го стиха - и в грядущая аз есмь. Думается вполне возможно считать это указанием, что грядущий с востока "Муж правды" - есть Мессия. Прим. ред. ]
Adam Clarke: Commentary on the Bible - 1831
41:2: The righteous man - The Chaldee and Vulgate seem to have read צדיק tsaddik. But Jerome, though his translation has justum, appears to have read צדק tsedek; for in his comment he expresses it by justum, sive justitiam. However, I think all interpreters understand it of a person. So the Septuagint in MS. Pachom. εκαλεσεν αυτον, "he hath called him;" but the other copies have αυτην, her. They are divided in ascertaining this person; some explain it of Abraham, others of Cyrus. I rather think that the former is meant; because the character of the righteous man, or righteousness, agrees better with Abraham than with Cyrus. Besides, immediately after the description of the success given by God to Abraham and his posterity, (who, I presume, are to be taken into the account), the idolaters are introduced as greatly alarmed at this event. Abraham was called out of the east; and his posterity were introduced into the land of Canaan, in order to destroy the idolaters of that country, and they were established there on purpose to stand as a barrier against the idolatry then prevailing, and threatening to overrun the whole face of the earth. Cyrus, though not properly an idolater or worshipper of images, yet had nothing in his character to cause such an alarm among the idolaters, Isa 41:5-7. Farther, after having just touched upon that circumstance, the prophet with great ease returns to his former subject, and resumes Abraham and the Israelites; and assures them that as God had called them, and chosen them for this purpose, he would uphold and support them to the utmost, and at length give them victory over all the heathen nations, their enemies; Isa 41:8-16. Kimchi is of the same mind and gives the same reasons.
He gave them as the dust to his sword "Hath made them like the dust before his sword" - The image is strong and beautiful; it is often made use of by the sacred poets; see Psa 1:4; Psa 35:6; Job 21:18, and by Isaiah himself in other places, Isa 17:13; Isa 29:5. But there is great difficulty in making out the construction. The Septuagint read קשתם חרבם kashtam, charbam, their sword, their bow, understanding it of the sword and bow of the conquered kings: but this is not so agreeable to the analogy of the image, as employed in other places. The Chaldee paraphrast and Kimchi solve the difficulty by supposing an ellipsis of לפני liphney before those words. It must be owned that the ellipsis is hard and unusual: but I choose rather to submit to this, than, by adhering with Vitringa to the more obvious construction, to destroy entirely both the image and the sense. But the Vulgate by gladio ejus, to his sword, and arcui ejus, to his bow, seems to express לחרבו lecharbo, to his sword, and לקשתו lekashto, to his bow, the admission of which reading may perhaps be thought preferable to Kimchi's ellipsis.
Albert Barnes: Notes on the Bible - 1834
41:2: Who raised up - This word (העיר hē‛ yr) is usually applied to the act of arousing one from sleep Sol 2:7; Sol 3:5; Sol 8:4; Zac 4:1; then to awake, arouse, or stir up to any enterprise. Here it means, that God had caused the man here referred to, to arouse for the overthrow of their enemies; it was by his agency that he had been led to form the plans which should result in their deliverance. This is the first argument which God urges to induce his people to put confidence in him, and to hope for deliverance; and the fact that he had raised up and qualified such a man for the work, he urges as a proof that he would certainly protect and guard his people.
The righteous man from the east - Hebrew, צדק tsedeq - 'righteousness.' The Septuagint renders it literally, Δικαιοσὺνην Dikaiosunē n - 'righteousness.' The Vulgate renders it, 'The just;' the Syriac as the Septuagint. The word here evidently means, as in our translation, the just or righteous man. It is common in the Hebrew, as in other languages, to put the abstract for the concrete. In regard to the person here referred to, there have been three principal opinions, which it may be proper briefly to notice.
1. The first is, that which refers it to Abraham. This is the interpretation of the Chaldee Paraphrast, who renders it, 'Who has publicly led from the east Abraham, the chosen of the just;' and this interpretation has been adopted by Jarchi, Kimchi, Abarbanel, and by the Jewish writers generally. They say that it means that God had called Abraham from the east; that he conducted him to the land of Canaan, and enabled him to vanquish the people who resided there, and particularly that he vanquished the kings of Sodom and Gomorrah, and delivered Lot from their hands Gen. 14; and that this is designed by God to show them that he who had thus raised up Abraham would raise up them also in the east. There are, however, objections to this interpretation which seem to be insuperable, a few of which may be referred to.
(a) The country from which Abraham came, the land of Chaldea or Mesopotamia, is not commonly in the Scriptures called 'the east,' but the north (see Jer 1:13-15; Jer 4:6; Jer 6:1; Jer 23:8; Jer 25:9, Jer 25:26; Jer 31:8; Jer 46:10; Jer 50:3; Dan 11:6, Dan 11:8, Dan 11:11. This country was situated to the northeast of Palestine, and it is believed is nowhere in the Scriptures called the country of the east.
(b) The description which is here given of what was accomplished by him who was raised up from the east, is not one that applies to Abraham. It supposes more important achievements than any that signalized the father of the faithful. There were no acts in the life of Abraham that can be regarded as subduing the 'nations' before him; as ruling over 'kings;' or as scattering them like the dust or the stubble. Indeed, he appears to have been engaged but in one military adventure - the rescue of Lot - and that was of so slight and unimportant a character as not to form the peculiarity of his public life. Had Abraham been referred to here, it would have been for some other trait than that of a conqueror or military chieftain.
(c) We shall see that the description and the connection require us to understand it of another - of Cyrus.
2. A second opinion is, that it refers directly and entirely to the Messiah. Many of the fathers, as Jerome, Cyril, Eusebius, Theodoret, Procopius, held this opinion. But the objections to this are insuperable.
(a) It is not true that the Messiah was raised up from the east. He was born in the land of Judea, and always lived in that land.
(b) The description here is by no means one that applies to him. It is the description of a warrior and a conqueror; of one who subdued nations, and scattered them before him.
(c) The connection and design of the passage does not admit of the interpretation. That design is, to lead the Jews in exile to put confidence in God, and to hope for a speedy rescue. In order to this, the prophet directs them to the fact that a king appeared in the east, and that he scattered the nations; and from these facts they were to infer that they would themselves be delivered, and that God would be their protector. But how would this design be accomplished by a reference to so remote an event as the coming of the Messiah?
3. The third opinion, therefore, remains, that this refers to Cyrus, the Persian monarch, by whom Babylon was taken, and by whom the Jews were restored to their own land. In support of this interpretation, a few considerations may be adverted to.
(a) It agrees with the fact in regard to the country from which Cyrus came for purposes of conquest. He came from the land which is everywhere in the Scriptures called the East.
(b) It agrees with the specifications which Isaiah elsewhere makes, where Cyrus is mentioned by name, and where there can be no danger of error in regard to the interpretation (see Isa 44:28; Isa 45:1-4, Isa 45:13). Thus in Isa 46:11, it is said of Cyrus, 'Calling a ravenous bird from the east, the man that executeth my commandments from a far country.
(c) The entire description here is one that applies in a remarkable manner to Cyrus, as will be shown more fully in the notes at the particular expressions which occur.
(d) This supposition accords with the design of the prophet.
It was to be an assurance to them not only that God would raise up such a man, but that they should be delivered; and as this was intended to comfort them in Babylon, it was intended that when they were apprised of the conquests of Cyrus, they were to be assured of the fact that God was their protector; and those conquests, therefore, were to be regarded by them as a proof that God would deliver them. This opinion is held by Vitringa, Rosenmuller, and probably by a large majority of the most intelligent commentators. The only objection of weight to it is that suggested by Lowth, that the character of 'a righteous man' does not apply to Cyrus. But to this it may be replied, that the word may be used nor to denote one that is pious, or a true worshipper of God, but one who was disposed to do justly, or who was not a tyrant; and especially it may be applied to him on account of his delivering the Jews from their hard and oppressive bondage in Babylon, and restoring them to their own land.
That was an act of eminent public justice; and the favors which he showed them in enabling them to rebuild their city and temple, were such as to render it not improper that this appellation should be given to him. It may be added also that Cyrus was a prince eminently distinguished for justice and equity, and for a mild and kind administration over his own subjects. Xenophon, who has described his character at length, has proposed him as an example of a just monarch, and his government as an example of an equitable administration. All the ancient writers celebrate his humanity and benevolence (compare Diod. xiii. 342, and the Cyropedia of Xenophon everywhere). As there will be frequent occasion to refer to Cyrus in the notes at the chapters which follow, it may be proper here to give a very brief outline of his public actions, that his agency in the deliverance of the Jews may be more fully appreciated.
Cyrus was the son of Cambyses, the Persian, and of Mandane, the daughter of Astyages, king of the Medes. Astyages is in Scripture called Ahasuerus. Cambyses was,' according to Xenophon (Cyr. i.), king of Persia, or, according to Herodotus (i. 107), he was a nobleman. If he was the king of Persia, of course Cyrus was the heir of the throne. Cyrus was born in his father's court, A. M. 3405, or 595 b. c., and was educated with great care. At the age of twelve years, his grandfather, Astyages, sent for him and his mother Mandane to court, and he was treated, of course, with great attention. Astyages, or Ahasuerus, had a son by the name of Cyaxares, who was born about a year before Cyrus, and who was heir to the throne of Media. Some time after this, the son of the king of Assyria having invaded Media, Astyages, with his son Cyaxares, and his grandson Cyrus, marched against him. Cyrus defeated the Assyrians, but, was soon after retailed by his father Cambyses to Persia, that he might be near him.
At the age of sixteen, indeed, and when at the court of his grandfather, Cyrus signalized himself for his valor in a war with the king of Babylon. Evil-Merodach, the son of Nebuchadnezzar, king of Babylon, had invaded the territories of Media, but was repelled with great loss, and Cyrus pursued him with great slaughter to his own borders. This invasion of Evil-Merodach laid the foundation of the hostility between Babylon and Media, which was not terminated until Babylon was taken and destroyed by the united armies of Media and Persia. When Astyages died, after a reign of thirty-five years, he was succeeded by his son Cyaxares, the uncle of Cyrus. He was still involved in a war with the Babylonians. Cyrus was made general of the Persian troops, and at the head of an army of 30, 000 men was sent to assist Cyaxares, whom the Babylonians were preparing to attack. The Babylonian monarch at this time was Neriglissar, who had murdered Evil-Merodach, and who had usurped the crown of Babylon. Cyaxares and Cyrus carried on the war against Babylon during the reigns of Neriglissar and his son Laborosoarchod, and of Nabonadius. The Babylonians were defeated, and Cyrus carried his arms into the countries to the west beyond the river Halys - a river running north into the Euxine Sea - and subdued Cappadocia, and conquered Croesus, the rich king of Lydia, and subdued almost all Asia Minor. Having conquered this country, he returned again, re-crossed the Euphrates, turned his arms against the Assyrians, and then laid siege to Babylon, and took it (see the notes at isa 13; 14), and subdued that mighty kingdom.
During the life of Cyaxares his uncle, he acted in conjunction with him. On the death of this king of Media, Cyrus married his daughter, and thus united the crowns of Media and Persia. After this marriage, he subdued all the nations between Syria and the Red Sea, and died at the age of seventy, after a reign of thirty years. Cyaxares, the uncle of Cyrus, is in the Scripture called Darius the Mede Dan 5:31, and it is said there, that it was by him that Babylon was taken. But Babylon was taken by the valor of Cyrus, though acting in connection with, and under Cyaxares; and it is said to have been taken by Cyaxares, or Darius, though it was done by the personal valor of Cyrus. Josephus (Ant. xii. 13) says, that Darius with his ally, Cyrus, destroyed the kingdom of Babylon. Jerome assigns three reasons why Babylon is said in the Scriptures to have been taken by Darius or Cyaxares; first, because he was the older of the two; secondly, because the Medes were at that time more famous than the Persians; and thirdly, because the uncle ought to be preferred to the nephew. The Greek writers say that Babylon was taken by Cyrus, without mentioning Cyaxares or Darius, doubtless because it was done solely by his valor. For a full account of the reign of Cyrus, see Xen. Cyr., Herodotus, and the ancient part of the Universal History, vol. iv. Ed. Lond. 1779, 8vo.
Called him to his foot - Lowth renders this, 'Hath called him to attend his steps.' Noyes renders it, 'Him whom victory meeteth in his march.' Grotius, 'Called him that he should follow him,' and he refers to Gen 12:1; Jos 24:3; Heb 11:8. Rosenmuller renders it, 'Who hath called from the East that man to whom righteousness occurs at his feet,' that is, attends him. But the idea seems to be, that God had influenced him to follow him as one follows a guide at his feet, or close to him.
Gave the nations before him - That is, subdued nations before him. This is justly descriptive of the victorious career of Cyrus. Among the nations whom he subdued, were the Armenians, the Cappadocians, the Lydians, the Phrygians, the Assyrians, the Babylonians, comprising a very large portion of the world, known at that time. Cyrus subdued, according to Xenophon, all the nations lying between the Euxine and Caspian seas on the north, to the Red Sea on the south, and even Egypt, so that his own proclamation was true: 'Yahweh, God of heaven, hath given me all the kingdoms of the earth' Ezr 1:2.
And made him rule over kings - As the kings of Babylon, of Lydia, of Cappadocia, who were brought into subjection under him, and acknowledged their dependence on him.
He hath given them as the dust to his sword - He has scattered, or destroyed them by his sword, as the dust is driven before the wind. A similar remark is made by David Psa 18:42 :
Then did I beat them small as the dust before the wind,
I did cast them out as the dirt in the streets.
And as driven stubble - The allusion here is to the process of fanning grain. The grain was thrown by a shovel or fan in the air, and the stubble or chaff was driven away. So it is said of the nations before Cyrus, implying that they were utterly scattered.
To his bow - The bow was one of the common weapons of war, and the inhabitants of the East were distinguished for its use The idea in this verse is very beautiful, and is one that is often employed in the Sacred Scriptures, and by Isaiah himself (see Job 21:18; Psa 1:4; Psa 35:5; the notes at Isa 17:13; Isa 29:5; compare Hos 13:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:2: Who raised: Isa 41:25, Isa 45:13, Isa 46:11; Gen 11:31, Gen 12:1-3, Gen 17:1; Heb 11:8-10
the righteous man: Heb. righteousness
gave: Isa 41:25, Isa 45:13, Isa 46:11; Gen 11:31, Gen 12:1-3, Gen 17:1; Heb 11:8-10
gave: Isa 41:15, Isa 45:1; Gen 14:14, Gen 14:15; Ezr 1:2; Heb 7:1
as the: Isa 41:15, Isa 41:16; Sa2 22:43; Kg2 13:7
as driven: Isa 40:24
Carl Friedrich Keil and Franz Delitzsch
41:2
The parties invited are now to be thought of as present, and Jehovah commences in Is 41:2 : "Who hath raised up the man from the rising of the sun, whom justice meets at his foot, He giveth up nations before him, and kings He subdues, giveth men like the dust to his sword, and like driven stubble to his bow?" The sentence governed by "who" (mı̄) ends at leraglō (at his foot); at the same time, all that follows is spoken with the echo of the interrogative accent. The person raised up is Cyrus, who is afterwards mentioned by name. The coming one (if, that is to say, we adhere to the belief in Isaiah's authorship of these addresses) first approaches gradually within the horizon of the prophet's ideal present; and it is only little by little that the prophet becomes more intimately acquainted with a phenomenon which belongs to so distant a future, and has been brought so close to his own eyes. Jehovah has raised up the new great hero "from the east" (mimmizrâch), and, according to Is 41:25, "from the north" also. Both of these were fulfilled; for Cyrus was a Persian belonging to the clan of Achaemenes (Hakhâmanis), which stood at the head of the tribe, or of the Pasargadae. He was the son of Cambyses; and even if the Median princess Mandane were not his mother, yet, according to nearly all the ancient accounts, he was connected with the royal house of Media; at any rate, after Astyages was dethroned, he became head and chief of the Medes as well as of the Persians (hence the name of "Mule" which was give to him by the oracle, and that given by Jerome, "agitator bigae"). Now Media was to the north of Babylonia, and Persia to the east; so that his victorious march, in which, even before the conquest of Babylon, he subjugated all the lands from the heights of Hinduku to the shores of the Aegean Sea, had for its starting-point both the east and north.
(Note: See Pahl'es Geschichte des Oriental. Alterthums. (1864), p. 170ff.)
The clause לרגלו יקראהוּ צדק is an attributive clause, and as such a virtual object: "him whom (supply עת־אשׁר) justice comes to meet (קרא) = קרה, Ges. 75, vi.) on his track" (cf., Gen 30:30; Job 18:11; Hab 3:5). The idea of tsedeq is determined by what follows: Jehovah gives up nations before him, and causes kings to be trodden down (causative of râdâh). Accordingly, tsedeq is either to be understood here in an attributive sense, as denoting the justice exercised by a person (viz., the justice executed successfully by Cyrus, as the instrument of Jehovah, by the force of arms); or objectively of the justice awarded to a person (to which the idea of "meeting" is more appropriate), viz., the favourable result, the victory which procures justice for the just cause of the combatant. Rosenmller, Knobel, and others, are wrong in maintaining that tsedeq (tsedâqâh) in chapters 40-66 signifies primarily justice, and the prosperity and salvation as its reward. The word means straightness, justice, righteousness, and nothing more (from tsâdaq, to be hard, firm, extended, straight, e.g., rumh-un-tsadq, a hard, firm, and straight lance); but it has a double aspect, because justice consists, according to circumstances, of either wrath of favour, and therefore has sometimes the idea of the strict execution of justice, as in this instance, sometimes of a manifestation of justice in fidelity to promises, as in Is 41:10. יתּן is repeated here in Is 41:2 (just like וילמדהו in Is 40:14) with the same subject, but in a different sense. To make sword and bow the subject, in the sense of "his sword gives (sc., 'the foe')," is a doubtful thing in itself; and as cherebh and qesheth are feminines, it is by no means advisable. Moreover, in other instances, the comparative כ leaves it to the reader to carry out the figure indicated according to his own fancy. And this is the case here: He (Jehovah) makes his sword as if there were dust, his bow as if there were hunted stubble (Bttcher), i.e., pounding the enemy like dust, and hunting it like flying stubble. Our text has כּעפר, but in certain codices we find כּעפר with tzere; and this reading, which is contrary to rule, has in its favour the express testimony of Moses the punctuator.
(Note: In his הנקוד דרכי (rules of pointing), with which the Masora finalis is surrounded.)
Geneva 1599
41:2 Who raised up the (c) righteous [man] from the east, called him to his foot, gave the nations before him, and made [him] rule over kings? he gave [them] as the dust to his sword, [and] as driven stubble to his bow.
(c) Who called Abraham (who was the pattern of God's justice in delivering his Church) from the idolatry of the Chaldeans to go to and fro at his commandment and placed him in the land of Canaan.
John Gill
41:2 Who raised up the righteous man from the east,.... The Targum interprets this of Abraham; and so the Talmud (h); and this way go most Jewish and Christian commentators, and to him the characters agree; he was a righteous man, believed in Christ for righteousness, had the righteousness of faith when circumcised, did justice, and wrought righteousness himself, and required his children and servants to do the same, Gen 15:6, he was raised up out of an idolatrous family, from Ur of the Chaldees, on the other side the river Euphrates, which lay east of Judea; he was called by the Lord to his foot, as it follows, and was obedient to him; he went forth at his command, not knowing whither he went, Heb 11:8. God gave him by promise the land of Canaan, possessed by several "nations", and which his seed afterwards inherited; yea, he made him, in a spiritual sense, "the father of many nations", even of all believers, in all nations of the world, Gen 15:18, he made him a conqueror "over" the "kings" that had vanquished the kings of Sodom and Gomorrah, and plundered their cities; who were no more able to stand before him, though he had no more than three hundred and eighteen servants of his household, than "dust and stubble" can resist the force of a mighty wind; he "pursued them" in an unknown tract, got an entire victory over them, without being hurt or losing a man; which was so extraordinary an affair, that Melchizedek, priest of the most high God, and a type of Christ, went forth to meet him, and blessed him, Gen 14:14, and who but the mighty God could or did raise up this man, and make him what he was, and do the things he did? some, as Aben Ezra, and several Christian writers also, think that Cyrus is meant, spoken of as raised up already, though to come, in the manner of prophetic language, called the ravenous bird from the east, Is 46:11, who came from Persia, which lay east of Judea;
whom God called to his foot, and who performed his pleasure, and executed his counsel, and so said to be a "righteous man" in that respect; and is expressly said to be "raised up in righteousness"; before whom the Lord subdued "nations", and loosed the loins of "kings"; see Is 44:28, some understand it of him as a type of Christ, who is the righteous One, or "righteousness" itself, as the word properly signifies, the Lord our righteousness; whose name is "Oriens", or the east, the rising sun in the east, Zech 3:8, the angel ascending from the east, Rev_ 7:2, born in the eastern part of the world; called to be the servant of the Lord, and was; to whom he has given the Heathen for his inheritance, and made him his firstborn, higher than the kings of the earth, and whom he will overcome and slay with his twoedged sword: but since rather Christ is the person speaking, and concerning whom the controversy is, therefore some person distinct from him must be meant; and I am inclined to think, with Coeceius, that the Apostle Paul is intended, that wonderful man; though this sense is rejected by Vitringa: he was a "righteous" one, made so by the righteousness of Christ; he believed in it, and was a preacher of it, and lived a holy and righteous life and conversation; whom the Lord raised up for uncommon service and usefulness, and to whom he appeared personally to make him a minister, and send him out to do his work; he was raised up in the eastern part of the world, in Judea, being a Hebrew of the Hebrews, and from thence sent forth into various parts; see Acts 26:16,
called him to his foot; and though he was like a furious lion, raging against his saints, breathing out slaughter and threatenings against them, and in the height of his rage and fury; yet was at once, at the call of Christ, made as tame as a lamb, and said, "Lord, what wilt thou have me to do?" he was willing to do anything and everything he pleased, Acts 9:1 and when he signified it as his will that he should preach his Gospel, he was not disobedient, he did not confer with flesh and blood, but at once set about it with the greatest zeal and readiness:
gave the nations before him; made him an apostle of the Gentiles, or of the nations, and made those Gentiles or nations obedient by word and deed; he triumphed in Christ everywhere, and diffused the savour of his knowledge in every place, Rom 11:13,
and made him rule over kings? governors, princes, potentates, and kings of the earth; he had power over their spirits, being an instrument either of converting them, as Sergius Paulus the Roman deputy, from whence some think he had his name; or to make them to tremble at his discourses, as Felix the Roman governor; and of bringing them at least to own there was something in the Christian religion, as Agrippa, a crowned head, who was obliged to confess he had almost persuaded him to be a Christian, Acts 13:7, and of bringing their kingdoms, and the inhabitants of them, into subjection to Christ:
he gave them as dust to his sword, and as driven stubble to his bow; whose weapons were not carnal, but spiritual, and mighty through God; his sword was the sword of the Spirit, which is the word of God; his bow and arrows were the Gospel, and the truths of it, in whose ministry Christ went forth conquering, and to conquer: and this being attended with the power of God, men could no more stand against them than dust and stubble before the wind.
(h) T. Bab. Sabbat, fol. 156. 2. Bava Bathra, fol. 15. 1. Sanhedrin, fol. 108. 2. and Taanith, fol. 21. 1.
John Wesley
41:2 Who - Was it not my work alone? Raised - Into being and power, stirring up his spirit, and strengthening him to the work. The man - Cyrus. The east - Persia was directly eastward, both from Judea and from Babylon. He was raised up by God in an eminent manner. And although these things were yet to come; yet the prophet speaks of them as if they were already past. And by this instance he pleads his cause against the Gentiles; because this was an evident proof of God's almighty power, and of the vanity of idols, which eminently appeared in the destruction of the Babylonians, who were a people mad upon their idols. Called him - To march after him, and under God's banner against Babylon.
Robert Jamieson, A. R. Fausset and David Brown
41:2 Who--else but God? The fact that God "raiseth up" Cyrus and qualifies him for becoming the conqueror of the nations and deliverer of God's people, is a strong argument why they should trust in Him. The future is here prophetically represented as present or past.
the righteous man--Cyrus; as Is 44:28; Is 45:1-4, Is 45:13; Is 46:11, "from the East," prove. Called "righteous," not so much on account of his own equity [HERODOTUS, 3.89], as because he fulfilled God's righteous will in restoring the Jews from their unjust captivity. Raised him up in righteousness. The Septuagint takes the Hebrew as a noun "righteousness." MAURER translates, "Who raised up him whom salvation (national and temporal, the gift of God's 'righteousness' to the good, Is 32:17; compare Is 45:8; Is 51:5) meets at his foot" (that is, wherever he goes). Cyrus is said to come from the East, because Persia is east of Babylon; but in Is 41:25, from the north, in reference to Media. At the same time the full sense of righteousness, or righteous, and of the whole passage, is realized only in Messiah, Cyrus' antitype (Cyrus knew not God, Is 45:4). He goes forth as the Universal Conqueror of the "nations," in righteousness making war (Ps 2:8-9; Rev_ 19:11-15; Rev_ 6:2; Rev_ 2:26-27). "The idols He shall utterly abolish" (compare Is 7:23, with Is 2:18). Righteousness was always raised up from the East. Paradise was east of Eden. The cherubim were at the east of the garden. Abraham was called from the East. Judea, the birthplace of Messiah, was in the East.
called . . . to . . . foot--called him to attend His (God's) steps, that is, follow His guidance. In Ezra 1:2, Cyrus acknowledges Jehovah as the Giver of his victories. He subdued the nations from the Euxine to the Red Sea, and even Egypt (says XENOPHON).
dust-- (Is 17:13; Is 29:5; Ps 18:42). Persia, Cyrus' country, was famed for the use of the "bow" (Is 22:6). "Before him" means "gave them into his power" (Josh 10:12). MAURER translates, "Gave his (the enemy's) sword to be dust, and his (the enemy's) bow to be as stubble" (Job 41:26, Job 41:29).
41:341:3: Եւ արասցէ զնոսա փախստականս. եւ անցցէ խաղաղութեամբ զճանապարհս ոտից իւրոց։ Արդ՝ ասիցէ՞ք թէ ո՛չ գայցէ.
3 նրանց փախստական է դարձնելու եւ խաղաղութեամբ անցնելու է այն ճանապարհները, որոնք իր ոտքերի համար են:
3 Զանոնք հալածեց եւ խաղաղութեամբ անցաւ Այնպիսի ճամբայէ մը, ուր բնաւ ոտք կոխած չէր։
Եւ արասցէ զնոսա փախստականս, եւ անցցէ խաղաղութեամբ զճանապարհս ոտից իւրոց:

41:3: Եւ արասցէ զնոսա փախստականս. եւ անցցէ խաղաղութեամբ զճանապարհս ոտից իւրոց։ Արդ՝ ասիցէ՞ք թէ ո՛չ գայցէ.
3 նրանց փախստական է դարձնելու եւ խաղաղութեամբ անցնելու է այն ճանապարհները, որոնք իր ոտքերի համար են:
3 Զանոնք հալածեց եւ խաղաղութեամբ անցաւ Այնպիսի ճամբայէ մը, ուր բնաւ ոտք կոխած չէր։
zohrab-1805▾ eastern-1994▾ western am▾
41:341:3 Он гонит их, идет спокойно дорогою, по которой никогда не ходил ногами своими.
41:3 καὶ και and; even διώξεται διωκω go after; pursue αὐτοὺς αυτος he; him καὶ και and; even διελεύσεται διερχομαι pass through; spread ἐν εν in εἰρήνῃ ειρηνη peace ἡ ο the ὁδὸς οδος way; journey τῶν ο the ποδῶν πους foot; pace αὐτοῦ αυτος he; him
41:3 יִרְדְּפֵ֖ם yirdᵊfˌēm רדף pursue יַעֲבֹ֣ור yaʕᵃvˈôr עבר pass שָׁלֹ֑ום šālˈôm שָׁלֹום peace אֹ֥רַח ʔˌōraḥ אֹרַח path בְּ bᵊ בְּ in רַגְלָ֖יו raḡlˌāʸw רֶגֶל foot לֹ֥א lˌō לֹא not יָבֹֽוא׃ yāvˈô בוא come
41:3. persequetur eos transibit in pace semita in pedibus eius non apparebitHe shall pursue them, he shall pass in peace, no path shall appear after his feet.
3. He pursueth them, and passeth on safely; even by a way that he had not gone with his feet.
41:3. He will pursue them. He will pass by in peace. No trace will appear after his feet.
41:3. He pursued them, [and] passed safely; [even] by the way [that] he had not gone with his feet.
He pursued them, [and] passed safely; [even] by the way [that] he had not gone with his feet:

41:3 Он гонит их, идет спокойно дорогою, по которой никогда не ходил ногами своими.
41:3
καὶ και and; even
διώξεται διωκω go after; pursue
αὐτοὺς αυτος he; him
καὶ και and; even
διελεύσεται διερχομαι pass through; spread
ἐν εν in
εἰρήνῃ ειρηνη peace
ο the
ὁδὸς οδος way; journey
τῶν ο the
ποδῶν πους foot; pace
αὐτοῦ αυτος he; him
41:3
יִרְדְּפֵ֖ם yirdᵊfˌēm רדף pursue
יַעֲבֹ֣ור yaʕᵃvˈôr עבר pass
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
אֹ֥רַח ʔˌōraḥ אֹרַח path
בְּ bᵊ בְּ in
רַגְלָ֖יו raḡlˌāʸw רֶגֶל foot
לֹ֥א lˌō לֹא not
יָבֹֽוא׃ yāvˈô בוא come
41:3. persequetur eos transibit in pace semita in pedibus eius non apparebit
He shall pursue them, he shall pass in peace, no path shall appear after his feet.
41:3. He will pursue them. He will pass by in peace. No trace will appear after his feet.
41:3. He pursued them, [and] passed safely; [even] by the way [that] he had not gone with his feet.
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
3: 2-3: и 25: ст. дают картинное, драматическое изображение победного шествия нового грядущего победителя, который, в спокойном сознании своей силы, грозно пройдет сквозь все могущественные в то время государства, превратит их "в прах и солому, развеваемую ветром", а владык и царей их будет попирать "как грязь и топтать, как горшечник глину". Все это, как известно, нашло себе блестящее оправдание в истории Кира, прошедшего со своим победоносным войском чрез все монархии древнего мира и превратившего их царей в своих послушных данников.
Adam Clarke: Commentary on the Bible - 1831
41:3: And passed safely "He passeth in safety" - The preposition seems to have been omitted in the text by mistake; the Septuagint and Vulgate seem to have had it in their copies; εν ειρηνῃ, to pace, בשלום beshalom, "prosperously." It is so in one of De Rossi's MSS.
Albert Barnes: Notes on the Bible - 1834
41:3: He pursued them - When they were driven away. He followed on, and devoted them to discomfiture and ruin.
And passed safely - Margin, as Hebrew, 'In peace.' That is, he followed them uninjured; they had no power to rally, he was not led into ambush, and he was safe as far as he chose to pursue them.
Even by the way that he had not gone with his feet - By a way that he had not been accustomed to march; in an unusual journey; in a land of strangers. Cyrus had passed his early years on the east of the Euphrates. In his conquests he crossed that river, and extended his march beyond even the river Halys to the western extremity of Asia, and even to Egypt and the Red Sea. The idea here is, that he had not traveled in these regions until he did it for purposes of conquest - an idea which is strictly in accordance with the truth of history.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:3: safely: Heb. in peace, Isa 57:2; Job 5:24
Carl Friedrich Keil and Franz Delitzsch
41:3
The conqueror is now still further described in futures, which might be defined by העיר, and so express a simultaneous past (synchronistic imperfects), but which it is safer to take as standing traits in the picture drawn of the conqueror referred to. "He pursueth them and marcheth in peace by a course which he never trod with his feet." He marches victoriously further and further, shâlōm," i.e., "in safety" (or, as an adjective, safely; Job 21:9), without any one being able to do him harm, by a course (accus. Ges. 138, 1) which he has not been accustomed to tread with his feet (ingredi).
John Gill
41:3 He pursued them, and passed safely..... Went on in his work, pursued his great design in subduing the souls of men, and bringing them to the obedience of Christ; and though he had so many enemies, he "passed on safely"; God did not suffer them to set upon him, to do him any harm, even though he was exposed to perils by sea and land, by thieves and robbers, by his own countrymen and Heathens, in city and country, and even by false brethren; see Acts 18:10, it is in the future tense, "he shall pursue them, he shall pass safely" (i); or in peace:
even by the way that he had not gone with his feet; travelling in foreign parts, in distant countries, in tracks of land unknown unto him; where he had never been before, even from Jerusalem round about to Illyricum, fully preaching the Gospel of Christ, Rom 15:19.
(i) "persequetur", V. L. Pagninus, Montanus; "transibit", V. L. Pagninus, Montanus.
John Wesley
41:3 Pursued - Went on in the pursuit with ease and safety. Even - Through unknown paths.
Robert Jamieson, A. R. Fausset and David Brown
41:3 Cyrus had not visited the regions of the Euphrates and westward until he visited them for conquest. So the gospel conquests penetrated regions where the name of God was unknown before.
41:441:4: ո՞ ազդեաց՝ եւ արար զայս ամենայն. կոչեաց զնա՝ որ կոչէրն յազգացն առաջնոց։ Ե՛ս Տէր առաջին, եւ ես նո՛յն եմ առ յապա։
4 Արդ, կ’ասէ՞ք, թէ Նա չի գալու. ո՞վ արեց ու կատարեց այս ամէնը, ո՞վ կանչեց նրան, որ կանչւում էր առաջին ցեղերից: Ես եմ Տէրն առաջին, նոյնն եմ լինելու եւ յաւիտեան:
4 Ո՞վ է ասիկա գործողն ու ընողը Ու ազգերը սկիզբէն կանչողը։Ես, Տէրս, որ առաջինն եմ Ու վերջիններուն հետ պիտի ըլլամ։
Արդ ասիցէ՞ք թէ ոչ գայցէ. ո՞ ազդեաց` եւ արար զայս ամենայն, կոչեաց զնա` որ կոչէրն յազգացն առաջնոց:`` Ես Տէր առաջին, եւ ես նոյն եմ առ յապա:

41:4: ո՞ ազդեաց՝ եւ արար զայս ամենայն. կոչեաց զնա՝ որ կոչէրն յազգացն առաջնոց։ Ե՛ս Տէր առաջին, եւ ես նո՛յն եմ առ յապա։
4 Արդ, կ’ասէ՞ք, թէ Նա չի գալու. ո՞վ արեց ու կատարեց այս ամէնը, ո՞վ կանչեց նրան, որ կանչւում էր առաջին ցեղերից: Ես եմ Տէրն առաջին, նոյնն եմ լինելու եւ յաւիտեան:
4 Ո՞վ է ասիկա գործողն ու ընողը Ու ազգերը սկիզբէն կանչողը։Ես, Տէրս, որ առաջինն եմ Ու վերջիններուն հետ պիտի ըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
41:441:4 Кто сделал и совершил это? Тот, Кто от начала вызывает роды; Я Господь первый, и в последних Я Тот же.
41:4 τίς τις.1 who?; what? ἐνήργησεν ενεργεω activate; active καὶ και and; even ἐποίησεν ποιεω do; make ταῦτα ουτος this; he ἐκάλεσεν καλεω call; invite αὐτὴν αυτος he; him ὁ ο the καλῶν καλεω call; invite αὐτὴν αυτος he; him ἀπὸ απο from; away γενεῶν γενεα generation ἀρχῆς αρχη origin; beginning ἐγὼ εγω I θεὸς θεος God πρῶτος πρωτος first; foremost καὶ και and; even εἰς εις into; for τὰ ο the ἐπερχόμενα επερχομαι come on / against ἐγώ εγω I εἰμι ειμι be
41:4 מִֽי־ mˈî- מִי who פָעַ֣ל fāʕˈal פעל make וְ wᵊ וְ and עָשָׂ֔ה ʕāśˈā עשׂה make קֹרֵ֥א qōrˌē קרא call הַ ha הַ the דֹּרֹ֖ות ddōrˌôṯ דֹּור generation מֵ mē מִן from רֹ֑אשׁ rˈōš רֹאשׁ head אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH רִאשֹׁ֔ון rišˈôn רִאשֹׁון first וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with אַחֲרֹנִ֖ים ʔaḥᵃrōnˌîm אַחֲרֹון at the back אֲנִי־ ʔᵃnî- אֲנִי i הֽוּא׃ hˈû הוּא he
41:4. quis haec operatus est et fecit vocans generationes ab exordio ego Dominus primus et novissimus ego sumWho hath wrought and done these things, calling the generations from the beginning? I the Lord, I am the first and the last.
4. Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last, I am he.
41:4. Who has worked and accomplished these things, calling to the generations from the beginning? “It is I, the Lord! I am the first and the last.”
41:4. Who hath wrought and done [it], calling the generations from the beginning? I the LORD, the first, and with the last; I [am] he.
Who hath wrought and done [it], calling the generations from the beginning? I the LORD, the first, and with the last; I [am] he:

41:4 Кто сделал и совершил это? Тот, Кто от начала вызывает роды; Я Господь первый, и в последних Я Тот же.
41:4
τίς τις.1 who?; what?
ἐνήργησεν ενεργεω activate; active
καὶ και and; even
ἐποίησεν ποιεω do; make
ταῦτα ουτος this; he
ἐκάλεσεν καλεω call; invite
αὐτὴν αυτος he; him
ο the
καλῶν καλεω call; invite
αὐτὴν αυτος he; him
ἀπὸ απο from; away
γενεῶν γενεα generation
ἀρχῆς αρχη origin; beginning
ἐγὼ εγω I
θεὸς θεος God
πρῶτος πρωτος first; foremost
καὶ και and; even
εἰς εις into; for
τὰ ο the
ἐπερχόμενα επερχομαι come on / against
ἐγώ εγω I
εἰμι ειμι be
41:4
מִֽי־ mˈî- מִי who
פָעַ֣ל fāʕˈal פעל make
וְ wᵊ וְ and
עָשָׂ֔ה ʕāśˈā עשׂה make
קֹרֵ֥א qōrˌē קרא call
הַ ha הַ the
דֹּרֹ֖ות ddōrˌôṯ דֹּור generation
מֵ מִן from
רֹ֑אשׁ rˈōš רֹאשׁ head
אֲנִ֤י ʔᵃnˈî אֲנִי i
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
רִאשֹׁ֔ון rišˈôn רִאשֹׁון first
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
אַחֲרֹנִ֖ים ʔaḥᵃrōnˌîm אַחֲרֹון at the back
אֲנִי־ ʔᵃnî- אֲנִי i
הֽוּא׃ hˈû הוּא he
41:4. quis haec operatus est et fecit vocans generationes ab exordio ego Dominus primus et novissimus ego sum
Who hath wrought and done these things, calling the generations from the beginning? I the Lord, I am the first and the last.
41:4. Who has worked and accomplished these things, calling to the generations from the beginning? “It is I, the Lord! I am the first and the last.”
41:4. Who hath wrought and done [it], calling the generations from the beginning? I the LORD, the first, and with the last; I [am] he.
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
4: Кто сделал и совершил это? Вопросом этим Господь хочет ввести языческие народы (а также, конечно, и Израиля) в настоящее разумение исторических событий, как откровения Премудрости и Всемогущества Творца, с Которым никто не должен дерзать сравняться.

Тот, Кто от начала вызывает роды... Вот единственно разумный ответ на предшествующий вопрос; конечно, все исторические передвижения народов, гибель одних, некогда могущественнейших наций и появление на исторической сцене других, прежде неизвестных, все это - дело не слепого случая, а какой-то Всемогущей разумной воли (Втор 32:8; Дан 2:21). Ее же действию должно приписать и надвигающееся нашествие Кира, как это видно из сопоставления данной главы с одной из предыдущих (13: гл. - пророчество о судьбе Вавилона).

Я Господь первый, и в последних - Я тот же. Среди быстротекущего и измененного потока истории, бесконечно возвышаясь над ним, стоит один только Господь, Который существовал раньше этого потока и, не подвергаясь его влиянию, вечно остается одним и тем же.

Я... первый и в последних... Прекрасное определение единства, вечности и самосущие Божия, почти буквально повторенное позднее в Апокалипсисе: "Я Альфа и Омега, начало и конец, первый и последний" (Откр 22:13). Само указание на эти свойства существа Божия имело в данном случае очень важное и разнообразное значение: оно, во-первых, резко оттеняло абсолютность Бога (вечность, самостоятельность и неизменность), по сравнению с ограниченностью человека (изменчивость времен в жизни не только отдельных людей, но также и целых наций); во-вторых, давало представление о Боте, как первом Виновнике и последнем Совершителе всего (первый и в последних), и наконец, уверяло всех, верующих в Господа, крепкой надеждой, что Он, как вечно Самому себе равный, по слову апостола "Себя отречься не может" (2: Тим. 2:13) и, следовательно, рано или поздно, но непременно исполнит все Свои обетования относительно Израиля.
Adam Clarke: Commentary on the Bible - 1831
41:4: Who hath wrought and done it "Who hath performed and made these things" - A word is here lost out of the text. It is sups plied by an ancient MS., אלה elleh, "these things; "and by the Septuagint, ταυτα; and by the Vulgate, haec; and by the Chaldee, אלן elin; all of the same meaning.
Albert Barnes: Notes on the Bible - 1834
41:4: Who hath wrought and done it? - By whom has all this been accomplished? Has it been by the arm of Cyrus? Has it been by human skill and powers. The design of this question is obvious. It is to direct attention to the fact that all this had been done by God, and that he who had raised up such a man, and had accomplished all this by means of him, had power to deliver his people.
Calling the generations from the beginning - The idea here seems to be, that all the nations that dwell on the earth in every place owed their origin to God (compare Act 17:26). The word 'calling' here, seems to be used in the sense of commanding, directing, or ordering them; and the truth taught is, that all the nations were under his control, and had been from the beginning. It was not only true of Cyrus, and of those who were subdued before him, but it was true of all nations and generations. The object seems to be, to lift up the thoughts from the conquests of Cyrus to God's universal dominion over all kingdoms from the beginning of the world.
I the Lord, the first - Before any creature was made; existing before any other being. The description that God here gives of himself as 'the first and the last,' is one that is often applied to him in the Scriptures, and is one that properly expresses eternity (see Isa 44:6; Isa 48:12). It is remarkable also that this expression, which so obviously implies proper eternity, is applied to the Lord Jesus in Rev 1:17; Rev 22:13.
And with the last - The usual form in which this is expressed is simply 'the last' Isa 44:6; Isa 48:12. The idea here seems to be, 'and with the last, I am the same;' that is, I am unchanging and eternal. None will subsist after me; since with the last of all created objects I shall be the same that I was in the beginning. Nothing would survive God; or in other words, he would exist foRev_er and ever. The argument here is, that to this unchanging and eternal God, who had thus raised up and directed Cyrus, and who had control over all nations, they might commit themselves with unwavering confidence, and be assured that he was able to protect and deliver them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:4: hath: Isa 41:26, Isa 40:12, Isa 40:26, Isa 42:24
calling: Isa 44:7, Isa 46:10, Isa 48:3-7; Deu 32:7, Deu 32:8; Act 15:18, Act 17:26
I the Lord: Isa 43:10, Isa 44:6, Isa 48:12; Rev 1:11, Rev 1:17, Rev 2:8, Rev 22:13
with the: Isa 46:3, Isa 46:4; Mat 1:23, Mat 28:20
Carl Friedrich Keil and Franz Delitzsch
41:4
The great fact of the present time, which not one of the gods of the heathen can boast of having brought to pass, is now explained. Jehovah is its author. "Who hath wrought and executed it? He who calleth the generations of men from the beginning, I Jehovah am first, and with the last am I He." The synonyms פּעל and עשׂה are distinguished from each other in the same way as "to work" (or bring about) and "to realize" (or carry out). Hence the meaning is, Who is the author to whom both the origin and progress of such an occurrence are to be referred? It is He who "from the beginning," i.e., ever since there has been a human history, has called into existence the generations of men through His authoritative command. And this is no other than Jehovah, who can declare of Himself, in contrast with the heathen and their gods, who are of yesterday, and tomorrow will not be: I am Jehovah, the very first, whose being precedes all history; and with the men of the latest generations yet to come "I am it." הוּא is not introduced here to strengthen the subject, ego ille "I and no other," as in Is 37:16, which see); but, as in Is 43:10, Is 43:13; Is 56:4; Is 48:12, it is a predicate of the substantive clause, ego sum is (ille), viz., 'Elōhı̄m; or even as in Ps 102:28 (cf., Job 3:19 and Heb 13:8), ego sum idem (Hitzig). They are both included, without any distinction in the assertion. He is this, viz., God throughout all ages, and is through all ages He, i.e., the Being who is ever the same in this His deity. It is the full meaning of the name Jehovah which is unfolded here; for God is called Jehovah as the absolute I, the absolutely free Being, pervading all history, and yet above all history, as He who is Lord of His own absolute being, in revealing which He is purely self-determined; in a word, as the unconditionally free and unchangeably eternal personality.
Geneva 1599
41:4 Who hath wrought and done [it], calling the (d) generations from the beginning? I the LORD, the (e) first, and with the last; I [am] he.
(d) Who has created man and maintained his succession.
(e) Though the world set up many gods, yet they diminish nothing of my glory: for I am all one, unchangeable, which have ever been and will be for ever.
John Gill
41:4 Who hath wrought and done it,.... Contrived and effected it, formed the scheme, and brought it to pass; namely, raising up the righteous man from the east, and succeeding him in the manner described:
calling the generations from the beginning? or rather here begins the answer to the above question, which may be rendered,
he that calleth the generations from the beginning (k); he has wrought and done this; and to this agree the Syriac and Arabic versions; even he that knew them from all eternity, before they were, and all the men that would be in them, and could call them by their names; and who calls things that are not, as though they were; and who calls them into being at the appointed time, and continues a succession of them, one after another; who calls by his grace all that are called in successive generations, and rules over them by his power, providence, and grace:
I the Lord, the first, and with the last; I am he; the immutable Jehovah, the everlasting I AM, the Alpha and the Omega, the beginning and the ending, the first and the last; all which is said of Christ, and is the person here speaking, Rev_ 1:8, phrases expressive of his eternity and deity; he is the first and the last in God's thoughts, purposes, and decrees; in the covenant of grace; in the creation of all things; in the salvation, justification, sanctification, adoption, and glorification of his people; and in the church, above and below:
and with the last, may be understood either of the last generations God is with, and calls as well as the first, as De Dieu; or of all believers, with whom he shall be and they with him to all eternity, so Gussetius (l). Now the conversion of the Apostle Paul, his commission to preach the Gospel, the extraordinary qualifications he was endowed with, the wonderful things done by him, in the conversion of sinners, and planting of churches in the Gentile world, and towards the abolition of Paganism in it, are incontestable proofs of the deity of Christ; no mere creature could ever have raised up, such a man, and accomplished him in such a manner, or wrought such things by him.
(k) "ille qui vocat vel vocavit generationes ab inito", Munster, Tigurine version. So some in Vatablus. (l) Comment. Ebr. p. 29.
John Wesley
41:4 Calling - Them out of nothing, giving them breath and being: disposing and employing them as he sees fit. From the beginning - All persons and generations of mankind from the beginning of the world. I - Who was before all things even from eternity, and shall be unto eternity.
Robert Jamieson, A. R. Fausset and David Brown
41:4 Who--else but God?
calling . . . generations from . . . beginning--The origin and position of all nations are from God (Deut 32:8; Acts 17:26); what is true of Cyrus and his conquests is true of all the movements of history from the first; all are from God.
with the last--that is, the last (Is 44:6; Is 48:12).
41:541:5: Տեսի՛ն զիս հեթանոսք՝ եւ երկեա՛ն. եւ սարսեցին ամենայն ծագք երկրի. մերձեցան եւ եկի՛ն ՚ի միասին.
5 Տեսան ինձ հեթանոսները եւ վախեցան, երկրի բոլոր ծագերը սարսափեցին. իրար մօտեցան եւ միասին եկան:
5 Կղզիները տեսան ու վախցան, Երկրին ծայրերը դողացին, Անոնք հաւաքուեցան ու մօտեցան։
Տեսին [596]զիս հեթանոսք`` եւ երկեան. եւ սարսեցին [597]ամենայն ծագք երկրի. մերձեցան եւ եկին ի միասին:

41:5: Տեսի՛ն զիս հեթանոսք՝ եւ երկեա՛ն. եւ սարսեցին ամենայն ծագք երկրի. մերձեցան եւ եկի՛ն ՚ի միասին.
5 Տեսան ինձ հեթանոսները եւ վախեցան, երկրի բոլոր ծագերը սարսափեցին. իրար մօտեցան եւ միասին եկան:
5 Կղզիները տեսան ու վախցան, Երկրին ծայրերը դողացին, Անոնք հաւաքուեցան ու մօտեցան։
zohrab-1805▾ eastern-1994▾ western am▾
41:541:5 Увидели острова и ужаснулись, концы земли затрепетали. Они сблизились и сошлись;
41:5 εἴδοσαν οραω view; see ἔθνη εθνος nation; caste καὶ και and; even ἐφοβήθησαν φοβεω afraid; fear τὰ ο the ἄκρα ακρος the γῆς γη earth; land ἤγγισαν εγγιζω get close; near καὶ και and; even ἤλθοσαν ερχομαι come; go ἅμα αμα at once; together
41:5 רָא֤וּ rāʔˈû ראה see אִיִּים֙ ʔiyyîm אִי coast, island וְ wᵊ וְ and יִירָ֔אוּ yîrˈāʔû ירא fear קְצֹ֥ות qᵊṣˌôṯ קָצָה end הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth יֶחֱרָ֑דוּ yeḥᵉrˈāḏû חרד tremble קָרְב֖וּ qārᵊvˌû קרב approach וַ wa וְ and יֶּאֱתָיֽוּן׃ yyeʔᵉṯāyˈûn אתה come
41:5. viderunt insulae et timuerunt extrema terrae obstipuerunt adpropinquaverunt et accesseruntThe islands saw it, and feared, the ends of the earth were astonished, they drew near, and came.
5. The isles saw, and feared; the ends of the earth trembled: they drew near, and came.
41:5. The islands saw it and were afraid. The ends of the earth were stupefied. They drew near and arrived.
41:5. The isles saw [it], and feared; the ends of the earth were afraid, drew near, and came.
The isles saw [it], and feared; the ends of the earth were afraid, drew near, and came:

41:5 Увидели острова и ужаснулись, концы земли затрепетали. Они сблизились и сошлись;
41:5
εἴδοσαν οραω view; see
ἔθνη εθνος nation; caste
καὶ και and; even
ἐφοβήθησαν φοβεω afraid; fear
τὰ ο the
ἄκρα ακρος the
γῆς γη earth; land
ἤγγισαν εγγιζω get close; near
καὶ και and; even
ἤλθοσαν ερχομαι come; go
ἅμα αμα at once; together
41:5
רָא֤וּ rāʔˈû ראה see
אִיִּים֙ ʔiyyîm אִי coast, island
וְ wᵊ וְ and
יִירָ֔אוּ yîrˈāʔû ירא fear
קְצֹ֥ות qᵊṣˌôṯ קָצָה end
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
יֶחֱרָ֑דוּ yeḥᵉrˈāḏû חרד tremble
קָרְב֖וּ qārᵊvˌû קרב approach
וַ wa וְ and
יֶּאֱתָיֽוּן׃ yyeʔᵉṯāyˈûn אתה come
41:5. viderunt insulae et timuerunt extrema terrae obstipuerunt adpropinquaverunt et accesserunt
The islands saw it, and feared, the ends of the earth were astonished, they drew near, and came.
41:5. The islands saw it and were afraid. The ends of the earth were stupefied. They drew near and arrived.
41:5. The isles saw [it], and feared; the ends of the earth were afraid, drew near, and came.
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
5: Увидели острова, и ужаснулись... Они сблизились и сошлись. Применяя все рассматриваемое пророчество, прежде всего, к Киру, легко видеть в данном стихе указание на то страшное смущение, которое вызвано было среди тогдашних народов необыкновенным успехом Кира и на стремление их царей путем заключения союзов противодействовать его победному шествию (союз трех царей: египетского - Амазиса, вавилонского - Набонида и мидийского - Креза).
Adam Clarke: Commentary on the Bible - 1831
41:5: Were afraid "And they were terrified" - Three MSS. have ויחרדו vaiyecheridu, adding the conjunction ו vau, which restores the second member of the sentence to its true poetical form.
Albert Barnes: Notes on the Bible - 1834
41:5: The isles saw it - The distant nations (see the note at Isa 41:1). They saw what was done in the conquests of the man whom God in this remarkable manner had raised up; and they had had demonstration, therefore, of the mighty power of Yahweh above the power of idols.
And feared - Were alarmed, and trembled. All were apprehensive that they would be subdued, and driven away as with the tempest.
The ends of the earth - Distant nations occupying the extremities of the globe (see the note at Isa 40:28).
Drew near, and came - Came together for the purpose of mutual alliance, and self-defense. The prophet evidently refers to what he says in the following verses, that they formed treaties; endeavored to prepare for self-defense; looked to their idol-gods, and encouraged each other in their attempts to offer a successful resistance to the victorious arms of Cyrus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:5: isles: Gen 10:5; Eze 26:15, Eze 26:16
the ends: Exo 15:14; Jos 2:10, Jos 5:1; Psa 65:8, Psa 66:3, Psa 67:7
Carl Friedrich Keil and Franz Delitzsch
41:5
In the following v. we have not a description of the impression made upon the heathen by the argument of Jehovah, but the argument itself is continued. Is 41:5 "Islands have seen it, and shuddered; the ends of the earth trembled; they have approached, and drawn near." We have here a description of the effects which the victorious course of Cyrus had begun to produce in the heathen world. The perfects denote the past, and the futures a simultaneous past; so that we have not to compare Is 41:5 with Hab 3:10 so much as with Ps 77:17. The play upon the words וייראּוּ ... ראּוּ pairs together both seeing and fearing. The Cumaeans, when consulting the oracle, commenced thus: ἡμεῖς δὲ δειμαίνοντες τὴν Περσέων δύναμιν. The perfect with the aorist following in Is 41:5 places the following picture upon the stage: They have approached and drawn near (from all directions) to meet the threatening danger; and how? Is 41:6, Is 41:7 "One helped his companion, and he said to his brother, Only firm! The caster put firmness into the melter, the hammer-smoother into the anvil-smiter, saying of the soldering, It is good; and made him firm with nails, that he should not shake." Him, viz., the idol. Everything is in confusion, from the terror that prevails; and the gods from which they expect deliverance are not made till now, the workmen stimulating one another to work. The chârâsh, who casts the image, encourages the tsōrēph, whose task it is to provide it with the plating of gold and silver chains (Is 40:19), to work more bravely; and the man who smooths with the hammer (pattish, instrumentalis) does the same to the man who smites the anvil (הולם with seghol, whereas in other cases, e.g., Ezek 22:25, the tone generally gives way without any change in the vowel-pointing). The latter finds the soldering all right, by which the gold plates of the covering are fastened together, so as to give to the golden idol a massive appearance. He is the last into whose hands it comes; and nothing more is wanting, than that he should forge upon the anvil the nails with which it is fastened, to prevent it from falling. To such foolish, fruitless proceedings have the nations resorted when threatened with subjugation by Cyrus.
Geneva 1599
41:5 The isles saw [it], and (f) feared; the ends of the earth were afraid, drew near, and (g) came.
(f) Considering my excellent works among my people.
(g) They assembled themselves and conspired against me to maintain their idolatry.
John Gill
41:5 The isles saw it, and feared,.... Not the victory which Abraham got over the kings; nor Cyrus's expedition against Babylon, and other nations, and his deliverance of the Jews; but the progress of the Gospel, through the ministry of the Apostle Paul: the idolatrous inhabitants of the Gentile nations saw great multitudes embracing and professing the Gospel; they saw their idols neglected, and their temples abandoned; they feared what would be the consequence of all this, that their old religion their fathers retained, and they were brought up in, would be abolished; and especially a panic seized the priests on this account, whose livelihood depended upon it:
the ends of the earth were afraid; for the sound of the Gospel by him, and other apostles, went into all the earth, and their words to the end of the world, Rom 10:18 meaning the inhabitants that dwelt in the furthest parts of the earth, where ignorance and idolatry wholly reigned: they drew near, and came: not to God, nor to Abraham, or Cyrus; rather to their gods, to exert themselves in the defence of their religion; or, which is best, they got together to consult what was proper to be done on such an emergency.
John Wesley
41:5 The isles - Even remote countries. Saw - Discerned the mighty work of God in delivering his people, and overthrowing their enemies. Feared - Lest they should be involved in the same calamity. Came - They gathered themselves together.
Robert Jamieson, A. R. Fausset and David Brown
41:5 feared--that they would be subdued.
drew near, and came--together, for mutual defense.
41:641:6: եդին ՚ի մտի իւրաքանչիւր ընդ ընկերի եւ ընդ եղբօր օգնակա՛ն լինել. եւ ասիցեն[10044]. [10044] Ոմանք. Իւրաքանչիւր ընկերի եւ եղբօր օգնա՛՛։
6 Ամէն մէկը մտքում դրեց ընկերոջն ու եղբօրն օգնական լինել՝ ասելով.
6 Ամէն մէկը իր ընկերին օգնեց, Ամէն մարդ իր ընկերին «Զօրացի՛ր», ըսաւ։
[598]եդին ի մտի իւրաքանչիւր ընդ ընկերի եւ ընդ եղբօր օգնական լինել. եւ ասիցեն:

41:6: եդին ՚ի մտի իւրաքանչիւր ընդ ընկերի եւ ընդ եղբօր օգնակա՛ն լինել. եւ ասիցեն[10044].
[10044] Ոմանք. Իւրաքանչիւր ընկերի եւ եղբօր օգնա՛՛։
6 Ամէն մէկը մտքում դրեց ընկերոջն ու եղբօրն օգնական լինել՝ ասելով.
6 Ամէն մէկը իր ընկերին օգնեց, Ամէն մարդ իր ընկերին «Զօրացի՛ր», ըսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
41:641:6 каждый помогает своему товарищу и говорит своему брату: >
41:6 κρίνων κρινω judge; decide ἕκαστος εκαστος each τῷ ο the πλησίον πλησιον near; neighbor καὶ και and; even τῷ ο the ἀδελφῷ αδελφος brother βοηθῆσαι βοηθεω help καὶ και and; even ἐρεῖ ερεω.1 state; mentioned
41:6 אִ֥ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow יַעְזֹ֑רוּ yaʕzˈōrû עזר help וּ û וְ and לְ lᵊ לְ to אָחִ֖יו ʔāḥˌiʸw אָח brother יֹאמַ֥ר yōmˌar אמר say חֲזָֽק׃ ḥᵃzˈāq חזק be strong
41:6. unusquisque proximo suo auxiliatur et fratri suo dicit confortareEvery one shall help his neighbour, and shall say to his brother: Be of good courage.
6. They helped every one his neighbour; and said to his brother, Be of good courage.
41:6. Each one will help his neighbor and will say to his brother, “Be strengthened.”
41:6. They helped every one his neighbour; and [every one] said to his brother, Be of good courage.
They helped every one his neighbour; and [every one] said to his brother, Be of good courage:

41:6 каждый помогает своему товарищу и говорит своему брату: <<крепись!>>
41:6
κρίνων κρινω judge; decide
ἕκαστος εκαστος each
τῷ ο the
πλησίον πλησιον near; neighbor
καὶ και and; even
τῷ ο the
ἀδελφῷ αδελφος brother
βοηθῆσαι βοηθεω help
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
41:6
אִ֥ישׁ ʔˌîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
יַעְזֹ֑רוּ yaʕzˈōrû עזר help
וּ û וְ and
לְ lᵊ לְ to
אָחִ֖יו ʔāḥˌiʸw אָח brother
יֹאמַ֥ר yōmˌar אמר say
חֲזָֽק׃ ḥᵃzˈāq חזק be strong
41:6. unusquisque proximo suo auxiliatur et fratri suo dicit confortare
Every one shall help his neighbour, and shall say to his brother: Be of good courage.
41:6. Each one will help his neighbor and will say to his brother, “Be strengthened.”
41:6. They helped every one his neighbour; and [every one] said to his brother, Be of good courage.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: 6-й ст. еще яснее говорит о последнем обстоятельстве [оборонительном союзе; Прим. ред. ].
Albert Barnes: Notes on the Bible - 1834
41:6: They helped every one his neighbor - The idolatrous nations. The idea is, that they formed confederations to strengthen each other, and to oppose him whom God had raised up to subdue them. The prophet describes a state of general consternation existing among them, when they supposed that all was in danger, and that their security consisted only in confederation; in increased attention to their religion; in repairing their idols and making new ones, and in conciliating the favor and securing the aid of heir gods It was natural for them to suppose that the calamities which were coming upon them by the invasion of Cyrus were the judgments of their gods, for some neglect, or some pRev_ailing crimes, and that their favor could be secured only by a more diligent attention to their service, and by forming new images and establishing them in the proper places of worship. The prophet, therefore, describes in a graphic manner, the consternation, the alarm, and the haste, everywhere apparent among them, in attempting to conciliate the favor of their idols, and to encourage each other. Nothing is more common, than for people, when they are in danger, to give great attention to religion, though they may greatly neglect or despise it when they are in safety. Men fly to temples and churches and altars in the times of plague and the pestilence; and as regularly flee from them when the calamity is overpast.
Be of good courage - Margin, as Hebrew, 'Be strong.' The sense is, Do not be alarmed at the invasion of Cyrus. Make new images, set them up in the temples, show unusual zeal in religion, and the favor of the gods may be secured, and the dangers be averted. This is to be understood as the language of the idolatrous nations, among whom Cyrus, under the direction of Yahweh, was carrying his conquests and spreading desolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:6: helped: Isa 40:19, Isa 44:12; Sa1 4:7-9, Sa1 5:3-5; Dan 3:1-7; Act 19:24-28
of good courage: Heb. strong, Isa 35:4; Joe 3:9-11
Geneva 1599
41:6 They helped every one his neighbour; and [every one] said to his brother, (h) Be of good courage.
(h) He notes the obstinacy of the idolaters to maintain their superstitions.
John Gill
41:6 They helped everyone his neighbour,.... By advice and counsel, by the best arguments they could make use of, to withstand the new religion, and defend the old one; to prevent the embracing the one, and relinquishing the other:
and everyone said to his brother, be of good courage: or, "be strong" (m); they strengthened one another's hands in their idolatrous worship, encouraged each other to oppose the prevailing doctrine; urging, that the craft of some was in danger, and the religion of them all at stake, and their gods like to fall into contempt. An instance of this may be seen in Demetrius the craftsman at Ephesus, when the Gospel mightily prevailed there, who stirred up the workmen of the same craft with himself and the like, suggesting the loss of their business, and the dishonour reflected on their goddess Diana, should the apostle go on as he did; by which we may judge how it was, more or less, in other parts of the world; see Acts 19:20.
(m) "fortis esto, vel sis strenuus", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
41:6 Be of good courage--Be not alarmed because of Cyrus, but make new images to secure the favor of the gods against him.
41:741:7: Քաջալերեսցէ հեւսն զդարբին, կռել կոփել ո՛ւռն հարկանել. եւ ասիցէ նպաստ բարի եղեւ ինձ։ Եւ բեւեռեցին զնոսա բեւեռօք, եւ դիցեն ՚ի գետնի, եւ ո՛չ շարժեսցին[10045]։ [10045] Ոմանք. Եւ բեւեռեսցեն զնոսա... եւ դնիցեն ՚ի գետնի։
7 «Թող հիւսնը քաջալերի դարբնին՝ կռելու, կոփելու եւ մուրճով հարուածելու, եւ ասի՝ ինձ համար լաւ օգնութիւն եղաւ»: Գամերով գամում են կուռքերը, դնում գետնի վրայ, որպէսզի չշարժուեն:
7 Արուեստագէտը՝ ոսկերիչին, Ուռով ծեծողը սալի վրայ զարնողին սիրտ կու տայ Ու կ’ըսէ. «Ասիկա փակցնելու համար աղէկ է»։Եւ զանիկա գամերով կը գամէ, որպէս զի չշարժի։
Քաջալերեսցէ հիւսն զդարբին. կռել կոփել, ուռն հարկանել. եւ ասիցէ. Նպաստ բարի եղեւ ինձ: Եւ բեւեռեցին զնոսա բեւեռօք, եւ դիցեն ի գետնի, եւ ոչ շարժեսցին:

41:7: Քաջալերեսցէ հեւսն զդարբին, կռել կոփել ո՛ւռն հարկանել. եւ ասիցէ նպաստ բարի եղեւ ինձ։ Եւ բեւեռեցին զնոսա բեւեռօք, եւ դիցեն ՚ի գետնի, եւ ո՛չ շարժեսցին[10045]։
[10045] Ոմանք. Եւ բեւեռեսցեն զնոսա... եւ դնիցեն ՚ի գետնի։
7 «Թող հիւսնը քաջալերի դարբնին՝ կռելու, կոփելու եւ մուրճով հարուածելու, եւ ասի՝ ինձ համար լաւ օգնութիւն եղաւ»: Գամերով գամում են կուռքերը, դնում գետնի վրայ, որպէսզի չշարժուեն:
7 Արուեստագէտը՝ ոսկերիչին, Ուռով ծեծողը սալի վրայ զարնողին սիրտ կու տայ Ու կ’ըսէ. «Ասիկա փակցնելու համար աղէկ է»։Եւ զանիկա գամերով կը գամէ, որպէս զի չշարժի։
zohrab-1805▾ eastern-1994▾ western am▾
41:741:7 Кузнец ободряет плавильщика, разглаживающий листы молотом кующего на наковальне, говоря о спайке: >; и укрепляет гвоздями, чтобы было твердо.
41:7 ἴσχυσεν ισχυω have means; have force ἀνὴρ ανηρ man; husband τέκτων τεκτων carpenter; craftsman καὶ και and; even χαλκεὺς χαλκευς coppersmith τύπτων τυπτω strike; beat σφύρῃ σφυρα at once; together ἐλαύνων ελαυνω drive; row ποτὲ ποτε once; some time μὲν μεν first of all ἐρεῖ ερεω.1 state; mentioned σύμβλημα συμβλημα fine; fair ἐστιν ειμι be ἰσχύρωσαν ισχυροω he; him ἐν εν in ἥλοις ηλος nail θήσουσιν τιθημι put; make αὐτὰ αυτος he; him καὶ και and; even οὐ ου not κινηθήσονται κινεω stir; shake
41:7 וַ wa וְ and יְחַזֵּ֤ק yᵊḥazzˈēq חזק be strong חָרָשׁ֙ ḥārˌāš חָרָשׁ artisan אֶת־ ʔeṯ- אֵת [object marker] צֹרֵ֔ף ṣōrˈēf צרף melt מַחֲלִ֥יק maḥᵃlˌîq חלק be smooth פַּטִּ֖ישׁ paṭṭˌîš פַּטִּישׁ hammer אֶת־ ʔeṯ- אֵת [object marker] הֹ֣ולֶם hˈôlem הלם strike פָּ֑עַם pˈāʕam פַּעַם foot אֹמֵ֤ר ʔōmˈēr אמר say לַ la לְ to † הַ the דֶּ֨בֶק֙ ddˈeveq דֶּבֶק glue טֹ֣וב ṭˈôv טֹוב good ה֔וּא hˈû הוּא he וַ wa וְ and יְחַזְּקֵ֥הוּ yᵊḥazzᵊqˌēhû חזק be strong בְ vᵊ בְּ in מַסְמְרִ֖ים masmᵊrˌîm מַסְמֵר nail לֹ֥א lˌō לֹא not יִמֹּֽוט׃ ס yimmˈôṭ . s מוט totter
41:7. confortabit faber aerarius percutiens malleo eum qui cudebat tunc temporis dicens glutino bonum est et confortavit eum in clavis ut non moveaturThe coppersmith striking with the hammer encouraged him that forged at that time, saying: It is ready for soldering: and he strengthened it with nails, that it should not be moved.
7. So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smiteth the anvil, saying of the soldering, It is good: and he fastened it with nails, that it should not be moved.
41:7. The coppersmith striking with the mallet encouraged him who was forging at that time, saying, “It is ready for soldering.” And he strengthened it with nails, so that it would not be moved.
41:7. So the carpenter encouraged the goldsmith, [and] he that smootheth [with] the hammer him that smote the anvil, saying, It [is] ready for the sodering: and he fastened it with nails, [that] it should not be moved.
So the carpenter encouraged the goldsmith, [and] he that smootheth [with] the hammer him that smote the anvil, saying, It [is] ready for the sodering: and he fastened it with nails, [that] it should not be moved:

41:7 Кузнец ободряет плавильщика, разглаживающий листы молотом кующего на наковальне, говоря о спайке: <<хороша>>; и укрепляет гвоздями, чтобы было твердо.
41:7
ἴσχυσεν ισχυω have means; have force
ἀνὴρ ανηρ man; husband
τέκτων τεκτων carpenter; craftsman
καὶ και and; even
χαλκεὺς χαλκευς coppersmith
τύπτων τυπτω strike; beat
σφύρῃ σφυρα at once; together
ἐλαύνων ελαυνω drive; row
ποτὲ ποτε once; some time
μὲν μεν first of all
ἐρεῖ ερεω.1 state; mentioned
σύμβλημα συμβλημα fine; fair
ἐστιν ειμι be
ἰσχύρωσαν ισχυροω he; him
ἐν εν in
ἥλοις ηλος nail
θήσουσιν τιθημι put; make
αὐτὰ αυτος he; him
καὶ και and; even
οὐ ου not
κινηθήσονται κινεω stir; shake
41:7
וַ wa וְ and
יְחַזֵּ֤ק yᵊḥazzˈēq חזק be strong
חָרָשׁ֙ ḥārˌāš חָרָשׁ artisan
אֶת־ ʔeṯ- אֵת [object marker]
צֹרֵ֔ף ṣōrˈēf צרף melt
מַחֲלִ֥יק maḥᵃlˌîq חלק be smooth
פַּטִּ֖ישׁ paṭṭˌîš פַּטִּישׁ hammer
אֶת־ ʔeṯ- אֵת [object marker]
הֹ֣ולֶם hˈôlem הלם strike
פָּ֑עַם pˈāʕam פַּעַם foot
אֹמֵ֤ר ʔōmˈēr אמר say
לַ la לְ to
הַ the
דֶּ֨בֶק֙ ddˈeveq דֶּבֶק glue
טֹ֣וב ṭˈôv טֹוב good
ה֔וּא hˈû הוּא he
וַ wa וְ and
יְחַזְּקֵ֥הוּ yᵊḥazzᵊqˌēhû חזק be strong
בְ vᵊ בְּ in
מַסְמְרִ֖ים masmᵊrˌîm מַסְמֵר nail
לֹ֥א lˌō לֹא not
יִמֹּֽוט׃ ס yimmˈôṭ . s מוט totter
41:7. confortabit faber aerarius percutiens malleo eum qui cudebat tunc temporis dicens glutino bonum est et confortavit eum in clavis ut non moveatur
The coppersmith striking with the hammer encouraged him that forged at that time, saying: It is ready for soldering: and he strengthened it with nails, that it should not be moved.
41:7. The coppersmith striking with the mallet encouraged him who was forging at that time, saying, “It is ready for soldering.” And he strengthened it with nails, so that it would not be moved.
41:7. So the carpenter encouraged the goldsmith, [and] he that smootheth [with] the hammer him that smote the anvil, saying, It [is] ready for the sodering: and he fastened it with nails, [that] it should not be moved.
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
7: Кузнец ободряет плавильщика... и укрепляет гвоздями, чтобы было твердо. Про два последних стиха (6-7: ст.) наши комментаторы говорят, что "они остаются довольно темными" (Власт.). Действительно, ни попытка одних - видеть здесь речь о сооружении идолов, на которых уповают тупые язычники (The pulp. Comm. ; Еп. Петр), ни догадка других, что тут говорится о приготовлении военных доспехов и машин (СПб. проф. и Властов) - не выдерживают критики, так как резко расходятся с предыдущим контекстом речи: только что шла речь о полной растерянности и страхе всех народов (5: ст.) и вдруг такие бодрые надежны (на идолов) и такие энергичные приготовления (военного снаряжения и доспехов)! Ясно, что одно с другим здесь не согласуется.

Ввиду этого, мы склонны больше следовать указаниям новейшей текстуальной критики, не только отрицательной (Duhm, Cheyne, Marti, Orelli); но также и умеренной (Lagarde, Condamin), которая находит, что здесь произошла некоторая путаница и перестановка (alteration) стихов 40: и 41: гл. и что, в частности, 6: и 7-й стихи 41-й главы и по логическому смыслу и по стихометрическому плану (Condamin) должны быть помещены между 19: и 20: ст. XL-й главы, где точно так же шла речь об идолах и употреблены те же самые главные термины: haras - древоделатель, художник и cereph - позолотчик. В возможности подобного предположения нет ничего недопустимого или противоречащего ортодоксальным взглядам: ведь известно, что наше деление на главы и стихи не принадлежит самим библейским авторам, а составляет продукт гораздо позднейшего времени. Принимая во внимание своеобразные особенности древнего письма и самого его материала, различие списков и их редакций, легко допустить и возможность некоторой порчи и перестановки текста. Поводом для данной перестановки могло служить содержание 6-го стиха, в котором так же, как и в предыдущем, идет речь о союзной, товарищеской помощи.

Второй отдел данной главы и 8-20-й стих содержат в себе специальное утешение Израилю обещанием божественной помощи в наступающий смутный период. В частности, оно состоит в указании на богоизбранный характер Израиля (8-9), на особую, благодатную помощь ему (10: ст.), на слабость и посрамление всех его врагов (11-12), на внешнюю Божественную поддержку Израиля (13-14: ст.), и на его судьбу, как орудие внешнего наказания одних (15-16а.) и внутреннего возрождения и спасения других (17-19).
Adam Clarke: Commentary on the Bible - 1831
41:7: That it should not be moved "That it shall not move" - Five MSS., (two ancient), and the ancient Versions, add the conjunction ו vau, "and, "reading ולא velo, "and not, "which seems to be right.
Albert Barnes: Notes on the Bible - 1834
41:7: So the carpenter - (See the note at Isa 40:19).
Encouraged the goldsmith - Margin, 'The founder' (see the note at Isa 40:19). The word properly means one who melts or smelts metals of any kind; and may be applied either to one who works in gold, silver, or brass. The image here is that of haste, anxiety, solicitude. One workman in the manufacture of idols encouraged another, in order that the idols might be finished as soon as possible, and that thus the favor of the gods might be propitiated, and the impending danger averted.
He that smootheth with the hammer - That is, he encourages or strengthens him that smites on the anvil. The idol was commonly cast or founded, and of course was in a rough state. This required to be smoothed, or polished, and this was in part done doubtless by a small hammer.
Him that smote the anvil - The workman whose office it was to work on the anvil - forming parts of the idol, or perhaps chain.
It is ready for the sodering - The parts are ready to be welded, or soldered together. All this is descriptive of haste and anxiety to have the work done; and the object of the prophet is evidently to ridicule their vain solicitude to defend themselves against the plans and purposes of God by efforts of this kind.
And he fastened it with nails - He fixed it to its place in the temple, or in the dwelling; and thus showed a purpose that the worship of the idol should be permanent, and fixed. Hooks, or nails, were necessary to keep it in its place, and secure it from falling down. When the idol was thus fixed, they supposed that their kingdoms were safe. They judged that the gods would interpose to protect and defend them from their foes. This is a beautiful descrip tion of the anxiety, and pains, and consternation of sinners when calamity is coming upon them, and of the nature of their reliances. What could these dumb idols - these masses of brass, or silver, or stone, do to protect them? And in like manner what can all the refuges of sinners do when God comes to judge them, and when the calamities connected with death and the judgment shall overtake them? They are just as full of consternation as were the pagan who are here described; and all their refuges will be just as little to be relied on as were the senseless images which the pagan had made for their defense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:7: the carpenter: Isa 40:19, Isa 44:12-15, Isa 46:6, Isa 46:7; Jer 10:3-5, Jer 10:9; Dan 3:1-7
goldsmith: or, founder. him that smote the anvil. or, the smiting. saying, It is ready for the soldering. or, saying of the solder, It is good. that it. Isa 40:20, Isa 46:7; Jdg 18:17, Jdg 18:18, Jdg 18:24
John Gill
41:7 So the carpenter encouraged the goldsmith,.... The carpenter, when he had made a wooden image, encouraged and hastened the goldsmith, or the "finer", as some render it, to do his part, in covering it with plates of gold or silver:
and he that smootheth with the hammer him that smote the anvil; he that beat out thin plates of gold and silver with the hammer, in order to decorate the wooden god, encouraged the smith at the forge, that smote on the anvil, there making nails for the fastening it to a pillar or wall, to hasten his work:
saying, it is ready for the sodering; for the several joints to be put together, by sodering them:
and he fastened it with nails, that it should not be moved; either the goldsmith and finer fastened the plates of gold and silver with nails, that they might be kept fast and close to it; or the smith that smote on the anvil, and made the nails, he fastened the image with them at some proper place, that so it might not fall, or be taken away. All which, as it represents the hurry and solicitude idolaters were in to keep up their craft and religion, so it exposes them to ridicule and contempt.
John Wesley
41:7 Fastened it - To the wall or pillar.
Robert Jamieson, A. R. Fausset and David Brown
41:7 One workman encourages the other to be quick in finishing the idol, so as to avert the impending danger.
nails--to keep it steady in its place. Wisdom 13:15, 16, gives a similar picture of the folly of idolatry.
41:841:8: Բայց դո՛ւ Իսրայէլ ծառայ իմ, Յակովբ՝ զոր ընտրեցի. զաւակդ Աբրահամու՝ զոր սիրեցի.
8 Բայց դու, ո՛վ իմ ծառայ Իսրայէլ, ո՛վ Յակոբ, որին ընտրեցի, ո՛վ դու Աբրահամի զաւակ, որին սիրեցի,
8 Բայց դո՛ւն, ո՛վ իմ ծառաս Իսրայէլ եւ Իմ ընտրեալս Յակո՛բ, Իմ սիրելիիս՝ Աբրահամին՝ սերունդը,
Բայց դու, Իսրայէլ ծառայ իմ, Յակոբ` զոր ընտրեցի, զաւակդ Աբրահամու` զոր սիրեցի:

41:8: Բայց դո՛ւ Իսրայէլ ծառայ իմ, Յակովբ՝ զոր ընտրեցի. զաւակդ Աբրահամու՝ զոր սիրեցի.
8 Բայց դու, ո՛վ իմ ծառայ Իսրայէլ, ո՛վ Յակոբ, որին ընտրեցի, ո՛վ դու Աբրահամի զաւակ, որին սիրեցի,
8 Բայց դո՛ւն, ո՛վ իմ ծառաս Իսրայէլ եւ Իմ ընտրեալս Յակո՛բ, Իմ սիրելիիս՝ Աբրահամին՝ սերունդը,
zohrab-1805▾ eastern-1994▾ western am▾
41:841:8 А ты, Израиль, раб Мой, Иаков, которого Я избрал, семя Авраама, друга Моего,
41:8 σὺ συ you δέ δε though; while Ισραηλ ισραηλ.1 Israel παῖς παις child; boy μου μου of me; mine Ιακωβ ιακωβ Iakōb; Iakov ὃν ος who; what ἐξελεξάμην εκλεγω select; choose σπέρμα σπερμα seed Αβρααμ αβρααμ Abraam; Avraam ὃν ος who; what ἠγάπησα αγαπαω love
41:8 וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַבְדִּ֔י ʕavdˈî עֶבֶד servant יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּחַרְתִּ֑יךָ bᵊḥartˈîḵā בחר examine זֶ֖רַע zˌeraʕ זֶרַע seed אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham אֹהֲבִֽי׃ ʔōhᵃvˈî אהב love
41:8. et tu Israhel serve meus Iacob quem elegi semen Abraham amici meiBut thou Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend:
8. But thou, Israel, my servant, Jacob whom I have chosen, the seed of Abraham my friend;
41:8. But you, O Israel, are my servant, O Jacob, whom I have chosen, the offspring of my friend Abraham.
41:8. But thou, Israel, [art] my servant, Jacob whom I have chosen, the seed of Abraham my friend.
But thou, Israel, [art] my servant, Jacob whom I have chosen, the seed of Abraham my friend:

41:8 А ты, Израиль, раб Мой, Иаков, которого Я избрал, семя Авраама, друга Моего,
41:8
σὺ συ you
δέ δε though; while
Ισραηλ ισραηλ.1 Israel
παῖς παις child; boy
μου μου of me; mine
Ιακωβ ιακωβ Iakōb; Iakov
ὃν ος who; what
ἐξελεξάμην εκλεγω select; choose
σπέρμα σπερμα seed
Αβρααμ αβρααμ Abraam; Avraam
ὃν ος who; what
ἠγάπησα αγαπαω love
41:8
וְ wᵊ וְ and
אַתָּה֙ ʔattˌā אַתָּה you
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַבְדִּ֔י ʕavdˈî עֶבֶד servant
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּחַרְתִּ֑יךָ bᵊḥartˈîḵā בחר examine
זֶ֖רַע zˌeraʕ זֶרַע seed
אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham
אֹהֲבִֽי׃ ʔōhᵃvˈî אהב love
41:8. et tu Israhel serve meus Iacob quem elegi semen Abraham amici mei
But thou Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend:
8. But thou, Israel, my servant, Jacob whom I have chosen, the seed of Abraham my friend;
41:8. But you, O Israel, are my servant, O Jacob, whom I have chosen, the offspring of my friend Abraham.
41:8. But thou, Israel, [art] my servant, Jacob whom I have chosen, the seed of Abraham my friend.
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
8-9: А ты Израиль, раб Мой... семя Авраама, друга Моего... Я избрал тебя и не отвергну тебя. Возвещая Свой грозный суд языческим народам и заставляя их в страхе трепетать за свою участь, Господь с исполненной любви нежностью обращается к своему избранному народу и преподает ему утешение.

Израиль, раб Мой... Здесь мы в первый раз встречаемся с тем термином "раба Господнего", который играет такую видную роль во всей второй части кн. пророка Исаии. Позднее, как это мы увидим, данный термин служит у пророка Исаии специальным предикатом Лица - страждущего Мессии, - являющегося как бы Представителем Израиля, а чрез него и всего человечества (43:1-5; 49:5-7). Но здесь, равно, как и еще в нескольких местах (42:18-22; 44:1-21; 48:20; 49:3) его книги, термин "раб Господень" пока еще не концентрируется на одной определенной Личности, а берется в общем смысле, т. е. относится ко всему израильскому народу.

Название Израиля "рабом Господним", встречающееся и у других пророков (Иер 30:10; 46:27; Иез 28:25; 37:25), должно быть признано одним из самых выразительных и сильных: "все достоинство и историческое назначение Израиля обнимается таким определением" (Dillm.), т. е. Израиль определяется им и как Истинный, нелицемерный почитатель Всевышнего (верный раб) и как Его самый ближний соратник и любимый домочадец.

Семя Авраама, друга Моего... Через указание на родоначальника Израиля - Авраама, удостоившегося за свою веру даже дружбы с Богом (2: Пар 20:7; Иак 2:23: ср. в коране - chalil - "друг Божий"), еще сильнее поддерживается мысль о том, что и Израиль, как потомок "друга Божия" ("семя Авраама") особенно близок и дорог Богу.

Я избрал тебя и не отвергну тебя. Израиль, так часто забывавший о верности Господу, отличавшей его родоначальников - патриархов (Авраама, Иакова) и многократно нарушавший завет с Богом, естественно, мог думать, что этот завет уже уничтожен, и что Всевышний свой вероломный народ давно уже покинул. Но вот, в утешение и ободрение Израиля Сам Бог устами пророка говорит ему, что измена и преступления сынов Израиля не могли поколебать неизменности Божественных предопределений обо всем народе; что хотя народ еврейский за свои неоднократные, тяжкие преступления и несет воспитательную кару, однако он никогда окончательно не будет отвергнут Богом (ср. Рим 11:26).
Albert Barnes: Notes on the Bible - 1834
41:8: But thou, Israel, art my servant - This is an address directly to the Jews, and is designed to show them, in view of the truths which had just been urged, that God was their protector and friend. Those who relied on idols were trusting to that which could not aid them. But those who trusted in him were safe. For their protection he had raised up Cyrus, for this purpose he had subdued the nations before him. God now expresses to them the assurance that though the nations should be destroyed, yet that he had chosen them, and would remember them, and his promise made to Abraham, their illustrious ancestor. The word 'servant' here is used in a mild and gentle sense, not to denote bondage or slavery, but to denote that they had been engaged in his service, and that he regarded them as subject to his laws, and as under his protection.
Jacob whom I have chosen - The descendants of Jacob, whom I have selected to be my people. Abraham my friend. Hebrew, 'Loving me,' my lover. Abraham was regarded as the friend of God (see Ch2 20:7). 'And he was called the Friend of God' Jam 2:23. This most honorable appellation he deserved by a life of devoted piety, and by habitually submitting himself to the will of God. The idea in this verse is, that as they were the descendants of his friend, God deemed himself bound to protect and deliver them according to his gracious promises; and this is one of the many instances where the divine favor is manifested to descendants in consequence of the piety and prayers of their ancestors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:8: thou: Isa 43:1, Isa 44:1, Isa 44:2, Isa 44:21, Isa 48:12, Isa 49:3; Exo 19:5, Exo 19:6; Lev 25:42; Deu 7:6-8, Deu 10:15; Deu 14:2; Psa 33:12, Psa 105:6, Psa 105:42-45, Psa 135:4; Jer 33:24
the seed: Mat 3:9; Joh 8:33-44; Rom 4:12, Rom 4:13, Rom 9:4-8; Gal 3:19, Gal 4:22-31
my friend: Ch2 20:7; Joh 15:14, Joh 15:15; Jam 2:23
Carl Friedrich Keil and Franz Delitzsch
41:8
The proof adduced by Jehovah of His own deity closes here. But instead of our hearing whether the nations, with which He has entered upon the contest, have any reply to make, the address turns to Israel, upon which deliverance dawns from that very quarter, from which the others are threatened with destruction. "And thou, Israel my servant, Jacob whom I have chosen, seed of Abraham my friend, thou whom I have laid hold of from the ends of the earth, and called from the corners thereof, and said to thee, Thou art my servant, I have chosen and not despised thee; fear thou not, for I am with thee; be not afraid, for I am thy God: I have chosen thee, I also help thee, I also hold thee with the right hand of my righteousness." The ו before ואתּה connects together antitheses, which show themselves at once to be antitheses. Whereas the nations, which put their trust in idols that they themselves had made, were thrown into alarm, and yielded before the world-wide commotions that had originated with the eastern conqueror, Israel, the nation of Jehovah, might take comfort to itself. Every word here breathes the deepest affection. The address moves on in soft undulating lines. The repetition of the suffix ך, with which אשׁר forms a relative of the second person, for which we have no equivalent in our language (Ges. 123, Anm. 1), gives to the address a pressing, clinging, and, as it were, loving key-note. The reason, which precedes the comforting assurance in Is 41:10, recals the intimate relation in which Jehovah had placed Himself towards Israel, and Israel towards Himself. The leading thought, "servant of Jehovah," which is characteristic of chapters 40-46, and lies at the root of the whole spirit of these addresses, more especially of their Christology, we first meet with here, and that in a popular sense. It has both an objective and a subjective side. On the one hand, Israel is the servant of Jehovah by virtue of a divine act; and this act, viz., its election and call, was an act of pure grace, and was not to be traced, as the expression "I have chosen and not despised thee' indicates, to any superior excellence or merit on the part of Israel. On the contrary, Israel was so obscure that Jehovah might have despised it; nevertheless He had anticipated it in free unmerited love with this stamp of the character indelibilis of a servant of Jehovah. On the other hand, Israel was the servant of Jehovah, inasmuch as it acted out what Jehovah had made it, partly in reverential worship of this God, and partly in active obedience. את־ה עבד, i.e., "serving Jehovah," includes both liturgical service (also עבד absolutely, Is 19:23) and the service of works. The divine act of choosing and calling is dated from Abraham. From a Palestinian point of view, Ur of Chaldaea, within the old kingdom of Nimrod, and Haran in northern Mesopotamia, seemed like the ends and corners of the earth ('ătsı̄lı̄m, remote places, from 'âtsal, to put aside or apart). Israel and the land of Israel were so inseparably connected, that whenever the origin of Israel was spoken of, the point of view could only be taken in Palestine. To the far distant land of the Tigris and Euphrates had Jehovah gone to fetch Abraham, "the friend of God" (Jas 2:23), who is called in the East even to the present day, chalil ollah, the friend of God. This calling of Abraham was the furthest terminus a quo of the existence of Israel as the covenant nation; for the leading of Abraham was providentially appointed with reference to the rise of Israel as a nation. The latter was pre-existent in him by virtue of the counsel of God. And when Jehovah adopted Abraham as His servant, and called him "my servant" (Gen 26:24), Israel, the nation that was coming into existence in Abraham, received both the essence and name of a "servant of Jehovah." Inasmuch then as, on looking back to its past history, it would not fail to perceive that it was so thoroughly a creation of divine power and grace, it ought not to be fearful, and look about with timidity and anxiety; for He who had presented Himself at the very beginning as its God, was still always near. The question arises, in connection with the word אמּצתּי, whether it means to strengthen (Is 35:3; Ps 89:22), or to lay firm hold of, to attach firmly to one's self, to choose. We decide in favour of the latter meaning, which is established by Is 44:14, cf., Ps 80:16, Ps 80:18. The other perfects affirm what Jehovah has ever done, and still continues to do. In the expression "by the right hand of my righteousness," the justice or righteousness is regarded pre-eminently on its brighter side, the side turned towards Israel; but it is also regarded on its fiery side, or the side turned towards the enemies of Israel. It is the righteousness which aids the oppressed congregation against its oppressors. The repeated אף heaps one synonym upon another, expressive of the divine love; for ו simply connects, גּם appends, אף heaps up (cumulat). Language is too contracted to hold all the fulness of the divine love; and for this reason the latter could not find words enough to express all that it desired.
Geneva 1599
41:8 But thou, Israel, [art] my (i) servant, Jacob whom I have chosen, the seed of Abraham my friend.
(i) And therefore ought not to pollute yourself with the superstition of the Gentiles.
John Gill
41:8 But thou, Israel, art my servant,.... As the great spread and success of the Gospel could not fail of drawing the resentment of the idolatrous Heathens on those who embraced and professed it, and by whom they were grievously persecuted under the Roman emperors; wherefore, to support them under these trials, the Lord speaks these and the following comfortable words unto them; for not carnal, but spiritual Israel are here meant; such who by the power of divine grace were turned from idols to serve the living God, who were made willing to become his servants, and whose honour it was to be so called and accounted; and being so, they might be assured their Lord and Master would protect and defend them, bless and reward them:
Jacob whom I have chosen; Israelites indeed, Jacob like, plain hearted men, wrestling and prevailing ones in prayer with God, whom he chose to be his people, and peculiar treasure; who, though disallowed of men, were like their Lord and Saviour, chosen of God, and precious:
the seed of Abraham my friend: the spiritual seed of Abraham, being believers in Christ, and friends of his, as Abraham was; and whom he uses and shows to be such, by disclosing his secrets to them, Jn 15:15.
Robert Jamieson, A. R. Fausset and David Brown
41:8 Contrast between the idolatrous nations whom God will destroy by Cyrus, and Israel whom God will deliver by the same man for their forefathers' sake.
servant--so termed as being chosen by God to worship Him themselves, and to lead other peoples to do the same (Is 45:4).
Jacob . . . chosen-- (Ps 135:4).
my friend--literally, "loving me."
41:941:9: որում օգնական եղէ ՚ի ծագաց երկրի. եւ ՚ի գիտաց նորա կոչեցի զքեզ, եւ ասացի թէ ծառա՛յ իմ ես դու եւ ընտրեցի զքեզ, եւ ո՛չ թողից զքեզ[10046]։ [10046] Ոմանք. Որում օգնականդ եղէ... եւ ոչ թողի զքեզ։ Յօրինակին պակասէր. Եւ ընտրեցի զքեզ։
9 որին օգնական եղայ՝ երկրի ծայրերից ու նրա եզերքներից կանչելով նրան եւ ասելով, թէ՝ «Դու իմ ծառան ես, քեզ ընտրեցի ես եւ չեմ լքի քեզ», -
9 Որ երկրի ծայրերէն առի, Քեզ անոր եզերքներէն կանչեցի եւ քեզի ըսի.«Դուն իմ ծառաս ես, քեզ ընտրեցի ու չմերժեցի»։
[599]որում օգնական եղէ ի ծագաց երկրի, եւ ի դիտաց նորա կոչեցի զքեզ, եւ ասացի`` թէ` Ծառայ իմ ես դու եւ ընտրեցի զքեզ, եւ ոչ թողից զքեզ:

41:9: որում օգնական եղէ ՚ի ծագաց երկրի. եւ ՚ի գիտաց նորա կոչեցի զքեզ, եւ ասացի թէ ծառա՛յ իմ ես դու եւ ընտրեցի զքեզ, եւ ո՛չ թողից զքեզ[10046]։
[10046] Ոմանք. Որում օգնականդ եղէ... եւ ոչ թողի զքեզ։ Յօրինակին պակասէր. Եւ ընտրեցի զքեզ։
9 որին օգնական եղայ՝ երկրի ծայրերից ու նրա եզերքներից կանչելով նրան եւ ասելով, թէ՝ «Դու իմ ծառան ես, քեզ ընտրեցի ես եւ չեմ լքի քեզ», -
9 Որ երկրի ծայրերէն առի, Քեզ անոր եզերքներէն կանչեցի եւ քեզի ըսի.«Դուն իմ ծառաս ես, քեզ ընտրեցի ու չմերժեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
41:941:9 ты, которого Я взял от концов земли и призвал от краев ее, и сказал тебе: >:
41:9 οὗ ος who; what ἀντελαβόμην αντιλαμβανω relieve; lay hold of ἀπ᾿ απο from; away ἄκρων ακρον top; tip τῆς ο the γῆς γη earth; land καὶ και and; even ἐκ εκ from; out of τῶν ο the σκοπιῶν σκοπια he; him ἐκάλεσά καλεω call; invite σε σε.1 you καὶ και and; even εἶπά ερεω.1 state; mentioned σοι σοι you παῖς παις child; boy μου μου of me; mine εἶ ειμι be ἐξελεξάμην εκλεγω select; choose σε σε.1 you καὶ και and; even οὐκ ου not ἐγκατέλιπόν εγκαταλειπω abandon; leave behind σε σε.1 you
41:9 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֶחֱזַקְתִּ֨יךָ֙ heḥᵉzaqtˈîḵā חזק be strong מִ mi מִן from קְצֹ֣ות qᵊṣˈôṯ קָצָה end הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מֵ mē מִן from אֲצִילֶ֖יהָ ʔᵃṣîlˌeʸhā אָצִיל remote part קְרָאתִ֑יךָ qᵊrāṯˈîḵā קרא call וָ wā וְ and אֹ֤מַר ʔˈōmar אמר say לְךָ֙ lᵊḵˌā לְ to עַבְדִּי־ ʕavdî- עֶבֶד servant אַ֔תָּה ʔˈattā אַתָּה you בְּחַרְתִּ֖יךָ bᵊḥartˌîḵā בחר examine וְ wᵊ וְ and לֹ֥א lˌō לֹא not מְאַסְתִּֽיךָ׃ mᵊʔastˈîḵā מאס retract
41:9. in quo adprehendi te ab extremis terrae et a longinquis eius vocavi te et dixi tibi servus meus es tu elegi te et non abieci teIn whom I have taken thee from the ends of the earth, and from the remote parts thereof have called thee, and said to thee: Thou art my servant, I have chosen thee, and have not cast thee away.
9. thou whom I have taken hold of from the ends of the earth, and called thee from the corners thereof, and said unto thee, Thou art my servant, I have chosen thee and not cast thee away;
41:9. For his sake, I have taken you from the ends of the earth, and I have called you from its distant places. And I said to you: “You are my servant. I have chosen you, and I have not cast you aside.”
41:9. [Thou] whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou [art] my servant; I have chosen thee, and not cast thee away.
whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou [art] my servant; I have chosen thee, and not cast thee away:

41:9 ты, которого Я взял от концов земли и призвал от краев ее, и сказал тебе: <<ты Мой раб, Я избрал тебя и не отвергну тебя>>:
41:9
οὗ ος who; what
ἀντελαβόμην αντιλαμβανω relieve; lay hold of
ἀπ᾿ απο from; away
ἄκρων ακρον top; tip
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
σκοπιῶν σκοπια he; him
ἐκάλεσά καλεω call; invite
σε σε.1 you
καὶ και and; even
εἶπά ερεω.1 state; mentioned
σοι σοι you
παῖς παις child; boy
μου μου of me; mine
εἶ ειμι be
ἐξελεξάμην εκλεγω select; choose
σε σε.1 you
καὶ και and; even
οὐκ ου not
ἐγκατέλιπόν εγκαταλειπω abandon; leave behind
σε σε.1 you
41:9
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הֶחֱזַקְתִּ֨יךָ֙ heḥᵉzaqtˈîḵā חזק be strong
מִ mi מִן from
קְצֹ֣ות qᵊṣˈôṯ קָצָה end
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
מֵ מִן from
אֲצִילֶ֖יהָ ʔᵃṣîlˌeʸhā אָצִיל remote part
קְרָאתִ֑יךָ qᵊrāṯˈîḵā קרא call
וָ וְ and
אֹ֤מַר ʔˈōmar אמר say
לְךָ֙ lᵊḵˌā לְ to
עַבְדִּי־ ʕavdî- עֶבֶד servant
אַ֔תָּה ʔˈattā אַתָּה you
בְּחַרְתִּ֖יךָ bᵊḥartˌîḵā בחר examine
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מְאַסְתִּֽיךָ׃ mᵊʔastˈîḵā מאס retract
41:9. in quo adprehendi te ab extremis terrae et a longinquis eius vocavi te et dixi tibi servus meus es tu elegi te et non abieci te
In whom I have taken thee from the ends of the earth, and from the remote parts thereof have called thee, and said to thee: Thou art my servant, I have chosen thee, and have not cast thee away.
41:9. For his sake, I have taken you from the ends of the earth, and I have called you from its distant places. And I said to you: “You are my servant. I have chosen you, and I have not cast you aside.”
41:9. [Thou] whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou [art] my servant; I have chosen thee, and not cast thee away.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:9: And called thee from the chief men thereof "And called from the extremities thereof" - אציל מאציליה atsil meatsileyha, signifies the arm, ascilla, ala; and is used like כנף canaph, "the wing, "for any thing extended from the extremity of another, or joined on to it. It is here parallel with and synonymous to מקצות mikkatsoth, "from the ends, "in the preceding member.
Albert Barnes: Notes on the Bible - 1834
41:9: Thou whom I have taken from the ends of the earth - From Chaldea - regarded by the Jews as the remote part of the earth. Thus in Isa 13:5, it is said of the Medes that they came 'from a far country, from the end of heaven' (see the note on that place). Abraham was called from Ur of the Chaldees - a city still remaining on the east of the river Euphrates. It is probably the same place as the Persian fortress Ur, between Nesibis and the Tigris. It was visited by Mr. Wolfe, Mr. Buckingham, and by others.
And called thee from the chief men thereof - Or rather, from the extremities of the earth. The word אציל 'â tsiyl means properly "a side"; and when applied to the earth, means the sides ends, or extremities of it. In Exo 24:11, it is rendered 'nobles,' from an Arabic word signifying to he deep-rooted, and hence, those who are sprung from an ancient stock (Gesenius). In this place it is evidently used in the same sense as the word (אצל 'ē tsel) meaning "side," in the sense of extremity, or end. The parallelism requires us to give this interpretation to the word. So Jerome renders it, longinquis ejus (sc. terroe). The Septuagint renders it, Ἐκ τῶν σκωπιῶν Ek tō n skō piō n - 'From the speculations of the earth' (Thompson), or rather perhaps meaning from the extremity of vision; from the countries lying in the distant horizon; or from the elevated places which offered an extensive range of vision. The Chaldee renders it, 'From the kingdoms I have selected thee.' Symmachus renders it, Ἀπὸ τῶν ἀγκῶνων Apo tō n angkō nō n autē s - from its angles, its corners, its extremities. Some have supposed that this refers to the deliverance from Egypt, but the more probable interpretation is that which refers it to the call of Abraham from Chaldea; and the idea is, that as God had called him from that distant land, and had made him his friend, he would preserve and guard his posterity. Perhaps it may be implied that he would be favorable to them in that same country from where he had called their illustrious progenitor, and would in like manner conduct them to the land of promise, that is, to their own land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:9: whom: Isa 41:2; Jos 24:2-4; Neh. 9:7-38; Psa 107:2, Psa 107:3; Luk 13:29; Rev 5:9
called: Deu 7:7; Co1 1:26-29; Jam 2:5
I have chosen: Sa1 12:22; Psa 94:14; Jer 33:25, Jer 33:26; Rom 11:1, Rom 11:2
John Gill
41:9 Thou whom I have taken from the ends of the earth,.... Meaning not Abraham, nor his natural seed; but such who believed in Christ, who dwelt in the furthest parts of the earth, to whom the Gospel came, and by which they were laid hold upon, and apprehended by Christ as his own:
and called thee from the chief men thereof; from among the great men of the earth, out of their families, courts, and palaces: or rather called them by grace, when such personages were passed by and left; not many noble, not many mighty, being called in those times, 1Cor 1:26,
and said unto thee, thou art my servant; and not only called them by the name, but made them such in reality: adding,
I have chosen thee, and not cast thee away; nor does the Lord cast away any whom he has chosen and foreknown; and therefore being thus dear to God, as all the above titles and acts of grace show, and being secured by him from perishing or being eternally lost, this should encourage them to suffer persecution patiently for his name's sake, and not be afraid of any of their enemies, as follows.
John Wesley
41:9 Thou - Thou Israel, whom I took to myself, and brought hither in the loins of thy father Abraham, from a remote country. Called thee - From the midst of many great persons among whom he lived in Chaldea. Chosen - I have chosen thee and thy seed through all generations.
Robert Jamieson, A. R. Fausset and David Brown
41:9 Abraham, the father of the Jews, taken from the remote Ur of the Chaldees. Others take it of Israel, called out of Egypt (Deut 4:37; Hos 11:1).
from the chief men--literally, "the elbows"; so the joints; hence the root which joins the tree to the earth; figuratively, those of ancient and noble stock. But the parallel clause "ends of the earth" favors GESENIUS, who translates, "the extremities of the earth"; so JEROME.
41:1041:10: Մի՛ երկնչիր՝ զի ընդ քեզ եմ. մի՛ խաբիր՝ զի ես եմ Աստուած քո, որ զօրացուցի զքեզ. եւ օգնեցի քեզ, եւ զգուշացայ քեզ աջով արդարութեան իմոյ։
10 դու մի՛ վախեցիր, քանզի ես քեզ հետ եմ, մի՛ խաբուիր, քանզի ես եմ քո Աստուածը, ես, որ զօրացրի քեզ, օգնեցի քեզ ու պահպանեցի քեզ իմ արդար աջով:
10 Մի՛ վախնար, քանզի ես հիմա քեզի հետ եմ. Մի՛ զարհուրիր, վասն զի ես քու Աստուածդ եմ. Քեզ պիտի զօրացնեմ ու քեզի օգնութիւն պիտի ընեմ Ու իմ արդարութեանս աջովը քեզ պիտի բռնեմ։
Մի՛ երկնչիր, զի ընդ քեզ եմ. մի՛ [600]խաբիր, զի ես եմ Աստուած քո, որ զօրացուցի զքեզ եւ օգնեցի քեզ, եւ զգուշացայ քեզ աջով արդարութեան իմոյ:

41:10: Մի՛ երկնչիր՝ զի ընդ քեզ եմ. մի՛ խաբիր՝ զի ես եմ Աստուած քո, որ զօրացուցի զքեզ. եւ օգնեցի քեզ, եւ զգուշացայ քեզ աջով արդարութեան իմոյ։
10 դու մի՛ վախեցիր, քանզի ես քեզ հետ եմ, մի՛ խաբուիր, քանզի ես եմ քո Աստուածը, ես, որ զօրացրի քեզ, օգնեցի քեզ ու պահպանեցի քեզ իմ արդար աջով:
10 Մի՛ վախնար, քանզի ես հիմա քեզի հետ եմ. Մի՛ զարհուրիր, վասն զի ես քու Աստուածդ եմ. Քեզ պիտի զօրացնեմ ու քեզի օգնութիւն պիտի ընեմ Ու իմ արդարութեանս աջովը քեզ պիտի բռնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
41:1041:10 не бойся, ибо Я с тобою; не смущайся, ибо Я Бог твой; Я укреплю тебя, и помогу тебе, и поддержу тебя десницею правды Моей.
41:10 μὴ μη not φοβοῦ φοβεω afraid; fear μετὰ μετα with; amid σοῦ σου of you; your γάρ γαρ for εἰμι ειμι be μὴ μη not πλανῶ πλαναω mislead; wander ἐγὼ εγω I γάρ γαρ for εἰμι ειμι be ὁ ο the θεός θεος God σου σου of you; your ὁ ο the ἐνισχύσας ενισχυω fortify; prevail σε σε.1 you καὶ και and; even ἐβοήθησά βοηθεω help σοι σοι you καὶ και and; even ἠσφαλισάμην ασφαλιζω secure σε σε.1 you τῇ ο the δεξιᾷ δεξιος right τῇ ο the δικαίᾳ δικαιος right; just μου μου of me; mine
41:10 אַל־ ʔal- אַל not תִּירָא֙ tîrˌā ירא fear כִּ֣י kˈî כִּי that עִמְּךָ־ ʕimmᵊḵā- עִם with אָ֔נִי ʔˈānî אֲנִי i אַל־ ʔal- אַל not תִּשְׁתָּ֖ע tištˌāʕ שׁעה look כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אִמַּצְתִּ֨יךָ֙ ʔimmaṣtˈîḵā אמץ be strong אַף־ ʔaf- אַף even עֲזַרְתִּ֔יךָ ʕᵃzartˈîḵā עזר help אַף־ ʔaf- אַף even תְּמַכְתִּ֖יךָ tᵊmaḵtˌîḵā תמך grasp בִּ bi בְּ in ימִ֥ין ymˌîn יָמִין right-hand side צִדְקִֽי׃ ṣiḏqˈî צֶדֶק justice
41:10. ne timeas quia tecum sum ego ne declines quia ego Deus tuus confortavi te et auxiliatus sum tui et suscepi te dextera iusti meiFear not, for I am with thee: turn not aside, for I am thy God: I have strengthened thee, and have helped thee, and the right hand of my just one hath upheld thee.
10. Fear thou not, for I am with thee; be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.
41:10. Do not be afraid, for I am with you. Do not turn away, for I am your God. I have strengthened you, and I have assisted you, and the right hand of my just one has upheld you.
41:10. Fear thou not; for I [am] with thee: be not dismayed; for I [am] thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.
Fear thou not; for I [am] with thee: be not dismayed; for I [am] thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness:

41:10 не бойся, ибо Я с тобою; не смущайся, ибо Я Бог твой; Я укреплю тебя, и помогу тебе, и поддержу тебя десницею правды Моей.
41:10
μὴ μη not
φοβοῦ φοβεω afraid; fear
μετὰ μετα with; amid
σοῦ σου of you; your
γάρ γαρ for
εἰμι ειμι be
μὴ μη not
πλανῶ πλαναω mislead; wander
ἐγὼ εγω I
γάρ γαρ for
εἰμι ειμι be
ο the
θεός θεος God
σου σου of you; your
ο the
ἐνισχύσας ενισχυω fortify; prevail
σε σε.1 you
καὶ και and; even
ἐβοήθησά βοηθεω help
σοι σοι you
καὶ και and; even
ἠσφαλισάμην ασφαλιζω secure
σε σε.1 you
τῇ ο the
δεξιᾷ δεξιος right
τῇ ο the
δικαίᾳ δικαιος right; just
μου μου of me; mine
41:10
אַל־ ʔal- אַל not
תִּירָא֙ tîrˌā ירא fear
כִּ֣י kˈî כִּי that
עִמְּךָ־ ʕimmᵊḵā- עִם with
אָ֔נִי ʔˈānî אֲנִי i
אַל־ ʔal- אַל not
תִּשְׁתָּ֖ע tištˌāʕ שׁעה look
כִּֽי־ kˈî- כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אִמַּצְתִּ֨יךָ֙ ʔimmaṣtˈîḵā אמץ be strong
אַף־ ʔaf- אַף even
עֲזַרְתִּ֔יךָ ʕᵃzartˈîḵā עזר help
אַף־ ʔaf- אַף even
תְּמַכְתִּ֖יךָ tᵊmaḵtˌîḵā תמך grasp
בִּ bi בְּ in
ימִ֥ין ymˌîn יָמִין right-hand side
צִדְקִֽי׃ ṣiḏqˈî צֶדֶק justice
41:10. ne timeas quia tecum sum ego ne declines quia ego Deus tuus confortavi te et auxiliatus sum tui et suscepi te dextera iusti mei
Fear not, for I am with thee: turn not aside, for I am thy God: I have strengthened thee, and have helped thee, and the right hand of my just one hath upheld thee.
41:10. Do not be afraid, for I am with you. Do not turn away, for I am your God. I have strengthened you, and I have assisted you, and the right hand of my just one has upheld you.
41:10. Fear thou not; for I [am] with thee: be not dismayed; for I [am] thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Не бойся Я с тобою... Я укреплю тебя и помогу тебе и поддержу тебя десницею правды Моей. Этот стих теснейшим образом примыкает к двум предыдущим и является как бы их заключением.

Я с тобою - этот образ очень близок и родственен термину - "Эммануил", что значит "с нами Бог" (Ис 7:14; 9:6: и др.).

Я укреплю... и помогу и поддержу тебя... Ближайшим образом здесь имелась в виду, вероятно, поддержка, необходимая Израилю для перенесения всех трудностей предстоящего вавилонского плена; а также, конечно, и вообще Божественная помощь еврейскому народу, благодаря которой, несмотря на все исторические невзгоды, только один он из всех народов древности еще и продолжает существовать до настоящего времени.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. 11 Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. 12 Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought. 13 For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee. 14 Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel. 15 Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. 16 Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, and shalt glory in the Holy One of Israel. 17 When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them. 18 I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water. 19 I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together: 20 That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.
The scope of these verses is to silence the fears, and encourage the faith, of the servants of God in their distresses. Perhaps it is intended, in the first place, for the support of God's Israel, in captivity; but all that faithfully serve God through patience and comfort of this scripture may have hope. And it is addressed to Israel as a single person, that it might the more easily and readily be accommodated and applied by every Israelite indeed to himself. That is a word of caution, counsel, and comfort, which is so often repeated, Fear thou not; and again (v. 13), Fear not; and (v. 14), "Fear not, thou worm Jacob; fear not the threatenings of the enemy, doubt not the promise of thy God; fear not that thou shalt perish in thy affliction or that the promise of thy deliverance shall fail." It is against the mind of God that his people should be a timorous people. For the suppressing of fear he assures them,
I. That they may depend upon his presence with them as their God, and a God all-sufficient for them in the worst of times. Observe with what tenderness God speaks, and how willing he is to let the heirs of promise know the immutability of his counsel, and how desirous to make them easy: "Fear thou not, for I am with thee, not only within call, but present with thee; be not dismayed at the power of those that are against thee, for I am thy God, and engaged for thee. Art thou weak? I will strengthen thee. Art thou destitute of friends? I will help thee in the time of need. Art thou ready to sink, ready to fall? I will uphold thee with the right hand of my righteousness, that right hand which is full of righteousness, in dispensing rewards and punishments," Ps. xlviii. 10. And again (v. 13) it is promised, 1. That God will strengthen their hands, that is, will help them: "I will hold thy right hand, go hand in hand with thee" (so some): he will take us by the hand as our guide, to lead us in our way, will help us up when we are fallen or prevent our falls; when we are weak he will hold us up-wavering, he will fix us-trembling, he will encourage us, and so hold us by the right hand, Ps. lxxiii. 23. 2. That he will silence their fears: Saying unto thee, Fear not. He has said it again and again in his word, and has there provided sovereign antidotes against fear: but he will go further; he will by his Spirit say it to their hearts, and make them to hear it, and so will help them.
II. That though their enemies be now very formidable, insolent, and severe, yet the day is coming when God will reckon with them and they shall triumph over them. There are those that are incensed against God's people, that strive with them (v. 11), that war against them (v. 12), that hate them, that seek their ruin, and are continually picking quarrels with them. But let not God's people be incensed at them, nor strive with them, nor render evil for evil; but wait God's time, and believe, 1. That they shall be convinced of the folly, at least, if not of the sin of striving with God's people; and, finding it to no purpose, they shall be ashamed and confounded, which might bring them to repentance, but will rather fill them with rage. 2. That they shall be quite ruined and undone (v. 11): They shall be as nothing before the justice and power of God. When God comes to deal with his proud enemies he makes nothing of them. Or they shall be brought to nothing, shall be as if they had never been. This is repeated (v. 12): They shall be as nothing and as a thing of nought, or as that which is gone and has failed. Those that were formidable shall become despicable; those that fancied they could do any thing shall be able to bring nothing to pass; those that made a figure in the world, and a mighty noise, shall become mere ciphers and be buried in silence. They shall perish, not only be nothing, but be miserable: Thou shalt seek them, shalt enquire what has become of them, that they do not appear as usual, but thou shalt not find them as David, Ps. xxxvii. 36. I sought him, but he could not be found.
III. That they themselves should become a terror to those who were now a terror to them, and victory should turn on their side, v. 14-16. See here, 1. How Jacob and Israel are reduced and brought very low. It is the worm Jacob, so little, so weak, and so defenceless, despised and trampled on by every body, forced to creep even into the earth for safety; and we must not wonder that Jacob has become a worm, when even Jacob's King calls himself a worm and no man, Ps. xxii. 6. God's people are sometimes as worms, in their humble thoughts of themselves and their enemies' haughty thoughts of them--worms, but not vipers, as their enemies are, not of the serpent's seed. God regards Jacob's low estate, and says, "Fear not, thou worm Jacob; fear not that thou shalt be crushed; and you men of Israel" (you few men, so some read it, you dead men, so others) "do not give up yourselves for gone notwithstanding." Note, The grace of God will silence fears even when there seems to be the greatest cause for them. Perplexed but not in despair. 2. How Jacob and Israel are advanced from this low estate, and made as formidable as ever they have been despicable. But by whom shall Jacob arise, for he is small? We are here told: I will help thee, saith the Lord; and it is the honour of God to help the weak. He will help them, for he is their Redeemer, who is wont to redeem them, who has undertaken to do it. Christ is the Redeemer, from him is our help found. He will help them, for he is the Holy One of Israel, worshipped among them in the beauty of holiness and engaged by promise to them. The Lord will help them by enabling them to help themselves and making Jacob to become a threshing instrument. Observe, He is but an instrument, a tool in God's hand, that he is pleased to make use of; and he is an instrument of God's making and is no more than God makes him. But, if God make him a threshing instrument, he will make use of him, and therefore will make him fit for use, new and sharp, and having teeth, or sharp spikes; and then, by divine direction and strength, thou shalt thresh the mountains, the highest, and strongest, and most stubborn of thy enemies: thou shalt not only be at them, but beat them small; they shall not be a corn threshed out, which is valuable, and is carefully preserved (such God's people are when they are under the flail, ch. xxi. 10: O my threshing! yet the corn of my floor, that shall not be lost); but these are made as chaff, which is good for nothing, and which the husbandman is glad to get rid of. He pursues the metaphor, v. 16. Having threshed them, thou shalt winnow them, and the wind shall scatter them. This perhaps had its accomplishment, in part, in the victories of the Jews over their enemies in the times of the Maccabees; but it seems in general designed to read the final doom of all the implacable enemies of the church of God, and to have its accomplishment like wise in the triumphs of the cross of Christ, the gospel of Christ, and all the faithful followers of Christ, over the powers of darkness, which, first or last, shall all be dissipated, and in Christ all believers shall be more than conquerors, and he that overcomes shall have power over the nations, Rev. ii. 26.
IV. That, hereupon, they shall have abundance of comfort in God, and God shall have abundance of honour from them: Thou shalt rejoice in the Lord, v. 16. When we are freed from that which hindered our joy, and are blessed with that which is the matter of it, we ought to remember that God is our exceeding joy and in him all our joys must terminate. When we rejoice over our enemies we must rejoice in the Lord, for to him alone we owe our liberties and victories. "Thou shalt also glory in the Holy One of Israel, in thy interest in him and relation to him, and what he has done for thee." And, if thus we make God our praise and glory, we become to him for a praise and a glory.
V. That they shall have seasonable and suitable supplies of every thing that is proper for them in the time of need; and, if there be occasion, God will again do for them as he did for Israel in their march from Egypt to Canaan, v. 17-19. When the captives, either in Babylon or in their return thence, are in distress for want of water or shelter, God will take care of them, and, one way or other, make their journey, even through a wilderness, comfortable to them. But doubtless this promise has more than such a private interpretation. Their return out of Babylon was typical of our redemption by Christ; and so the contents of these promises, 1. Were provided by the gospel of Christ. That glorious discovery of his love has given full assurance to all those who hear this joyful sound that God has provided inestimable comforts for them, sufficient for the supply of all their wants, the balancing of all their griefs, and the answering of all their prayers. 2. They are applied by the grace and Spirit of Christ to all believers, that they may have strong consolation in their way and a complete happiness in their end. Our way to heaven lies through the wilderness of this world. Now, (1.) It is here supposed that the people of God, in their passage through this world, are often in straits: The poor and needy seek water, and there is none; the poor in spirit hunger and thirst after righteousness. The soul of man, finding itself empty and necessitous, seeks for satisfaction somewhere, but soon despairs of finding it in the world, that has nothing in it to make it easy: creatures are broken cisterns, that can hold no water; so that their tongue fails for thirst, they are weary of seeking that satisfaction in the world which is not to be had in it. Their sorrow makes them thirsty; so does their toil. (2.) It is here promised that, one way or other, all their grievances shall be redressed and they shall be made easy. [1.] God himself will be nigh unto them in all that which they call upon him for. Let all the praying people of God take notice of this, and take comfort of it; he has said, "I the Lord will hear them, will answer them; I, the God of Israel, will not forsake them; I will be with them, as I have always been, in their distresses." While we are in the wilderness of this world this promise is to us what the pillar of cloud and fire was to Israel, an assurance of God's gracious presence. [2.] They shall have a constant supply of fresh water, as Israel had in the wilderness, even where one would least expect it (v. 18): I will open rivers in high places, rivers of grace, rivers of pleasure, rivers of living water, which he spoke of the Spirit (John vii. 38, 39), that Spirit which should be poured out upon the Gentiles, who had been as high places, dry and barren, and lifted up on their own conceit above the necessity of that gift. And there shall be fountains in the midst of the valleys, the valleys of Baca (Ps. lxxxiv. 6), that are sandy and wearisome; or among the Jews, who had been as fruitful valleys in comparison with the Gentile mountains. The preaching of the gospel to the world turned that wilderness into a pool of water, yielding fruit to the owner of it and relief to the travellers through it. [3.] They shall have a pleasant shade to screen them from the scorching heat of the sun, as Israel when they pitched at Elim, where they had not only wells of water, but palm-trees (Exod. xv. 27): "I will plant in the wilderness the cedar, v. 19. I will turn the wilderness into an orchard or garden, such as used to be planted with these pleasant trees, so that they shall pass through the wilderness with as much ease and delight as a man walks in his grove. These trees shall be to them what the pillar of cloud was to Israel in the wilderness, a shelter from the heat." Christ and his grace are so to believers, as the shadow of a great rock, ch. xxxii. 2. When God sets up his church in the Gentile wilderness there shall be as great a change made by it in men's characters as if thorns and briers were turned into cedars, and fir-trees, and myrtles; and by this a blessed change is described, ch. lv. 13. [4.] They shall see and acknowledge the hand of God, his power and his favour, in this, v. 20. God will do these strange and surprising things on purpose to awaken them to a conviction and consideration of his hand in all: That they may see this wonderful change, and knowing that it is above the ordinary course and power of nature may consider that therefore it comes from a superior power, and, comparing notes upon it, may understand together, and concur in the acknowledgment of it, that the hand of the Lord, that mighty hand of his which is stretched out for his people and stretched out to them, has done this, and the Holy One of Israel has created it, made it anew, made it out of nothing, made it for the comfort of his people. Note, God does great things for his people, that he may be taken notice of.
Adam Clarke: Commentary on the Bible - 1831
41:10: Be not dismayed - ואל תשתע veal tishta, "And be not dismayed. "The ו vau is added by twenty-one of Dr. Kennicott's MSS., thirty of De Rossi's, and one of my own, and three editions. It makes the sense more complete.
Albert Barnes: Notes on the Bible - 1834
41:10: Fear thou not - This verse is plain in its meaning, and is full of consolation. It is to be regarded as addressed primarily to the exiled Jews during their long and painful captivity in Babylon; and the idea is, that they who had been selected by God to be his special people had nothing to fear. But the promise is one that may be regarded as addressed to all his people in similar circumstances, and it is as true now as it was then, that those whom God has chosen have nothing to fear.
For I am with thee - This is a reason why they should not be afraid. God was their protector, and of whom should they be afraid. 'If God be for us, who can be against us?' What higher consolation can man desire than the assurance that he is with him to protect him?
Be not dismayed - The word rendered here 'dismayed' (תשׁתע tı̂ shetta‛) is derived from שׁעה shâ‛ â h, "to see, to look"; and then to look about as one does in a state of alarm, or danger. The sense here is, that they should be calm, and under no apprehension from their foes.
For I am thy God - I am able to preserve and strengthen thee. The God of heaven was their God; and as he had all power, and that power was pledged for their protection, they had nothing to fear.
I will uphold thee - I will enable you to bear all your trials.
With the right hand of my righteousness - With my faithful right hand. The phrase is a Hebrew mode of expression, meaning that God's hand was faithful, that it might be relied on, and would secure them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:10: Fear: Isa 41:13, Isa 41:14, Isa 12:2, Isa 43:1, Isa 43:5, Isa 44:2, Isa 51:12, Isa 51:13; Gen 15:1; Deu 20:1, Deu 31:6-8; Jos 1:9; Ch2 20:17, Ch2 32:8; Psa 27:1, Psa 46:1, Psa 46:2, Psa 46:7, Psa 46:11; Luk 1:13, Luk 1:30, Luk 2:10, Luk 2:11; Rom 8:31
for I am thy God: Isa 52:7, Isa 60:19; Ch1 12:18; Psa 147:12; Hos 1:9; Zac 13:9; Joh 8:54, Joh 8:55
I will strengthen: Isa 40:29-31; Deu 33:27-29; Psa 29:11; Zac 10:12; Co2 12:9; Eph 3:16; Phi 4:13
I will uphold: Psa 37:17, Psa 37:24, Psa 41:12, Psa 63:8, Psa 145:14
the right: Psa 65:5, Psa 89:13, Psa 89:14, Psa 99:4, Psa 144:8, Psa 144:11
Geneva 1599
41:10 Fear thou not; for I [am] with thee: be not dismayed; for I [am] thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the (k) right hand of my righteousness.
(k) That is, by the force of promise, in the performance of which I will show myself faithful and just.
John Gill
41:10 Fear thou not, for I am with thee,.... Not merely by his essence or power, who is every where; or by his providence supporting, preserving, observing, ordering, and overruling all things; but in a way of special grace, to guard and protect his people, support and supply them, comfort and strengthen their hearts; wherefore they need not fear any of their enemies, nor whatsoever they may be called to suffer for his name's sake, even though they pass through fire and water, and the valley of the shadow of death:
be not dismayed, I am thy God; through Christ, in a covenant way, as appeared by the effectual calling of them; and therefore might depend on his love, be sure of his power, expect all needful supplies, and to be comfortably carried through every service and trial they were called unto; and need fear no enemies, or be dismayed at anything that should befall them; or become weak as water, and their hearts melt like wax within them, as the Jewish commentators generally interpret the word (n). The Targum is,
"be not broken;''
in spirit. The word signifies to look about, as persons in distress, and amazed:
I will strengthen thee; with strength in their souls, to perform duties, exercise grace, withstand corruptions, resist temptations, bear afflictions, suffer persecutions, and do their generation work, according to the will of God; and if God is the strength of his people, they need not be afraid of any persons or things, Ps 27:1,
yea, I will help thee; help them out of all their afflictions and temptations, and out of the hands of all their enemies; help them in the discharge of duty, in the exercise of grace, in bearing the cross, in fighting the Lord's battles, and in their journey to another world; help them to every mercy, temporal and spiritual, to all needful supplies of grace, and at last to glory; whose help is suitable and seasonable, and may be expected, since he is able to help, either with or without means; has promised to help his people, as here, and he is faithful that has promised; he has laid help on one that is mighty, and set up a throne of grace to come to for help in time of need; and seeing he is their helper, they need not fear what men or devils can do unto them, Heb 13:5.
I will uphold thee with the right hand of my righteousness; either by his almighty power, or by his Son, the man of his right hand, made strong for himself, and the author of righteousness to his people: this is expressive of his sustentation of them, not merely in a providential way, but in a way of special grace; and of his powerful protection and preservation of them, so as that they shall stand in the grace of God, go on in his ways, and not fall finally and totally, but persevere to the end, though their trials and temptations may be great and many.
(n) "neque dissolvaris", Munster; "vel ne liquefias", Vatablus. "Verbum formatum a nomine" "quod ceram significat, quae calor exposita facile dissolvitur", Munster.
Robert Jamieson, A. R. Fausset and David Brown
41:10 be not dismayed--literally, anxiously to look at one another in dismay.
right hand of my righteousness--that is, My right hand prepared in accordance with My righteousness (faithfulness to My promises) to uphold thee.
41:1141:11: Ահաւադիկ ամաչեսցեն՝ եւ պատկառեսցեն ամենայն հակառակորդք քո, եւ եղիցին նոքա իբրեւ զչեղեալս. եւ կորիցեն ամենայն դատախազք քո։
11 Ահա պիտի ամաչեն ու պատկառեն քո բոլոր հակառակորդները, չեղածի նման պիտի լինեն նրանք, եւ բոլոր քեզ ամբաստանողները պիտի կորչեն:
11 Ահա քեզի դէմ ամէն բարկացողները Պիտի ամչնան ու պիտի պատկառին Ու քեզի հետ վիճող մարդիկը Չեղածի պէս պիտի ըլլան ու պիտի կորսուին։
Ահաւադիկ ամաչեսցեն եւ պատկառեսցեն ամենայն հակառակորդք քո, եւ եղիցին նոքա իբրեւ զչեղեալս, եւ կորիցեն ամենայն դատախազք քո:

41:11: Ահաւադիկ ամաչեսցեն՝ եւ պատկառեսցեն ամենայն հակառակորդք քո, եւ եղիցին նոքա իբրեւ զչեղեալս. եւ կորիցեն ամենայն դատախազք քո։
11 Ահա պիտի ամաչեն ու պատկառեն քո բոլոր հակառակորդները, չեղածի նման պիտի լինեն նրանք, եւ բոլոր քեզ ամբաստանողները պիտի կորչեն:
11 Ահա քեզի դէմ ամէն բարկացողները Պիտի ամչնան ու պիտի պատկառին Ու քեզի հետ վիճող մարդիկը Չեղածի պէս պիտի ըլլան ու պիտի կորսուին։
zohrab-1805▾ eastern-1994▾ western am▾
41:1141:11 Вот, в стыде и посрамлении останутся все, раздраженные против тебя; будут как ничто и погибнут препирающиеся с тобою.
41:11 ἰδοὺ ιδου see!; here I am αἰσχυνθήσονται αισχυνω shame; ashamed καὶ και and; even ἐντραπήσονται εντρεπω defer; humiliate πάντες πας all; every οἱ ο the ἀντικείμενοί αντικειμαι oppose σοι σοι you ἔσονται ειμι be γὰρ γαρ for ὡς ως.1 as; how οὐκ ου not ὄντες ειμι be καὶ και and; even ἀπολοῦνται απολλυμι destroy; lose πάντες πας all; every οἱ ο the ἀντίδικοί αντιδικος opponent σου σου of you; your
41:11 הֵ֤ן hˈēn הֵן behold יֵבֹ֨שׁוּ֙ yēvˈōšû בושׁ be ashamed וְ wᵊ וְ and יִכָּ֣לְמ֔וּ yikkˈālᵊmˈû כלם humiliate כֹּ֖ל kˌōl כֹּל whole הַ ha הַ the נֶּחֱרִ֣ים nneḥᵉrˈîm חרה be hot בָּ֑ךְ bˈāḵ בְּ in יִֽהְי֥וּ yˈihyˌû היה be כְ ḵᵊ כְּ as אַ֛יִן ʔˈayin אַיִן [NEG] וְ wᵊ וְ and יֹאבְד֖וּ yōvᵊḏˌû אבד perish אַנְשֵׁ֥י ʔanšˌê אִישׁ man רִיבֶֽךָ׃ rîvˈeḵā רִיב law-case
41:11. ecce confundentur et erubescent omnes qui pugnant adversum te erunt quasi non sint et peribunt viri qui contradicunt tibiBehold all that fight against thee shall be confounded and ashamed, they shall be as nothing, and the men shall perish that strive against thee.
11. Behold, all they that are incensed against thee shall be ashamed and confounded: they that strive with thee shall be as nothing, and shall perish.
41:11. Behold, all who fight against you shall be confounded and ashamed. They will be as if they did not exist, and the men who contradict you will perish.
41:11. Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish.
Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish:

41:11 Вот, в стыде и посрамлении останутся все, раздраженные против тебя; будут как ничто и погибнут препирающиеся с тобою.
41:11
ἰδοὺ ιδου see!; here I am
αἰσχυνθήσονται αισχυνω shame; ashamed
καὶ και and; even
ἐντραπήσονται εντρεπω defer; humiliate
πάντες πας all; every
οἱ ο the
ἀντικείμενοί αντικειμαι oppose
σοι σοι you
ἔσονται ειμι be
γὰρ γαρ for
ὡς ως.1 as; how
οὐκ ου not
ὄντες ειμι be
καὶ και and; even
ἀπολοῦνται απολλυμι destroy; lose
πάντες πας all; every
οἱ ο the
ἀντίδικοί αντιδικος opponent
σου σου of you; your
41:11
הֵ֤ן hˈēn הֵן behold
יֵבֹ֨שׁוּ֙ yēvˈōšû בושׁ be ashamed
וְ wᵊ וְ and
יִכָּ֣לְמ֔וּ yikkˈālᵊmˈû כלם humiliate
כֹּ֖ל kˌōl כֹּל whole
הַ ha הַ the
נֶּחֱרִ֣ים nneḥᵉrˈîm חרה be hot
בָּ֑ךְ bˈāḵ בְּ in
יִֽהְי֥וּ yˈihyˌû היה be
כְ ḵᵊ כְּ as
אַ֛יִן ʔˈayin אַיִן [NEG]
וְ wᵊ וְ and
יֹאבְד֖וּ yōvᵊḏˌû אבד perish
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
רִיבֶֽךָ׃ rîvˈeḵā רִיב law-case
41:11. ecce confundentur et erubescent omnes qui pugnant adversum te erunt quasi non sint et peribunt viri qui contradicunt tibi
Behold all that fight against thee shall be confounded and ashamed, they shall be as nothing, and the men shall perish that strive against thee.
41:11. Behold, all who fight against you shall be confounded and ashamed. They will be as if they did not exist, and the men who contradict you will perish.
41:11. Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12-13: Не давая никакой новой мысли, эти стихи усиленно подчеркивают и развивают предыдущую - о совершенной безопасности Израиля пред его врагами и даже об его полном торжестве над ними. Последнее изображено в таких ярких и густых красках, что, по справедливому замечанию одного из наших комментаторов, в полной силе эти слова невозможно отнести к каким-либо событиям, кроме торжества церкви Христовой над миром (Властов). Здесь, следовательно, мы имеем пример пророческой гиперболы (если относить все сказанное к одному плотскому Израилю), которая, однако, получает свой полный, реальный смысл, если распространить ее и на духовного Израиля, т. е. на церковь Христову.
Albert Barnes: Notes on the Bible - 1834
41:11: All they that were incensed against thee - They who were enraged against thee, that is, the Chaldeans who made war upon you, and reduced you to bondage.
Shall be ashamed and confounded - To be ashamed and confounded is often used as synonymous with being overcome and destroyed.
They that strive with thee - Margin, as Hebrew, 'The men of thy strife.' The expression refers to their enemies, the Babylonians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:11: all they: Isa 45:24, Isa 49:26, Isa 54:17, Isa 60:12-14; Exo 11:8, Exo 23:22; Zac 12:3; Act 13:8-11; Act 16:39; Rev 3:9
as nothing: Isa 41:24, Isa 41:29, Isa 40:17; Dan 4:35
they that strive with thee: Heb. the men of thy strife
Carl Friedrich Keil and Franz Delitzsch
41:11
With the exclamation hēn (behold) the eyes of Israel are now directed to the saving interposition of Jehovah in the immediate future. "Behold, all they that were incensed against thee must be ashamed and confounded; the men of thy conflict become as nothing, and perish. Thou wilt seek them, and not find them, the men of thy feuds; the men of thy warfare become as nothing, and nonentity. For I, Jehovah thy God, lay hold of thy right hand, He who saith to thee, Fear not; I will help thee." The comprehensive expression omnes inflammati in te (niphal, as in Is 45:24) stands at the head; and then, in order that every kind may be included, the enemies are called by a different name every time. The three substantives bear much the same relation to one another as lis, rixa, bellum (milchâmâh, lit., throng = war-tumult, like the epic κλόνος), hence adversarii, inimici, hostes. The suffixes have the force of objective genitives. We have founded our translation upon the reading מצּוּתיך. The three names of the enemies are placed emphatically at the close of the sentences, and these are long drawn out, whilst the indignation gives vent to itself; whereas in Is 41:13 there follows nothing but short sentences, in which the persecuted church is encouraged and affectionately embraced. Two clauses, which are made to rhyme with ēm, announce the utter destruction of their foes; then the inflective rhyme ekha is repeated five times; and the sixth time it passes over into ı̄kha.
John Gill
41:11 Behold, all they that were incensed against thee,.... For rejecting their idols, and idol worship; for receiving the Gospel, and professing it:
shall be ashamed and confounded; their idols not being able to help them, nor they to defend the worship of them: the same is said with respect to Christ, Is 45:24,
they shall be as nothing, and they that strive with thee shall perish; or, "the men of thy strife" (o); all shall come to nothing, and utterly perish, as to their persons, substance, power, and dignity; as did the Roman emperors, the persecutors of God's people.
(o) "viri litis tuae", Montanus; "rixae tuae", Vatablus.
John Wesley
41:11 Confounded - Because the mischief which they contrived against thee shall fall upon themselves.
Robert Jamieson, A. R. Fausset and David Brown
41:11 ashamed--put to the shame of defeat (compare Is 54:17; Rom 9:33).
41:1241:12: Խնդրեսցես զնոսա, եւ ո՛չ գտցես զմարդսն որ թշնամանիցեն զքեզ. եւ եղիցին իբրեւ զչեղեալս պատերազմողքն քո[10047]։ [10047] Ոմանք. Զմարդս որ թշնամանեցին զքեզ։
12 Եթէ փնտռես էլ, չես գտնելու այն մարդկանց, որոնք քո դէմ թշնամութիւն էին անում, քեզ հետ պատերազմողներն ի չիք պիտի դառնան:
12 Քեզի հետ կռուող մարդիկը Պիտի փնտռես ու պիտի չգտնես. Քեզի հետ պատերազմող մարդիկը Չեղածի պէս պիտի ըլլան։
Խնդրեսցես զնոսա, եւ ոչ գտցես զմարդսն որ թշնամանեցին զքեզ. եւ եղիցին իբրեւ զչեղեալս[601] պատերազմողքն քո:

41:12: Խնդրեսցես զնոսա, եւ ո՛չ գտցես զմարդսն որ թշնամանիցեն զքեզ. եւ եղիցին իբրեւ զչեղեալս պատերազմողքն քո[10047]։
[10047] Ոմանք. Զմարդս որ թշնամանեցին զքեզ։
12 Եթէ փնտռես էլ, չես գտնելու այն մարդկանց, որոնք քո դէմ թշնամութիւն էին անում, քեզ հետ պատերազմողներն ի չիք պիտի դառնան:
12 Քեզի հետ կռուող մարդիկը Պիտի փնտռես ու պիտի չգտնես. Քեզի հետ պատերազմող մարդիկը Չեղածի պէս պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
41:1241:12 Будешь искать их, и не найдешь их, враждующих против тебя; борющиеся с тобою будут как ничто, совершенно ничто;
41:12 ζητήσεις ζητεω seek; desire αὐτοὺς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not εὕρῃς ευρισκω find τοὺς ο the ἀνθρώπους ανθρωπος person; human οἳ ος who; what παροινήσουσιν παροινεω into; for σέ σε.1 you ἔσονται ειμι be γὰρ γαρ for ὡς ως.1 as; how οὐκ ου not ὄντες ειμι be καὶ και and; even οὐκ ου not ἔσονται ειμι be οἱ ο the ἀντιπολεμοῦντές αντιπολεμεω you
41:12 תְּבַקְשֵׁם֙ tᵊvaqšˌēm בקשׁ seek וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִמְצָאֵ֔ם ṯimṣāʔˈēm מצא find אַנְשֵׁ֖י ʔanšˌê אִישׁ man מַצֻּתֶ֑ךָ maṣṣuṯˈeḵā מַצֻּת strife יִהְי֥וּ yihyˌû היה be כְ ḵᵊ כְּ as אַ֛יִן ʔˈayin אַיִן [NEG] וּ û וְ and כְ ḵᵊ כְּ as אֶ֖פֶס ʔˌefes אֶפֶס end אַנְשֵׁ֥י ʔanšˌê אִישׁ man מִלְחַמְתֶּֽךָ׃ milḥamtˈeḵā מִלְחֶמֶת war
41:12. quaeres eos et non invenies viros rebelles tuos erunt quasi non sint et veluti consumptio homines bellantes adversum teThou shalt seek them, and shalt not find the men that resist thee: they shall be as nothing: and as a thing consumed the men that war against thee.
12. Thou shalt seek them, and shalt not find them, even them that contend with thee: they that war against thee shall be as nothing, and as a thing of nought.
41:12. You will seek them, and you will not find them. The men who rebel against you will be as if they did not exist. And the men who make war against you will be like something that has been consumed.
41:12. Thou shalt seek them, and shalt not find them, [even] them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought.
Thou shalt seek them, and shalt not find them, [even] them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought:

41:12 Будешь искать их, и не найдешь их, враждующих против тебя; борющиеся с тобою будут как ничто, совершенно ничто;
41:12
ζητήσεις ζητεω seek; desire
αὐτοὺς αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
εὕρῃς ευρισκω find
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
οἳ ος who; what
παροινήσουσιν παροινεω into; for
σέ σε.1 you
ἔσονται ειμι be
γὰρ γαρ for
ὡς ως.1 as; how
οὐκ ου not
ὄντες ειμι be
καὶ και and; even
οὐκ ου not
ἔσονται ειμι be
οἱ ο the
ἀντιπολεμοῦντές αντιπολεμεω you
41:12
תְּבַקְשֵׁם֙ tᵊvaqšˌēm בקשׁ seek
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִמְצָאֵ֔ם ṯimṣāʔˈēm מצא find
אַנְשֵׁ֖י ʔanšˌê אִישׁ man
מַצֻּתֶ֑ךָ maṣṣuṯˈeḵā מַצֻּת strife
יִהְי֥וּ yihyˌû היה be
כְ ḵᵊ כְּ as
אַ֛יִן ʔˈayin אַיִן [NEG]
וּ û וְ and
כְ ḵᵊ כְּ as
אֶ֖פֶס ʔˌefes אֶפֶס end
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
מִלְחַמְתֶּֽךָ׃ milḥamtˈeḵā מִלְחֶמֶת war
41:12. quaeres eos et non invenies viros rebelles tuos erunt quasi non sint et veluti consumptio homines bellantes adversum te
Thou shalt seek them, and shalt not find the men that resist thee: they shall be as nothing: and as a thing consumed the men that war against thee.
41:12. You will seek them, and you will not find them. The men who rebel against you will be as if they did not exist. And the men who make war against you will be like something that has been consumed.
41:12. Thou shalt seek them, and shalt not find them, [even] them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
41:12: Thou shalt seek them - This denotes that it would be impossible to find them, for they should cease to exist. The whole verse, with the verse following, is emphatic, repeating in varied terms what was said before, and meaning that their foes should be entirely destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:12: shalt seek: Job 20:7-9; Psa 37:35, Psa 37:36
them that contended with thee: Heb. the men of thy contention. they that war against thee. Heb. the men of thy war.
Geneva 1599
41:12 Thou shalt seek them, and shalt not (l) find them, [even] them that contended with thee: they that war against thee shall be as nothing, and as a thing of naught.
(l) Because they will be destroyed.
John Gill
41:12 They not existing, or being fled into holes and corners, to rocks and mountains, to hide themselves from the wrath of the Lamb, Rev_ 6:15,
even them that contended with thee; or, "the men of thy contention" (p); who contended with them, not by words and arguments, but by severe persecutions, striving thereby to hinder the progress of the Gospel, and to root Christianity out of the world:
they that war against thee shall be as nothing, and as a thing of nought: or, "the men of thy war" (q); that proclaimed and carried on war against the Christians, in order to destroy them utterly; yet they, and all their efforts, came to nothing, the Gospel prevailed, and Paganism was utterly abolished; which came to pass in Constantine's time, at the opening of the sixth seal, Rev_ 6:12 which is a proper comment on this text.
(p) "viros jurgii tui", Montanus. (q) "viri belli tui", Vatablus; "pugnae tuae", Montanus.
Robert Jamieson, A. R. Fausset and David Brown
41:12 seek . . . and . . . not find--said of one so utterly put out of the way that not a trace of him can be found (Ps 37:36).
thing of naught--shall utterly perish.
41:1341:13: Զի ես եմ Տէր Աստուած քո, որ ունիմ զաջոյ ձեռանէ քումմէ, որ ասեմ ցքեզ՝ թէ մի՛ երկնչիր. ես օգնեցից քեզ[10048]։ [10048] Ոմանք. Ես օգնեցի քեզ։
13 Արդարեւ, ես եմ քո Տէր Աստուածը, որ բռնել եմ քո աջ ձեռքից, որ ասում եմ քեզ, թէ՝ «Մի՛ վախեցիր, ես կ’օգնեմ քեզ»:
13 Քանզի ես քու Տէր Աստուածդ եմ, Որ քու աջ ձեռքէդ կը բռնեմ ու քեզի կ’ըսեմ.«Մի՛ վախնար, ես քեզի պիտի օգնեմ»։
Զի ես եմ Տէր Աստուած քո, որ ունիմ զաջոյ ձեռանէ քումմէ, որ ասեմ ցքեզ թէ` Մի՛ երկնչիր, ես օգնեցից քեզ:

41:13: Զի ես եմ Տէր Աստուած քո, որ ունիմ զաջոյ ձեռանէ քումմէ, որ ասեմ ցքեզ՝ թէ մի՛ երկնչիր. ես օգնեցից քեզ[10048]։
[10048] Ոմանք. Ես օգնեցի քեզ։
13 Արդարեւ, ես եմ քո Տէր Աստուածը, որ բռնել եմ քո աջ ձեռքից, որ ասում եմ քեզ, թէ՝ «Մի՛ վախեցիր, ես կ’օգնեմ քեզ»:
13 Քանզի ես քու Տէր Աստուածդ եմ, Որ քու աջ ձեռքէդ կը բռնեմ ու քեզի կ’ըսեմ.«Մի՛ վախնար, ես քեզի պիտի օգնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
41:1341:13 ибо Я Господь, Бог твой; держу тебя за правую руку твою, говорю тебе: >.
41:13 ὅτι οτι since; that ἐγὼ εγω I ὁ ο the θεός θεος God σου σου of you; your ὁ ο the κρατῶν κρατος dominion τῆς ο the δεξιᾶς δεξιος right σου σου of you; your ὁ ο the λέγων λεγω tell; declare σοι σοι you μὴ μη not φοβοῦ φοβεω afraid; fear
41:13 כִּ֗י kˈî כִּי that אֲנִ֛י ʔᵃnˈî אֲנִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) מַחֲזִ֣יק maḥᵃzˈîq חזק be strong יְמִינֶ֑ךָ yᵊmînˈeḵā יָמִין right-hand side הָ hā הַ the אֹמֵ֥ר ʔōmˌēr אמר say לְךָ֛ lᵊḵˈā לְ to אַל־ ʔal- אַל not תִּירָ֖א tîrˌā ירא fear אֲנִ֥י ʔᵃnˌî אֲנִי i עֲזַרְתִּֽיךָ׃ ס ʕᵃzartˈîḵā . s עזר help
41:13. quia ego Dominus Deus tuus adprehendens manum tuam dicensque tibi ne timeas ego adiuvi teFor I am the Lord thy God, who take thee by the hand, and say to thee: Fear not, I have helped thee.
13. For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.
41:13. For I am the Lord your God. I take you by your hand, and I say to you: Do not be afraid. I have helped you.
41:13. For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.
For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee:

41:13 ибо Я Господь, Бог твой; держу тебя за правую руку твою, говорю тебе: <<не бойся, Я помогаю тебе>>.
41:13
ὅτι οτι since; that
ἐγὼ εγω I
ο the
θεός θεος God
σου σου of you; your
ο the
κρατῶν κρατος dominion
τῆς ο the
δεξιᾶς δεξιος right
σου σου of you; your
ο the
λέγων λεγω tell; declare
σοι σοι you
μὴ μη not
φοβοῦ φοβεω afraid; fear
41:13
כִּ֗י kˈî כִּי that
אֲנִ֛י ʔᵃnˈî אֲנִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
מַחֲזִ֣יק maḥᵃzˈîq חזק be strong
יְמִינֶ֑ךָ yᵊmînˈeḵā יָמִין right-hand side
הָ הַ the
אֹמֵ֥ר ʔōmˌēr אמר say
לְךָ֛ lᵊḵˈā לְ to
אַל־ ʔal- אַל not
תִּירָ֖א tîrˌā ירא fear
אֲנִ֥י ʔᵃnˌî אֲנִי i
עֲזַרְתִּֽיךָ׃ ס ʕᵃzartˈîḵā . s עזר help
41:13. quia ego Dominus Deus tuus adprehendens manum tuam dicensque tibi ne timeas ego adiuvi te
For I am the Lord thy God, who take thee by the hand, and say to thee: Fear not, I have helped thee.
41:13. For I am the Lord your God. I take you by your hand, and I say to you: Do not be afraid. I have helped you.
41:13. For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:13: will hold: Isa 43:6, Isa 45:1, Isa 51:18; Deu 33:26-29; Psa 63:8, Psa 73:23, Psa 109:31; Ti2 4:17
Fear: Isa 41:10
John Gill
41:13 For I the Lord thy God will hold thy right hand,.... Take hold of it, join in league and alliance with his people as it were, go hand in hand with them; and having such an one with them, and on their side, they need fear no enemy: or it is expressive of great freedom, familiarity, and friendship, which may assure believers of the strong affection of God towards them; and they may conclude themselves safe, being held by him as a child in the hand of its parents, which is then not afraid of anything. The Lord holds the right hand of his people, teaching them to walk by faith, leading them into his presence, and to communion with himself, and keeps them from falling: or, he "will strengthen their right hand" (r); to do his work and service, and oppose their enemies; or he will relieve their wants, and fill their hands with his good things, which is sometimes the sense of the phrase, Ezek 16:45,
saying unto thee, fear not, I will help thee; as one friend takes another by the hand in distress, and bids him be of good cheer, promising him all needful assistance and supply. See Gill on Is 41:10.
(r) "qui confortat dexteram tuam", Gataker.
John Wesley
41:13 Will hold - Will enable thee to vanquish all thine enemies.
Robert Jamieson, A. R. Fausset and David Brown
41:13 (Deut 33:26, Deut 33:29).
41:1441:14: Մի՛ երկնչիր, որդնդ Յակոբեան զածածդ Իսրայէլեան. ե՛ս օգնեցի քեզ ասէ Աստուած՝ որ փրկելոցն է զքեզ Սուրբն Իսրայէլի[10049]։ [10049] Երեք օրինակք համեմատք միմեանց, աստէն վրիպակաւ ունին. Որդ ընդ Յակոբեան զԱստուած ածդ Իսրայէլեան։ Իսկ Ոսկան. Որ ընդ Յակօբեան զածածդ։
14 «Չվախենաս, Յակո՛բ, որ որդ ես հիմա, եւ դու, Իսրայէ՛լ, որ սակաւամարդ ես այժմ, ես օգնեցի քեզ», - ասում է Աստուած՝ Իսրայէլի սուրբը, որը փրկելու է քեզ: -
14 Ո՛վ Յակոբի որդի, մի՛ վախնար, Ո՛վ Իսրայէլի մահկանացուներ, Ձեզի պիտի օգնեմ, կ’ըսէ Տէրը Ու Իսրայէլի Սուրբը, քու Փրկիչդ։
Մի՛ երկնչիր, որդնդ Յակոբեան, զածածդ Իսրայելեան. ես օգնեցի քեզ, ասէ [602]Աստուած, որ փրկելոցն է զքեզ` Սուրբն Իսրայելի:

41:14: Մի՛ երկնչիր, որդնդ Յակոբեան զածածդ Իսրայէլեան. ե՛ս օգնեցի քեզ ասէ Աստուած՝ որ փրկելոցն է զքեզ Սուրբն Իսրայէլի[10049]։
[10049] Երեք օրինակք համեմատք միմեանց, աստէն վրիպակաւ ունին. Որդ ընդ Յակոբեան զԱստուած ածդ Իսրայէլեան։ Իսկ Ոսկան. Որ ընդ Յակօբեան զածածդ։
14 «Չվախենաս, Յակո՛բ, որ որդ ես հիմա, եւ դու, Իսրայէ՛լ, որ սակաւամարդ ես այժմ, ես օգնեցի քեզ», - ասում է Աստուած՝ Իսրայէլի սուրբը, որը փրկելու է քեզ: -
14 Ո՛վ Յակոբի որդի, մի՛ վախնար, Ո՛վ Իսրայէլի մահկանացուներ, Ձեզի պիտի օգնեմ, կ’ըսէ Տէրը Ու Իսրայէլի Սուրբը, քու Փրկիչդ։
zohrab-1805▾ eastern-1994▾ western am▾
41:1441:14 Не бойся, червь Иаков, малолюдный Израиль, Я помогаю тебе, говорит Господь и Искупитель твой, Святый Израилев.
41:14 Ιακωβ ιακωβ Iakōb; Iakov ὀλιγοστὸς ολιγοστος Israel ἐγὼ εγω I ἐβοήθησά βοηθεω help σοι σοι you λέγει λεγω tell; declare ὁ ο the θεὸς θεος God ὁ ο the λυτρούμενός λυτροω ransom σε σε.1 you Ισραηλ ισραηλ.1 Israel
41:14 אַל־ ʔal- אַל not תִּֽירְאִי֙ tˈîrᵊʔî ירא fear תֹּולַ֣עַת tôlˈaʕaṯ תֹּולַעַת worm יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob מְתֵ֖י mᵊṯˌê מַת man יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲנִ֤י ʔᵃnˈî אֲנִי i עֲזַרְתִּיךְ֙ ʕᵃzartîḵ עזר help נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and גֹאֲלֵ֖ךְ ḡōʔᵃlˌēḵ גאל redeem קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
41:14. noli timere vermis Iacob qui mortui estis ex Israhel ego auxiliatus sum tui dicit Dominus et redemptor tuus Sanctus IsrahelFear not, thou worm of Jacob, you that are dead of Israel: I have helped thee, saith the Lord: and thy Redeemer the Holy One of Israel.
14. Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer is the Holy One of Israel.
41:14. Fear not, O worm of Jacob, you who are dead within Israel. I have helped you, says the Lord, your Redeemer, the Holy One of Israel.
41:14. Fear not, thou worm Jacob, [and] ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.
Fear not, thou worm Jacob, [and] ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel:

41:14 Не бойся, червь Иаков, малолюдный Израиль, Я помогаю тебе, говорит Господь и Искупитель твой, Святый Израилев.
41:14
Ιακωβ ιακωβ Iakōb; Iakov
ὀλιγοστὸς ολιγοστος Israel
ἐγὼ εγω I
ἐβοήθησά βοηθεω help
σοι σοι you
λέγει λεγω tell; declare
ο the
θεὸς θεος God
ο the
λυτρούμενός λυτροω ransom
σε σε.1 you
Ισραηλ ισραηλ.1 Israel
41:14
אַל־ ʔal- אַל not
תִּֽירְאִי֙ tˈîrᵊʔî ירא fear
תֹּולַ֣עַת tôlˈaʕaṯ תֹּולַעַת worm
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
מְתֵ֖י mᵊṯˌê מַת man
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲנִ֤י ʔᵃnˈî אֲנִי i
עֲזַרְתִּיךְ֙ ʕᵃzartîḵ עזר help
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
גֹאֲלֵ֖ךְ ḡōʔᵃlˌēḵ גאל redeem
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
41:14. noli timere vermis Iacob qui mortui estis ex Israhel ego auxiliatus sum tui dicit Dominus et redemptor tuus Sanctus Israhel
Fear not, thou worm of Jacob, you that are dead of Israel: I have helped thee, saith the Lord: and thy Redeemer the Holy One of Israel.
41:14. Fear not, O worm of Jacob, you who are dead within Israel. I have helped you, says the Lord, your Redeemer, the Holy One of Israel.
41:14. Fear not, thou worm Jacob, [and] ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.
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
14: Не бойся, червь Иаков, малолюдный Израиль... говорит Господь и Искупитель твой, Святый Израилев. [В Славянском переводе с 70-и - Не бойся Иакове, малый Израилю, аз помогох ти.... И не подходит ли здесь больше будущее время? См. стих 15. Прим. ред. ] Если уже предшествующий стих, как мы видели, составляет как бы переход от речей о плотском Израиле к рассуждению о духовном, то настоящий и последующие стихи уже прямо касаются будущих судеб новозаветной церкви.

Не бойся, червь Иаков, малолюдный Израиль... Возглас, почти буквально повторенный Спасителем: "не бойся, малое стадо" (Лк 12:32). Конечно, было бы грубой ошибкой вовсе исключать из состава этого пророчества судьбы плотского, исторического Израиля, так как пророчества произносились, прежде всего, для него (с целью его утешить), так как он, далее, служил прообразом духовного Израиля и он же, наконец, выделил из своей среды первых прозелитов христианства (12: апостолов и 70: учеников, ставших позднее апостолами).

Господь и Искупитель твой, Святый Израилев. В Израиле обетования, в христианстве спасение, ибо "спасение от Иудеев" (Ин 4:22: ср. 35-38). Поэтому чрезвычайно знаменательно в ст. 14: соединение характеристик Божиих Искупитель и Святый Израилев. Последнее характеристика, провозглашенная Исаией, связана неразрывно с дорогим нам именем Искупителя, Который после победы над адом и смертью заповедал своим апостолам проповедать спасение всему миру и дал верующим в Него силу - сделаться "молотилом" вселенной (см. след. стих - Властов).
Adam Clarke: Commentary on the Bible - 1831
41:14: Fear not, thou worm Jacob - In the rabbinical commentary on the five books of Moses, Yelamedenu, it is asked, Why are the Israelites called a worm? To signify, that as the worm does not smite, that is, gnaw the cedars, but with its mouth, which is very tender, yet it nevertheless destroys the hard wood; so all the strength of the Israelites is in prayer, by which they smite the wicked of this world, though strong like the cedars, to which they are compared, Eze 31:3.
Albert Barnes: Notes on the Bible - 1834
41:14: Fear not - (See the note at Isa 41:10).
Thou worm - This word is properly applied as it is with us, to denote a worm, such as is generated in putrid substances Exo 16:20; Isa 14:11; Isa 66:24; or such as destroy plants Jon 4:7; Deu 28:39. It is used also to describe a person that is poor, afflicted, and an object of insignificance Job 25:5-6 :
Behold even to the moon, and it shineth not;
Yea, the stars are not pure in his sight.
How much less man, that is a worm;
And the son of man which is a worm?
And in Psa 22:6 :
But I am a worm, and no man;
A reproach of men, and despised of the people.
In the passage before us, it is applied to the Jews in Babylon as poor and afflicted, and as objects of contempt in view of their enemies. It implies that in themselves they were unable to defend or deliver themselves, and in this state of helplessness, God offers to aid them and assures them that they have nothing to fear.
And ye men of Israel - (מתי ישׂראל yı̂ s'erâ'ē l methē y). Margin, 'Few men.' There has been a great variety in the explanation of this phrase. Aquila renders it, Τεθνεῶτες Tethneō tes, and Theodotion, Νεκροὶ Nekroi, 'dead.' So the Vulgate, Qui mortui estis ex Israel. The Septuagint renders it, 'Fear not, Jacob, O diminutive Israel' (ὀλιγοστὸς Ἰσραὴλ oligostos Israē l). Chaldee, 'Fear not, O tribe of the house of Jacob, ye seed of Israel.' Lowth renders it, 'Ye mortals of Israel.' The Hebrew denotes properly, as in our translation, 'men of Israel;' but there is evidently included the idea of fewness or feebleness. The parallelism requires us so to understand it; and the word men, or mortal men, may well express the idea of feebleness.
And thy Redeemer - On the meaning of this word, see the notes at Isa 35:9; Isa 43:1, Isa 43:3. It is applied here to the rescue from the captivity of Babylon, and is used in the general sense of deliverer. God would deliver, or rescue them as be had done in times past. He had done it so often, that this might be regarded as his appropriate appellation, that he was the redeemer of his people.
The Holy One of Israel - The Holy Being whom the Israelites adored, and who was their protector, and their friend (see the note at Isa 2:4). This appellation is often given to God (see Isa 5:19, Isa 5:24; Isa 10:20; Isa 12:6; Isa 17:7; Isa 29:19; Isa 30:11-12). We may remark in view of these verses:
1. That the people of God are in themselves feeble and defenseless. They have no strength on which they can rely. They are often so encompassed with difficulties which they feel they have no strength to overcome, that they are disposed to apply to themselves the appellation of 'worm,' and by ethers they are looked on as objects of contempt, and are despised.
2. They have nothing to fear. Though they are feeble, their God and Redeemer is strong. He is their Redeemer, and their friend, and they may put their trust in him. Their enemies cannot ultimately triumph over them, but they will be scattered and become as nothing.
3. In times of trial, want, and persecution, the friends of God should put their trust alone in him. It is often the plan of God so to afflict and humble his people, that they shall feel their utter helplessness and dependence, and be led to him as the only source of strength.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:14: thou worm: Job 25:6; Psa 22:6
men: or, few men, Deu 7:7; Mat 7:14; Luk 12:32; Rom 9:27
saith: Isa 43:14, Isa 44:6, Isa 44:24, Isa 47:4, Isa 48:17, Isa 49:7, Isa 49:26, Isa 54:5, Isa 54:8, Isa 59:20, Isa 60:16, Isa 63:16; Job 19:25; Psa 19:14; Jer 50:34; Gal 3:13; Tit 2:14; Rev 5:9
Carl Friedrich Keil and Franz Delitzsch
41:14
The consolatory words, "Fear not," are now repeated, for the purpose of once more adding the promise that Israel will not succumb to its foes, but will acquire power over its enemies. "Fear not, thou worm Jacob, and handful Israel: I will help thee, saith Jehovah; and thy Redeemer is the Holy One of Israel. Behold, I have made thee a threshing roller, a sharp new one, with double edges: thou wilt thresh mountains, and pound them; and hills thou wilt make like chaff. Thou wilt winnow them, and wind carries them away, and tempest scatters them: and thou wilt rejoice in Jehovah, and glory in the Holy One of Israel." Israel, which is now helplessly oppressed, is called "worm of Jacob" (gen. appos.) in compassion, i.e., Jacob that is like a worm, probably with some allusion to Ps 22:7; for the image of the Messiah enriches itself in these discourses, inasmuch as Israel itself is looked upon in a Messianic light, so that the second David does not stand by the side of Israel, but appears as Israel's heart, or true and inmost essence. The people are then addressed as the "people of Israel," with some allusion to the phrase מספּר מתי (i.e., few men, easily numbered) in Gen 34:30; Deut 4:27 (lxx ὀλιγοστὸσ ̓Ισραήλ; Luther, Ir armer hauffe Israel, ye poor crowd of Israel). They no longer formed the compact mass of a nation; the band of the commonwealth was broken: they were melted down into a few individuals, scattered about hither and thither. But it would not continue so. "I help thee" (perfect of certainty) is Jehovah's solemn declaration; and the Redeemer (redemtor, Lev 25:48-49) of His now enslaved people is the Holy One of Israel, with His love, which perpetually triumphs over wrath. Not only will He set it free, but He will also endow it with might over its oppressors; samtı̄kh is a perfect of assurance (Ges. 126, 4); mōrag (roller) signifies a threshing-sledge (Arab. naureg, nōreg), which has here the term חרוּץ (Is 28:27) as a secondary name along with חדשׁ, and is described as furnished on the under part of the two arms of the sledge not only with sharp knives, but with two-edged knives (פּיפיּות a reduplication, like מאסּאה in Is 27:8, whereas מימי is a double plural). Just like such a threshing machine would Israel thresh and grind to powder from that time forth both mountains and hills. This is evidently a figurative expression for proud and mighty foes, just as wind and tempest denote the irresistible force of Jehovah's aid. The might of the enemy would be broken down to the very last remnant, whereas Israel would be able to rejoice and glory in its God.
Geneva 1599
41:14 Fear not, thou (m) worm Jacob, [and] ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.
(m) Thus he calls them because they were contemned of all the world, and that they considering their own poor estate should seek him for help.
John Gill
41:14 Fear not, thou worm Jacob,.... Being like a worm, exposed to danger, and liable to be trampled upon and crushed, mean and despicable in their own eyes, and in the esteem of others; and it may be Jacob, or the true Israelites, are so called, because of their impurity in themselves, of which they are sensible; and chiefly because of their weakness and impotence to defend themselves, and resist their enemies. It is an observation of Jarchi, Kimchi, and Ben Melech, that the strength of a worm lies in its mouth, which, though tender, can strike the strongest cedar, and penetrate into it; and the latter observes, that the strength of Israel lies in their prayers, as Jacob's did, when, wrestling with the angel, and making supplication, he had power with God, and prevailed. Now, though the saints are such poor, weak, and contemptible things, yet the Lord bids them not fear any of their enemies, he would take their part, and protect them:
and ye men of Israel; the Vulgate Latin version renders it, "ye dead men of Israel" (s); such as were accounted as dead men, and had no more respect shown them than the dead, that are remembered no more; or were exposed to death daily, for the sake of Christ and his Gospel; or that reckoned themselves dead to sin, and did die daily to it, and lived unto righteousness: or, "ye few men of Israel", as others (t) render it; Christ's flock is a little flock, his church is a little city, and few men in it, in comparison of the men of the world:
I will help thee, saith, the Lord, and thy Redeemer, the Holy One of Israel; which is repeated for the confirmation of it, and is the more strongly assured by these characters of a Redeemer of his people out of the hands of all their enemies, and the holy and just God, and sanctifier of them, which he here takes to himself, and makes himself known by.
(s) "mortales Israeliae", Castalio. (t) , Sept. "viri pauci Israel", Munster, Montanus; "Israel, qui pauco es numero", Tigurine version.
John Wesley
41:14 Thou worm - Who art weak in thyself, and trodden under foot by thy proud enemies.
Robert Jamieson, A. R. Fausset and David Brown
41:14 worm--in a state of contempt and affliction, whom all loathe and tread on, the very expression which Messiah, on the cross, applies to Himself (Ps 22:6), so completely are the Lord and His people identified and assimilated. God's people are as 'worms' in humble thoughts of themselves, and in their enemies' haughty thoughts of them; worms, but not vipers, or of the serpent's seed." [HENRY].
men--The parallelism requires the word "men" here to have associated with it the idea of fewness or feebleness. LOWTH translates, "Ye mortals of Israel." The Septuagint, "altogether diminutive." MAURER supports English Version, which the Hebrew text best accord with.
the Lord--in general.
and thy redeemer--in particular; a still stronger reason why He should "help" them.
41:1541:15: Ահաւասիկ արարի զքեզ իբրեւ զանիւս նո՛րս սղոցաձեւ կամնասայլից. կասեսցես զլերինս, եւ մանրեսցես զբլուրս. եւ արասցես զնոսա իբրեւ զփոշի[10050], [10050] Ոմանք. Ահաւադիկ արարից զքեզ... սղոցաձեւս կամնա՛՛։
15 Ահա քեզ դարձրի սղոցատամ կամնասայլի նոր անիւների պէս. լեռները պիտի կալսես, բլուրները պիտի մանրես, փոշու պիտի վերածես դրանք ու քշես տանես:
15 Ահա ես քեզ նոր, սուր եւ ատամնաւոր կամնասայլի պէս պիտի ընեմ։Լեռները պիտի մանրես ու փշրես Եւ բլուրները մղեղի պիտի դարձնես
Ահաւասիկ արարից զքեզ իբրեւ զանիւս նորս սղոցաձեւ կամնասայլից. կասեսցես զլերինս եւ մանրեսցես զբլուրս, եւ արասցես զնոսա իբրեւ զփոշի:

41:15: Ահաւասիկ արարի զքեզ իբրեւ զանիւս նո՛րս սղոցաձեւ կամնասայլից. կասեսցես զլերինս, եւ մանրեսցես զբլուրս. եւ արասցես զնոսա իբրեւ զփոշի[10050],
[10050] Ոմանք. Ահաւադիկ արարից զքեզ... սղոցաձեւս կամնա՛՛։
15 Ահա քեզ դարձրի սղոցատամ կամնասայլի նոր անիւների պէս. լեռները պիտի կալսես, բլուրները պիտի մանրես, փոշու պիտի վերածես դրանք ու քշես տանես:
15 Ահա ես քեզ նոր, սուր եւ ատամնաւոր կամնասայլի պէս պիտի ընեմ։Լեռները պիտի մանրես ու փշրես Եւ բլուրները մղեղի պիտի դարձնես
zohrab-1805▾ eastern-1994▾ western am▾
41:1541:15 Вот, Я сделал тебя острым молотилом, новым, зубчатым; ты будешь молотить и растирать горы, и холмы сделаешь, как мякину.
41:15 ἰδοὺ ιδου see!; here I am ἐποίησά ποιεω do; make σε σε.1 you ὡς ως.1 as; how τροχοὺς τροχος wheel ἁμάξης αμαξα thresh καινοὺς καινος innovative; fresh πριστηροειδεῖς πριστηροειδης and; even ἀλοήσεις αλοαω thresh ὄρη ορος mountain; mount καὶ και and; even λεπτυνεῖς λεπτυνω mound καὶ και and; even ὡς ως.1 as; how χνοῦν χνους put; make
41:15 הִנֵּ֣ה hinnˈē הִנֵּה behold שַׂמְתִּ֗יךְ śamtˈîḵ שׂים put לְ lᵊ לְ to מֹורַג֙ môrˌaḡ מֹורַג threshing-sledge חָר֣וּץ ḥārˈûṣ חָרוּץ threshing instrument חָדָ֔שׁ ḥāḏˈāš חָדָשׁ new בַּ֖עַל bˌaʕal בַּעַל lord, baal פִּֽיפִיֹּ֑ות pˈîfiyyˈôṯ פִּיפִיֹּות double-edged תָּד֤וּשׁ tāḏˈûš דושׁ tread on הָרִים֙ hārîm הַר mountain וְ wᵊ וְ and תָדֹ֔ק ṯāḏˈōq דקק crush וּ û וְ and גְבָעֹ֖ות ḡᵊvāʕˌôṯ גִּבְעָה hill כַּ ka כְּ as † הַ the מֹּ֥ץ mmˌōṣ מֹץ chaff תָּשִֽׂים׃ tāśˈîm שׂים put
41:15. ego posui te quasi plaustrum triturans novum habens rostra serrantia triturabis montes et comminues et colles quasi pulverem ponesI have made thee as a new thrashing wain, with teeth like a saw: thou shalt thrash the mountains, and break them in pieces: and shalt make the hills as chaff.
15. Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff.
41:15. I have established you like a new threshing cart, having serrated blades. You will thresh the mountains and crush them. And you will turn the hills into chaff.
41:15. Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat [them] small, and shalt make the hills as chaff.
Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat [them] small, and shalt make the hills as chaff:

41:15 Вот, Я сделал тебя острым молотилом, новым, зубчатым; ты будешь молотить и растирать горы, и холмы сделаешь, как мякину.
41:15
ἰδοὺ ιδου see!; here I am
ἐποίησά ποιεω do; make
σε σε.1 you
ὡς ως.1 as; how
τροχοὺς τροχος wheel
ἁμάξης αμαξα thresh
καινοὺς καινος innovative; fresh
πριστηροειδεῖς πριστηροειδης and; even
ἀλοήσεις αλοαω thresh
ὄρη ορος mountain; mount
καὶ και and; even
λεπτυνεῖς λεπτυνω mound
καὶ και and; even
ὡς ως.1 as; how
χνοῦν χνους put; make
41:15
הִנֵּ֣ה hinnˈē הִנֵּה behold
שַׂמְתִּ֗יךְ śamtˈîḵ שׂים put
לְ lᵊ לְ to
מֹורַג֙ môrˌaḡ מֹורַג threshing-sledge
חָר֣וּץ ḥārˈûṣ חָרוּץ threshing instrument
חָדָ֔שׁ ḥāḏˈāš חָדָשׁ new
בַּ֖עַל bˌaʕal בַּעַל lord, baal
פִּֽיפִיֹּ֑ות pˈîfiyyˈôṯ פִּיפִיֹּות double-edged
תָּד֤וּשׁ tāḏˈûš דושׁ tread on
הָרִים֙ hārîm הַר mountain
וְ wᵊ וְ and
תָדֹ֔ק ṯāḏˈōq דקק crush
וּ û וְ and
גְבָעֹ֖ות ḡᵊvāʕˌôṯ גִּבְעָה hill
כַּ ka כְּ as
הַ the
מֹּ֥ץ mmˌōṣ מֹץ chaff
תָּשִֽׂים׃ tāśˈîm שׂים put
41:15. ego posui te quasi plaustrum triturans novum habens rostra serrantia triturabis montes et comminues et colles quasi pulverem pones
I have made thee as a new thrashing wain, with teeth like a saw: thou shalt thrash the mountains, and break them in pieces: and shalt make the hills as chaff.
41:15. I have established you like a new threshing cart, having serrated blades. You will thresh the mountains and crush them. And you will turn the hills into chaff.
41:15. Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat [them] small, and shalt make the hills as chaff.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Вот, Я сделал тебя острым молотилом... ты будешь растирать горы и холмы и сделаешь их, как мякину. Ты будешь веять их и ветер разнесет их... В приложении к историческому Израилю это опять будет значительной гиперболой, действительное зерно которой можно усматривать только в той религиозно-культурной миссии, которую осуществлял народ еврейский в древнем мире, волей или неволей жил среди других народов, где он подтачивал, подобно червю, корни язычества и содействовал торжеству истинного богопознания.

Наглядный пример такого благотворного воздействия сынов Израиля на представителей язычества дает история пророка Даниила (Дан 3:96; 6:26; 14:1-42). Но в полной мере все это должно быть отнесено к духовному Израилю и чудесному действию Евангельской проповеди, или Слова Божия, которое "живо и действенно и острее всякого меча обоюдоострого" (Евр 6:12), как это прекрасно выясняет и блаженный Иероним. "Я сделал тебя молотильнею новою, имеющей острия зубчатые" означает то, говорит он: "что проповедь евангельская сокрушит противные силы и духовную испорченность, восстающую на разум Божий, каковые, по различию превозношения, называются горами и холмами. И когда они будут унесены и развеяны вихрем, то будет ликовать и радоваться Израиль о Господе Святом Израильском". (Блаженный Иероним).
Adam Clarke: Commentary on the Bible - 1831
41:15: A new sharp threshing instrument having teeth "A threshing wain; a new corn-drag armed with pointed teeth" - See note on Isa 28:27-28.
Thou shalt thresh the mountains - Mountains and hills are here used metaphorically for the kings and princes of the Gentiles. - Kimchi.
Albert Barnes: Notes on the Bible - 1834
41:15: Behold, I will make thee ... - The object of the illustration in this verse and the following is, to show that God would clothe them with power, and that all difficulties in their way would vanish. To express this idea, the prophet uses an image derived front the mode of threshing in the East, where the heavy wain or sledge was made to pass over a large pile of sheaves, and to bruise out the grain, and separate the chaff, so that the wind would drive it away. The phrase, 'I will make thee,' means, 'I will constitute, or appoint thee,' that is, thou shalt be such a threshing instrument. It is not that God would make such a sledge or wain for them, but that they should be such themselves; they should beat down and remove the obstacles in the way as the threshing wain crushed the pile of grain.
A new sharp threshing instrument - A threshing wain, or a corn-drag. For a description of this, compare the notes at Isa 28:27-28.
Having teeth - Or, with double edges. The Hebrew word is applied to a sword, and means a two-edged sword Psa 149:6. The instrument here referred to was serrated, or so made as to cut up the straw and separate the grain from the chaff. The following descriptions from Lowth and Niebuhr, may serve still further to illustrate the nature of the instrument here referred to. 'The drag consisted of a sort of frame of strong planks made rough at the bottom with hard stones or iron; it was drawn by horses or oxen over the corn-sheaves spread on the floor, the driver sitting upon it. The wain was much like the drag, but had wheels of iron teeth, or edges like a saw. The axle was armed with iron teeth or serrated wheels throughout: it moved upon three rollers armed with iron teeth or wheels, to cut the straw. In Syria, they make use of the drag, constructed in the very same manner as above described.
This not only forced out the grain, but cut the straw in pieces, for fodder for the cattle, for in the eastern countries they have no hay. The last method is well known from the law of Moses, which forbids the ox to be muzzled, when he treadeth out the grain Deu 25:4.' (Lowth) 'In threshing their corn, the Arabians lay the sheaves down in a certain order, and then lead over them two oxen, dragging a large stone. This mode of separating the ears from the straw is not unlike that of Egypt. They use oxen, as the ancients did, to beat out their grain, by trampling upon the sheaves, and dragging after them a clumsy machine. This machine is not, as in Arabia, a stone cylinder, nor a plank with sharp stones, as in Syria, but a sort of sledge, consisting of three rollers, suited with irons, which turn upon axles. A farmer chooses out a level spot in his fields, and has his grain carried thither in sheaves, upon donkeys or dromedaries.
Two oxen are then yoked in a sledge, a driver gets upon it, and drives them backward and forward upon the sheaves, and fresh oxen succeed in the yoke from time to time. By this operation, the chaff is very much cut down; the whole is then winnowed, and the pure grain thus separated. This mode of threshing out the grain is tedious and inconvenient; it destroys the chaff, and injures the quality of grain.' (Niebuhr) In another place Niebuhr tells us that two parcels or layers of corn are threshed out in a day; and they move each of them as many as eight times, with a wooden fork of five prongs, which they call meddre. Afterward, they throw the straw into the middle of the ring, where it forms a heap, which grows bigger and bigger; when the first layer is threshed, they replace the straw in the ring, and thresh it as before. Thus, the straw becomes every time smaller, until at last it resembles chopped straw. After this, with the fork just described, they cast the whole some yards from thence, and against the wind, which, driving back the straw, the grain and the ears not threshed out fall apart from it and make another heap. A man collects the clods of dirt, and other impurities, to which any grain adheres, and throws them into a sieve. They afterward place in a ring the heaps, in which a good many entire ears are still found, and drive over them, for four or five hours together, a dozen couples of oxen, joined two and two, till, by absolute trampling, they have separated the grains, which they throw into the air with a shovel to cleanse them.
Thou shalt thresh the mountains - The words 'mountains' and 'hills' in this verse seem designed to denote the kingdoms greater and smaller that should be opposed to the Jews, and that should become subject to them (Rosenmuller). Grotius supposes that the prophet refers particularly to the Medes and Babylonians. But perhaps the words are used to denote simply difficulties or obstacles in their way, and the expression may mean that they would be able to overcome all those obstacles, and to subdue all that opposed them, as if in a march they should crush all the mountains, and dissipate all the hills by an exertion of power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:15: I will make: Isa 21:10, Isa 28:27; Hab 3:12
teeth: Heb. mouths
thou shalt: Psa 18:42; Mic 4:13; Zac 4:7; Co2 10:4, Co2 10:5
Geneva 1599
41:15 Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the (n) mountains, and beat [them] small, and shalt make the hills as chaff.
(n) I will make you able to destroy all your enemies no matter how mighty, and this chiefly is referred to the kingdom of Christ.
John Gill
41:15 Behold, I will make thee a new sharp threshing instrument, having teeth,.... The Vulgate Latin version renders it, "as a new threshing cart, having teeth like saws"; and the Septuagint and Arabic versions, "as the new threshing wheels of a cart, in the manner of saws"; for corn with the Jews was threshed out by drawing a cart with wheels over it, which wheels were stuck with teeth or spikes of iron; see Is 28:27, or by a cart or sledge filled with stones to press it down, and at the bottom with iron teeth, which being drawn to and fro by oxen over the sheaves, separated the grain from the husk. Beckius has given a figure of this instrument (t), and some such like instrument is still made use of in the eastern countries, as Monsieur Thevenot (u) relates;
"at Damascus (he says), and almost all Turkey over, they thresh not the corn, but after it is cut down they put it up in heaps, and round the heaps they spread some of it four or five feet broad, and two feet thick; this being done, they have a kind of sled, made of four pieces of timber in square, two of which serve for an axle tree to two great rollers, whose ends enter into these two pieces of timber, so as that they easily turn in them: round each of these rollers, there are three iron pinions, about half a foot thick, and a foot in diameter, whose pinions are full of teeth, like so many saws: there is a seat placed upon the two chief pieces of the timber, where a man sits, and drives the horses, that draw the machine, round about the lay of corn that is two foot thick; and that cutting the straw very small, makes the corn come out of the ears without breaking it, for it slides betwixt the teeth of the iron: when the straw is well cut, they put in more, and then separate the corn from that bashed straw, by tossing all up together in the air with a wooden shovel; for the wind blows the straw a little aside, and the corn alone falls straight down--in some places that machine is different, as I have seen (adds he), in Mesopotamia; where, instead of those pinions round the rollers, they have many pegs of iron, about six inches long, and three broad, almost in the shape of wedges, but somewhat broader below than above, fastened without any order into the rollers, some straight, and others crossways; and this engine is covered with boards over the irons, whereon he that drives the horse sits--they take the same course in Persia.''
Some apply this to the apostles of Christ, compared to oxen that tread out the corn; and who not only ploughed and sowed, but threshed in hope, and were instruments of bringing down every "high thing", comparable to mountains and hills, "that exalted itself against the knowledge of God", and of reducing it "to the obedience of Christ"; see 1Cor 9:9, but it seems rather to refer to Constantine, a Christian emperor, brought forth and brought up in the church; the same with the man child the woman brought forth, caught up into heaven, raised to the Roman empire, and who ruled the nations, the Pagan ones, with a rod of iron, Rev_ 12:5 and then the church, who before was but as a worm, weak and contemptible, now became powerful and formidable; and therefore compared to a new threshing instrument, heavy, sharp, and cutting:
thou shall thresh the mountains, and beat them small, and shalt make the hills as chaff; which metaphorically design kingdoms and states; so the Targum,
"thou shalt slay the people, and consume kingdoms"; so Jarchi and Kimchi interpret it of kings and princes; and Aben Ezra particularly of the Babylonians; but these were not destroyed by the people of God, but by the Persians: it is better therefore to understand it of the Roman emperors, and of the Roman empire conquered by Constantine, and destroyed as Pagan, and when every mountain and island were moved out of their places, Rev_ 12:7, and the prophecy may have a further accomplishment in the destruction of Rome Papal, and all the antichristian states, when the kingdom and interest of Christ, signified by a stone cut out without hands, shall break in pieces, and consume all other kingdoms: which shall become like the chaff of summer threshing floors, and the wind shall carry them away, and no place be found for them, as follows; see Dan 2:34, this threshing of the nations is ascribed to the church, though only as an instrument, the work is the Lord's, as in Is 41:20.
(t) Beckius, notes on the Targum on 1 Chron. xx. 3. p. 210. (u) Travels, Part 2. B. 1. c. 5. p. 24.
John Wesley
41:15 An instrument - Such as were usual in those times and places. The mountains - The great and lofty potentates of the world.
Robert Jamieson, A. R. Fausset and David Brown
41:15 God will make Israel to destroy their enemies as the Eastern corn-drag (Is 28:27-28) bruises out the grain with its teeth, and gives the chaff to the winds to scatter.
teeth--serrated, so as to cut up the straw for fodder and separate the grain from the chaff.
mountains . . . hills--kingdoms more or less powerful that were hostile to Israel (Is 2:14).
41:1641:16: եւ հոսեսցես. հո՛ղմք առցեն զնոսա, եւ մրրիկք ցրուեսցեն։ Բայց դու ուրա՛խ լիցիս ՚ի Տէր՝ ՚ի Սրբութիւնս Իսրայէլի[10051]։ [10051] Յօրինակին ՚ի բնաբանի եդեալ. Ուրախ լիցիս Տէր ՚ի սրբութիւնս. ՚ի լուսանցս անդ նշանակի Տեարբ. համեմատ միոյ եւ եթ օրինակի։ Ուր մեք համաձայն այլոց բազմաց եդաք ՚ի Տէր։
16 Հողմերը պիտի տանեն դրանք, եւ մրրիկները պիտի ցրեն: Բայց դու ուրախ պիտի լինես Տիրոջով՝ Իսրայէլի սրբով:
16 Զանոնք պիտի հոսես ու հովը զանոնք պիտի տանի Եւ փոթորիկը զանոնք պիտի ցրուէ Ու դուն Տէրոջմով պիտի ցնծաս, Իսրայէլի Սուրբովը պիտի պարծենաս։
եւ հոսեսցես[603]. հողմք առցեն զնոսա եւ մրրիկք ցրուեսցեն. բայց դու ուրախ լիցիս ի Տէր` [604]ի Սրբութիւնս Իսրայելի:

41:16: եւ հոսեսցես. հո՛ղմք առցեն զնոսա, եւ մրրիկք ցրուեսցեն։ Բայց դու ուրա՛խ լիցիս ՚ի Տէր՝ ՚ի Սրբութիւնս Իսրայէլի[10051]։
[10051] Յօրինակին ՚ի բնաբանի եդեալ. Ուրախ լիցիս Տէր ՚ի սրբութիւնս. ՚ի լուսանցս անդ նշանակի Տեարբ. համեմատ միոյ եւ եթ օրինակի։ Ուր մեք համաձայն այլոց բազմաց եդաք ՚ի Տէր։
16 Հողմերը պիտի տանեն դրանք, եւ մրրիկները պիտի ցրեն: Բայց դու ուրախ պիտի լինես Տիրոջով՝ Իսրայէլի սրբով:
16 Զանոնք պիտի հոսես ու հովը զանոնք պիտի տանի Եւ փոթորիկը զանոնք պիտի ցրուէ Ու դուն Տէրոջմով պիտի ցնծաս, Իսրայէլի Սուրբովը պիտի պարծենաս։
zohrab-1805▾ eastern-1994▾ western am▾
41:1641:16 Ты будешь веять их, и ветер разнесет их, и вихрь развеет их; а ты возрадуешься о Господе, будешь хвалиться Святым Израилевым.
41:16 καὶ και and; even λικμήσεις λικμαω winnow καὶ και and; even ἄνεμος ανεμος gale λήμψεται λαμβανω take; get αὐτούς αυτος he; him καὶ και and; even καταιγὶς καταιγις sow abroad; scatter around αὐτούς αυτος he; him σὺ συ you δὲ δε though; while εὐφρανθήσῃ ευφραινω celebrate; cheer ἐν εν in τοῖς ο the ἁγίοις αγιος holy Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀγαλλιάσονται αγαλλιαω jump for joy
41:16 תִּזְרֵם֙ tizrˌēm זרה scatter וְ wᵊ וְ and ר֣וּחַ rˈûₐḥ רוּחַ wind תִּשָּׂאֵ֔ם tiśśāʔˈēm נשׂא lift וּ û וְ and סְעָרָ֖ה sᵊʕārˌā סְעָרָה storm תָּפִ֣יץ tāfˈîṣ פוץ disperse אֹותָ֑ם ʔôṯˈām אֵת [object marker] וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you תָּגִ֣יל tāḡˈîl גיל rejoice בַּֽ bˈa בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH בִּ bi בְּ in קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel תִּתְהַלָּֽל׃ פ tiṯhallˈāl . f הלל praise
41:16. ventilabis eos et ventus tollet et turbo disperget eos et tu exultabis in Domino in Sancto Israhel laetaberisThou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the Lord, in the Holy One of Israel thou shalt be joyful.
16. Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, thou shalt glory in the Holy One of Israel.
41:16. You will winnow them, and the wind will blow them away, and the whirlwind will scatter them. And you shall exult in the Lord; you shall rejoice in the Holy One of Israel.
41:16. Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, [and] shalt glory in the Holy One of Israel.
Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, [and] shalt glory in the Holy One of Israel:

41:16 Ты будешь веять их, и ветер разнесет их, и вихрь развеет их; а ты возрадуешься о Господе, будешь хвалиться Святым Израилевым.
41:16
καὶ και and; even
λικμήσεις λικμαω winnow
καὶ και and; even
ἄνεμος ανεμος gale
λήμψεται λαμβανω take; get
αὐτούς αυτος he; him
καὶ και and; even
καταιγὶς καταιγις sow abroad; scatter around
αὐτούς αυτος he; him
σὺ συ you
δὲ δε though; while
εὐφρανθήσῃ ευφραινω celebrate; cheer
ἐν εν in
τοῖς ο the
ἁγίοις αγιος holy
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀγαλλιάσονται αγαλλιαω jump for joy
41:16
תִּזְרֵם֙ tizrˌēm זרה scatter
וְ wᵊ וְ and
ר֣וּחַ rˈûₐḥ רוּחַ wind
תִּשָּׂאֵ֔ם tiśśāʔˈēm נשׂא lift
וּ û וְ and
סְעָרָ֖ה sᵊʕārˌā סְעָרָה storm
תָּפִ֣יץ tāfˈîṣ פוץ disperse
אֹותָ֑ם ʔôṯˈām אֵת [object marker]
וְ wᵊ וְ and
אַתָּה֙ ʔattˌā אַתָּה you
תָּגִ֣יל tāḡˈîl גיל rejoice
בַּֽ bˈa בְּ in
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
בִּ bi בְּ in
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
תִּתְהַלָּֽל׃ פ tiṯhallˈāl . f הלל praise
41:16. ventilabis eos et ventus tollet et turbo disperget eos et tu exultabis in Domino in Sancto Israhel laetaberis
Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the Lord, in the Holy One of Israel thou shalt be joyful.
41:16. You will winnow them, and the wind will blow them away, and the whirlwind will scatter them. And you shall exult in the Lord; you shall rejoice in the Holy One of Israel.
41:16. Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, [and] shalt glory in the Holy One of Israel.
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Albert Barnes: Notes on the Bible - 1834
41:16: Thou shalt fan them - Keeping up the figure commenced in the pRev_ious verse. To fan here means to winnow, an operation which was performed by throwing the threshed grain up with a shovel into the air, so that the wind drove the chaff away. So all their enemies, and all the obstacles which were in their way should be scattered.
And the whirlwind shall scatter them - The ancients believed that people might be swept away by a storm or whirlwind. See Job 27:
The cast wind carrieth him away and he departeth;
And as a storm hurleth him out of his place.
Compare Homer, Odys. xx. 63ff, thus rendered by Pope:
Snatch me, ye whirlwinds! far from human race,
Tost through the void illimitable space;
Or if dismounted from the rapid cloud,
Me with his whelming wave let ocean shroud!
See the notes at Job 30:22.
And thou shalt rejoice in the Lord - In view of the aid which he has vouchsafed, and the deliverance which he has performed for you.
Shalt glory - Shalt boast, or shalt exult. You will regard God as the author of your deliverance, and joy in the proofs of his interposition, and of his gracious protection and care.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:16: shalt fan: Isa 17:13; Psa 1:4; Jer 15:7, Jer 51:2; Mat 3:12
thou shalt rejoice: Isa 12:6, Isa 25:1-3, Isa 45:24, Isa 45:25, Isa 61:10, Isa 61:11; Sa1 2:1, Sa1 2:2; Jer 9:23, Jer 9:24; Hab 3:18; Luk 1:46, Luk 1:47; Rom 5:11; Co1 1:30, Co1 1:31; Phi 3:3 *Gr.
John Gill
41:16 Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them,.... In illusion to the custom of the Jews, who had their threshingfloors on the tops of hills and mountains, where they took the opportunity and advantage of the wind in winnowing their corn, which fanned it, and carried away the chaff, and scattered it abroad; in like manner, it is suggested, the enemies of the church and people of God should be dealt with, which are like the chaff the wind driveth away, and is found no more, Ps 1:5, and so Rome Pagan was no more as such when subdued by Constantine, nor will the Papal antichristian states, Dan 2:35. Compare with this what is said of literal Babylon, which will have its accomplishment in mystical Babylon, Jer 51:33,
and thou shalt rejoice in the Lord: the Targum is,
"in the word of the Lord;''
and so it paraphrases the preceding clause,
"his word shall scatter them as the whirlwind chaff;''
and therefore in him the saints shall rejoice, because it is he that destroys their enemies; so when Rome Pagan was abolished, and the devil and his angels, or the Heathen emperors, were drove out of it and destroyed, there was great joy among the people of God, saying, "now is come salvation and strength, and the kingdom of our God, and the power of his Christ", Rev_ 12:10 there will be great rejoicing in the Lord likewise when Rome Papal falls, and the saints have got the victory over the beast, Rev_ 15:2.
and shalt glory in the Holy One of Israel; whose arm alone has done the above things, and to whom the glory is to be given: it is the true character of believers to rejoice in Christ, in his person, offices, and grace, and to glory in his being made unto them wisdom, righteousness, sanctification, and redemption. Phil 3:3.
John Wesley
41:16 Fan - When thou hast beaten them as small as chaff. In the Holy One - For to him, thou shalt ascribe thy victory.
Robert Jamieson, A. R. Fausset and David Brown
41:16 fan--winnowed (compare Mt 3:12).
whirlwind . . . scatter them-- (Job 27:21; Job 30:22).
41:1741:17: Եւ ցնծասցեն տնանկք եւ կարօտեալք որ խնդրէին ջուր, եւ ո՛չ գտանէին. եւ լեզուք նոցա ՚ի ծարաւոյ ցամաքէին. ես Տէր Աստուած լուայց նոցա, Աստուած Իսրայէլի, եւ ո՛չ թողից զնոսա[10052]։ [10052] Ոմանք. ՚Ի ծարաւոյ ցամաքեսցին. ես։
17 Պիտի ցնծան տնանկներն ու չքաւորները, որոնք ջուր էին փնտռում ու չէին գտնում, եւ նրանց լեզուները ծարաւից ցամաքում էին: Ես՝ Տէր Աստուածս, Իսրայէլի Աստուածս, կը լսեմ նրանց եւ չեմ լքի նրանց:
17 Աղքատներն ու տնանկները ջուր կը փնտռեն, բայց չկայ. Անոնց լեզուն ծարաւէն չորցեր է. Ես Տէրս անոնց խնդրուածքին պիտի պատասխանեմ։Ես, Իսրայէլի Աստուածը, զանոնք երեսէ պիտի չձգեմ։
[605]Եւ ցնծասցեն տնանկք`` եւ կարօտեալք որ խնդրէին ջուր եւ ոչ գտանէին, եւ լեզուք նոցա ի ծարաւոյ ցամաքէին. ես Տէր [606]Աստուած լուայց նոցա, Աստուած Իսրայելի, եւ ոչ թողից զնոսա:

41:17: Եւ ցնծասցեն տնանկք եւ կարօտեալք որ խնդրէին ջուր, եւ ո՛չ գտանէին. եւ լեզուք նոցա ՚ի ծարաւոյ ցամաքէին. ես Տէր Աստուած լուայց նոցա, Աստուած Իսրայէլի, եւ ո՛չ թողից զնոսա[10052]։
[10052] Ոմանք. ՚Ի ծարաւոյ ցամաքեսցին. ես։
17 Պիտի ցնծան տնանկներն ու չքաւորները, որոնք ջուր էին փնտռում ու չէին գտնում, եւ նրանց լեզուները ծարաւից ցամաքում էին: Ես՝ Տէր Աստուածս, Իսրայէլի Աստուածս, կը լսեմ նրանց եւ չեմ լքի նրանց:
17 Աղքատներն ու տնանկները ջուր կը փնտռեն, բայց չկայ. Անոնց լեզուն ծարաւէն չորցեր է. Ես Տէրս անոնց խնդրուածքին պիտի պատասխանեմ։Ես, Իսրայէլի Աստուածը, զանոնք երեսէ պիտի չձգեմ։
zohrab-1805▾ eastern-1994▾ western am▾
41:1741:17 Бедные и нищие ищут воды, и нет {ее}; язык их сохнет от жажды: Я, Господь, услышу их, Я, Бог Израилев, не оставлю их.
41:17 οἱ ο the πτωχοὶ πτωχος bankrupt; beggarly καὶ και and; even οἱ ο the ἐνδεεῖς ενδεης straitened ζητήσουσιν ζητεω seek; desire γὰρ γαρ for ὕδωρ υδωρ water καὶ και and; even οὐκ ου not ἔσται ειμι be ἡ ο the γλῶσσα γλωσσα tongue αὐτῶν αυτος he; him ἀπὸ απο from; away τῆς ο the δίψης διψα wither; dry ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεός θεος God ἐγὼ εγω I ἐπακούσομαι επακουω hear from ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐκ ου not ἐγκαταλείψω εγκαταλειπω abandon; leave behind αὐτούς αυτος he; him
41:17 הָ hā הַ the עֲנִיִּ֨ים ʕᵃniyyˌîm עָנִי humble וְ wᵊ וְ and הָ hā הַ the אֶבְיֹונִ֜ים ʔevyônˈîm אֶבְיֹון poor מְבַקְשִׁ֥ים mᵊvaqšˌîm בקשׁ seek מַ֨יִם֙ mˈayim מַיִם water וָ wā וְ and אַ֔יִן ʔˈayin אַיִן [NEG] לְשֹׁונָ֖ם lᵊšônˌām לָשֹׁון tongue בַּ ba בְּ in † הַ the צָּמָ֣א ṣṣāmˈā צָמָא thirst נָשָׁ֑תָּה nāšˈāttā נשׁת dry אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶעֱנֵ֔ם ʔeʕᵉnˈēm ענה answer אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֹ֥א lˌō לֹא not אֶעֶזְבֵֽם׃ ʔeʕezᵊvˈēm עזב leave
41:17. egeni et pauperes quaerunt aquas et non sunt lingua eorum siti aruit ego Dominus exaudiam eos Deus Israhel non derelinquam eosThe needy and the poor seek for waters, and there are none: their tongue hath been dry with thirst. I the Lord will hear them, I the God of Israel will not forsake them.
17. The poor and needy seek water and there is none, and their tongue faileth for thirst; I the LORD will answer them, I the God of Israel will not forsake them.
41:17. The indigent and the poor are seeking water, but there is none. Their tongue has been dried up by thirst. I, the Lord, will heed them. I, the God of Israel, will not abandon them.
41:17. [When] the poor and needy seek water, and [there is] none, [and] their tongue faileth for thirst, I the LORD will hear them, [I] the God of Israel will not forsake them.
the poor and needy seek water, and [there is] none, [and] their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them:

41:17 Бедные и нищие ищут воды, и нет {ее}; язык их сохнет от жажды: Я, Господь, услышу их, Я, Бог Израилев, не оставлю их.
41:17
οἱ ο the
πτωχοὶ πτωχος bankrupt; beggarly
καὶ και and; even
οἱ ο the
ἐνδεεῖς ενδεης straitened
ζητήσουσιν ζητεω seek; desire
γὰρ γαρ for
ὕδωρ υδωρ water
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
γλῶσσα γλωσσα tongue
αὐτῶν αυτος he; him
ἀπὸ απο from; away
τῆς ο the
δίψης διψα wither; dry
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεός θεος God
ἐγὼ εγω I
ἐπακούσομαι επακουω hear from
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οὐκ ου not
ἐγκαταλείψω εγκαταλειπω abandon; leave behind
αὐτούς αυτος he; him
41:17
הָ הַ the
עֲנִיִּ֨ים ʕᵃniyyˌîm עָנִי humble
וְ wᵊ וְ and
הָ הַ the
אֶבְיֹונִ֜ים ʔevyônˈîm אֶבְיֹון poor
מְבַקְשִׁ֥ים mᵊvaqšˌîm בקשׁ seek
מַ֨יִם֙ mˈayim מַיִם water
וָ וְ and
אַ֔יִן ʔˈayin אַיִן [NEG]
לְשֹׁונָ֖ם lᵊšônˌām לָשֹׁון tongue
בַּ ba בְּ in
הַ the
צָּמָ֣א ṣṣāmˈā צָמָא thirst
נָשָׁ֑תָּה nāšˈāttā נשׁת dry
אֲנִ֤י ʔᵃnˈî אֲנִי i
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶעֱנֵ֔ם ʔeʕᵉnˈēm ענה answer
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֹ֥א lˌō לֹא not
אֶעֶזְבֵֽם׃ ʔeʕezᵊvˈēm עזב leave
41:17. egeni et pauperes quaerunt aquas et non sunt lingua eorum siti aruit ego Dominus exaudiam eos Deus Israhel non derelinquam eos
The needy and the poor seek for waters, and there are none: their tongue hath been dry with thirst. I the Lord will hear them, I the God of Israel will not forsake them.
41:17. The indigent and the poor are seeking water, but there is none. Their tongue has been dried up by thirst. I, the Lord, will heed them. I, the God of Israel, will not abandon them.
41:17. [When] the poor and needy seek water, and [there is] none, [and] their tongue faileth for thirst, I the LORD will hear them, [I] the God of Israel will not forsake them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-20. Этот отдел почти вовсе невозможно приспособить к историческому Израилю, так как он говорит о каком-то особом, исключительном благоденствии Израиля, каким он никогда, после этого пророчества, не пользовался и какое имеет скорее нравственный, чем материальный характер. Допуская все же некоторый возможный minimum отношения этого пророчества и к историческому Израилю, мы можем найти здесь ту общую мысль, что в судьбе израильского народа, находящегося теперь в самом бедственной и стесненном положении ("бедный", "нищий", "жаждущий путник в безводной пустыне"), со временем произойдет улучшение.

Бедные и нищие ищут воды, и нет ее... Под ними разумеются здесь, главным образом, все те "алчущие и жаждущие правды" в дохристианском мире, которые уже давно томились неправдой язычества и первыми пошли в ограду, христианской церкви (ср. 55:1).

Я, Господь, услышу их, Я, Бог Израилев не оставлю их. Лучшим комментарием к этому месту являются параллельные слова Самого Спасителя: "кто жаждет, иди ко Мне и пей" (Ин 7:37). "Сие сказал Он о Духе, Которого имели принять верующие в Него" - поясняет нам евангелист эти слова Господа (39: ст.).
Albert Barnes: Notes on the Bible - 1834
41:17: When the poor and needy seek water - Water is often used in the Scriptures as an emblem of the provisions of divine mercy. Bursting fountains in a desert, and flowing streams unexpectedly met with in a dry and thirsty land, are often also employed to denote the comfort and refreshment which the gospel furnishes to sinful and suffering man in his journey through this world. The 'poor and needy' here, doubtless refer primarily to the afflicted captives in Babylon. But the expression of the prophet is general, and the description is as applicable to his people at all times in similar circumstances as it was to them. The image here is derived from their anticipated return from Babylon to Judea. The journey lay through a vast pathless desert (see the notes at Isa 40:3). In that journey when they were weary, faint and thirsty, God would meet and refresh them as if he should open fountains in their way, and plant trees with far-reaching boughs and thick foliage along the road to produce a grateful shade, and make the whole journey through a pleasant grove. As he met their fathers in their journey from Egypt to the land of Canaan, and had brought water from the flinty rock in the desert (Exo 15:22 ff), so in their journey through the sands of Arabia Deserta, he would again meet them, and provide for all their want.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:17: the poor: Isa 61:1, Isa 66:2; Psa 68:9, Psa 68:10, Psa 72:12, Psa 72:13, Psa 102:16, Psa 102:17; Mat 5:3
seek: Isa 55:1; Exo 17:3, Exo 17:6; Psa 42:2, Psa 63:1, Psa 63:2; Amo 8:11-13; Mat 5:6; Joh 4:10-15; Joh 7:37-39; Rev 21:6, Rev 22:17
their tongue: Psa 22:15; Lam 4:4; Luk 16:24
I the Lord: Isa 30:19; Jdg 15:18, Jdg 15:19; Psa 34:6, Psa 50:15, Psa 102:17, Psa 107:5, Psa 107:6; Co2 12:9
I the God: Isa 42:16; Gen 28:15; Psa 94:14; Heb 13:5, Heb 13:6
Carl Friedrich Keil and Franz Delitzsch
41:17
At the present time, indeed, the state of His people was a helpless one, but its cry for help was not in vain. "The poor and needy, who seek for water and there is none, their tongue faints for thirst. I Jehovah will hear them, I the God of Israel will not forsake them. I open streams upon hills of the field, and springs in the midst of the valleys; I make the desert into a pond, and dry land into fountains of water. I give in the desert cedars, acacias, and myrtles, and oleasters; I set in the steppe cypresses, plane-trees, and sherbin-trees together, that they may see, and know, and lay to heart and understand all together, that the hand of Jehovah hath accomplished this, and the Holy One of Israel hath created it." Kimchi, Hitzig, and others refer these promises to the returning exiles; but there is also a description, without any restriction to the return home, of the miraculous change which would take place in the now comfortless and helpless condition of the exiles. The shephâyı̄m, i.e., bare, woodless hills rising up from the plain, Jer 12:12, the beqâ‛ōth, or deep valleys, by the sides of which there rise precipitous mountains, and the 'erets tsiyyâh, the land of burning heat or drought (cf., Ps 63:2), depict the homeless condition of Israel, as it wandered over bald heights and through waterless plains about a land with parched and gaping soil. For the characteristics of the object, which is placed before אענם, we may therefore compare such passages as Is 44:3; Is 55:1. נשׁתּה is either a pausal form for נשׁתּה, and therefore the niphal of שׁתת (to set, become shallow, dry up), or a pausal form for נשׁתה, and therefore the kal of נשׁת with dagesh affectuosum, like נתנּוּ in Ezek 27:19 (Olshausen, 83, b). The form נשׁתה in Jer 51:30 may just as well be derived from שׁתת (Ges. 67, Anm. 11) as from נשׁת, whereas נשּׁתוּ may certainly be taken as the niphal of שׁתת after the form נמּל, נחר (Ges. 67, Anm. 5), though it would be safer to refer it to a kal נשׁת, which seems to be also favoured by ינּתשׁוּ in Jer 18:14 as a transposition of ינּשׁתוּ. The root נש, of which נשׁת would be a further expansion, really exhibits the meaning to dry up or thirst, in the Arabic nassa; whereas the verbs נוּשׁ, אנשׁ, נסס (Is 10:18), נשׁה, Syr. nas', nos', Arab. nâsa, nasnasa, with the primary meaning to slacken, lose their hold, and נשׁא, נשׁה, נסע, to deceive, derange, and advance, form separate families. Just when they are thus on the point of pining away, they receive an answer to their prayer: their God opens streams, i.e., causes streams to break forth on the hills of the field, and springs in the midst of the valleys. The desert is transformed into a lake, and the steppe of burning sand into fountains of water. What was predicted in Is 35:6-7 is echoed again here - a figurative representation of the manifold fulness of refreshing, consolation, and marvellous help which was to burst all at once upon those who were apparently forsaken of God. What is depicted in Is 41:19, Is 41:20, is the effect of these. It is not merely a scanty vegetation that springs up, but a corresponding manifold fulness of stately, fragrant, and shady trees; so that the steppe, where neither foot nor eye could find a resting-place, is changed, as by a stroke of magic, into a large, dense, well-watered forest, and shines with sevenfold glory - an image of the many-sided manifestations of divine grace which are experienced by those who are comforted now. Isaiah is especially fond of such figures as these (vid., Is 5:7; Is 6:13; Is 27:6; Is 37:31). There are seven (4 + 3) trees named; seven indicating the divine character of this manifold development (Psychol. p. 188). 'Erez is the generic name for the cedar; shittâh, the acacia, the Egyptian spina (ἄκανθα), Copt. shont; hadas, the myrtle, ‛ēts shemen, the wild olive, as distinguished from zayith (ἡ ἀγριέλαιος, opposed to ἡ ἐλαία in Rom 11:17); berōsh, the cypress, at any rate more especially this; tidhâr we have rendered the "plane-tree," after Saad.; and te'asshūr the "sherbin" (a kind of cedar), after Saad. and Syr. The crowded synonyms indicating sensual and spiritual perception in Is 41:20 (ישׂימוּ, sc. לבּם, Is 41:22) are meant to express as strongly as possible the irresistible character of the impression. They will be quite unable to regard all this as accidental or self-produced, or as anything but the production of the power and grace of their God.
Geneva 1599
41:17 [When] (o) the poor and needy seek water, and [there is] none, [and] their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them.
(o) That is, they who will be afflicted in the captivity of Babylon.
John Gill
41:17 When the poor and needy seek water, and there is none, and their tongue faileth for thirst,.... This is to be understood not literally, but spiritually; not of their outward circumstances, though the people of God are for the most part the poor of the world, and in need of the good things of it, hungry and thirsty, and naked; but of their spiritual estate: as in Christ they need nothing; but in themselves, and at different times, and in different frames, want many things; as larger discoveries of the love of God, fresh supplies of grace from Christ, more spiritual light and liveliness, fresh strength and comfort, fresh views of pardon and righteousness, fresh food for faith, and more grace of every sort to help them in their time of need; and which they seek for at the throne of grace, and in public ordinances, and sometimes they can find none, or it is a long time ere they obtain any: they thirst after doctrine, as the Targum, after the word and ordinances, and sometimes their circumstances are such, they cannot come at them; after communion with God, and spiritual comfort, and cannot enjoy it, being in a place where is no water; and after the blessings of grace, and can have no application of them; see Ps 42:1, this may represent in a great measure the state of the church under the ten persecutions of the Heathen emperors, or when obliged to fly into the wilderness from the wrath of the dragon, Rev_ 12:6,
I the Lord will hear them; their cries and prayers, and answer them, and supply their wants, who is the Lord God Almighty, and can help them, the Lord that changes not, and therefore they shall not be consumed:
I the God of Israel will not forsake them; neither their persons, nor his work of grace upon them, but will support them, and provide for them, and carry on his work in them; of which they may be assured, because he is the God of Israel, their covenant God and Father.
Robert Jamieson, A. R. Fausset and David Brown
41:17 poor and needy--primarily, the exiles in Babylon.
water--figuratively, refreshment, prosperity after their affliction. The language is so constructed as only very partially to apply to the local and temporary event of the restoration from Babylon; but fully to be realized in the waters of life and of the Spirit, under the Gospel (Is 30:25; Is 44:3; Jn 7:37-39; Jn 4:14). God wrought no miracles that we read of, in any wilderness, during the return from Babylon.
faileth--rather, "is rigid" or parched [HORSLEY].
41:1841:18: Այլ բացից գետս ՚ի վերայ լերանց, եւ ՚ի մէջ դաշտաց աղբեւրս. արարից զանապատն ՚ի ճահիճս ջուրց, եւ զերկիրն ծարաւուտ ՚ի վտակս։
18 Գետեր կը բխեցնեմ լեռների վրայ եւ դաշտերի մէջ՝ աղբիւրներ, անապատը կը վերածեմ ջրերի լճակների եւ տոչորուած երկիրը՝ վտակների:
18 Բարձր տեղերու վրայ՝ գետեր Ու հովիտներու մէջ աղբիւրներ պիտի բանամ. Անապատը՝ ջուրի լճի Ու չոր երկիրը ջուրի աղբիւրներու պիտի դարձնեմ։
Այլ բացից գետս ի վերայ լերանց, եւ ի մէջ դաշտաց աղբեւրս. արարից զանապատն ի ճահիճս ջուրց, եւ զերկիրն ծարաւուտ ի վտակս:

41:18: Այլ բացից գետս ՚ի վերայ լերանց, եւ ՚ի մէջ դաշտաց աղբեւրս. արարից զանապատն ՚ի ճահիճս ջուրց, եւ զերկիրն ծարաւուտ ՚ի վտակս։
18 Գետեր կը բխեցնեմ լեռների վրայ եւ դաշտերի մէջ՝ աղբիւրներ, անապատը կը վերածեմ ջրերի լճակների եւ տոչորուած երկիրը՝ վտակների:
18 Բարձր տեղերու վրայ՝ գետեր Ու հովիտներու մէջ աղբիւրներ պիտի բանամ. Անապատը՝ ջուրի լճի Ու չոր երկիրը ջուրի աղբիւրներու պիտի դարձնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
41:1841:18 Открою на горах реки и среди долин источники; пустыню сделаю озером и сухую землю источниками воды;
41:18 ἀλλὰ αλλα but ἀνοίξω ανοιγω open up ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount ποταμοὺς ποταμος river καὶ και and; even ἐν εν in μέσῳ μεσος in the midst; in the middle πεδίων πεδιον well; fountain ποιήσω ποιεω do; make τὴν ο the ἔρημον ερημος lonesome; wilderness εἰς εις into; for ἕλη ελος and; even τὴν ο the διψῶσαν διψαω thirsty γῆν γη earth; land ἐν εν in ὑδραγωγοῖς υδραγωγος aqueduct; conduit
41:18 אֶפְתַּ֤ח ʔeftˈaḥ פתח open עַל־ ʕal- עַל upon שְׁפָיִים֙ šᵊfāyîm שְׁפִי track נְהָרֹ֔ות nᵊhārˈôṯ נָהָר stream וּ û וְ and בְ vᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst בְּקָעֹ֖ות bᵊqāʕˌôṯ בִּקְעָה valley מַעְיָנֹ֑ות maʕyānˈôṯ מַעְיָן well אָשִׂ֤ים ʔāśˈîm שׂים put מִדְבָּר֙ miḏbˌār מִדְבָּר desert לַ la לְ to אֲגַם־ ʔᵃḡam- אֲגַם reedy pool מַ֔יִם mˈayim מַיִם water וְ wᵊ וְ and אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth צִיָּ֖ה ṣiyyˌā צִיָּה dry country לְ lᵊ לְ to מֹוצָ֥אֵי môṣˌāʔê מֹוצָא issue מָֽיִם׃ mˈāyim מַיִם water
41:18. aperiam in supinis collibus flumina et in medio camporum fontes ponam desertum in stagna aquarum et terram inviam in rivos aquarumI will open rivers in the high hills, and fountains in the midst of the plains: I will turn the desert into pools of waters, and the impassable land into streams of waters.
18. I will open rivers on the bare heights, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water.
41:18. I will open rivers in the high hills, and fountains in the midst of the plains. I will turn the desert into pools of water, and the impassable land into streams of water.
41:18. I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water.
I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water:

41:18 Открою на горах реки и среди долин источники; пустыню сделаю озером и сухую землю источниками воды;
41:18
ἀλλὰ αλλα but
ἀνοίξω ανοιγω open up
ἐπὶ επι in; on
τῶν ο the
ὀρέων ορος mountain; mount
ποταμοὺς ποταμος river
καὶ και and; even
ἐν εν in
μέσῳ μεσος in the midst; in the middle
πεδίων πεδιον well; fountain
ποιήσω ποιεω do; make
τὴν ο the
ἔρημον ερημος lonesome; wilderness
εἰς εις into; for
ἕλη ελος and; even
τὴν ο the
διψῶσαν διψαω thirsty
γῆν γη earth; land
ἐν εν in
ὑδραγωγοῖς υδραγωγος aqueduct; conduit
41:18
אֶפְתַּ֤ח ʔeftˈaḥ פתח open
עַל־ ʕal- עַל upon
שְׁפָיִים֙ šᵊfāyîm שְׁפִי track
נְהָרֹ֔ות nᵊhārˈôṯ נָהָר stream
וּ û וְ and
בְ vᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
בְּקָעֹ֖ות bᵊqāʕˌôṯ בִּקְעָה valley
מַעְיָנֹ֑ות maʕyānˈôṯ מַעְיָן well
אָשִׂ֤ים ʔāśˈîm שׂים put
מִדְבָּר֙ miḏbˌār מִדְבָּר desert
לַ la לְ to
אֲגַם־ ʔᵃḡam- אֲגַם reedy pool
מַ֔יִם mˈayim מַיִם water
וְ wᵊ וְ and
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
צִיָּ֖ה ṣiyyˌā צִיָּה dry country
לְ lᵊ לְ to
מֹוצָ֥אֵי môṣˌāʔê מֹוצָא issue
מָֽיִם׃ mˈāyim מַיִם water
41:18. aperiam in supinis collibus flumina et in medio camporum fontes ponam desertum in stagna aquarum et terram inviam in rivos aquarum
I will open rivers in the high hills, and fountains in the midst of the plains: I will turn the desert into pools of waters, and the impassable land into streams of waters.
41:18. I will open rivers in the high hills, and fountains in the midst of the plains. I will turn the desert into pools of water, and the impassable land into streams of water.
41:18. I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Символически рисуют картину чудесного превращения голой и сухой пустыни в дивный цветущий сад, обильно орошаемый различными водными бассейнами.

Отрою на горах реку, ... пустыню сделаю озером... Один из излюбленных библейских образов (Пс 106:35), неоднократно встречающийся и у пророка Исаии (29:17; 30:23-25; 32:15; 35:7). Несомненно, что гористой и окруженной пустынями Палестине этот образ был хорошо знаком и потому особенно близок.

Посажу в пустыню кедр, ситтим, и мирту, и маслину... кипарис, явор и бук... Ученые авторы английского "Настольного Комментария" после подробного филологического анализа всех названных здесь древесных пород приходят к тому важному заключению, что "писатель этой книги был знаком с Палестинской областью, но не знаком с Вавилонской". Это - очень серьезное показание против вавилонского происхождения данной главы, на чем настаивает большинство представителей современной критической школы. Общий смысл всей этой символической картины тот, что жаждущая пустыня язычества, оживленная благодатными струями Святого Духа, превратится в цветущий сад Господень, так что в форме новозаветной Христовой церкви земле снова будет возвращен некогда потерянный ею рай. А это, разумеется, должно было служить не последним утешением и для плотского Израиля, как первообраза нового, духовного Израиля, т. е. Церкви Христовой. Невольно при этом приходят на память слова известной церковной песни: "неплодящая прежде церковь ныне процвете древом креста в державу и утверждение".
Albert Barnes: Notes on the Bible - 1834
41:18: I will open rivers - That is, I will cause rivers to flow (see the note at Isa 35:7). The allusion here is doubtless to the miraculous supply of water in the desert when the Israelites had come out of Egypt. God then supplied their needs; and in a similar manner he would always meet his people, and would supply their needs as if rivers of pure water were made to flow from dry and barren hills.
In high places - The word used here denotes properly barrenness or nakedness Job 33:21; and then a hill that is bare, or destitute of trees. It is applied usually to hills in a desert Jer 3:2, Jer 3:21; Jer 4:11; Jer 7:29; Jer 14:6. Such hills, without trees, and in a dry and lonely desert, were of course usually without water. The idea is, that God would refresh them as if rivers were made to flow from such hills; and it may not improperly be regarded as a promise that God would meet and bless his people in situations, and from sources where they least expected refreshment and comfort.
And fountains in the midst of the valleys - (See Isa 30:25, note; Isa 35:6, note).
I will make the wilderness - (See the note at Isa 35:7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:18: Isa 12:3, Isa 30:25, Isa 32:2, Isa 35:6, Isa 35:7, Isa 43:19, Isa 43:20, Isa 44:3, Isa 48:21, Isa 49:9, Isa 49:10, Isa 58:11; Psa 46:4, Psa 78:15, Psa 78:16, Psa 105:41, Psa 107:35; Eze 47:1-8; Joe 3:18; Zac 14:8; Rev 7:17, Rev 22:1
Geneva 1599
41:18 I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry (p) land springs of water.
(p) God would rather change the order of nature than that they should want anything, who cry to him by true faith in their miseries: declaring to them by this that they will lack nothing by the way, when they return from Babylon.
John Gill
41:18 I will open rivers in high places,.... Which is not usual; but God will change the course of nature, and work miracles, rather than his people shall want what is necessary for them; thus he opens to them his everlasting and unchangeable love, and makes it manifest, and shows it to them, and their interest in it, which is a broad river, that cannot be passed over; this is in high places, it flows from the throne of God, and of the Lamb; and of this river of pleasure he makes his people to drink, the streams whereof make glad the city of our God; likewise the fulness of grace in his Son, whose grace is as rivers of water in a dry land, exceeding abundant, and very refreshing; also the graces of his Spirit, which he gives in great abundance, and are those rivers of water he causes to flow forth from them that believe in Christ, in the comfortable exercise of them; see Ps 36:8,
and fountains in the midst of the valleys; God himself is the fountain of life, and of living waters; Christ is the fountain of gardens, and in him are wells of salvation; the grace of the Spirit is a well of living water, springing up unto eternal life; and of these, humble souls, comparable to the lowly valleys, are partakers, Ps 36:9,
I will make the wilderness a pool of water, and the dry land springs of water; respecting either the Gentile world, which was like a wilderness and dry land before the Gospel came into it, but by that was watered and made fruitful; or the state and case of the people of God being in a wilderness condition, when the Lord takes notice of them, and supplies them with everything necessary, so that they are like a watered garden, whose springs fail not, Rev_ 12:14. This passage is applied by the Jews to the times of the Messiah (w).
(w) Bemidbar Rabba, sect. 1. 4. fol. 212. 3.
John Wesley
41:18 In high places - Upon the mountains where by the course of nature there are no rivers. The dry land - Their people who are like a dry and barren wilderness. I will abundantly water with my blessings.
Robert Jamieson, A. R. Fausset and David Brown
41:18 Alluding to the waters with which Israel was miraculously supplied in the desert after having come out of Egypt.
high places--bare of trees, barren, and unwatered (Jer 4:11; Jer 14:6). "High places . . . valleys" spiritually express that in all circumstances, whether elevated or depressed, God's people will have refreshment for their souls, however little to be expected it might seem.
41:1941:19: Եւ բղխեցուցից յանջուր երկրին զմայրն, եւ զտաւսախն, զմուրտն, եւ զնոճն, եւ զսաւսն. զսարդն, եւ զսարոյն, եւ զկաղամախն, զգին, եւ զփայտն իւղոյ։
19 Անջրդի հողում մայրի ու տօսախ, մրտենի ու նոճի, սօսի ու դափնի, սոճի ու կաղամախի, գիհի ու ձիթենի կ’աճեցնեմ,
19 Անապատին մէջ եղեւին, Սատիմ, մրտենի եւ իւղի ծառ պիտի տնկեմ, Անջուր երկրին մէջ մայրի, Սօսի ու տօսախ մէկտեղ պիտի դնեմ
[607]Եւ բղխեցուցից յանջուր երկրին զմայրն եւ զտօսախն, զմուրտն եւ զնոճն եւ զսօսն, զսարդն եւ զսարոյն եւ զկաղամախն, զգին եւ զփայտն իւղոյ:

41:19: Եւ բղխեցուցից յանջուր երկրին զմայրն, եւ զտաւսախն, զմուրտն, եւ զնոճն, եւ զսաւսն. զսարդն, եւ զսարոյն, եւ զկաղամախն, զգին, եւ զփայտն իւղոյ։
19 Անջրդի հողում մայրի ու տօսախ, մրտենի ու նոճի, սօսի ու դափնի, սոճի ու կաղամախի, գիհի ու ձիթենի կ’աճեցնեմ,
19 Անապատին մէջ եղեւին, Սատիմ, մրտենի եւ իւղի ծառ պիտի տնկեմ, Անջուր երկրին մէջ մայրի, Սօսի ու տօսախ մէկտեղ պիտի դնեմ
zohrab-1805▾ eastern-1994▾ western am▾
41:1941:19 посажу в пустыне кедр, ситтим и мирту и маслину; насажу в степи кипарис, явор и бук вместе,
41:19 θήσω τιθημι put; make εἰς εις into; for τὴν ο the ἄνυδρον ανυδρος waterless γῆν γη earth; land κέδρον κεδρος and; even πύξον πυξος and; even μυρσίνην μυρσινη and; even κυπάρισσον κυπαρισσος and; even λεύκην λευκος white
41:19 אֶתֵּ֤ן ʔettˈēn נתן give בַּ ba בְּ in † הַ the מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert אֶ֣רֶז ʔˈerez אֶרֶז cedar שִׁטָּ֔ה šiṭṭˈā שִׁטָּה acacia וַ wa וְ and הֲדַ֖ס hᵃḏˌas הֲדַס myrtle וְ wᵊ וְ and עֵ֣ץ ʕˈēṣ עֵץ tree שָׁ֑מֶן šˈāmen שֶׁמֶן oil אָשִׂ֣ים ʔāśˈîm שׂים put בָּ bā בְּ in † הַ the עֲרָבָ֗ה ʕᵃrāvˈā עֲרָבָה desert בְּרֹ֛ושׁ bᵊrˈôš בְּרֹושׁ juniper תִּדְהָ֥ר tiḏhˌār תִּדְהָר box tree וּ û וְ and תְאַשּׁ֖וּר ṯᵊʔaššˌûr תְּאַשּׁוּר cypress יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
41:19. dabo in solitudine cedrum et spinam et myrtum et lignum olivae ponam in deserto abietem ulmum et buxum simulI will plant in the wilderness the cedar, and the thorn, and the myrtle, and the olive tree: I will set in the desert the fir tree, the elm, and the box tree together:
19. I will plant in the wilderness the cedar, the acacia tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, the pine, and the box tree together:
41:19. I will plant the cedar in a deserted place, with the thorn, and the myrtle, and the olive tree. In the desert, I will plant the pine, and the elm, and the box tree together,
41:19. I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, [and] the pine, and the box tree together:
I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, [and] the pine, and the box tree together:

41:19 посажу в пустыне кедр, ситтим и мирту и маслину; насажу в степи кипарис, явор и бук вместе,
41:19
θήσω τιθημι put; make
εἰς εις into; for
τὴν ο the
ἄνυδρον ανυδρος waterless
γῆν γη earth; land
κέδρον κεδρος and; even
πύξον πυξος and; even
μυρσίνην μυρσινη and; even
κυπάρισσον κυπαρισσος and; even
λεύκην λευκος white
41:19
אֶתֵּ֤ן ʔettˈēn נתן give
בַּ ba בְּ in
הַ the
מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert
אֶ֣רֶז ʔˈerez אֶרֶז cedar
שִׁטָּ֔ה šiṭṭˈā שִׁטָּה acacia
וַ wa וְ and
הֲדַ֖ס hᵃḏˌas הֲדַס myrtle
וְ wᵊ וְ and
עֵ֣ץ ʕˈēṣ עֵץ tree
שָׁ֑מֶן šˈāmen שֶׁמֶן oil
אָשִׂ֣ים ʔāśˈîm שׂים put
בָּ בְּ in
הַ the
עֲרָבָ֗ה ʕᵃrāvˈā עֲרָבָה desert
בְּרֹ֛ושׁ bᵊrˈôš בְּרֹושׁ juniper
תִּדְהָ֥ר tiḏhˌār תִּדְהָר box tree
וּ û וְ and
תְאַשּׁ֖וּר ṯᵊʔaššˌûr תְּאַשּׁוּר cypress
יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
41:19. dabo in solitudine cedrum et spinam et myrtum et lignum olivae ponam in deserto abietem ulmum et buxum simul
I will plant in the wilderness the cedar, and the thorn, and the myrtle, and the olive tree: I will set in the desert the fir tree, the elm, and the box tree together:
41:19. I will plant the cedar in a deserted place, with the thorn, and the myrtle, and the olive tree. In the desert, I will plant the pine, and the elm, and the box tree together,
41:19. I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, [and] the pine, and the box tree together:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:19: I will plant in the wilderness the cedar - The two preceding verses express God's mercy to them in their passage through the dry deserts, in supplying them with abundant water, when distressed with thirst, in allusion to the exodus. This verse expresses the relief afforded to them, fainting with heat in their journey through that hot country, destitute of shelter, by causing shady trees, and those of the tallest and most beautiful kinds, to spring up for their defense. The apocryphal Baruch, speaking of the return from Babylon, expresses God's protection of his people by the same image: "Even the woods and every sweet-smelling tree shall overshadow Israel by the commandment of God." 5:8.
The oil tree - This, Kimchi says, is not to be understood of the olive tree, for the olive is distinguished, Neh 8:15; but it means the pine or fir, from which pitch is extracted.
Albert Barnes: Notes on the Bible - 1834
41:19: I will plant in the wilderness - The image in this verse is one that is frequent in Isaiah. It is designed to show that God would furnish for his people abundant consolations, and that he would furnish unanticipated sources of comfort, and would remove from them their anticipated trials and calamities. The image refers to the return of the exiles to their own land. That journey lay through Arabia Deserta - a vast desert - where they would naturally expect to meet with nothing but barren hills, naked rocks, parched plains, and burning sands. God says that he would bless them in the same manner as if in that desolate wilderness he should plant the cedar, the acacia, the myrtle, and the fir-tree, and should make the whole distance a grove, where fountains would bubble along their way, and streams burst forth from the hills (compare the notes at Isa 32:15).
The cedar - The large and beautiful cedar, with lofty height, and extended branches such as grew on Lebanon (compare Isa 9:10, note; Isa 37:24, note).
The shittah-tree - This is the Hebrew name without change, שׁטה shı̂ ṭ ṭ â h. The Vulgate is spinam. The Septuagint renders it, Πύξον Puchon - 'The box.' Lowth renders it, 'The acacia.' Probably the acacia, or the spina AEgyptiaca - the Egyptian thorn of the ancients - is intended by it. It is a large tree, growing abundantly in Egypt and Arabia, and is the tree from which the gum-arabic is obtained. It is covered with large black thorns, and the wood is hard, and, when old, resembles ebony.
And the myrtle - The myrtle is a tree which rises with a shrubby upright stem, eight or ten feet high. Its branches form a dense, full head, closely garnished with oval lanceolate leaves. It has numerous small pale flowers from the axillas, singly on each footstalk (Encyc.) There are several species of the myrtle, and they are especially distinguished for their forming a dense and close top, and thus constituting a valuable tree for shade. It is a tree that grows with great rapidity.
And the oil-tree - Hebrew, 'Tree of oil' that is, producing oil. Doubtless the olive is intended here, from whose fruit oil was obtained in abundance. This was a common tree in Palestine, and was one of the most valued that grew.
The fir-tree - The word used here (ברושׁ berô sh) is commonly rendered, in our version, 'fir-tree' (Isa 60:13; Isa 55:13; Zac 11:2; Hos 14:8-9; Sa2 6:5; Kg1 5:8, Kg1 5:10; Kg1 6:15, Kg1 6:34; Nah 2:3, and in other places). Our translators understood it evidently as referring to the cedar. It is often joined, however, with the cedar (see the note at Isa 14:8; compare Isa 37:24; Zac 11:1-2), and evidently denotes another tree, probably of the same class. It is probable that the word usually denotes the cypress. There are various kinds of cypress. Some are evergreen, and some are deciduous, as the American white cedar. The wood of these trees is remarkable for its durability. Among the ancients, coffins were made of it, and the tree itself was an emblem of mourning. It is mentioned here because its extended branches and dense foliage would produce a grateful shade.
And the pine - The Septuagint renders this Λεύκην Leukē n, And - 'The white poplar.' The Vulgate renders it, 'The elm.' Gesenius supposes that a species of hard oak, holm or ilex, is intended. It is not easy, however, to determine what species of tree is meant.
The box-tree - Gesenius supposes that by this word is denoted some tall tree - a species of cedar growing on mount Lebanon that was distinguished by the smallness of its cones, and the upward direction of its branches. With us the word box denotes a shrub used for bordering flower-beds. But the word here denotes a tree - such as was sufficient to constitute a shade.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:19: plant: Isa 27:6, Isa 32:15, Isa 37:31, Isa 37:32, Isa 51:3, Isa 55:13, Isa 60:21, Isa 61:3, Isa 61:11; Psa 92:13, Psa 92:14; Eze 17:22-24, Eze 47:12
John Gill
41:19 I will plant in the wilderness the cedar, the shittah tree,.... Where such trees had not used to grow, but in Lebanon, and such like places. The "shittah tree" is thought to be a kind of cedar; it is the same of which is the "shittim wood" mentioned in Ex 25:5 and is so called by the Targum here:
and the myrtle, and the oil tree; about the former there is no difficulty, and one would think there should be none about the latter, and that the olive tree is meant; but Kimchi thinks that is not certain, and supposes the pine tree is meant; and observes that the olive tree is distinguished from this oil tree in Neh 8:15, as indeed it is; and is by our translators there rendered the pine tree, which they take to be meant by another word in the next clause:
I will set in the desert the fir tree, and the pine, and the box tree together; what we here render the "pine" the Targum interprets it of the "elm", and so the Vulgate Latin version: now by all these are figuratively meant converted persons in the Gentile world, in whom as great a change was wrought, as if, instead of briers and thorns, came up such trees as these; and who, by the grace of God, were made as goodly and beautiful as some of these trees were; as odorous and of as sweet a scent in their graces and duties as others; and as profitable and fruitful in grace and good works like others of them; and comparable to them, as being some of them evergreen, durable, and incorruptible; because of their perseverance in grace and holiness.
John Wesley
41:19 The box tree - Trees which are both useful and pleasant to the eye, and giving a good shadow to the traveller. But what particular trees these Hebrew words signify, is not certainly known.
Robert Jamieson, A. R. Fausset and David Brown
41:19 (Is 32:15; Is 55:13).
shittah--rather, the "acacia," or Egyptian thorn, from which the gum Arabic is obtained [LOWTH].
oil tree--the olive.
fir tree--rather, the "cypress": grateful by its shade.
pine--GESENIUS translates, "the holm."
box tree--not the shrub used for bordering flower beds, but [GESENIUS] a kind of cedar, remarkable for the smallness of its cones, and the upward direction of its branches.
41:2041:20: Զի տեսցեն եւ գիտասցեն եւ ծանիցեն եւ իմասցի՛ն ՚ի միասին՝ թէ ձեռն Տեառն արա՛ր զայս ամենայն, եւ Սուրբն Իսրայէլի հաստատեաց։
20 որպէսզի տեսնեն ու գիտենան, ճանաչեն ու իմանան բոլորը, թէ Տիրո՛ջ ձեռքը կատարեց այդ ամէնը, եւ Իսրայէլի սո՛ւրբը հաստատեց»:
20 Որպէս զի տեսնեն ու գիտնան Ու մէկտեղ մտածեն ու հասկնան, Թէ ասիկա Տէրոջը ձեռքը ըրաւ Ու Իսրայէլի սուրբը ստեղծեց։
Զի տեսցեն եւ գիտասցեն եւ ծանիցեն եւ իմասցին ի միասին` թէ ձեռն Տեառն արար զայս ամենայն, եւ Սուրբն Իսրայելի հաստատեաց:

41:20: Զի տեսցեն եւ գիտասցեն եւ ծանիցեն եւ իմասցի՛ն ՚ի միասին՝ թէ ձեռն Տեառն արա՛ր զայս ամենայն, եւ Սուրբն Իսրայէլի հաստատեաց։
20 որպէսզի տեսնեն ու գիտենան, ճանաչեն ու իմանան բոլորը, թէ Տիրո՛ջ ձեռքը կատարեց այդ ամէնը, եւ Իսրայէլի սո՛ւրբը հաստատեց»:
20 Որպէս զի տեսնեն ու գիտնան Ու մէկտեղ մտածեն ու հասկնան, Թէ ասիկա Տէրոջը ձեռքը ըրաւ Ու Իսրայէլի սուրբը ստեղծեց։
zohrab-1805▾ eastern-1994▾ western am▾
41:2041:20 чтобы увидели и познали, и рассмотрели и уразумели, что рука Господня соделала это, и Святый Израилев сотворил сие.
41:20 ἵνα ινα so; that ἴδωσιν οραω view; see καὶ και and; even γνῶσιν γινωσκω know καὶ και and; even ἐννοηθῶσιν εννοεω and; even ἐπιστῶνται εφιστημι stand over / by; get attention ἅμα αμα at once; together ὅτι οτι since; that χεὶρ χειρ hand κυρίου κυριος lord; master ἐποίησεν ποιεω do; make ταῦτα ουτος this; he πάντα πας all; every καὶ και and; even ὁ ο the ἅγιος αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel κατέδειξεν καταδεικνυμι invent
41:20 לְמַ֧עַן lᵊmˈaʕan לְמַעַן because of יִרְא֣וּ yirʔˈû ראה see וְ wᵊ וְ and יֵדְע֗וּ yēḏᵊʕˈû ידע know וְ wᵊ וְ and יָשִׂ֤ימוּ yāśˈîmû שׂים put וְ wᵊ וְ and יַשְׂכִּ֨ילוּ֙ yaśkˈîlû שׂכל prosper יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together כִּ֥י kˌî כִּי that יַד־ yaḏ- יָד hand יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עָ֣שְׂתָה ʕˈāśᵊṯā עשׂה make זֹּ֑את zzˈōṯ זֹאת this וּ û וְ and קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּרָאָֽהּ׃ פ bᵊrāʔˈāh . f ברא create
41:20. ut videant et sciant et recogitent et intellegant pariter quia manus Domini fecit hoc et Sanctus Israhel creavit illudThat they may see and know, and consider, and understand together that the hand of the Lord hath done this, and the Holy One of Israel hath created it.
20. that they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.
41:20. so that they may see and know, acknowledge and understand, together, that the hand of the Lord has accomplished this, and that the Holy One of Israel has created it.
41:20. That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.
That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it:

41:20 чтобы увидели и познали, и рассмотрели и уразумели, что рука Господня соделала это, и Святый Израилев сотворил сие.
41:20
ἵνα ινα so; that
ἴδωσιν οραω view; see
καὶ και and; even
γνῶσιν γινωσκω know
καὶ και and; even
ἐννοηθῶσιν εννοεω and; even
ἐπιστῶνται εφιστημι stand over / by; get attention
ἅμα αμα at once; together
ὅτι οτι since; that
χεὶρ χειρ hand
κυρίου κυριος lord; master
ἐποίησεν ποιεω do; make
ταῦτα ουτος this; he
πάντα πας all; every
καὶ και and; even
ο the
ἅγιος αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
κατέδειξεν καταδεικνυμι invent
41:20
לְמַ֧עַן lᵊmˈaʕan לְמַעַן because of
יִרְא֣וּ yirʔˈû ראה see
וְ wᵊ וְ and
יֵדְע֗וּ yēḏᵊʕˈû ידע know
וְ wᵊ וְ and
יָשִׂ֤ימוּ yāśˈîmû שׂים put
וְ wᵊ וְ and
יַשְׂכִּ֨ילוּ֙ yaśkˈîlû שׂכל prosper
יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together
כִּ֥י kˌî כִּי that
יַד־ yaḏ- יָד hand
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עָ֣שְׂתָה ʕˈāśᵊṯā עשׂה make
זֹּ֑את zzˈōṯ זֹאת this
וּ û וְ and
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּרָאָֽהּ׃ פ bᵊrāʔˈāh . f ברא create
41:20. ut videant et sciant et recogitent et intellegant pariter quia manus Domini fecit hoc et Sanctus Israhel creavit illud
That they may see and know, and consider, and understand together that the hand of the Lord hath done this, and the Holy One of Israel hath created it.
41:20. so that they may see and know, acknowledge and understand, together, that the hand of the Lord has accomplished this, and that the Holy One of Israel has created it.
41:20. That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Чтобы увидели и познали, и рассмотрели и уразумели... Слова этого стиха представляют собой как бы заключительный ответ на ряд вопросов в 21-м стихе предыдущей 40: главы: "разве вы не знаете? разве вы не слышали? разве вам не говорено было от начала? разве вы не уразумели?.. И вот, если вы не уразумели истины величия и всемогущества Божия, тогда, сами собой, то должны уразуметь ее теперь после такого всестороннего раскрытия ее Самим Богом".
Adam Clarke: Commentary on the Bible - 1831
41:20: And consider - The verb ישימו yasimu, without לב leb added, cannot signify to apply the heart, or to attend to a thing, as Houbigant has observed; he therefore reads ישמו yashshemu, they shall wonder. The conjecture is ingenious; but it is much more probable that the word לב leb is lost out of the text; for all the ancient versions render the phrase to the same sense, as if it were fully expressed, ישימו לב yasimu leb; and the Chaldee renders it paraphrastically, yet still retaining the very words in his paraphrase, ושוון דחלתי על לבהון vishavvun dechalti al lebehon, "that they may put my fear in their heart." See also Isa 41:22, where the same phrase is used.
Albert Barnes: Notes on the Bible - 1834
41:20: That they - The Jews, the people who shall be rescued from their long captivity, and restored again to their own land. So rich and unexpected would be the blessings - as if in a pathless desert the most beautiful and refreshing trees and fountains should suddenly spring up - that they would have the fullest demonstration that they came from God.
Hath created it - That is, all this is to be traced to him. In the apocryphal book of Baruch there is an expression respecting the return from Babylon remarkably similar to that which is used here by Isaiah: 'Even the woods and every sweet-smelling tree shall overshadow Israel by the commandment of God' Isa 5:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:20: Isa 43:7-13, Isa 43:21, Isa 44:23, Isa 45:6-8, Isa 66:18; Exo 9:16; Num 23:23; Job 12:9; Psa 109:27; Eph 2:6-10; Th2 1:10
Geneva 1599
41:20 That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel (q) hath created it.
(q) That is, has appointed and determined that it will come to pass.
John Gill
41:20 That they may see, and know, and consider, and understand together,.... Not the nations of the world, as Kimchi; but rather, as Aben Ezra, the poor and needy; who in all this, by subduing kingdoms and states, their enemies, supplying their wants when in the greatest distress, and in a marvellous manner, and converting sinners, might easily perceive, and so frankly own and acknowledge, as well as lay it to heart, and lay it up in their minds, and get understanding from it:
that the hand of the Lord hath done this, and the Holy One of Israel hath created it; for the things before said to be done carry in them plain marks of the hand of the Lord, and are as clear proofs of his almighty power, as what was done in the creation of all things; such as a worm to be made a threshing instrument, to beat down mountains and hills, kingdoms and states, and make them as chaff; rivers to be opened in high places, and all manner of excellent trees to be planted in a wilderness; and indeed the work of conversion is a creation work; men are by it made new creatures, and are manifestly the workmanship of the hand of God.
Robert Jamieson, A. R. Fausset and David Brown
41:20 consider--literally, "lay it (to hear)"; turn (their attention) to it. "They" refers to all lands (Is 41:1; Ps 64:9; Ps 40:3). The effect on the Gentiles of God's open interposition hereafter in behalf of Israel shall be, they shall seek Israel's God (Is 2:3; Zech 8:21-23).
41:2141:21: Մերձեա՛լ են իրաւունք ձեր՝ ասէ Տէր Աստուած. մերձեա՛լ են իրաւունք ձեր՝ ասէ Թագաւորն Յակովբայ։
21 «Մօտեցել է ձեր արդար դատաստանը, - ասում է Տէր Աստուած, - «Մօտեցել է ձեր արդար դատաստանը», - ասում է Յակոբի թագաւորը:
21 «Ձեր դատը յառա՛ջ բերէք», կ’ըսէ Տէրը.«Ձեր զօրաւոր փաստերը մօտեցուցէ՛ք», կ’ըսէ Յակոբին թագաւորը։
[608]Մերձեալ են իրաւունք ձեր, ասէ Տէր Աստուած. մերձեալ են իրաւունք ձեր``, ասէ Թագաւորն Յակոբայ:

41:21: Մերձեա՛լ են իրաւունք ձեր՝ ասէ Տէր Աստուած. մերձեա՛լ են իրաւունք ձեր՝ ասէ Թագաւորն Յակովբայ։
21 «Մօտեցել է ձեր արդար դատաստանը, - ասում է Տէր Աստուած, - «Մօտեցել է ձեր արդար դատաստանը», - ասում է Յակոբի թագաւորը:
21 «Ձեր դատը յառա՛ջ բերէք», կ’ըսէ Տէրը.«Ձեր զօրաւոր փաստերը մօտեցուցէ՛ք», կ’ըսէ Յակոբին թագաւորը։
zohrab-1805▾ eastern-1994▾ western am▾
41:2141:21 Представьте дело ваше, говорит Господь; приведите ваши доказательства, говорит Царь Иакова.
41:21 ἐγγίζει εγγιζω get close; near ἡ ο the κρίσις κρισις decision; judgment ὑμῶν υμων your λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God ἤγγισαν εγγιζω get close; near αἱ ο the βουλαὶ βουλη intent ὑμῶν υμων your λέγει λεγω tell; declare ὁ ο the βασιλεὺς βασιλευς monarch; king Ιακωβ ιακωβ Iakōb; Iakov
41:21 קָרְב֥וּ qārᵊvˌû קרב approach רִֽיבְכֶ֖ם rˈîvᵊḵˌem רִיב law-case יֹאמַ֣ר yōmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הַגִּ֨ישׁוּ֙ haggˈîšû נגשׁ approach עֲצֻמֹ֣ותֵיכֶ֔ם ʕᵃṣumˈôṯêḵˈem עֲצֻמֹות arguments יֹאמַ֖ר yōmˌar אמר say מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
41:21. prope facite iudicium vestrum dicit Dominus adferte si quid forte habetis dixit Rex IacobBring your cause near, saith the Lord: bring hither, if you have any thing to allege, saith the King of Jacob.
21. Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob.
41:21. Bring your case forward, says the Lord. Bring it here, if you have anything to allege, says the King of Jacob.
41:21. Produce your cause, saith the LORD; bring forth your strong [reasons], saith the King of Jacob.
Produce your cause, saith the LORD; bring forth your strong [reasons], saith the King of Jacob:

41:21 Представьте дело ваше, говорит Господь; приведите ваши доказательства, говорит Царь Иакова.
41:21
ἐγγίζει εγγιζω get close; near
ο the
κρίσις κρισις decision; judgment
ὑμῶν υμων your
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
ἤγγισαν εγγιζω get close; near
αἱ ο the
βουλαὶ βουλη intent
ὑμῶν υμων your
λέγει λεγω tell; declare
ο the
βασιλεὺς βασιλευς monarch; king
Ιακωβ ιακωβ Iakōb; Iakov
41:21
קָרְב֥וּ qārᵊvˌû קרב approach
רִֽיבְכֶ֖ם rˈîvᵊḵˌem רִיב law-case
יֹאמַ֣ר yōmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הַגִּ֨ישׁוּ֙ haggˈîšû נגשׁ approach
עֲצֻמֹ֣ותֵיכֶ֔ם ʕᵃṣumˈôṯêḵˈem עֲצֻמֹות arguments
יֹאמַ֖ר yōmˌar אמר say
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
41:21. prope facite iudicium vestrum dicit Dominus adferte si quid forte habetis dixit Rex Iacob
Bring your cause near, saith the Lord: bring hither, if you have any thing to allege, saith the King of Jacob.
41:21. Bring your case forward, says the Lord. Bring it here, if you have anything to allege, says the King of Jacob.
41:21. Produce your cause, saith the LORD; bring forth your strong [reasons], saith the King of Jacob.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
21-29. Мы уже не раз отмечали, что 41: глава рисует вам картину суда Господнего над языческими народами.

В каждом судебном процессе бывают, как известно, две тяжущихся стороны; в данном случае эту роль выполняют, с одной стороны - Сам Сущий и Его верные почитатели, с другой - языческие народы с их ложными богами-идолами. Первая из сторон уже сказала свое слово: Всевышний представил подробные и убедительные доказательства Своего Божественного достоинства - вечности, самосущия, всеведения и творчески-промыслительной, спасающей и судящей мир силы. Теперь очередь за второй стороной - за языческими народами, их идолами, их жрецами и прорицателями: пусть они предстанут на суд и дадут такие же бесспорные и для всех убедительные доказательства своих огромных притязаний на владычество над миром (21).

Суд к этой стороне очень снисходителен и готов считать себя удовлетворенным, если она выполнит только два, сравнительно нетрудных условия: во-первых, если она произнесет какое-либо пророчество и оно впоследствии оправдается; во-вторых, если она докажет, что может своей собственной силой сделать что бы то ни было, все равно, хорошее или худое (22-23). Но враждебная сторона не выдерживает и такого испытания, чем окончательно обнаруживает свое полное ничтожество (24). В противоположность ей, Господь дал убедительное доказательство самого полного осуществления обоих предъявленных условий: Они, во-первых, сделали блестящее оправданное историей предсказание о грядущем победителе Кире - праобразе Христа. Бог сделал хорошее тем, что воздвиг этого победителя и еще тем, что дал Иерусалиму благовестника о нем (25-27). После этого заключительный приговор суда о виновности второй стороны (язычества) становится для всех очевидным и бесспорным (28-29).

Представьте дело ваше... приведите ваши доказательства... Раньше, когда говорил и разъяснял Свои действия Господь, "народы" и "острова" должны были сохранять почтительное молчание (1: ст. "умолкните предо Мною"). Теперь же, когда Господь кончил и они получают свободу высказать все, что могут, в свое оправдание.

Говорит Царь Иакова... Господь - Бог Израиля не без намерения называет Себя здесь "Царем" Иакова, очевидно в соответствии с подобным же титулом большинства тогдашних языческих богов. Так, напр., "Молох" значит - "царь" "Мелькарт" - "царь города", "Адрамелех" - "славный царь", "Ваал" - "господин", "Адонис" - "мой господин" etc. (Tne Pup. Comm.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob. 22 Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. 23 Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. 24 Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. 25 I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. 26 Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. 27 The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. 28 For I beheld, and there was no man; even among them, and there was no counsellor, that, when I asked of them, could answer a word. 29 Behold, they are all vanity; their works are nothing: their molten images are wind and confusion.
The Lord, by the prophet, here repeats the challenge to idolaters to make out the pretentions of their idols: "Produce your cause (v. 21) and make your best of it; bring forth the strongest reasons you have to prove that your idols are gods, and worthy of your adoration." Note, There needs no more to show the absurdity of sin than to produce the reasons that are given in defence of it, for they carry with them their own confutation.
I. The idols are here challenged to bring proofs of their knowledge and power. Let us see what they can inform us of, and what they can do. Understanding and active power are the accomplishments of a man. Whoever pretends to be a god must have these in perfection; and have the idols made it to appear that they have? No;
1. "They can tell us nothing that we did not know before, so ignorant are they. We challenge them to inform us," (1.) "What has been formerly: Let them show the former things, and raise them out of the oblivion in which they were buried" (God inspired Moses to write such a history of the creation as the gods of the heathen could never have dictated to any of their enthusiasts); or "let the defenders of idols tell us what mighty achievements they can boast of as performed by their gods in former times. What did they ever do that was worth taking notice of? Let them specify any thing, and it shall be considered, its due weight shall be given it, and it shall be compared with the latter end of it; and if, in the issue, it prove to be as great as it pretended to be, they shall have the credit of it." (2.) "We challenge them to tell us what shall happen, to declare to us things to come (v. 22), and again (v. 23), show the things that are to come hereafter. Give this evidence of your omniscience, that nothing can be hidden from you, and of your sovereignty and dominion. Make it to appear that you have the doing of all, by letting us know beforehand what you deign to do. Do this kindness to the world; let them know what is to come, that they may provide accordingly. Do this, and we will own that you are gods above us, and gods to us, and worthy of our adoration." No creature can foretel things to come, otherwise than by divine information, with any certainty.
2. "They can do nothing that we cannot do ourselves, so impotent are they." He challenges them to do either good or evil, good to their friends or evil to their enemies: "Let them do, if they can, any thing extraordinary, that people will admire and be affected with. Let them either bless or curse, with power. Let us see them either inflict such plagues such as God brought on Egypt or bestow such blessings as God bestowed on Israel. Let them do some great thing, and we shall be amazed when we see it, and frightened into a veneration of them, as many have been into a veneration of the true God." That which is charged upon these idols, and let them disprove it if they can, is that they are of nothing, v. 24. Their claims have no foundation at all, nor is there any ground or reason in the least for men's paying them the respect they do; there is nothing in them worthy our regard. "They are less than nothing, worse than nothing;" so some read it. "The work they do is of nought, and so is the ado that is made about them. There is no pretence or colour for it; it is all a jest; it is all a sham put upon the world; and therefore he that chooses you, and so give you your deity, and" (as some read it) "that delights in you, is an abomination;" so some take it. A servant is at liberty to choose his master, but a man is not at liberty to choose his God. He that chooses any other than the true God chooses an abomination; his choosing it makes it so.
II. God here produces proofs that he is the true God, and that there is none besides him. Let him produce his strong reasons.
1. He has an irresistible power. This he will shortly make to appear in the raising up of Cyrus and making him a type of Christ (v. 25): He will raise him up from the north and from the rising of the sun. Cyrus by his father was a Mede, by his mother a Persian; and his army consisted of Medes, whose country lay north, and Persians, whose country lay east, from Babylon. God will raise him up to great power, and he shall come against Babylon with ends of his own to serve. But, (1.) He shall proclaim God's name; so it may be read. He shall publish the honour of the God of Israel; so he did remarkably when, in his proclamation for the release of the Jews out of their captivity, he acknowledged that the Lord God of Israel was the Lord God of heaven, and the God: and he might be said to call on his name when he encouraged the building of his temple, and very probably did himself call upon him and pray to him, Ezra i. 2, 3. (2.) All opposition shall fall before him: He shall come upon the princes of Babylon, and all others that stood in his way, as mortar, and trample upon them as the potter treads clay, to serve his own purposes with it. Christ, as man, was raised up from the north, for Nazareth lay in the northern parts of Canaan; as the angel of the covenant, he ascends from the east. He maintained the honour of heaven (he shall call upon my name), and broke the powers of hell, came upon the prince of darkness as mortar and trod him down.
2. He has an infallible foresight. He would not only do this, but he did now, by his prophet, foretel it. Now the false gods not only could not do it, but they could not foresee it. (1.) He challenges them to produce any of their pretended deities, or their diviners, that had given notice of this, or could (v. 26): "Who has declared from the beginning any thing of this kind, or has told it before-time? Tell us if there be any that you know of, for we know not any; if there be any, we will say, He is righteous, he is true, his cause is just, his claims are proved, and he is in the right in demanding to be worshipped." This agrees with v. 22, 23. (2.) He challenges to himself the sole honour of doing it and foretelling it (v. 27): I am the first (so it may be read) that will say to Zion, Behold, behold them, that will let the people of Israel know their deliverers are at hand (for there were those who understood by books, God's books, the approach of the time, Dan. ix. 2), and I am he that will give to Jerusalem one that brings good tidings, these good tidings of their enlargement. This is applicable to the work of redemption, in which the Lord showed himself much more than in the release of the Jews out of Babylon: he it was that contrived our salvation, and he brought it about, and he has given to us the glad tidings of reconciliation.
III. Judgment is here given upon this trial. 1. None of all the idols had foretold, or could foresee, this work of wonder. Other nations besides the Jews were released out of captivity in Babylon by Cyrus, or at least were greatly concerned in the revolution of the monarchy and there transferring of it to the Persians; and yet none of them had any intelligence given them of it beforehand, by any of their gods or prophets: "There is none that shows (v. 26), none that declares, none that gives the least intimation of it; there is none of the nations that hears your words, that can pretend to have heard from their gods such words as you, O Israelites! have heard from your God, by your prophets," Ps. cxlvii. 20. None of all the gods of the nations have shown their worshippers the way of salvation, which God will show by the Messiah. The good tidings which the Lord will send in the gospel is a mystery hidden from ages and generations, Rom. xvi. 25, 26. 2. None of those who pleaded for them could produce any instance of their knowledge or power that had in it any colour of proof that they were gods. All their advocates were struck dumb with this challenge (v. 28): "I beheld, and there was no man that could give evidence for them, even among those that were their most zealous admirers; and there was no counsellor, none that could offer any thing for the support of their cause. Even among the idols themselves there was none fit to give counsel in the most trivial matters, and yet there were those that asked counsel of them in the most important and difficult affairs. When I asked them what they had to say for themselves they stood mute; the case was so plain against them that there was none who could answer a word." Judgment must therefore be given against the defendant upon Nihil dicit--He is mute. He has nothing to say for himself. He was speechless, Matt. xxii. 12. 3. Sentence is therefore given according to the charge exhibited against them (v. 24): "Behold, they are all vanity (v. 29); they are a lie and a cheat; they are not in themselves what they pretend to be, nor will their worshippers find that in them which they promise themselves. Their works are nothing, of no force, of no worth; their enemies need fear no hurt from them; their worshippers can hope for no good from them. Their molten images, and indeed all their images, are wind and confusion, vanity and vexation; those that worship them will be deceived in them, and will reflect upon their own folly with the greatest bitterness. Therefore, dearly beloved, flee from idolatry," 1 Cor. x. 14.
Adam Clarke: Commentary on the Bible - 1831
41:21: Bring forth your strong reasons "Produce these your mighty powers" - "Let your idols come forward which you consider to be so very strong. "Hieron. in loc. I prefer this to all other interpretations of this place; and to Jerome's own translation of it, which he adds immediately after, Afferte, si quid forte habetis. "Bring it forward, if haply ye have any thing." The false gods are called upon to come forth and appear in person; and to give evident demonstration of their foreknowledge and power by foretelling future events, and exerting their power in doing good or evil.
Albert Barnes: Notes on the Bible - 1834
41:21: Produce your cause - This address is made to the same persons who are referred to in Isa 41:1 - the worshippers of idols; and the prophet here returns to the subject with reference to a further argument on the comparative power of Yahweh and idols. In the former part of the chapter, God had urged his claims to confidence from the fact that he had raised up Cyrus; that the idols were weak and feeble compared with him; and from the fact that it was his fixed purpose to defend his people, and to meet and refresh them when faint and weary. In the verses which follow Isa 41:21, he urges his claims to confidence from the fact that he alone was able to predict future events, and calls on the worshippers of idols to show their claims in the same manner. This is the 'cause' which is now to be tried.
Bring forth your strong reasons - Adduce the arguments which you deem to be of the greatest strength and power (compare the notes at Isa 41:1). The object is, to call on them to bring forward the most convincing demonstration on which they relied, of their power and their ability to save. The argument to which God appeals is, that he had foretold future events. He calls on them to show that they had given, or could give, equal demonstration of their divinity. Lowth regards this as a call on the idol-gods to come forth in person and show their strength. But the interpretation which supposes that it refers to their reasons, or arguments, accords better with the parallelism, and with the connection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:21: Produce: Heb. Cause to come near, Job 23:3, Job 23:4, Job 31:37, Job 38:3, Job 40:7-9; Mic 6:1, Mic 6:2
Carl Friedrich Keil and Franz Delitzsch
41:21
There follows now the second stage in the suit. "Bring hither your cause, saith Jehovah; bring forward your proofs, saith the king of Jacob. Let them bring forward, and make known to us what will happen: make known the beginning, what it is, and we will fix our heart upon it, and take knowledge of its issue; or let us hear what is to come. Make known what is coming later, and we will acknowledge that ye are gods: yea, do good, and do evil, and we will measure ourselves, and see together." In the first stage Jehovah appealed, in support of His deity, to the fact that it was He who had called the oppressor of the nations upon the arena of history. In this second stage He appeals to the fact that He only knows or can predict the future. There the challenge was addressed to the worshippers of idols, here to the idols themselves; but in both cases both of these are ranged on the one side, and Jehovah with His people upon the other. It is with purpose that Jehovah is called the "King of Jacob,"as being the tutelar God of Israel, in contrast to the tutelar deities of the heathen. The challenge to the latter to establish their deity is first of all addressed to them directly in Is 41:21, and then indirectly in Is 41:22, where Jehovah connects Himself with His people as the opposing party; but in Is 41:22 He returns again to a direct address. עצּמות are evidences (lit. robara, cf., ὀχυρώματα, 2Cor 10:4, from עצם, to be strong or stringent; mishn. נתעצּם, to contend with one another pro et contra); here it signifies proofs that they can foresee the future. Jehovah for His part has displayed this knowledge, inasmuch as, at the very time when He threatened destruction to the heathen at the hands of Cyrus, He consoled His people with the announcement of their deliverance (Is 41:8-20). It is therefore the turn of the idol deities now: "Let them bring forward and announce to us the things that will come to pass." the general idea of what is in the future stands at the head. Then within this the choice is given them of proving their foreknowledge of what is afterwards to happen, by announcing either ראשׁנות, or even בּאות. These two ideas, therefore, are generic terms within the range of the things that are to happen. Consequently הרשׁנות cannot mean "earlier predictions," prius praedicta, as Hitzig, Knobel, and others suppose. This explanation is precluded in the present instance by the logic of the context. Both ideas lie upon the one line of the future; the one being more immediate, the other more remote, or as the expression alternating with הבאות implies לאחור האתיּות, ventura in posterum ("in later times," compare Is 42:23, "at a later period;" from the participle אתה, radical form אתי, vid., Ges. 75, Anm. 5, probably to distinguish it from אתות). This is the explanation adopted by Stier and Hahn, the latter of whom has correctly expounded the word, as denoting "the events about to happen first in the immediate future, which it is not so difficult to prognosticate from signs that are discernible in the present." The choice is given them, either to foretell "things at the beginning" (haggı̄dū in our editions is erroneously pointed with kadma instead of geresh), i.e., that which will take place first or next, "what they be" (quae et qualia sint), so that now, when the achărı̄th, "the latter end" (i.e., the issue of that which is held out to view), as prognosticated from the standpoint of the present, really occurs, the prophetic utterance concerning it may be verified; or "things to come," i.e., things further off, in later times (in the remote future), the prediction of which is incomparably more difficult, because without any point of contact in the present. They are to choose which they like (או from אוה, like vel from velle): "ye do good, and do evil," i.e., (according to the proverbial use of the phrase; cf., Zeph 1:12 and Jer 10:5) only express yourselves in some way; come forward, and do either the one or the other. The meaning is, not that they are to stir themselves and predict either good or evil, but they are to show some sign of life, no matter what. "And we will measure ourselves (i.e., look one another in the face, testing and measuring), and see together," viz., what the result of the contest will be. השׁתּעה like התראה in 4Kings 14:8, 4Kings 14:11, with a cohortative âh, which is rarely met with in connection with verbs ל ה, and the tone upon the penultimate, the âh being attached without tone to the voluntative נשׁתּע in 4Kings 14:5 (Ewald, 228, c). For the chethib ונראה, the Keri has the voluntative ונרא.
Geneva 1599
41:21 (r) Produce your cause, saith the LORD; bring forth your strong [reasons], saith the King of Jacob.
(r) He bids the idolaters to prove their religion and to bring forth their idols, that they may be tried whether they know all things, and can do all things, which if they cannot do, he concludes that they are not gods, but vile idols.
John Gill
41:21 Produce your cause, saith the Lord,.... The Lord having comforted his people under their afflictions and persecutions from their enemies in the first times of Christianity, returns to the controversy between him and the idolatrous Heathens, and challenges them to bring their cause into open court, and let it be publicly tried, that it may be seen on what side truth lies:
bring forth your strong reasons, saith the King of Jacob; or King of saints, the true Israel of God, who acknowledge the Lord as their King and their God, and whom he rules over, protects and defends; and this title is assumed for the comfort of them, that though he is King over all the nations of the world, yet in an eminent and peculiar sense their King; and he does not style himself the God of Jacob, though he was, because this was the thing in controversy, and the cause to be decided, whether he was the true God, or the gods of the Gentiles; and therefore their votaries are challenged to bring forth the strongest reasons and arguments they could muster together, in proof of the divinity of their idols; their "bony" arguments, as the word (x) signifies; for what bones are to the body, that strong arguments are to a cause, the support and stability of it.
(x) os.
Robert Jamieson, A. R. Fausset and David Brown
41:21 A new challenge to the idolaters (see Is 41:1, Is 41:7) to say, can their idols predict future events as Jehovah can (Is 41:22-25, &c.)?
your strong reasons--the reasons for idol-worship which you think especially strong.
41:2241:22: Մերձեսցին եւ պատմեսցեն ձեզ որ ինչ անցք անցանելոց իցեն։ Եւ կամ զառաջինսն թէ զի՛նչ են՝ ասացէ՛ք. ՚ի մտի դիցուք, եւ գիտասցուք զի՞նչ առաջին կամ զի՞նչ առ յապա[10053]։ [10053] Բազումք. Եթէ զինչ էին ասացէք... եւ զինչ առ յապա։
22 Թող մօտենան ու պատմեն ձեզ, թէ ի՛նչ դէպքեր են կատարուելու: Եւ կամ առաջներում կատարուածներն էլ թող մեզ պատմեն, որպէսզի մտքներս պահենք եւ գիտենանք, թէ ի՛նչ եղաւ առաջ, եւ ի՛նչ է լինելու յետոյ:
22 Թող մօտեցնեն ու ինչ ըլլալիքը մեզի պատմեն. Առաջինները մեզի յայտնեն թէ անոնք ի՛նչ էին, Որպէս զի մտքերնիս պահենք ու անոնց վախճանը գիտնանք, Կամ ապագայ բաները մեզի գիտցնեն։
[609]Մերձեսցին եւ պատմեսցեն [610]ձեզ որ ինչ անցք անցանելոց իցեն. [611]եւ կամ`` զառաջինսն եթէ զինչ էին` ասացէք. ի մտի դիցուք, եւ գիտասցուք [612]զի՛նչ առաջին եւ զի՛նչ առ յապա:

41:22: Մերձեսցին եւ պատմեսցեն ձեզ որ ինչ անցք անցանելոց իցեն։ Եւ կամ զառաջինսն թէ զի՛նչ են՝ ասացէ՛ք. ՚ի մտի դիցուք, եւ գիտասցուք զի՞նչ առաջին կամ զի՞նչ առ յապա[10053]։
[10053] Բազումք. Եթէ զինչ էին ասացէք... եւ զինչ առ յապա։
22 Թող մօտենան ու պատմեն ձեզ, թէ ի՛նչ դէպքեր են կատարուելու: Եւ կամ առաջներում կատարուածներն էլ թող մեզ պատմեն, որպէսզի մտքներս պահենք եւ գիտենանք, թէ ի՛նչ եղաւ առաջ, եւ ի՛նչ է լինելու յետոյ:
22 Թող մօտեցնեն ու ինչ ըլլալիքը մեզի պատմեն. Առաջինները մեզի յայտնեն թէ անոնք ի՛նչ էին, Որպէս զի մտքերնիս պահենք ու անոնց վախճանը գիտնանք, Կամ ապագայ բաները մեզի գիտցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
41:2241:22 Пусть они представят и скажут нам, что произойдет; пусть возвестят что-либо прежде, нежели оно произошло, и мы вникнем умом своим и узнаем, как оно кончилось, или пусть предвозвестят нам о будущем.
41:22 ἐγγισάτωσαν εγγιζω get close; near καὶ και and; even ἀναγγειλάτωσαν αναγγελλω announce ὑμῖν υμιν you ἃ ος who; what συμβήσεται συμβαινω converge; occur ἢ η or; than τὰ ο the πρότερα προτερος earlier τίνα τις.1 who?; what? ἦν ειμι be εἴπατε επω say; speak καὶ και and; even ἐπιστήσομεν εφιστημι stand over / by; get attention τὸν ο the νοῦν νους intellect; mind καὶ και and; even γνωσόμεθα γινωσκω know τί τις.1 who?; what? τὰ ο the ἔσχατα εσχατος last; farthest part καὶ και and; even τὰ ο the ἐπερχόμενα επερχομαι come on / against εἴπατε επω say; speak ἡμῖν ημιν us
41:22 יַגִּ֨ישׁוּ֙ yaggˈîšû נגשׁ approach וְ wᵊ וְ and יַגִּ֣ידוּ yaggˈîḏû נגד report לָ֔נוּ lˈānû לְ to אֵ֖ת ʔˌēṯ אֵת [object marker] אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּקְרֶ֑ינָה tiqrˈeʸnā קרה meet הָ hā הַ the רִאשֹׁנֹ֣ות׀ rišōnˈôṯ רִאשֹׁון first מָ֣ה mˈā מָה what הֵ֗נָּה hˈēnnā הֵנָּה they הַגִּ֜ידוּ haggˈîḏû נגד report וְ wᵊ וְ and נָשִׂ֤ימָה nāśˈîmā שׂים put לִבֵּ֨נוּ֙ libbˈēnû לֵב heart וְ wᵊ וְ and נֵדְעָ֣ה nēḏᵊʕˈā ידע know אַחֲרִיתָ֔ן ʔaḥᵃrîṯˈān אַחֲרִית end אֹ֥ו ʔˌô אֹו or הַ ha הַ the בָּאֹ֖ות bbāʔˌôṯ בוא come הַשְׁמִיעֻֽנוּ׃ hašmîʕˈunû שׁמע hear
41:22. accedant et nuntient nobis quaecumque ventura sunt priora quae fuerint nuntiate et ponemus cor nostrum et sciemus novissima eorum et quae ventura sunt indicate nobisLet them come, and tell us all things that are to come: tell us the former things what they were: and we will set our heart upon them and shall know the latter end of them, and tell us the things that are to come.
22. Let them bring them forth, and declare unto us what shall happen: declare ye the former things, what they be, that we may consider them, and know the latter end of them; or shew us things for to come.
41:22. Let them approach and announce to us the things that will occur. Announce to us the things that were before. And we will apply our heart to them, and we will know their end. And so, reveal to us the things that will occur.
41:22. Let them bring [them] forth, and shew us what shall happen: let them shew the former things, what they [be], that we may consider them, and know the latter end of them; or declare us things for to come.
Let them bring [them] forth, and shew us what shall happen: let them shew the former things, what they [be], that we may consider them, and know the latter end of them; or declare us things for to come:

41:22 Пусть они представят и скажут нам, что произойдет; пусть возвестят что-либо прежде, нежели оно произошло, и мы вникнем умом своим и узнаем, как оно кончилось, или пусть предвозвестят нам о будущем.
41:22
ἐγγισάτωσαν εγγιζω get close; near
καὶ και and; even
ἀναγγειλάτωσαν αναγγελλω announce
ὑμῖν υμιν you
ος who; what
συμβήσεται συμβαινω converge; occur
η or; than
τὰ ο the
πρότερα προτερος earlier
τίνα τις.1 who?; what?
ἦν ειμι be
εἴπατε επω say; speak
καὶ και and; even
ἐπιστήσομεν εφιστημι stand over / by; get attention
τὸν ο the
νοῦν νους intellect; mind
καὶ και and; even
γνωσόμεθα γινωσκω know
τί τις.1 who?; what?
τὰ ο the
ἔσχατα εσχατος last; farthest part
καὶ και and; even
τὰ ο the
ἐπερχόμενα επερχομαι come on / against
εἴπατε επω say; speak
ἡμῖν ημιν us
41:22
יַגִּ֨ישׁוּ֙ yaggˈîšû נגשׁ approach
וְ wᵊ וְ and
יַגִּ֣ידוּ yaggˈîḏû נגד report
לָ֔נוּ lˈānû לְ to
אֵ֖ת ʔˌēṯ אֵת [object marker]
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּקְרֶ֑ינָה tiqrˈeʸnā קרה meet
הָ הַ the
רִאשֹׁנֹ֣ות׀ rišōnˈôṯ רִאשֹׁון first
מָ֣ה mˈā מָה what
הֵ֗נָּה hˈēnnā הֵנָּה they
הַגִּ֜ידוּ haggˈîḏû נגד report
וְ wᵊ וְ and
נָשִׂ֤ימָה nāśˈîmā שׂים put
לִבֵּ֨נוּ֙ libbˈēnû לֵב heart
וְ wᵊ וְ and
נֵדְעָ֣ה nēḏᵊʕˈā ידע know
אַחֲרִיתָ֔ן ʔaḥᵃrîṯˈān אַחֲרִית end
אֹ֥ו ʔˌô אֹו or
הַ ha הַ the
בָּאֹ֖ות bbāʔˌôṯ בוא come
הַשְׁמִיעֻֽנוּ׃ hašmîʕˈunû שׁמע hear
41:22. accedant et nuntient nobis quaecumque ventura sunt priora quae fuerint nuntiate et ponemus cor nostrum et sciemus novissima eorum et quae ventura sunt indicate nobis
Let them come, and tell us all things that are to come: tell us the former things what they were: and we will set our heart upon them and shall know the latter end of them, and tell us the things that are to come.
41:22. Let them approach and announce to us the things that will occur. Announce to us the things that were before. And we will apply our heart to them, and we will know their end. And so, reveal to us the things that will occur.
41:22. Let them bring [them] forth, and shew us what shall happen: let them shew the former things, what they [be], that we may consider them, and know the latter end of them; or declare us things for to come.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: Пусть они... скажут, что произойдет... в будущем, и мы будем знать, что вы боги... Всеведение богов и прорицание ими будущего считалось у всех народов древности одним из самых главных и наиболее очевидных признаков их истинности (Ксеноф. Кирт. L, 1. Цицер. "De devinatione" L, 1, с. XXXVIII).

Или сделайте что-нибудь, доброе ли, худое ли, чтобы мы изумились... Испытание божества путем каких бы то ни было чудотворений, было точно так же весьма распространено в языческой древности, как это можно видеть хотя бы из известного по Библии состязания Моисея и Аарона с египетскими волхвами (Исх 7: гл.). Но разве это так трудно? Cпросят нас: разве диавол не может сотворить какого-либо поразительного для нас, злого чуда? Именно, нет, как это доказывает нам история праведного Иова (1:12) и гадаринского чуда (Мф 8:31) и как прекрасно разъясняет блаженный Иероним: "другим признаком того, что идолы не боги, - говорит он, - служит то, что они не могут делать ни хорошего, ни худого. И это не в том смысле, что идолы, или демоны, пребывающие в идолах, не делали часто худого, а в том, что они только тогда могли делать это, когда им давалась власть Господом" (Иов 1, и Мф 8: гл. и друг.).
Albert Barnes: Notes on the Bible - 1834
41:22: Let them bring them forth - Let the idols, or the worshippers of idols, bring forth the evidences of their divine nature and power. Or more probably it means, 'let them draw near or approach.'
And show us what shall happen - None but the true God can discern the future, and predict what is to occur. To be able to do this, is therefore a proof of divinity to which God often appeals as a demonstration of his own divine character (see Isa 44:7-8; Isa 45:3-7; Isa 46:9-10). This idea, that none but the true God can know all things, and can with certainty foretell future events, is one that was admitted even by the pagan (see Xen. Cyr. i. 'The immortal gods know all things, both the past, the present, and those things which shall proceed from each thing. It was on this belief also that the worshippers of idols endeavored to sustain the credit of their idol-gods; and accordingly, nearly all the reputation which the oracle at Delphi, and other shrines, obtained, arose from the remarkable sagacity which was evinced in predicting future events, or the skillful ambiguity in which they so couched their responses as to be able to preserve their influence whatever might be the result.
Let them show the former things what they be - The idea in this passage seems to be, 'Let them foretell the entire series of events; let them predict in their order, the things which shall first occur, as well as those which shall finally happen. Let them not select merely an isolated and unconnected event in futurity, but let them declare those which shall have a mutual relation and dependency, and whose causes are now hid.' The argument in the passage is, that it required a far more profound knowledge to predict the serges of events as they should actually occur; to foretell their order of occur rence, than it did to foretell one single isolated occurrence. The latter, the false prophets of the pagan often undertook to do; and undoubtedly they often evinced great sagacity in it. But they never undertook to detail minutely a series of occurrences, and to state the order in which they would happen. In the Scriptures, it is the common way to foretell the order of events, or a series of transactions pertaining often to many individuals or nations, and stretching far into futurity. And it is perfectly manifest that none could do this but God (compare Isa 46:10).
Or declare us things for to come - Declare any event that is to occur; anything in the future. If they cannot predict the order of things, or a series of events, let them clearly foretell any single event in futurity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:22: and show: Isa 42:9, Isa 43:9-12, Isa 45:21, Isa 48:14; Joh 13:19, Joh 16:14
consider them: Heb. set our heart upon them
John Gill
41:22 Let them bring them forth,.... Not their reasons, as before, but their gods; let them cause them to come nigh, let them appear in court, and speak for themselves, when their worshippers have said all they can in defence of their deity:
and show us what shall happen: what shall come to pass hereafter; and by that prove their divinity; for none but God can foretell things to come with certainty; for everything else but what comes from God, by his prophets, is all conjecture, ambiguous, uncertain, mere juggle, trick, and deception, as were the oracles of the Heathens; but what is clearly and plainly foretold, and agreeably to the prediction comes to pass, is a proof of deity, and as such is here challenged. The "us" here, and the "we" in the following clauses, either design God, and the Christians, the true worshippers of him; or rather the three divine Persons in the Godhead, Father, Son, and Spirit, the one true God, in opposition to the gods of the Heathens. The Targum renders it,
"what shall happen to us:''
let them show the former things what they be: either what were before the creation of the world, as Jarchi; what were purposed, decreed, and determined so early to be done; or let them write, or inspire their prophets to write, a history of the creation, and of the transactions of former times, as Moses did, under the inspiration of God; or let them show what things before predicted by them have come to pass, agreeably to their predictions; or rather "the first things, which may be, show" (y); what will first or presently come to pass, that show unto us if you can:
that we may consider them, and know the latter end of them; or, "and we will set our hearts upon them" (z); weigh them well in our minds, and diligently and attentively consider them, how and in what manner it is foretold they shall come to pass, and take notice and observe the issue of them, and whether the event answers to the prediction: or "declare us things for to come"; which are at a great distance; tell us not only what shall be done in the present age, but onward to the end of the world.
(y) "priora quid ipsa, nuntiate", Montanus; "piora quaenam sint indicate", Piscator. (z) "et ponemus cor nostrum", V. L. Pagninus, Montanus.
John Wesley
41:22 Them - The idols. Former things - Such things as should shortly come to pass. The latter end - Whether the events answer to their predictions.
Robert Jamieson, A. R. Fausset and David Brown
41:22 what shall happen--"Let them bring near and declare future contingencies" [HORSLEY].
former things . . . the latter end of them--show what former predictions the idols have given, that we may compare the event ("latter end") with them; or give new prophecies ("declare things to come") (Is 42:9), [MAURER]. BARNES explains it more reconditely, "Let them foretell the entire series of events, showing, in their order, the things which shall first occur, as well as those which shall finally happen"; the false prophets tried to predict isolated events, having no mutual dependency; not a long series of events mutually and orderly connected, and stretching far into futurity. They did not even try to do this. None but God can do it (Is 46:10; Is 44:7-8). "Or . . . things to come" will, in this view, mean, Let them, if they cannot predict the series, even predict plainly any detached events.
41:2341:23: Ասացէ՛ք մեզ. պատմեցէ՛ք մեզ որ ինչ ՚ի վախճանի լինիցի, եւ գիտասցուք. եթէ աստուածք իցէք՝ բարի՛ արարէք, չա՛ր արարէք. զի տեսցուք ※ միանգամայն եւ զարմասցուք՝ թէ ուստի իցէք դուք[10054], [10054] Ոմանք. ՚Ի վախճանին լինիցի... թէ աստուածք էք։
23 Ասացէ՛ք, պատմեցէ՛ք մեզ, թէ վերջում ի՛նչ է լինելու, որ իմանանք. եթէ աստուածներ էք՝ բա՛րին կատարեցէք, չարը կատարեցէք, որպէսզի տեղնուտեղը տեսնենք ու զարմանանք, թէ ո՛րտեղից էք դուք, եւ ո՛րտեղից է գալիս ձեր արածը,
23 Ասկէ ետքը ըլլալիքները պատմեցէ՛ք, Որպէս զի ձեր աստուած ըլլալը գիտնանք. Կա՛մ աղէկ կա՛մ գէշ բան մը ըրէք, Որպէս զի զարմանանք ու մէկտեղ տեսնենք։
Ասացէք մեզ, պատմեցէք մեզ`` որ ինչ ի վախճանի լինիցի, եւ գիտասցուք, եթէ աստուածք իցէք. բարի արարէք, չար արարէք, զի [613]տեսցուք միանգամայն եւ զարմասցուք:

41:23: Ասացէ՛ք մեզ. պատմեցէ՛ք մեզ որ ինչ ՚ի վախճանի լինիցի, եւ գիտասցուք. եթէ աստուածք իցէք՝ բարի՛ արարէք, չա՛ր արարէք. զի տեսցուք ※ միանգամայն եւ զարմասցուք՝ թէ ուստի իցէք դուք[10054],
[10054] Ոմանք. ՚Ի վախճանին լինիցի... թէ աստուածք էք։
23 Ասացէ՛ք, պատմեցէ՛ք մեզ, թէ վերջում ի՛նչ է լինելու, որ իմանանք. եթէ աստուածներ էք՝ բա՛րին կատարեցէք, չարը կատարեցէք, որպէսզի տեղնուտեղը տեսնենք ու զարմանանք, թէ ո՛րտեղից էք դուք, եւ ո՛րտեղից է գալիս ձեր արածը,
23 Ասկէ ետքը ըլլալիքները պատմեցէ՛ք, Որպէս զի ձեր աստուած ըլլալը գիտնանք. Կա՛մ աղէկ կա՛մ գէշ բան մը ըրէք, Որպէս զի զարմանանք ու մէկտեղ տեսնենք։
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41:2341:23 Скажите, что произойдет в будущем, и мы будем знать, что вы боги, или сделайте что-нибудь, доброе ли, худое ли, чтобы мы изумились и вместе с вами увидели.
41:23 ἀναγγείλατε αναγγελλω announce ἡμῖν ημιν us τὰ ο the ἐπερχόμενα επερχομαι come on / against ἐπ᾿ επι in; on ἐσχάτου εσχατος last; farthest part καὶ και and; even γνωσόμεθα γινωσκω know ὅτι οτι since; that θεοί θεος God ἐστε ειμι be εὖ ευ well ποιήσατε ποιεω do; make καὶ και and; even κακώσατε κακοω do bad; turn bad καὶ και and; even θαυμασόμεθα θαυμαζω wonder καὶ και and; even ὀψόμεθα οραω view; see ἅμα αμα at once; together
41:23 הַגִּ֨ידוּ֙ haggˈîḏû נגד report הָ hā הַ the אֹתִיֹּ֣ות ʔōṯiyyˈôṯ אתה come לְ lᵊ לְ to אָחֹ֔ור ʔāḥˈôr אָחֹור back(wards) וְ wᵊ וְ and נֵ֣דְעָ֔ה nˈēḏᵊʕˈā ידע know כִּ֥י kˌî כִּי that אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אַתֶּ֑ם ʔattˈem אַתֶּם you אַף־ ʔaf- אַף even תֵּיטִ֣יבוּ têṭˈîvû יטב be good וְ wᵊ וְ and תָרֵ֔עוּ ṯārˈēʕû רעע be evil וְ wᵊ וְ and נִשְׁתָּ֖עָה ništˌāʕā שׁעה look וְו *wᵊ וְ and נִרְאֶ֥הנרא *nirʔˌeh ראה see יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
41:23. adnuntiate quae ventura sunt in futurum et sciemus quia dii estis vos bene quoque aut male si potestis facite et loquamur et videamus simulShew the things that are to come hereafter, and we shall know that ye are gods. Do ye also good or evil, if you can: and let us speak, and see together.
23. Declare the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together.
41:23. Announce the things that will occur in the future, and we will know that you are gods. Likewise, accomplish good or evil, if you are able, and let us speak of it and see it together.
41:23. Shew the things that are to come hereafter, that we may know that ye [are] gods: yea, do good, or do evil, that we may be dismayed, and behold [it] together.
Shew the things that are to come hereafter, that we may know that ye [are] gods: yea, do good, or do evil, that we may be dismayed, and behold [it] together:

41:23 Скажите, что произойдет в будущем, и мы будем знать, что вы боги, или сделайте что-нибудь, доброе ли, худое ли, чтобы мы изумились и вместе с вами увидели.
41:23
ἀναγγείλατε αναγγελλω announce
ἡμῖν ημιν us
τὰ ο the
ἐπερχόμενα επερχομαι come on / against
ἐπ᾿ επι in; on
ἐσχάτου εσχατος last; farthest part
καὶ και and; even
γνωσόμεθα γινωσκω know
ὅτι οτι since; that
θεοί θεος God
ἐστε ειμι be
εὖ ευ well
ποιήσατε ποιεω do; make
καὶ και and; even
κακώσατε κακοω do bad; turn bad
καὶ και and; even
θαυμασόμεθα θαυμαζω wonder
καὶ και and; even
ὀψόμεθα οραω view; see
ἅμα αμα at once; together
41:23
הַגִּ֨ידוּ֙ haggˈîḏû נגד report
הָ הַ the
אֹתִיֹּ֣ות ʔōṯiyyˈôṯ אתה come
לְ lᵊ לְ to
אָחֹ֔ור ʔāḥˈôr אָחֹור back(wards)
וְ wᵊ וְ and
נֵ֣דְעָ֔ה nˈēḏᵊʕˈā ידע know
כִּ֥י kˌî כִּי that
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אַתֶּ֑ם ʔattˈem אַתֶּם you
אַף־ ʔaf- אַף even
תֵּיטִ֣יבוּ têṭˈîvû יטב be good
וְ wᵊ וְ and
תָרֵ֔עוּ ṯārˈēʕû רעע be evil
וְ wᵊ וְ and
נִשְׁתָּ֖עָה ništˌāʕā שׁעה look
וְו
*wᵊ וְ and
נִרְאֶ֥הנרא
*nirʔˌeh ראה see
יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
41:23. adnuntiate quae ventura sunt in futurum et sciemus quia dii estis vos bene quoque aut male si potestis facite et loquamur et videamus simul
Shew the things that are to come hereafter, and we shall know that ye are gods. Do ye also good or evil, if you can: and let us speak, and see together.
41:23. Announce the things that will occur in the future, and we will know that you are gods. Likewise, accomplish good or evil, if you are able, and let us speak of it and see it together.
41:23. Shew the things that are to come hereafter, that we may know that ye [are] gods: yea, do good, or do evil, that we may be dismayed, and behold [it] together.
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Adam Clarke: Commentary on the Bible - 1831
41:23: That we may be dismayed, and behold it together "Then shall we be struck at once with admiration and terror" - The word ונרא venere is written imperfectly in the Hebrew text; the Masoretes supply ה he at the end; and so it is read in twenty-two MSS. and four editions; that is, ונראה venireh, and we shall see. But the true reading seems to be ונירא venira, and we shall fear, with י yod supplied, from ירא yara.
Albert Barnes: Notes on the Bible - 1834
41:23: That we may know that ye are gods - The prediction of future events is the highest evidence of omniscience, and of course of divinity. In this passage it is admitted that if they could do it, it would prove that they were worthy of adoration; and it is demanded, that if they were gods they should be able to make such a prediction as would demonstrate that they were invested with a divine nature.
Yea, do good, or do evil - Do something; show that you have some power; either defend your friends, or prostrate your foes; accomplish something - anything, good or bad, that shall prove that you have power. This is said in opposition to the character which is usually given to idols in the Scriptures - that they were dumb, deaf, dead, inactive, powerless (see Psa 95:1-11) The command here to 'do evil,' means to punish their enemies, or to inflict vengeance on their foes; and the idea is, that they had no power to do anything; either to do good to their worshippers, or harm to their enemies; and that thus they showed that they were no gods. The same idea is expressed in Jer 10:3-5 : 'They (idols) are upright as the palm-tree, but speak not; they must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, neither also is it in them to do good.'
That we may be dismayed - (See the note at Isa 41:10). The word 'we' here refers to those who were the friends and worshippers of Yahweh. 'That I, Yahweh, and my friends and worshippers, may be alarmed, and afraid of what idols may be able to do.' God and his people were regarded as the foes of idols, and God here calls on them to prove that there is any reason why he and his people should be afraid of their power.
And behold it together - That we may all see it; that I and my people may have full demonstration of your power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:23: that we may know: Isa 42:9, Isa 44:7, Isa 44:8, Isa 45:8, Isa 46:9, Isa 46:10; Joh 13:19; Act 15:18
do good: Isa 45:7, Isa 46:7; Jer 10:5
John Gill
41:23 Show the things that are to come hereafter,.... From henceforward to the consummation of all things: so the Targum,
"show what shall come to the end;''
or at the end, the end of all things; or show wonderful things, which shall be hereafter; so Jarchi interprets the word; a word like this having the signification of signs and wonders:
that we may know that ye are gods; as ye are said to be; that we may own and acknowledge you to be such, there being this clear proof of it, if it can be made out, foretelling things to come, both near and far off. The Targum is,
"that we may know whether ye worship idols, in whom there is any profit;''
as if the words were spoken not to the idols, but to the worshippers of them: "yea, do good, or do evil"; not in a moral, but in a civil sense; do good to your friends, to your worshippers; bestow favours upon them, as I do on mine; or inflict punishment on your enemies, such as despise your deity, and will not worship you, as I do on those that despise me, and will not regard my service and worship:
that we may be dismayed, and behold it together: that when we see your deity, and are convinced of it by the above proofs, we may be amazed and astonished, as not expecting such proof, and be confounded, and have no more to object unto it. The Targum is,
"that we may consider and reason together;''
and bring the matter in controversy to an issue, as it is in the next verse.
John Wesley
41:23 Do good - Protect your worshippers whom I intend to destroy, and destroy my people whom I intend to save. That - That I and my people may be astonished, and forced to acknowledge your godhead.
Robert Jamieson, A. R. Fausset and David Brown
41:23 do good . . . evil--give any proof at all of your power, either to reward your friends or punish your enemies (Ps 115:2-8).
that we may be dismayed, and behold it together--MAURER translates, "That we (Jehovah and the idols) may look one another in the face (that is, encounter one another, 4Kings 14:8, 4Kings 14:11), and see" our respective powers by a trial. HORSLEY translates, "Then the moment we behold, we shall be dismayed." "We" thus, and in English Version, refers to Jehovah and His worshippers.
41:2441:24: եւ ուստի՞ գործած ձեր. զի յերկրէ պիղծս ընտրեցին զձեզ[10055]։ [10055] Այլք. Եւ ուստի՞ գործուած ձեր։
24 որովհետեւ պիղծ են նրանք, որ երկրից ընտրել են ձեզ:
24 Ահա դուք ոչինչ էք, ձեր գործն ալ ոչինչ է։Ձեզ ընտրողը գարշելի է։
թէ ուստի՛ իցէք դուք եւ ուստի՛ գործուած ձեր. զի յերկրէ պիղծս ընտրեցին զձեզ:

41:24: եւ ուստի՞ գործած ձեր. զի յերկրէ պիղծս ընտրեցին զձեզ[10055]։
[10055] Այլք. Եւ ուստի՞ գործուած ձեր։
24 որովհետեւ պիղծ են նրանք, որ երկրից ընտրել են ձեզ:
24 Ահա դուք ոչինչ էք, ձեր գործն ալ ոչինչ է։Ձեզ ընտրողը գարշելի է։
zohrab-1805▾ eastern-1994▾ western am▾
41:2441:24 Но вы ничто, и дело ваше ничтожно; мерзость тот, кто избирает вас.
41:24 ὅτι οτι since; that πόθεν ποθεν from where; how can be ἐστὲ ειμι be ὑμεῖς υμεις you καὶ και and; even πόθεν ποθεν from where; how can be ἡ ο the ἐργασία εργασια occupation; effort ὑμῶν υμων your ἐκ εκ from; out of γῆς γη earth; land βδέλυγμα βδελυγμα abomination ἐξελέξαντο εκλεγω select; choose ὑμᾶς υμας you
41:24 הֵן־ hēn- הֵן behold אַתֶּ֣ם ʔattˈem אַתֶּם you מֵ mē מִן from אַ֔יִן ʔˈayin אַיִן [NEG] וּ û וְ and פָעָלְכֶ֖ם foʕolᵊḵˌem פֹּעַל doing מֵ mē מִן from אָ֑פַע ʔˈāfaʕ אָפַע [uncertain] תֹּועֵבָ֖ה tôʕēvˌā תֹּועֵבָה abomination יִבְחַ֥ר yivḥˌar בחר examine בָּכֶֽם׃ bāḵˈem בְּ in
41:24. ecce vos estis ex nihilo et opus vestrum ex eo quod non est abominatio est qui elegit vosBehold, you are of nothing, and your work of that which hath no being: he that hath chosen you is an abomination.
24. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you.
41:24. Behold, you exist out of nothing, and your work is from what does not exist; he who has chosen you is an abomination.
41:24. Behold, ye [are] of nothing, and your work of nought: an abomination [is he that] chooseth you.
Behold, ye [are] of nothing, and your work of nought: an abomination [is he that] chooseth you:

41:24 Но вы ничто, и дело ваше ничтожно; мерзость тот, кто избирает вас.
41:24
ὅτι οτι since; that
πόθεν ποθεν from where; how can be
ἐστὲ ειμι be
ὑμεῖς υμεις you
καὶ και and; even
πόθεν ποθεν from where; how can be
ο the
ἐργασία εργασια occupation; effort
ὑμῶν υμων your
ἐκ εκ from; out of
γῆς γη earth; land
βδέλυγμα βδελυγμα abomination
ἐξελέξαντο εκλεγω select; choose
ὑμᾶς υμας you
41:24
הֵן־ hēn- הֵן behold
אַתֶּ֣ם ʔattˈem אַתֶּם you
מֵ מִן from
אַ֔יִן ʔˈayin אַיִן [NEG]
וּ û וְ and
פָעָלְכֶ֖ם foʕolᵊḵˌem פֹּעַל doing
מֵ מִן from
אָ֑פַע ʔˈāfaʕ אָפַע [uncertain]
תֹּועֵבָ֖ה tôʕēvˌā תֹּועֵבָה abomination
יִבְחַ֥ר yivḥˌar בחר examine
בָּכֶֽם׃ bāḵˈem בְּ in
41:24. ecce vos estis ex nihilo et opus vestrum ex eo quod non est abominatio est qui elegit vos
Behold, you are of nothing, and your work of that which hath no being: he that hath chosen you is an abomination.
24. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you.
41:24. Behold, you exist out of nothing, and your work is from what does not exist; he who has chosen you is an abomination.
41:24. Behold, ye [are] of nothing, and your work of nought: an abomination [is he that] chooseth you.
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
24: Но вы ничто и дело ваше ничтожно... В ответ на все предъявленные к ним вопросы, языческие идолы остаются немы и глухи, потому что, как замечает псалмопевец: "А их идолы - серебро и золото, дело рук человеческих. Есть у них уста, но не говорят; есть у них глаза, но не видят; есть у них уши, но не слышат; есть у них ноздри, но не обоняют; есть у них руки, но не осязают; есть у них ноги, но не ходят; и они не издают голоса гортанью своею" (Пс 113:12-15).

И дело ваше ничтожно... т. е. также пусты и ничтожны все "прорицания оракулов" и все "ложные языческие волхвования". В лучшем случае, они были основаны на искусном пользовании различными естественными, но многим неизвестными, силами природы (как у египетских волхвов), а в худшем - на двусмысленности (прорицания оракулов), подкупе и обмане. Вполне понятно после всего этого, что и Апостол Павел почти буквально повторил слова пророка Исаии, когда сказал: "знаем, что идол в мире ничто" (1: Кор 8:4).
Adam Clarke: Commentary on the Bible - 1831
41:24: Your work of naught "Your operation is less than naught" - For מאפע meepha, read מאפס meephes; so the Chaldee and Vulgate. A manifest error of the text; compare Isa 40:17. The rabbins acknowledge no such error, but say that the former word signifies the same with the latter, by a change of the two letters ס samech and ע ain. - Sal ben Melec in loc.
Albert Barnes: Notes on the Bible - 1834
41:24: Behold, ye are of nothing - Margin, 'Worse than nothing.' This refers to idols; and the idea is, that they were utterly vain and powerless; they were as unable to render aid to their worshippers as absolute nothingness would be, and all their confidence in them was vain and foolish.
And your work - All that you do, or all that it is pretended that you do.
Of nought - Margin, 'Worse than a viper.' The word used here in the common Hebrew text (אפע 'epa‛) occurs in no other place. Gesenius supposes that this is a corrupt reading for אפס 'epes (nothing), and so our translators have regarded it, and in this opinion most expositors agree. Hahn has adopted this reading in his Hebrew Bible. The Jewish rabbis suppose generally that the word אפע 'epa‛ is the same word as אפעה 'eph‛ eh, a viper, according to the reading in the margin. But this interpretation is contrary to the connection, as well as the ancient versions. The Vulgate and Chaldee render it, 'Of nought.' The Syriac renders it, 'Your works are of the sword.' This is probably one of the few instances in which there has been a corruption of the Hebrew text (compare Isa 40:17; Isa 41:12, Isa 41:19).
An abomination is he that chooseth you - They who select idols as the object of worship, and offer to them homage, are regarded as abominable by God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:24: ye are: Isa 41:29, Isa 44:9, Isa 44:10; Psa 115:8; Jer 10:8, Jer 10:14, Jer 51:17, Jer 51:18; Co1 8:4
of nothing: or, worse than nothing
of nought: or, worse than of a viper
an abomination: Isa 66:24; Deu 7:26, Deu 27:15; Rev 17:5
Carl Friedrich Keil and Franz Delitzsch
41:24
Jehovah has thus placed Himself in opposition to the heathen and their gods, as the God of history and prophecy. It now remains to be seen whether the idols will speak, to prove their deity. By no means; not only are they silent, but they cannot speak. Therefore Jehovah breaks out into words of wrath and contempt. "Behold, ye are of nothing, and your doing of nought: an abomination whoever chooseth you." The two מן are partitive, as in Is 40:17; and מאפע is not an error of the pen for מאפס, as Gesenius and others suppose, but אפע from עפע = פּה (from which comes פּה), פּעה, Is 42:14 (from which comes אפעה, Is 59:5), to breathe, stands as a synonym to און, הבל, רוח. The attributive clause בּכם יבחר (supply אשׁר חוּא) is a virtual subject (Ewald, 333, b): ye and your doings are equally nil; and whoever chooses you for protectors, and makes you the objects of his worship, is morally the most degraded of beings.
Geneva 1599
41:24 Behold, ye [are] of nothing, and your work of naught: an abomination [is he that] (s) chooseth you.
(s) So that a man cannot make an idol, without doing that which God detests and abhors for he chooses his own devises and forsakes the Lords.
John Gill
41:24 Behold, ye are of nothing,.... Not as to the matter of them, for they were made of gold, silver, brass, &c. but as to the divinity of them: there was none in them, they were of no worth and value; they could do nothing, either good or evil, either help their friends, or hurt their enemies; yea, they were less than nothing; for the words may be rendered by way of comparison, "behold, ye are less than nothing"; (a). See Gill on Is 40:17;
and your work of nought; the workmanship bestowed on them, in casting or carving them, was all to no purpose, and answered no end; or the work they did, or pretended to do, their feigned oracles, and false predictions: or, "worse than nothing": some render it, "worse than a viper" (b); a word like this is used for one, Is 49:5 and so denotes the poisonous and pernicious effects of idolatry:
an abomination is he that chooseth you; as the object of his worship; he is not only abominable, but an abomination itself to God, and to all men of sense and religion; for the choice he makes of an idol to be his god shows him to be a man void of common sense and reason, and destitute of all true religion and godliness, and must be a stupid sottish creature. The Targum is,
"an abomination is that which ye have chosen for yourselves, or in which ye delight;''
meaning their idols. This is the final issue of the controversy, and the judgment passed both upon the idols and their worshippers.
(a) "vos minus quam nihil estis", Junius & Tremellius, Piscator. (b) "pejus opere viperae", Junius & Tremellius; "pejus est opere basilisci", Piscator.
John Wesley
41:24 Your work - Your operations are like your beings: there is no reality in your beings, nor efficacy in your actions.
Robert Jamieson, A. R. Fausset and David Brown
41:24 of nothing--(See on Is 40:17). The Hebrew text is here corrupt; so English Version treats it.
abomination--abstract for concrete: not merely abominable, but the essence of whatever is so (Deut 18:12).
chooseth you--as an object of worship.
41:2541:25: Բայց ես զարթուցից զհիւսիսայինն, եւ զարեւելեայն. կոչեսցին յանուն իմ. եկեսցեն իշխանք. եւ իբրեւ զկաւ բրտի զոր բրուտն կոխէ՝ ա՛յնպէս կոխիցիք[10056]։ [10056] Ոմանք. Բայց ես զարթուցանեմ։
25 Բայց ես պիտի արթնացնեմ հիւսիսային մարդուն եւ արեւելեանին, նրանք պիտի կանչուեն իմ անունից, պիտի գան իշխանները, եւ բրուտի կաւի նման դուք պիտի տրորուէք այնպէս, ինչպէս բրուտն է տրորում:
25 Հիւսիսի կողմէն մէկը արթնցուցի Եւ պիտի գայ ու արեւելքէն իմ անունս պիտի կանչէ Եւ իշխանները տիղմի պէս պիտի կոխկռտէ, Ինչպէս բրուտը կաւը կը կոխկռտէ։
Բայց ես զարթուցից զհիւսիսայինն եւ զարեւելեայն. կոչեսցին յանուն իմ, եկեսցեն իշխանք. եւ իբրեւ զկաւ բրտի զոր բրուտն կոխէ` այնպէս կոխիցիք:

41:25: Բայց ես զարթուցից զհիւսիսայինն, եւ զարեւելեայն. կոչեսցին յանուն իմ. եկեսցեն իշխանք. եւ իբրեւ զկաւ բրտի զոր բրուտն կոխէ՝ ա՛յնպէս կոխիցիք[10056]։
[10056] Ոմանք. Բայց ես զարթուցանեմ։
25 Բայց ես պիտի արթնացնեմ հիւսիսային մարդուն եւ արեւելեանին, նրանք պիտի կանչուեն իմ անունից, պիտի գան իշխանները, եւ բրուտի կաւի նման դուք պիտի տրորուէք այնպէս, ինչպէս բրուտն է տրորում:
25 Հիւսիսի կողմէն մէկը արթնցուցի Եւ պիտի գայ ու արեւելքէն իմ անունս պիտի կանչէ Եւ իշխանները տիղմի պէս պիտի կոխկռտէ, Ինչպէս բրուտը կաւը կը կոխկռտէ։
zohrab-1805▾ eastern-1994▾ western am▾
41:2541:25 Я воздвиг его от севера, и он придет; от восхода солнца будет призывать имя Мое и попирать владык, как грязь, и топтать, как горшечник глину.
41:25 ἐγὼ εγω I δὲ δε though; while ἤγειρα εγειρω rise; arise τὸν ο the ἀπὸ απο from; away βορρᾶ βορρας north wind καὶ και and; even τὸν ο the ἀφ᾿ απο from; away ἡλίου ηλιος sun ἀνατολῶν ανατολη springing up; east κληθήσονται καλεω call; invite τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ἐρχέσθωσαν ερχομαι come; go ἄρχοντες αρχων ruling; ruler καὶ και and; even ὡς ως.1 as; how πηλὸς πηλος mud; clay κεραμέως κεραμευς potter καὶ και and; even ὡς ως.1 as; how κεραμεὺς κεραμευς potter καταπατῶν καταπατεω trample τὸν ο the πηλόν πηλος mud; clay οὕτως ουτως so; this way καταπατηθήσεσθε καταπατεω trample
41:25 הַעִירֹ֤ותִי haʕîrˈôṯî עור be awake מִ mi מִן from צָּפֹון֙ ṣṣāfôn צָפֹון north וַ wa וְ and יַּ֔את yyˈaṯ אתה come מִ mi מִן from מִּזְרַח־ mmizraḥ- מִזְרָח sunrise שֶׁ֖מֶשׁ šˌemeš שֶׁמֶשׁ sun יִקְרָ֣א yiqrˈā קרא call בִ vi בְּ in שְׁמִ֑י šᵊmˈî שֵׁם name וְ wᵊ וְ and יָבֹ֤א yāvˈō בוא come סְגָנִים֙ sᵊḡānîm סָגָן prefect כְּמֹו־ kᵊmô- כְּמֹו like חֹ֔מֶר ḥˈōmer חֹמֶר clay וּ û וְ and כְמֹ֥ו ḵᵊmˌô כְּמֹו like יֹוצֵ֖ר yôṣˌēr יֹוצֵר potter יִרְמָס־ yirmos- רמס trample טִֽיט׃ ṭˈîṭ טִיט clay
41:25. suscitavi ab aquilone et venit ab ortu solis vocabit nomen meum et adducet magistratus quasi lutum et velut plastes conculcans humumI have raised up one from the north, and he shall come from the rising of the sun: he shall call upon my name, and he shall make princes to be as dirt, and as the potter treading clay.
25. I have raised up one from the north, and he is come; from the rising of the sun one that calleth upon my name: and he shall come upon rulers as upon mortar, and as the potter treadeth clay.
41:25. I have raised up one from the north, and he will arrive from the rising of the sun. He will call upon my name, and he will reduce magistrates to mud, like a potter working with clay.
41:25. I have raised up [one] from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as [upon] morter, and as the potter treadeth clay.
I have raised up [one] from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as [upon] morter, and as the potter treadeth clay:

41:25 Я воздвиг его от севера, и он придет; от восхода солнца будет призывать имя Мое и попирать владык, как грязь, и топтать, как горшечник глину.
41:25
ἐγὼ εγω I
δὲ δε though; while
ἤγειρα εγειρω rise; arise
τὸν ο the
ἀπὸ απο from; away
βορρᾶ βορρας north wind
καὶ και and; even
τὸν ο the
ἀφ᾿ απο from; away
ἡλίου ηλιος sun
ἀνατολῶν ανατολη springing up; east
κληθήσονται καλεω call; invite
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
ἐρχέσθωσαν ερχομαι come; go
ἄρχοντες αρχων ruling; ruler
καὶ και and; even
ὡς ως.1 as; how
πηλὸς πηλος mud; clay
κεραμέως κεραμευς potter
καὶ και and; even
ὡς ως.1 as; how
κεραμεὺς κεραμευς potter
καταπατῶν καταπατεω trample
τὸν ο the
πηλόν πηλος mud; clay
οὕτως ουτως so; this way
καταπατηθήσεσθε καταπατεω trample
41:25
הַעִירֹ֤ותִי haʕîrˈôṯî עור be awake
מִ mi מִן from
צָּפֹון֙ ṣṣāfôn צָפֹון north
וַ wa וְ and
יַּ֔את yyˈaṯ אתה come
מִ mi מִן from
מִּזְרַח־ mmizraḥ- מִזְרָח sunrise
שֶׁ֖מֶשׁ šˌemeš שֶׁמֶשׁ sun
יִקְרָ֣א yiqrˈā קרא call
בִ vi בְּ in
שְׁמִ֑י šᵊmˈî שֵׁם name
וְ wᵊ וְ and
יָבֹ֤א yāvˈō בוא come
סְגָנִים֙ sᵊḡānîm סָגָן prefect
כְּמֹו־ kᵊmô- כְּמֹו like
חֹ֔מֶר ḥˈōmer חֹמֶר clay
וּ û וְ and
כְמֹ֥ו ḵᵊmˌô כְּמֹו like
יֹוצֵ֖ר yôṣˌēr יֹוצֵר potter
יִרְמָס־ yirmos- רמס trample
טִֽיט׃ ṭˈîṭ טִיט clay
41:25. suscitavi ab aquilone et venit ab ortu solis vocabit nomen meum et adducet magistratus quasi lutum et velut plastes conculcans humum
I have raised up one from the north, and he shall come from the rising of the sun: he shall call upon my name, and he shall make princes to be as dirt, and as the potter treading clay.
41:25. I have raised up one from the north, and he will arrive from the rising of the sun. He will call upon my name, and he will reduce magistrates to mud, like a potter working with clay.
41:25. I have raised up [one] from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as [upon] morter, and as the potter treadeth clay.
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
25-26: Я воздвиг его от севера... от востока солнца будет призывать имя Мое... В доказательство того, что по контрасту с языческими богами, Бог Израилев способен на истинные пророчества и великие дела, Он возвращается к тому "мужу правды", о котором говорилось раньше (2: ст.). Что касается повторных указаний на "север" и "восток", то в них можно видеть символические определения: известно, что "север" - на языке Священного Писания - означает область мрака, холода и вообще всякого бедственного состояния (Ис 9:1-2; Мф 4:16); тогда как "восток" - синоним света, тепла и всякого благополучия (Быт 2:8; Мф 8:11-13).

Он будет призывать имя Мое... Или, как у LXX и в славянском "прозовется именем Моим". Существуют две главных версии в толковании этих слов: согласно одной, грядущий завоеватель, т. е. Кир - будет слепым орудием Божественной воли, ее бессознательным проводником; но, однако, таким, чрез которого имя Божие будет прославлено, и сам Кир будет признан особым Божественным посланцем. По другой версии, Кир будет только пассивным орудием в руках Бога, но вместе и активным, сознательным Его исповедником. Принимая во внимание, что Кир, царь персидский, официально исповедывал религию Зароастра - из всех религиозных систем язычества ближайшую к Иудейству, как говорит Делич, - что он, по данным новейших раскопок, был широкий синкретист и что, наконец, по свидетельству других библейских авторов, Кир знал иудейство и питал к нему даже симпатию (1: Езд 1:2-4), мы вправе склониться больше на сторону последнего из этих мнений.
Adam Clarke: Commentary on the Bible - 1831
41:25: I have raised up one from the north - "That is, "says Kimchi, "the Messiah. The king of Assyria placed the ten tribes in Chalach and Chabar by the river Gozan, and in the cities of the Medes, Kg2 17:6, which lands lie northerly and easterly."
He shall come upon princes "He shall trample on princes" - For יבא yabo, Le Clerc reads יבס yebes, from the Chaldee, who seems to read both words. "Forte legend. ויבס vaiyebes vel וירמס vaiyirmos: sequitur ס." "This should perhaps be read ויבס vaiyebes, or וירמס vaiyirmos: a ס samech follows." - Secker. See Nah 3:14.
Albert Barnes: Notes on the Bible - 1834
41:25: I have raised up one - In the pRev_ious verses God had shown that the idols had no power of predicting future events. He stakes, so to speak, the question of his divinity on that point, and the whole controversy between him and them is to be decided by the inquiry whether they had the power of foretelling what would come to pass. He here urges his claims to divinity on this ground, that he had power to foretell future events. In illustration of this, he appeals to the fact that he had raised up, that is, in purpose, or would afterward raise up Cyrus, in accordance with his predictions, and in such a way that it would be distinctly seen that he had this power of foretelling future events. To see the force of this argument, it must be remembered that the Jews are contemplated as in Babylon, and near the close of their captivity; that God by the prophets, and especially by Isaiah, distinctly foretold the fact that he would raise up Cyrus to be their deliverer; that these predictions were uttered at least a hundred and fifty years before the time of their fulfillment; and that they would then have abundant evidence that they were accomplished. To these recorded predictions and to their fulfillment, God here appeals, and designs that in that future time when they should be in exile, his people should have evidence that He was worthy of their entire confidence, and that even the pagan should see that Yahweh was the true God, and that the idols were nothing. The personage referred to here is undoubtedly Cyrus (see the notes at Isa 41:2; compare Isa 45:1).
From the north - In Isa 41:2, he is said to have been raised up 'from the east.' Both were true. Cyrus was born in Persia, in the country called in the Scriptures 'the east,' but he early went to Media, and came from Media under the direction of his uncle, Cyaxares, when he attacked and subdued Babylon. Media was situated on the north and northeast of Babylon.
From the rising of the sun - The east - the land of the birth of Cyrus.
Shall he call upon my name - This expression means, probably, that he should acknowledge Yahweh to be the true God, and recognize him as the source of all his success. This he did in his proclamation respecting the restoration of the Jews to their own land: 'Thus saith Cyrus, king of Persia, Yahweh, God of heaven, hath given me all the kingdoms of the earth' Ezr 1:2. There is no decided evidence that Cyrus regarded himself as a worshipper of Yahweh, or that he was a pious man, but he was brought to make a public recognition of him as the true God, and to feel that he owed the success of his arms to him.
And he shall come upon princes - Upon the kings of the nations against whom he shall make war (see Isa 41:2-3). The word rendered here 'princes' (from סגן seggen or סגן ro n sâ gâ n), denotes properly a deputy, a prefect, a governor, or one under another, and is usually applied to the governors of provinces, or the Babyionian princes, or magistrates Jer 51:23, Jer 51:28, Jer 51:57; Eze 23:6, Eze 23:12, Eze 23:33; Dan 3:2, Dan 3:27; Dan 6:8. It is sometimes applied, however, to the chiefs and rulers in Jerusalem in the times of Ezra and Nehemiah Ezr 9:2; Neh 2:16; Neh 4:8, Neh 4:13; Neh 5:7. Here it is used as a general term; and the sense is, that he would tread down and subdue the kings and princes of the nations that he invaded.
As upon mortar - (See the note at Isa 10:6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:25: I have: Jehovah here, by the mouth of the prophet, predicts the victories of Cyrus over the Chaldeans and their allies, at least 150 years before the event, as one instance of his foreknowledge and invincible power. Media lay north of Babylon, and Persia eastward; and Cyrus commanded the forces of both these nations; and, by his wonderful success, he trampled down mighty monarchs as mortar, and as the potter treads the clay.
raised: Isa 21:2, Isa 44:28, Isa 45:1-6, Isa 45:13, Isa 46:10, Isa 46:11; Jer 51:27-29
shall he call: Ezr 1:2, Ezr 1:3
come upon: Isa 41:2, Isa 10:6; Sa2 22:43; Mic 7:10; Zac 10:5
Carl Friedrich Keil and Franz Delitzsch
41:25
The more conclusively and incontrovertibly, therefore, does Jehovah keep the field as the moulder of history and foreteller of the future, and therefore as God above all gods. "I have raised up from the north, and he came: from the rising of the sun one who invokes my name; and he treads upon satraps as mud, and like a potter kneadeth clay." The object of the verb hâ‛ı̄rōthı̄ (I have wakened up) is he who came when wakened up by Jehovah from the north and east, i.e., from Media and Persia (ויּאת = ויּאתּ for ויּאת, with evasion of the auxiliary pathach, Ges. 76, 2, c), and, as the second clause affirms, who invokes or will invoke the name of Jehovah (at any rate, qui invocabit is the real meaning of qui invocat). For although the Zarathustrian religion, which Cyrus followed, was nearest to the Jehovah religion of all the systems of heathenism, it was a heathen religion after all. The doctrine of a great God (baga vazarka), the Creator of heaven and earth, and at the same time of a great number of Bagas and Yazatas, behind whose working and worship the great God was thrown into the shade, is (apart from the dualism condemned in Is 45:7) the substance of the sacred writings of the Magi in our possession, as confirmed by the inscriptions of the Achemenides.
(Note: Windischmann, Zoroastrische Studien, pp. 134, 135.)
But the awakened of Jehovah would, as is here predicted, "call with the name, or by means of the name, of Jehovah," which may mean either call upon this name (Zeph 3:9; Jer 10:25), or call out the name (compare Ex 33:19; Ex 34:5, with Ex 35:30) in the manner in which he does make use of it in the edict setting the exiles free (Ezra 1:2). The verb יבא which follows (cf., Is 41:2) designated him still further as a conqueror of nations; the verb construed with an accusative is used here, as is very frequently the case, in the sense of hostile attack. The word Sâgân, which is met with first in Ezekiel - apart, that is to say, from the passage before us - may have owed its meaning in the Hebrew vocabulary to its similarity in sound to sōkhēn (Is 22:15); at any rate, it is no doubt a Persian word, which became naturalized in the Hebrew (ζωγάνης in Athenaeus, and Neo-Pers. sichne, a governor: see Ges. Thes.), though this comparison is by no means so certain
(Note: Spiegel has the following remarks upon the subject: There is but very little probability in the etymologies which can be suggested for the word sâgân through the help of the old Persian. The new Persian shihne cannot be traced beyond Neo-Persian, and even there it is somewhat suspicious on account of the ḥ which it contains, and which is not Persian. The only real Persian word to which I could think of tracing it is shahr, a city (old Bactrian khshathra, or shoithra, a place of abode); or it might possibly have sprung from shoithraka, a supposititious word, in the sense of governor of a district, but with the r changed into n (a change which only occurs in Huzvaresh) and the h into ḥ. There are also difficulties in the comparison of the old Bactrian canh, to say or express solemnly. An adjective canhâna (expressing, commanding), formed from this verb, would be pronounced canhâna or even câna in old Persian; and from this Sâgân would have to be obtained, so that we should still want the n to take the place of the Gimel. At the same time, there is a still harsher form of the root canh in the Gatha dialect, namely cak (not the same as the Sanskrit cak, to be strong, as Haug supposes), though this comparison is by no means so certain, from which the Neo-Persian sachan, sachun, a word, is derived; so that it appears to have been also current in old Persian. Accordingly, the form cakâna may also have been used in the place of canhâna, and this might suit in some degree for sâgân.)
as that σατράπης is the same as the Ksatrapâv of the inscriptions, i.e., protector of the kingdom.
(Note: See H. Rawlinson, Asiatic Journal, xi. 1, p. 116 ss.; and Spiegel, Keilinschriften, p. 194.)
Without at all overlooking the fact that this word segânı̄m, so far as it can really be supposed to be a Persian word, favours the later composition of this portion of the book of Isaiah, we cannot admit that it has any decisive weight, inasmuch as the Persian word pardēs occurs even in the Song of Solomon. And the indications which might be found in the word segânı̄m unfavourable to Isaiah's authorship are abundantly counterbalanced by what immediately follows.
Geneva 1599
41:25 I have raised up [one] from the north, (t) and he shall come: from the rising of the sun shall he (u) call upon my name: and he shall come upon (x) princes as [upon] morter, and as the potter treadeth clay.
(t) Meaning, the Chaldeans.
(u) That is, Cyrus, who will do all things in my name and by my direction: by which he means that both their captivity and deliverance will be ordered by God's providence and appointment.
(x) Both of the Chaldeans and others.
John Gill
41:25 I have raised up one from the north,.... Either one people, or one person; a mighty king, as the Targum; meaning either Cyrus, who might be said to come from the north, and from the rising of the sun, or the east, as in the next clause; since he was by birth a Medo-Persian, hence called a mule; by his mother a Mede, and the country of Media lay rather to the north of Babylon; and by his father a Persian, and Persia lay to the east of it; and the forces he brought with him against it were partly Medes, and partly Persians; though some, as Jarchi observes, think two persons are meant in this and the next clause; in this Nebuchadnezzar, who came from Babylon, which lay north of Judea, to invade it; and in the other Cyrus, who came from the east, and proclaimed the name of the Lord, and liberty to the captive Jews. Kimchi and his father both interpret it of the King Messiah, as do also more ancient Jewish writers (c), of whom Cyrus was a type; but to me it seems best of all, as most agreeable to the scope and tenure of the prophecy, to understand it of Constantine, who, as reported, was born in Britain, in the northern part of the world; but, when called to the empire, was in the eastern parts of it; and so with great propriety it is expressed here, and in the following clause:
and from the rising of the sun he shall call upon my name; which those that apply the prophecy to Cyrus explain by Ezra 1:1, but is much more applicable to Constantine, who was a worshipper of the true God, which invocation of his name is expressive of; and who openly professed the name of Christ, and encouraged those that did, and spread his name and fame, his Gospel and his glory, throughout the empire, east and west:
and he shall come upon princes as upon morter, and as the potter treadeth clay; that is, he shall come upon them with his army, and conquer them, and tread them down, and trample upon them, as morter is trodden upon, or mire in the streets; or as the clay is trodden by the potter, who does with it as he pleases; which those who interpret it of Cyrus understand of Astyages, Croesus, Belshazzar, and others; see Is 14:1, and is as true of Constantine, who subdued the emperors of Rome, trod them under his feet, as Maximius, Maxentius, Licinius, &c.; moreover, the word "saganin", here used, is a word used by Jewish writers for priests, for such who were the deputies of the high priest; and it may design here the Pagan priests, and the destruction of them, and of Paganism in the Roman empire by Constantine.
(c) Vajikra Rabba, sect. 9. fol. 153. 1. Bemidbar Rabba, sect. 13. fol. 208. 1. Shirhashirim Rabba, fol. 19. 2.
John Wesley
41:25 Raised - Cyrus, might be said to come from the north, because he was a Mede by his mother, as he was a Persian by his father; or because a great part of his army was gathered out of Media, which was northward, in reference to Judea, and because Darius the Mede was joined with him in this expedition. Proclaim - This Cyrus did in express, emphatical terms, Ezra 1:1-2. As on mortar - Treading them down, as easily as a man treads down mortar.
Robert Jamieson, A. R. Fausset and David Brown
41:25 raised up--in purpose: not fulfilled till a hundred fifty years afterwards.
north--In Is 41:2, "from the East"; both are true: see the note there.
call . . . my name--acknowledge Me as God, and attribute his success to Me; this he did in the proclamation (Ezra 1:2). This does not necessarily imply that Cyrus renounced idolatry, but hearing of Isaiah's prophecy given a hundred fifty years before, so fully realized in his own acts, he recognized God as the true God, but retained his idol (so Naaman, 2Ki. 5:1-27; compare 4Kings 17:33, 4Kings 17:41; Dan 3:28; Dan 4:1-3, Dan 4:34-37).
princes--the Babylonian satraps or governors of provinces.
mortar--"mire"; He shall tread them under foot as dirt (Is 10:6).
41:2641:26: Ո՞ պատմեսցէ զայն՝ որ իսկզբանէ՛ն է, զի գիտասցուք. եւ զեւ՛ս յառաջագոյնսն, եւ ասասցուք, թէ ճշմարի՛տ է. չի՛ք որ ասէ յառաջագոյն, եւ ո՛չ որ լսէ զբանս ձեր[10057]։ [10057] Ոմանք. Որ իսկզբանէն, զի։
26 Ո՞վ կը պատմի սկզբում եղածի մասին, որ գիտենանք, եւ կամ աւելի առաջ կատարուածի մասին, որ ասենք, թէ ճշմարիտ է. ո՛չ առաջներում եղածի մասին պատմող կայ, եւ ո՛չ էլ մէկը, որ լսի ձեր խօսքերը:
26 Ո՞վ պատմեց սկիզբէն՝ որ գիտնանք Ու առաջուան դարերէն՝ որ «Ճշմարիտ է», ըսենք. Ո՛չ յայտնող մը կայ, ո՛չ գիտցնող մը Եւ ո՛չ ալ ձեր խօսքերուն մտիկ ընող մը։
Ո՞ պատմեսցէ զայն` որ ի սկզբանէն է``, զի գիտասցուք. եւ զեւս յառաջագոյնսն, եւ ասասցուք թէ` Ճշմարիտ է. չիք որ [614]ասէ յառաջագոյն``, եւ ոչ որ լսէ զբանս ձեր:

41:26: Ո՞ պատմեսցէ զայն՝ որ իսկզբանէ՛ն է, զի գիտասցուք. եւ զեւ՛ս յառաջագոյնսն, եւ ասասցուք, թէ ճշմարի՛տ է. չի՛ք որ ասէ յառաջագոյն, եւ ո՛չ որ լսէ զբանս ձեր[10057]։
[10057] Ոմանք. Որ իսկզբանէն, զի։
26 Ո՞վ կը պատմի սկզբում եղածի մասին, որ գիտենանք, եւ կամ աւելի առաջ կատարուածի մասին, որ ասենք, թէ ճշմարիտ է. ո՛չ առաջներում եղածի մասին պատմող կայ, եւ ո՛չ էլ մէկը, որ լսի ձեր խօսքերը:
26 Ո՞վ պատմեց սկիզբէն՝ որ գիտնանք Ու առաջուան դարերէն՝ որ «Ճշմարիտ է», ըսենք. Ո՛չ յայտնող մը կայ, ո՛չ գիտցնող մը Եւ ո՛չ ալ ձեր խօսքերուն մտիկ ընող մը։
zohrab-1805▾ eastern-1994▾ western am▾
41:2641:26 Кто возвестил об этом изначала, чтобы нам знать, и задолго пред тем, чтобы нам можно было сказать: >? Но никто не сказал, никто не возвестил, никто не слыхал слов ваших.
41:26 τίς τις.1 who?; what? γὰρ γαρ for ἀναγγελεῖ αναγγελλω announce τὰ ο the ἐξ εκ from; out of ἀρχῆς αρχη origin; beginning ἵνα ινα so; that γνῶμεν γινωσκω know καὶ και and; even τὰ ο the ἔμπροσθεν εμπροσθεν in front; before καὶ και and; even ἐροῦμεν ερεω.1 state; mentioned ὅτι οτι since; that ἀληθῆ αληθης true ἐστιν ειμι be οὐκ ου not ἔστιν ειμι be ὁ ο the προλέγων προλεγω foretell οὐδὲ ουδε not even; neither ὁ ο the ἀκούων ακουω hear ὑμῶν υμων your τοὺς ο the λόγους λογος word; log
41:26 מִֽי־ mˈî- מִי who הִגִּ֤יד higgˈîḏ נגד report מֵ mē מִן from רֹאשׁ֙ rōš רֹאשׁ head וְ wᵊ וְ and נֵדָ֔עָה nēḏˈāʕā ידע know וּ û וְ and מִ mi מִן from לְּ llᵊ לְ to פָנִ֖ים fānˌîm פָּנֶה face וְ wᵊ וְ and נֹאמַ֣ר nōmˈar אמר say צַדִּ֑יק ṣaddˈîq צַדִּיק just אַ֣ף ʔˈaf אַף even אֵין־ ʔên- אַיִן [NEG] מַגִּ֗יד maggˈîḏ נגד report אַ֚ף ˈʔaf אַף even אֵ֣ין ʔˈên אַיִן [NEG] מַשְׁמִ֔יעַ mašmˈîₐʕ שׁמע hear אַ֥ף ʔˌaf אַף even אֵין־ ʔên- אַיִן [NEG] שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear אִמְרֵיכֶֽם׃ ʔimrêḵˈem אֵמֶר word
41:26. quis adnuntiavit ab exordio ut sciamus et a principio ut dicamus iustus es non est neque adnuntians neque praedicens neque audiens sermones vestrosWho hath declared from the beginning, that we may know: and from time of old, that we may say: Thou art just. There is none that sheweth, nor that foretelleth, nor that heareth your words.
26. Who hath declared it from the beginning, that we may know? and beforetime, that we may say, righteous? yea, there is none that declareth, yea, there is none that sheweth, yea, there is none that heareth your words.
41:26. Who has announced this from its rising, so that we may know it, or from its beginning, so that we may say, “You are just.” There is no one who either announces, or predicts, or hears your words.
41:26. Who hath declared from the beginning, that we may know? and beforetime, that we may say, [He is] righteous? yea, [there is] none that sheweth, yea, [there is] none that declareth, yea, [there is] none that heareth your words.
Who hath declared from the beginning, that we may know? and beforetime, that we may say, [He is] righteous? yea, [there is] none that sheweth, yea, [there is] none that declareth, yea, [there is] none that heareth your words:

41:26 Кто возвестил об этом изначала, чтобы нам знать, и задолго пред тем, чтобы нам можно было сказать: <<правда>>? Но никто не сказал, никто не возвестил, никто не слыхал слов ваших.
41:26
τίς τις.1 who?; what?
γὰρ γαρ for
ἀναγγελεῖ αναγγελλω announce
τὰ ο the
ἐξ εκ from; out of
ἀρχῆς αρχη origin; beginning
ἵνα ινα so; that
γνῶμεν γινωσκω know
καὶ και and; even
τὰ ο the
ἔμπροσθεν εμπροσθεν in front; before
καὶ και and; even
ἐροῦμεν ερεω.1 state; mentioned
ὅτι οτι since; that
ἀληθῆ αληθης true
ἐστιν ειμι be
οὐκ ου not
ἔστιν ειμι be
ο the
προλέγων προλεγω foretell
οὐδὲ ουδε not even; neither
ο the
ἀκούων ακουω hear
ὑμῶν υμων your
τοὺς ο the
λόγους λογος word; log
41:26
מִֽי־ mˈî- מִי who
הִגִּ֤יד higgˈîḏ נגד report
מֵ מִן from
רֹאשׁ֙ rōš רֹאשׁ head
וְ wᵊ וְ and
נֵדָ֔עָה nēḏˈāʕā ידע know
וּ û וְ and
מִ mi מִן from
לְּ llᵊ לְ to
פָנִ֖ים fānˌîm פָּנֶה face
וְ wᵊ וְ and
נֹאמַ֣ר nōmˈar אמר say
צַדִּ֑יק ṣaddˈîq צַדִּיק just
אַ֣ף ʔˈaf אַף even
אֵין־ ʔên- אַיִן [NEG]
מַגִּ֗יד maggˈîḏ נגד report
אַ֚ף ˈʔaf אַף even
אֵ֣ין ʔˈên אַיִן [NEG]
מַשְׁמִ֔יעַ mašmˈîₐʕ שׁמע hear
אַ֥ף ʔˌaf אַף even
אֵין־ ʔên- אַיִן [NEG]
שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear
אִמְרֵיכֶֽם׃ ʔimrêḵˈem אֵמֶר word
41:26. quis adnuntiavit ab exordio ut sciamus et a principio ut dicamus iustus es non est neque adnuntians neque praedicens neque audiens sermones vestros
Who hath declared from the beginning, that we may know: and from time of old, that we may say: Thou art just. There is none that sheweth, nor that foretelleth, nor that heareth your words.
41:26. Who has announced this from its rising, so that we may know it, or from its beginning, so that we may say, “You are just.” There is no one who either announces, or predicts, or hears your words.
41:26. Who hath declared from the beginning, that we may know? and beforetime, that we may say, [He is] righteous? yea, [there is] none that sheweth, yea, [there is] none that declareth, yea, [there is] none that heareth your words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:26: Your word - אמרתיכם imrntheychem; but, instead of this, one of my most ancient MSS. has דבריכם dibreychem. The meaning is nearly the same: but in this reading this His. is singular.
Albert Barnes: Notes on the Bible - 1834
41:26: Who hath declared from the beginning - The meaning of this passage is, 'there is no one among the soothsayers, and the worshippers of idols, who has predicted the birth, the character, and the conquests of Cyrus. There is among the pagan no recorded prediction on the subject, as there is among the Jews, that when he shall have come, it may be said that a prediction is accomplished.'
And before-time - Formerly; before the event occurred.
That we may say - That it may be said; that there may be evidence, or reason for the affirmation.
He is righteous - The words 'he is' are not in the Hebrew The original is simply 'righteous' (צדיק tsaddı̂ yq), just, that is, it is just, or true; the prediction is fulfilled. It does not refer to the character of God, but to the certainty of the fulfillment of the prediction.
There is none that showeth - There is no one among the worshippers of false gods, the soothsayers and necromancers, that has predicted these events.
None that heareth your words - There is no one that has heard such a prediction among you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:26: declared: Isa 41:22, Isa 43:9, Isa 44:7, Isa 45:21; Hab 2:18-20
righteous: Isa 41:23
Carl Friedrich Keil and Franz Delitzsch
41:26
As Is 41:25 points back to the first charge against the heathen and their gods (Is 41:2-7), so Is 41:26-28 point back to the second. Not only did Jehovah manifest Himself as the Universal Ruler in the waking up of Cyrus, but as the Omniscient Ruler also. "Who hath made it known from the beginning, we will acknowledge it, and from former time, we will say He is in the right?! Yea, there was none that made known; yea, none that caused to hear; yea, none that heard your words. As the first I saith to Zion, Behold, behold, there it is: and I bestow evangelists upon Jerusalem. And I looked, and there was no man; and of these there was no one answering whom I would ask, and who would give me an answer." If any one of the heathen deities had foretold this appearance of Cyrus so long before as at the very commencement of that course of history which had thus reached its goal, Jehovah with His people, being thus taught by experience, would admit and acknowledge their divinity. מראשׁ is used in the same sense as in Is 48:16 : and also in Is 41:4 and Is 40:21, where it refers according to the context in each case, to the beginning of the particular line of history. צדּיק signifies either "he is right," i.e., in the right (compare the Arabic siddik, genuine), or in a neuter sense, "it is right" (= true), i.e., the claim to divine honours is really founded upon divine performances. But there was not one who had proclaimed it, or who gave a single sound of himself; no one had heard anything of the kind from them. אין receives a retrospective character from the connection; and bearing this in mind, the participles may be also resolved into imperfects. The repeated אף, passing beyond what is set down as possible, declares the reality of the very opposite. What Jehovah thus proves the idols to want, He can lay claim to for Himself. In Is 41:27 we need not assume that there is any hyperbaton, as Louis de Dieu, Rosenmller, and others have done: "I first will give to Zion and Jerusalem one bringing glad tidings: behold, behold them." After what has gone before in Is 41:26 we may easily supply אמרתּי, "I said," in Is 41:27 (compare Is 8:19; Is 14:16; Is 27:2), not אמר, for the whole comparison drawn by Jehovah between Himself and the idols is retrospective, and looks back from the fulfilment in progress to the prophecies relating to it. The only reply that we can look for to the question in Is 41:26 is not, "I on the contrary do it," but "I did it." At the same time, the rendering is a correct one: "Behold, behold them" (illa; for the neuter use of the masculine, compare Is 48:3; Is 38:16; Is 45:8). "As the first," Jehovah replies (i.e., without any one anticipating me), "Have I spoken to Zion: behold, behold, there it is," pointing with the finger of prophecy to the coming salvation, which is here regarded as present; "and I gave to Jerusalem messengers of joy;" i.e., long ago, before what is now approaching could be known by any one, I foretold to my church, through the medium of prophets, the glad tidings of the deliverance from Babylon. If the author of chapters 40-66 were a prophet of the captivity, his reference here would be to such prophecies as Is 11:11 (where Shinar is mentioned as a land of dispersion), and more especially still Mic 4:10, "There in Babylon wilt thou be delivered, there will Jehovah redeem thee out of the hand of thine enemies;" but if Isaiah were the author, he is looking back from the ideal standpoint of the time of the captivity, and of Cyrus more especially, to his own prophecies before the captivity (such as Isaiah 13:1-14:23, and Is 21:1-10), just as Ezekiel, when prophesying of Gog and Magog, looks back in Is 38:17 fro the ideal standpoint of this remote future, more especially to his own prophecies in relation to it. In that case the mebhassēr, or evangelist, more especially referred to is the prophet himself (Grotius and Stier), namely, as being the foreteller of those prophets to whom the commission in Is 40:1, "Comfort ye, comfort ye," is addressed, and who are greeted in Is 52:7-8 as the bearers of the joyful news of the existing fulfilment of the deliverance that has appeared, and therefore as the mebhassēr or evangelist of the future מבשׂרים. In any case, it follows from Is 41:26, Is 41:27 that the overthrow of Babylon and the redemption of Israel had long before been proclaimed by Jehovah through His prophets; and if our exposition is correct so far, the futures in Is 41:28 are to be taken as imperfects: And I looked round (וארא, a voluntative in the hypothetical protasis, Ges. 128, 2), and there was no one (who announced anything of the kind); and of these (the idols) there was no adviser (with regard to the future, Num 24:14), and none whom I could ask, and who answered me (the questioner). Consequently, just as the raising up of Cyrus proclaimed the sole omnipotence of Jehovah, so did the fact that the deliverance of Zion-Jerusalem, for which the raising up of Cyrus prepared the way, had been predicted by Him long before, proclaim His sole omniscience.
Geneva 1599
41:26 Who hath declared from the beginning, that we may know? and in times past, that we may say, [He is] righteous? verily, [there is] none that sheweth, verily, [there is] none that declareth, verily, [there is] none that heareth (y) your words.
(y) Meaning, that none of the Gentile gods can work any of these things.
John Gill
41:26 Who hath declared from the beginning, that we may know?.... Who of the idols, or of their priests, that have declared things future before they came to pass, or ever predicted such an event as this before mentioned; which, if understood of Cyrus, was an hundred and fifty years before it came to pass; and if of Constantine, near a thousand years:
and before time, that we may say, he is righteous? that is, who hath declared things before the time of the accomplishment of them, and they have come to pass, as they have been declared? by which it may be known that they are gods, or the priests of such that are so, by their having prescience of future events, or the spirit of prophecy; and so it may be said of them, that they are just in their pretensions, and have a rightful claim to deity, or are true prophets; so the Targum,
"that we may say it is true''
yea, there is none that showeth, yea, there is none that declareth; that shows and declares things to come, or such as the true God shows and declares:
yea, there is none that heareth your words; none of your worshippers that ever heard you speak a word, who, when they have prayed to you, could never have an answer; and therefore you have no just claim to deity; or ever heard any of your prophets say such a thing should come to pass, and it did.
John Wesley
41:26 Who - Which of your idols could foretel such things as these from the beginning of the world unto this day? Before - time - Before the things come to pass. Righteous - His cause is good: he is a God indeed. Heareth - Because you are dumb and cannot speak.
Robert Jamieson, A. R. Fausset and David Brown
41:26 Who--of the idolatrous soothsayers? When this prophecy shall be fulfilled, all shall see that God foretold as to Cyrus, which none of the soothsayers have.
beforetime--before the event occurred.
He is righteous--rather, "It is true"; it was a true prophecy, as the event shows. "He is righteous," in English Version, must be interpreted, The fulfilment of the idol's words proves that he is faithful.
showeth, &c.--rather, "there was none (of the soothsayers) that showed . . . declared--no one has heard your words" foretelling the event.
41:2741:27: Սկի՛զբն արարից զՍիովն, եւ զԵրուսաղէմ մխիթարեցի՛ց ՚ի ճանապարհի.
27 Սկսեմ Սիոնից եւ ճանապարհին մխիթարեմ Երուսաղէմին:
27 Առաջ ես զայն ըսի Սիօնին Ու Երուսաղէմին աւետիս բերող մը տուի։
[615]Սկիզբն արարից զՍիոն, եւ զԵրուսաղէմ մխիթարեցից ի ճանապարհի:

41:27: Սկի՛զբն արարից զՍիովն, եւ զԵրուսաղէմ մխիթարեցի՛ց ՚ի ճանապարհի.
27 Սկսեմ Սիոնից եւ ճանապարհին մխիթարեմ Երուսաղէմին:
27 Առաջ ես զայն ըսի Սիօնին Ու Երուսաղէմին աւետիս բերող մը տուի։
zohrab-1805▾ eastern-1994▾ western am▾
41:2741:27 Я первый {сказал} Сиону: > и дал Иерусалиму благовестника.
41:27 ἀρχὴν αρχη origin; beginning Σιων σιων Siōn; Sion δώσω διδωμι give; deposit καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem παρακαλέσω παρακαλεω counsel; appeal to εἰς εις into; for ὁδόν οδος way; journey
41:27 רִאשֹׁ֥ון rišˌôn רִאשֹׁון first לְ lᵊ לְ to צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion הִנֵּ֣ה hinnˈē הִנֵּה behold הִנָּ֑ם hinnˈām הִנֵּה behold וְ wᵊ וְ and לִ li לְ to ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem מְבַשֵּׂ֥ר mᵊvaśśˌēr בשׂר announce אֶתֵּֽן׃ ʔettˈēn נתן give
41:27. primus ad Sion dicet ecce adsunt et Hierusalem evangelistam daboThe first shall say to Sion: Behold they are here, and to Jerusalem I will give an evangelist.
27. first unto Zion, Behold, behold them; and I will give to Jerusalem one that bringeth good tidings.
41:27. The first one will say to Zion: “Behold, they are here,” and to Jerusalem, “I will present an evangelist.”
41:27. The first [shall say] to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings.
The first [shall say] to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings:

41:27 Я первый {сказал} Сиону: <<вот оно!>> и дал Иерусалиму благовестника.
41:27
ἀρχὴν αρχη origin; beginning
Σιων σιων Siōn; Sion
δώσω διδωμι give; deposit
καὶ και and; even
Ιερουσαλημ ιερουσαλημ Jerusalem
παρακαλέσω παρακαλεω counsel; appeal to
εἰς εις into; for
ὁδόν οδος way; journey
41:27
רִאשֹׁ֥ון rišˌôn רִאשֹׁון first
לְ lᵊ לְ to
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
הִנֵּ֣ה hinnˈē הִנֵּה behold
הִנָּ֑ם hinnˈām הִנֵּה behold
וְ wᵊ וְ and
לִ li לְ to
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
מְבַשֵּׂ֥ר mᵊvaśśˌēr בשׂר announce
אֶתֵּֽן׃ ʔettˈēn נתן give
41:27. primus ad Sion dicet ecce adsunt et Hierusalem evangelistam dabo
The first shall say to Sion: Behold they are here, and to Jerusalem I will give an evangelist.
41:27. The first one will say to Zion: “Behold, they are here,” and to Jerusalem, “I will present an evangelist.”
41:27. The first [shall say] to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Я первый сказал Сиону... и дал Иерусалиму благовестника. От временного избавителя Израиля переносимся мыслью к вечному, к Спасителю. Благовестник, даруемый Иерусалиму, есть Тот, Который "принес благодать и истину на землю" (Ин 1:17) и "благовествовал" (Лк 4:18; 8:1. Власт.). "Дам, говорит, Сиону, т. е. церкви, или множеству верующих, спасительное начало, т. е. Христа; но утешу и Иерусалим, который есть также вход в церковь" (Святой Кирилл Александрийский из Толк. Спб. проф.).
Adam Clarke: Commentary on the Bible - 1831
41:27: The first shall say to Zion, Behold, behold them "I first to Zion gave the word, Behold they are here" - This verse is somewhat obscure by the transposition of the parts of the sentence, and the peculiar manner in which it is divided into two parallel lines. The verb at the end of the sentence belongs to both parts; and the phrase, Behold, they are here! is parallel to the messenger of glad tidings; and stands like it, as the accusative case to the verb. The following paraphrase will explain the form and the sense of it. "I first, by my prophets, give notice of these events, saying, Behold, they are at hand! and I give to Jerusalem a messenger of glad tidings."
Albert Barnes: Notes on the Bible - 1834
41:27: The first shall say to Zion - This translation is unhappy. It does not convey any clear meaning, nor is it possible from the translation to conjecture what the word 'first' refers to. The correct rendering undoubtedly is, 'I first said to Zion;' and the sense is, 'I, Yahweh, first gave to Zion the announcement of these things. I predicted the restoration of the Jews to their own land, and the raising up of the man who should deliver them; and I only have uttered the prophecies respecting the time and circumstances in which these events would occur.' The Septuagint renders it, 'I will first give notice to Zion, and I will comfort Jerusalem in the way.' The Chaldee renders it 'The words of consolation which the prophets have uttered respecting Zion in the beginning, lo, they are about to come to pass.' The sense of the passage is, that no one of the idol-gods, or their prophets, had predicted these events. The first intimation of them had been by Yahweh, and this had been made to Zion, and designed for its consolation.
Behold, behold them - Lo, these events are about to come to pass. Zion, or Jerusalem, was to behold them, for they were intended to effect its deliverance, and secure its welfare. The words 'Zion' and 'Jerusalem' here seem intended to denote the Jewish people in general, or to refer to Jerusalem as the capital of the Jewish nation. The intimation had been given in the capital of the nation, and thence to the entire people.
And I will give - Or rather, I give, or I have given. The passage means, that the hearer of the good tidings of the raising up of a deliverer should be sent to the Jewish people. To them the joyful news was announced long before the event; the news of the raising up of such a man - an event of so much interest to them - was made to them long before the pagan had any intimation of it; and it would occur as the fulfillment of an ancient prophecy recorded among the Jews. The prophet refers here, doubtless, in the main, to his own prophecies uttered so long before the event would occur, and which would be distinctly known when they would be in exile in Babylon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:27: first: Isa 41:4, Isa 43:10, Isa 44:6, Isa 48:12; Rev 2:8
I will give: Isa 40:9, Isa 44:28, Isa 52:7; Ezr 1:1, Ezr 1:2; Nah 1:15; Luk 2:10, Luk 2:11; Rom 10:15
Geneva 1599
41:27 The first [shall say] to Zion, Behold, behold (z) them: and I will give to Jerusalem (a) one that bringeth good tidings.
(z) That is, the Israelites who return from the captivity.
(a) That is, a continual succession of prophets and ministers.
John Gill
41:27 The first shall say to Zion, behold, behold them,.... Or, "I the first say to Zion"; I who am the first and the last, Is 41:4 which some ancient Jewish writers (d) observe is the name of the Messiah, and apply the passage to him; or, I am the "first" that say these things to Zion (e),
behold, behold them; behold such and such things shall come to pass, and accordingly they have come to pass; or, "behold", the promised Messiah, whom I have long spoken of, behold, he is come; see Is 42:1, and behold them, his apostles and ministers, publishing the good tidings of salvation, as follows. The Targum is,
"the words of consolation which the prophets prophesied from the beginning concerning Sion, behold they come;''
they come to pass; which is such a proof of deity the idols and their worshippers cannot give:
and I will give to Jerusalem one that bringeth good tidings; which some interpret of Isaiah; others of Cyrus; others of Christ; and others of John the Baptist. I suppose the singular put for the plural, "one that bringeth good tidings", or, "an evangelist for evangelists"; and may be understood of Gospel teachers, whom the Lord gave to his church and people, and by means of whom he spread his Gospel, not only in Judea, but in the Gentile world, to the overthrow of Paganism.
(d) T. Bab. Pesach. fol. 5. 1. Bereshit Rabba, sect. 63. fol. 55. 3. and Vajikra Rabba, sect. 30. fol. 171. 2. (e) "ego primus sum qui dico haec Sioni", Tigurine version.
John Wesley
41:27 The first - I who am the first, do and will foretel to my people things to come. Them - I also represent future things as if they were present. By them he means things which are to come. One - Messengers, who shall foretel the good tidings of their deliverance from captivity.
Robert Jamieson, A. R. Fausset and David Brown
41:27 Rather, "I first will give to Zion and to Jerusalem the messenger of good tidings, Behold, behold them!" The clause, "Behold . . . them" (the wished-for event is now present) is inserted in the middle of the sentence as a detached exclamation, by an elegant transposition, the language being framed abruptly, as one would speak in putting vividly as it were, before the eyes of others, some joyous event which he had just learned [LUDOVICUS DE DIEU] (compare Is 40:9). None of the idols had foretold these events. Jehovah was the "first" to do so (see Is 41:4).
41:2841:28: զի ՚ի հեթանոսաց աւադիկ ո՛չ ոք է, եւ ՚ի կռոց նոցա ո՛չ ոք է որ պատմէ. եւ եթէ հարցի՛ց եւս զնոսա թէ ուստի՛ էք, ո՛չ տացեն ինձ պատասխանի[10058]։ [10058] Ոմանք. Ո՛չ տայցեն ինձ պա՛՛։
28 Ահաւասիկ ոչ մի հեթանոս չկայ, չկայ նաեւ նրանց կուռքերից ոչ մէկը, որ պատմի, ու եթէ հարցնեմ իսկ նրանց, թէ՝ որտեղի՞ց էք, ինձ պատասխան չեն տայ:
28 Եւ նայեցայ ու մարդ մը չկար, Բնաւ խորհրդական մը չկար, Որուն հարցնէի, որ պատասխան տար։
զի ի հեթանոսաց աւադիկ ոչ ոք է, եւ ի կռոց նոցա ոչ ոք է որ պատմէ. եւ եթէ հարցից եւս զնոսա թէ` Ուստի՞ էք, ոչ տացեն ինձ պատասխանի:

41:28: զի ՚ի հեթանոսաց աւադիկ ո՛չ ոք է, եւ ՚ի կռոց նոցա ո՛չ ոք է որ պատմէ. եւ եթէ հարցի՛ց եւս զնոսա թէ ուստի՛ էք, ո՛չ տացեն ինձ պատասխանի[10058]։
[10058] Ոմանք. Ո՛չ տայցեն ինձ պա՛՛։
28 Ահաւասիկ ոչ մի հեթանոս չկայ, չկայ նաեւ նրանց կուռքերից ոչ մէկը, որ պատմի, ու եթէ հարցնեմ իսկ նրանց, թէ՝ որտեղի՞ց էք, ինձ պատասխան չեն տայ:
28 Եւ նայեցայ ու մարդ մը չկար, Բնաւ խորհրդական մը չկար, Որուն հարցնէի, որ պատասխան տար։
zohrab-1805▾ eastern-1994▾ western am▾
41:2841:28 Итак Я смотрел, и не было никого, и между ними не нашлось советника, чтоб Я мог спросить их, и они дали ответ.
41:28 ἀπὸ απο from; away γὰρ γαρ for τῶν ο the ἐθνῶν εθνος nation; caste ἰδοὺ ιδου see!; here I am οὐδείς ουδεις no one; not one καὶ και and; even ἀπὸ απο from; away τῶν ο the εἰδώλων ειδωλον idol αὐτῶν αυτος he; him οὐκ ου not ἦν ειμι be ὁ ο the ἀναγγέλλων αναγγελλω announce καὶ και and; even ἐὰν εαν and if; unless ἐρωτήσω ερωταω question; request αὐτούς αυτος he; him πόθεν ποθεν from where; how can be ἐστέ ειμι be οὐ ου not μὴ μη not ἀποκριθῶσίν αποκρινομαι respond μοι μοι me
41:28 וְ wᵊ וְ and אֵ֨רֶא֙ ʔˈēre ראה see וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] אִ֔ישׁ ʔˈîš אִישׁ man וּ û וְ and מֵ mē מִן from אֵ֖לֶּה ʔˌēlleh אֵלֶּה these וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] יֹועֵ֑ץ yôʕˈēṣ יעץ advise וְ wᵊ וְ and אֶשְׁאָלֵ֖ם ʔešʔālˌēm שׁאל ask וְ wᵊ וְ and יָשִׁ֥יבוּ yāšˌîvû שׁוב return דָבָֽר׃ ḏāvˈār דָּבָר word
41:28. et vidi et non erat neque ex istis quisquam qui iniret consilium et interrogatus responderet verbumAnd I saw, and there was no one even among them to consult, or who, when I asked, could answer a word.
28. And when I look, there is no man; even among them there is no counsellor, that, when I ask of them, can answer a word.
41:28. And I saw, and there was no one among any of them to consult, or who, when I asked, could answer a word.
41:28. For I beheld, and [there was] no man; even among them, and [there was] no counseller, that, when I asked of them, could answer a word.
For I beheld, and [there was] no man; even among them, and [there was] no counsellor, that, when I asked of them, could answer a word:

41:28 Итак Я смотрел, и не было никого, и между ними не нашлось советника, чтоб Я мог спросить их, и они дали ответ.
41:28
ἀπὸ απο from; away
γὰρ γαρ for
τῶν ο the
ἐθνῶν εθνος nation; caste
ἰδοὺ ιδου see!; here I am
οὐδείς ουδεις no one; not one
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
εἰδώλων ειδωλον idol
αὐτῶν αυτος he; him
οὐκ ου not
ἦν ειμι be
ο the
ἀναγγέλλων αναγγελλω announce
καὶ και and; even
ἐὰν εαν and if; unless
ἐρωτήσω ερωταω question; request
αὐτούς αυτος he; him
πόθεν ποθεν from where; how can be
ἐστέ ειμι be
οὐ ου not
μὴ μη not
ἀποκριθῶσίν αποκρινομαι respond
μοι μοι me
41:28
וְ wᵊ וְ and
אֵ֨רֶא֙ ʔˈēre ראה see
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
אִ֔ישׁ ʔˈîš אִישׁ man
וּ û וְ and
מֵ מִן from
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
יֹועֵ֑ץ yôʕˈēṣ יעץ advise
וְ wᵊ וְ and
אֶשְׁאָלֵ֖ם ʔešʔālˌēm שׁאל ask
וְ wᵊ וְ and
יָשִׁ֥יבוּ yāšˌîvû שׁוב return
דָבָֽר׃ ḏāvˈār דָּבָר word
41:28. et vidi et non erat neque ex istis quisquam qui iniret consilium et interrogatus responderet verbum
And I saw, and there was no one even among them to consult, or who, when I asked, could answer a word.
41:28. And I saw, and there was no one among any of them to consult, or who, when I asked, could answer a word.
41:28. For I beheld, and [there was] no man; even among them, and [there was] no counseller, that, when I asked of them, could answer a word.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: И между ними не нашлось советника... Такой безотрадный для характеристики язычества, но глубоко справедливый приговор невольно возвращает нашу мысль к предыдущему контексту, где ставился самый вопрос о советниках Богу (40:13-14).
Adam Clarke: Commentary on the Bible - 1831
41:28: Among them "Among the idols" - For ומאלה umeelleh, I read ומאלים umeellim, with the Septuagint, και απο των ειδωλων, "and from or among the idols. "See Exo 15:11; Isa 57:5.
R. D. Kimchi has many good observations on this chapter. Bishop Lowth follows him in applying it to Abraham, and not to Cyrus; the whole being spoken in the past tense, which is not used, or rarely, in such a case for the future. Almost the whole of the rabbins understand it of Abraham. On Kimchi's plan, the following is a paraphrase.
The righteous man - Abram, from the east - the land of his nativity, called the land of the children of the east, Gen 29:1.
Brought him to his feet - Whithersoever his feet went, he preached righteousness and truth; as it is written, "There he proclaimed in the name of Jehovah," Gen 21:31. And he called it ויקראהו vaiyikraehu - that is, צרק tsedek, righteousness, to his feet, enabled him to hold it forth wherever he went.
He called the nations - To leave their idols and worship him who made the universe. He taught them the way of righteousness, truth, and faith. Was there ever a prodigy like to this? A man who had been an idolater, rising up against all the nations of the earth, reproving their faith, and not fearing before them nor their kings! Who stirred up his heart to do this? Was it not the Lord?
Gave the nations before him - And made him rule over kings - Chedorlaomer, and the kings which were with him: whom the Lord gave as dust to his sword, and stubble to his bow.
He pursued them - He and his three hundred and eighteen servants.
He passed safely - שלום shalom for בשלום beshalom, in safety; so said, because he lost not one of his men in this expedition. See Kimchi.
Albert Barnes: Notes on the Bible - 1834
41:28: For I beheld - I looked upon the pagan world, among all the pretended prophets, and the priests of pagan idolatry.
And there was no man - No man among them who could predict these future events.
No counselor - No one qualified to give counsel, or that could anticipate by his sagacity what would take place.
That, when I asked of them - In the manner referred to in this chapter. There is no one of whom it could be inquired what would take place in future times.
Could answer a word - They were unable to discern what would come to pass, or to predict the events which are referred to here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:28: I beheld: Isa 63:5; Dan 2:10, Dan 2:11, Dan 4:7, Dan 4:8, Dan 5:8
answer: Heb. return
Geneva 1599
41:28 For (b) I beheld, and [there was] no man; even among them, and [there was] no counsellor, that, when I asked of them, could answer a word.
(b) When I looked whether the idols could do these things, I found that they had neither wisdom nor power to do anything: therefore he concludes that all are wicked that trust in such vanities.
John Gill
41:28 For I beheld, and there was no man,.... Among all the Pagan priests and prophets, that could foretell things to come; or could prove that their idols did or could say anything in favour of them:
even amongst them, and there was no counsellor: none that could be advocates for these idols, and plead their cause; or could give any good advice and counsel to persons that needed it, and who applied to them or their idols for it:
that, when I asked of them, could answer a word; when asked what they had to say on behalf of their gods they worshipped, were dumb and speechless; moreover, all this may be said of the idols themselves, that there was none among them that could foretell a future event, or give any wholesome counsel to their worshippers, or could say anything in their own defence; and therefore, to close the controversy, the following sentence is pronounced.
John Wesley
41:28 For - I looked to see if I could find any man that could foretel future events. No man - Not any, of the idols; for the word man is sometimes used by the Hebrews of brute creatures, and even of lifeless things. No counsellor - Though these idols were often consulted, yet none of them were able to give any solid and certain advice concerning future things.
Robert Jamieson, A. R. Fausset and David Brown
41:28 no counsellor--no one of the idolatrous soothsayers who could inform (Num 24:14) those who consulted them what would take place. Compare "counsel of His messenger" (Is 44:26).
when I asked--that is, challenged them, in this chapter.
41:2941:29: Զի ընդունա՛յն են որ առնեն զձեզ, եւ սնոտի՛ են որ ստեղծանեն զձեզ։
29 Ունայն են նրանք, որ կերտել են ձեզ, սնոտի են նրանք, որ ստեղծել են ձեզ:
29 Ահա ամէնքը սնոտի են, գործերնին ոչինչ է. Անոնց ձուլածոյ կուռքերը պարապ հով են։
Զի ընդունայն են որ առնեն զձեզ, եւ սնոտի են որ ստեղծանեն զձեզ:

41:29: Զի ընդունա՛յն են որ առնեն զձեզ, եւ սնոտի՛ են որ ստեղծանեն զձեզ։
29 Ունայն են նրանք, որ կերտել են ձեզ, սնոտի են նրանք, որ ստեղծել են ձեզ:
29 Ահա ամէնքը սնոտի են, գործերնին ոչինչ է. Անոնց ձուլածոյ կուռքերը պարապ հով են։
zohrab-1805▾ eastern-1994▾ western am▾
41:2941:29 Вот, все они ничто, ничтожны и дела их; ветер и пустота истуканы их.
41:29 εἰσὶν ειμι be γὰρ γαρ for οἱ ο the ποιοῦντες ποιεω do; make ὑμᾶς υμας you καὶ και and; even μάτην ματην groundlessly; in vain οἱ ο the πλανῶντες πλαναω mislead; wander ὑμᾶς υμας you
41:29 הֵ֣ן hˈēn הֵן behold כֻּלָּ֔ם kullˈām כֹּל whole אָ֥וֶן ʔˌāwen אָוֶן wickedness אֶ֖פֶס ʔˌefes אֶפֶס end מַעֲשֵׂיהֶ֑ם maʕᵃśêhˈem מַעֲשֶׂה deed ר֥וּחַ rˌûₐḥ רוּחַ wind וָ wā וְ and תֹ֖הוּ ṯˌōhû תֹּהוּ emptiness נִסְכֵּיהֶֽם׃ פ niskêhˈem . f נֵסֶךְ molten image
41:29. ecce omnes iniusti et vana opera eorum ventus et inane simulacra eorumBehold they are all in the wrong, and their works are vain: their idols are wind and vanity.
29. Behold, all of them, their works are vanity nought: their molten images are wind and confusion.
41:29. Behold, they are all unjust, and their works are empty. Their idols are wind and emptiness.
41:29. Behold, they [are] all vanity; their works [are] nothing: their molten images [are] wind and confusion.
Behold, they [are] all vanity; their works [are] nothing: their molten images [are] wind and confusion:

41:29 Вот, все они ничто, ничтожны и дела их; ветер и пустота истуканы их.
41:29
εἰσὶν ειμι be
γὰρ γαρ for
οἱ ο the
ποιοῦντες ποιεω do; make
ὑμᾶς υμας you
καὶ και and; even
μάτην ματην groundlessly; in vain
οἱ ο the
πλανῶντες πλαναω mislead; wander
ὑμᾶς υμας you
41:29
הֵ֣ן hˈēn הֵן behold
כֻּלָּ֔ם kullˈām כֹּל whole
אָ֥וֶן ʔˌāwen אָוֶן wickedness
אֶ֖פֶס ʔˌefes אֶפֶס end
מַעֲשֵׂיהֶ֑ם maʕᵃśêhˈem מַעֲשֶׂה deed
ר֥וּחַ rˌûₐḥ רוּחַ wind
וָ וְ and
תֹ֖הוּ ṯˌōhû תֹּהוּ emptiness
נִסְכֵּיהֶֽם׃ פ niskêhˈem . f נֵסֶךְ molten image
41:29. ecce omnes iniusti et vana opera eorum ventus et inane simulacra eorum
Behold they are all in the wrong, and their works are vain: their idols are wind and vanity.
41:29. Behold, they are all unjust, and their works are empty. Their idols are wind and emptiness.
41:29. Behold, they [are] all vanity; their works [are] nothing: their molten images [are] wind and confusion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Вот, все они ничто... ветер и пустота истуканы их. Вот единственно возможный, логический вывод из всей обличительной речи Господа о языческих народах (40-41: гл.) и лучшее резюме Его божественного суда над ними и их ложными богами.
Глава 41, как видно из всего ее содержания, неотделима от предшествующей 40: главы и составляет вместе с ней одно целое - речь утешительно-увещательную для евреев и судебно-обличительную для язычников. Отсюда все, что нами замечено о времени произнесения и характере композиции первой половины речи (40: гл.), с одинаковым правом должно быть распространено и на вторую половину ее (41: гл.). В ней точно так же, сначала, идет речь о событиях ближайшего будущего - о завоевании Вавилона, главного врага евреев, Киром, царем персидским, и о том избавлении, какое он даст томящимся в вавилонском плену иудеям (последнее дано лишь implicite, подразумевательно); но затем взор пророка идет дальше и провидит Того Великого Избавителя, Который имеет спасти все человечество от духовного плена и основать новозаветное царство правды, счастья и блаженства.

К особенностям композиции 41: главы должно отнести, по мнению некоторых исследователей текста, имеющуюся в ней перестановку стихов. Один из случаев такой перестановки, признаваемый большинством ученых новейших комментаторов, мы уже отметили выше, при толковании ст. 6-7. Другой случай подобной же перестановки Condamin находит в отделе 21-29, который, по его мнению, основанному отчасти на анализе содержания, а отчасти на требованиях стихотворной структуры речи, должен быть помещен после 5-го стиха Но здесь Condamin почти одинок и имеет громадное большинство ученых против себя. (Condamin, de Livre d'Isaie 252-256: p. Paris, 1905).
Albert Barnes: Notes on the Bible - 1834
41:29: Behold, they are all vanity - They are unable to predict future events; they are unable to defend their friends, or to injure their enemies. This is the conclusion of the trial or debate (notes, Isa 41:1), and that conclusion is, that they were utterly destitute of strength, and that they were entirely unworthy of confidence and regard.
Their molten images - (See the note at Isa 40:19).
Are wind - Have no solidity or power. The doctrine of the whole chapter is, that confidence should be reposed in God, and in him alone. He is the friend of his people, and he is able to protect them. He will deliver them from the hand of all their enemies; and he will be always their God, protector, and guide. The idols of the pagan have no power; and it is folly, as well as sin, to trust in them, or to suppose that they can aid their friend.
It may be added, also, that it is equally vain to trust in any being for salvation but God. He only is able to protect and defend us; and it is a source of unspeakable consolation now, as it was in times past, that he is the friend of his people; and that, in times of deepest darkness and distress, he can raise up deliverers, as he did Cyrus, and will in his own way and time rescue his people from all their calamities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:29: they are all: Isa 41:24, Isa 44:9-20; Psa 115:4-8, Psa 135:15-18; Jer 10:2-16; Hab 2:18
wind: Jer 5:13
Carl Friedrich Keil and Franz Delitzsch
41:29
This closing declaration of Jehovah terminates with similar words of wrath and contempt to those with which the judicial process ended in Is 41:24. "See them all, vanity; nothingness are their productions, wind and desolation their molten images." מעשׂיהם are not the works of the idols, but, as the parallel shows, the productions (plural, as in Ezek 6:6; Jer 1:16) of the idolaters - in other words, the idols themselves - a parallel expression to נסכּיהם (from נסך, as in Is 48:5 = massēkhâh, Is 42:17). אפס און is an emotional asyndeton (Ges. 155, 1, a). The address is thus rounded off by returning to the idolaters, with whom it first started. The first part, vv. 1-24, contains the judicial pleadings; the second part, Is 41:25., recapitulates the evidence and the verdict.
John Gill
41:29 Behold, they are all vanity,.... Both the idols and the worshippers of them; in vain they claim the title of deity, to which they have no right; and in vain do men worship them, since they receive no benefit by them:
their works are nothing; they can do nothing, neither good nor evil; nothing is to be hoped or feared from them, and the worship given them is of no avail; nothing is got by it; it is all useless and insignificant, yea, pernicious and harmful:
their molten images are wind and confusion: though they are made of cast metal, yet setting aside the costly matter of which they are made, they are of no more solidity, efficacy, and use, than the wind; and are like the chaos of the first earth, mere "tohu" and "bohu", one of which words is here used, without form and void, having no form of deity on them; and therefore men are directed to turn themselves from them, and behold a most glorious Person, worthy of worship and praise, described in the beginning of the next chapter, "behold my servant", &c.
John Wesley
41:29 Behold - This is the conclusion of the dispute, but under these he comprehends all images whatsoever. Wind - Empty and unsatisfying things. Confusion - Confused and useless things, like that rude heap in the beginning of God's creation, of which this very word is used, Gen 1:2.
Robert Jamieson, A. R. Fausset and David Brown
41:29 confusion--"emptiness" [BARNES].
God's description of His character (Is 42:1-4). God addresses Him directly (Is 42:5-7). Address to the people to attend to the subject (Is 42:8-9). Call to all, and especially the exile Jews to rejoice in the coming deliverance (Isa. 42:10-25).