Եսայի / Isaiah - 48 |

Text:
< PreviousԵսայի - 48 Isaiah - 48Next >


jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Обращение к Израилю. 3-8. Жестоковыйность Израиля, как причина изречения пророчеств о последующей его судьбе. 9-11. Прославление имени Божия в судьбах народа израильского. 12-15. Повторное обращение пророка с увещанием к Израилю. 16-22. Возможность спасения для обратившихся к Богу сынов Израиля.

Настоящей главой заканчивается первый отдел (40-48: гл.) второй части кн. пророка Исаии, - тот отдел, в котором, главным образом, шла речь о внешнем спасении Израиля: об избавлении его из предстоящего вавилонского плена через Кира и о падении Вавилона, как символа всех политических и религиозных врагов народа Божия. Предсказывая своим современникам эти события, нередко с поразительной, детальной точностью, пророк постоянно имел в виду одну главную цель, к которой он часто и возвращался - утвердить в сознании Израиля мысль о величии и силе истинного Бога, неизмеримо возвышающегося над "ничтожеством" языческих идолов и чрез то, если не предотвратить вовсе, то, по крайней мере, ослабить и смягчить силу надвигающейся на него Божественной кары. Пример такой именно, обличительно-увещательной речи к народу израильскому, и представляет настоящая, заключительная глава целого отдела.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God, having in the foregoing chapter reckoned with the Babylonians, and shown them their sins and the desolation that was coming upon them for their sins, to show that he hates sin wherever he finds it and will not connive at it in his own people, comes, in this chapter, to show the house of Jacob their sins, but, withal, the mercy God had in store for them notwithstanding; and he therefore sets their sins in order before them, that by their repentance and reformation they might be prepared for that mercy. I. He charges them with hypocrisy in that which is good and obstinacy in that which is evil, especially in their idolatry, notwithstanding the many convincing proofs God had given them that he is God alone, ver. 1-8. II. He assures them that their deliverance would be wrought purely for the sake of God's own name and not for any merit of theirs, ver. 9-11. III. He encourages them to depend purely upon God's power and promise for this deliverance, ver. 12-15. IV. He shows them that, as it was by their own sin that they brought themselves into captivity, so it would be only by the grace of God that they would obtain the necessary preparatives for their enlargement, ver. 16-19. V. He proclaims their release, yet with a proviso that the wicked shall have no benefit by it, ver. 20-22.
Adam Clarke: Commentary on the Bible - 1831
The Jews reproved for their obstinate attachment to idols, notwithstanding their experience of the Divine providence over them; and of the Divine prescience that revealed by the prophets the most remarkable events which concerned them, that they should not have the least pretext for ascribing any portion of their success to their idols, Isa 48:1-8. The Almighty, after bringing them to the furnace for their perverseness, asserts his glorious sovereignty, and repeats his gracious promises of deliverance and consolation, Isa 48:9-11. Prophecy concerning that individual (Cyrus) who shall be an instrument in the hand of God of executing his will on Babylon, and his power on the Chaldeans; and the idols of the people are again challenged to give a like proof of their foreknowledge, Isa 48:12-16. Tender and passionate exclamation of Jehovah respecting the hardened condition of the Jewish nation, to which the very pathetic exclamation of the Divine Savior when he wept over Jerusalem may be considered a striking parallel, Isa 48:17-19. Notwithstanding the repeated provocations of the house of Israel, Jehovah will again be merciful to them. They are commanded to escape from Babylon; and God's gracious favor towards them is beautifully represented by images borrowed from the exodus from Egypt, Isa 48:20, Isa 48:21. Certain perdition of the finally impenitent, Isa 48:22. It will be proper here to remark that many passages in this chapter, and indeed the general strain of these prophecies, have a plain aspect to a restoration of the Church in the latter days upon a scale much greater than the world has yet witnessed, when the very violent fall of Babylon the Great, mentioned in the Revelation, of which the Chaldean capital was an expressive type, shall introduce by a most tremendous political convulsion, (Rev 16:17-21), that glorious epoch of the Gospel, which forms so conspicuous a part of the prophecies of the Old Testament, and has been a subject of the prayers of all saints in all ages.
Albert Barnes: Notes on the Bible - 1834
48:0: This chapter contains renewed assurances of the deliverance of the exile Jews from Babylon. It is designed, in the main, to state the causes for which the captivity would occur, and to furnish the assurance also that, notwitbstanding the judgment that should come upon them, God would deliver them from bondage. It contains lamentations that there was a necessity for bringing these calamities upon them; assurances that God had loved them; appeals to themselves in proof that all that they had suffered had been predicted; and a solemn command to go forth out of Babylon. It is to be regarded as addressed to the exile Jews in Babylon, though it is not improbable that the prophet designed it to have a bearing on the Jews of his own time, as given to idolatry, and that he intended that the former part of the chapter should be an indirect rebuke to them by showing them the consequences of their proneness to idolatry. The chapter is exceedingly tender, and full of love, and is an expression of the kindness which God has for his own people.
It is not very susceptible of division, or of easy analysis, but the following topics present probably the main points of the chapter.
I. A reproof of the Jews for their idolatrous tendencies, reminding them that this was the characteristic of the nation, and indirectly intimating that all their calamitics would come upon them on account of that Isa 48:1-8. This part contains:
1. An address to the Jews, as those who professed to worship God, though in insincerity and hypocrisy Isa 48:1-2.
2. A solemn declaration of God that he had foretold all these events, and that they could not be traced in any manner to the power of idols, and that he, therefore, was God Isa 48:3-7.
3. Their character had been that of rebellion and treachery, from the very commencement of their history Isa 48:8.
II. Promises of deliverance from the evils which their sins had brought upon them, with expressions of regret that their conduct hurl been such as to make such judgments necessary Isa 48:9-19.
1. God says that he would restrain his anger, and would not wholly cut them of Isa 48:9.
2. The purpose of the calamities brought upon them was to refine and purify them, as in a furnace Isa 48:10.
3. All his dealings with them had been for his own glory, and so as to promote his own honor Isa 48:11.
4. An assertion of his power, and his ability to accomplish what he had purposed Isa 48:12-13.
5. He had solemnly purposed to destroy Babylon, and the Chaldeans Isa 48:14.
6. He had raised up for that purpose one who should accomplish his designs Isa 48:15-16.
7. He expresses his deep regret that their conduct had been such as to make it necessary to bring these heavy judgments on them, and states what would have been the result if thcy had observed his commandments. Their peace would have been as a river, their righteousness as the waves of the sea, and their offspring as the sand Isa 48:17-19.
III. A command to go forth from Babylon, implying the highest assurance that they should be delivered from their long and painful captivity Isa 48:20-22.
1. They should go out with singing and triumph; and the ends of the earth should see it Isa 48:20.
2. God would provide for them in the deserts, and cause the waters to flow for them in their journey through the pathless wilderness Isa 48:21.
The chapter concludes with a general declaration that the wicked have no peace, implying that they only have peace and security who put their trust in God Isa 48:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 48:1, God, to convince the people of their foreknown obstinancy, Rev_ealed his prophecies; Isa 48:9, He saves them for his own sake; Isa 48:12, He exhorts them to obedience, because of his power and providence; Isa 48:16, He laments their backwardness; Isa 48:20, He powerfully delivers his people out of Babylon.
John Gill
INTRODUCTION TO ISAIAH 48
The prophecy of this chapter is concerning the deliverance and salvation of the Jews, and is addressed unto them; who are described by their natural descent and lineage, and by their hypocrisy in religious things, Is 48:1. By their obstinacy and impudence, and by their proneness to idolatry, and to ascribe that to idols which belonged to God; which were the reasons why the Lord foretold all former things to them, before they came to pass, Is 48:3. And for the same reasons also he declared unto them what should be hereafter, particularly the destruction of Babylon, and their deliverance by Cyrus, Is 48:6. From which account of them it would clearly appear, that it was not for any merits of theirs, but for his own name's sake, for his own glory, that he chose them, purified, and saved them as gold tried in the fire, Is 48:9. He observes his own perfections, his eternity and immutability, and power displayed in creation, to engage their faith in the promise of deliverance, Is 48:12 and points out the deliverer Cyrus, a type of Christ, whom he loved, called, sent, and made him prosperous, Is 48:14. Then he directs them to walk in his ways, with promises of peace and prosperity, Is 48:17. And the chapter is concluded with an exhortation to go out of Babylon with joy, publishing wherever they came their redemption, and who would be supplied with all necessaries in their return to their own land; only it should be observed, that there was no peace or happiness for the wicked, Is 48:20.
48:148:1: Լուարո՛ւք զայս տունդ Յակովբայ՝ անուանեալդ յանուն Իսրայէլի. ծնեալդ ՚ի զաւակէ Յուդայ, որ երդնուք յանուն Տեառն Աստուծոյ Իսրայէլի, որ յիշատակէքդ ո՛չ ճշմարտութեամբ՝ եւ ո՛չ արդարութեամբ[10136]։ [10136] Ոմանք. Անուանեալքդ... ծնեալքդ ՚ի զաւակս Յուդայ։ Յօրինակին պակասէր. Տեառն Աստուծոյ Իսրայէլի։
1 «Լսեցէ՛ք այս, ո՛վ Յակոբի տուն, Իսրայէլի անունով կոչուածներդ եւ Յուդայի սերնդից ծնուածներդ, որ երդւում էք Իսրայէլի Աստծու անունով եւ յիշում նրան, բայց ո՛չ ճշմարտութեամբ, ո՛չ արդարութեամբ:
48 Լսեցէ՛ք ասիկա, ո՛վ Յակոբի տուն, Որ Իսրայէլի անունովը կանչուած էք Ու Յուդայի աղբիւրէն* ելեր էք Եւ Տէրոջը անունովը երդում կ’ընէք Ու Իսրայէլի Աստուածը կը յիշէք, Բայց ճշմարտութեամբ չէ ու արդարութեամբ չէ։
Լուարուք զայս, տունդ Յակոբայ, անուանեալքդ յանուն Իսրայելի, ծնեալքդ ի զաւակէ Յուդայ, որ երդնուք յանուն Տեառն [734]Աստուծոյ Իսրայելի, որ`` յիշատակէքդ ոչ ճշմարտութեամբ եւ ոչ արդարութեամբ:

48:1: Լուարո՛ւք զայս տունդ Յակովբայ՝ անուանեալդ յանուն Իսրայէլի. ծնեալդ ՚ի զաւակէ Յուդայ, որ երդնուք յանուն Տեառն Աստուծոյ Իսրայէլի, որ յիշատակէքդ ո՛չ ճշմարտութեամբ՝ եւ ո՛չ արդարութեամբ[10136]։
[10136] Ոմանք. Անուանեալքդ... ծնեալքդ ՚ի զաւակս Յուդայ։ Յօրինակին պակասէր. Տեառն Աստուծոյ Իսրայէլի։
1 «Լսեցէ՛ք այս, ո՛վ Յակոբի տուն, Իսրայէլի անունով կոչուածներդ եւ Յուդայի սերնդից ծնուածներդ, որ երդւում էք Իսրայէլի Աստծու անունով եւ յիշում նրան, բայց ո՛չ ճշմարտութեամբ, ո՛չ արդարութեամբ:
48 Լսեցէ՛ք ասիկա, ո՛վ Յակոբի տուն, Որ Իսրայէլի անունովը կանչուած էք Ու Յուդայի աղբիւրէն* ելեր էք Եւ Տէրոջը անունովը երդում կ’ընէք Ու Իսրայէլի Աստուածը կը յիշէք, Բայց ճշմարտութեամբ չէ ու արդարութեամբ չէ։
zohrab-1805▾ eastern-1994▾ western am▾
48:148:1 Слушайте это, дом Иакова, называющиеся именем Израиля и происшедшие от источника Иудина, клянущиеся именем Господа и исповедающие Бога Израилева, хотя не по истине и не по правде.
48:1 ἀκούσατε ακουω hear ταῦτα ουτος this; he οἶκος οικος home; household Ιακωβ ιακωβ Iakōb; Iakov οἱ ο the κεκλημένοι καλεω call; invite τῷ ο the ὀνόματι ονομα name; notable Ισραηλ ισραηλ.1 Israel καὶ και and; even οἱ ο the ἐξ εκ from; out of Ιουδα ιουδα Iouda; Iutha ἐξελθόντες εξερχομαι come out; go out οἱ ο the ὀμνύοντες ομνυω swear τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master θεοῦ θεος God Ισραηλ ισραηλ.1 Israel μιμνῃσκόμενοι μιμνησκω remind; remember οὐ ου not μετὰ μετα with; amid ἀληθείας αληθεια truth οὐδὲ ουδε not even; neither μετὰ μετα with; amid δικαιοσύνης δικαιοσυνη rightness; right standing
48:1 שִׁמְעוּ־ šimʕû- שׁמע hear זֹ֣את zˈōṯ זֹאת this בֵּֽית־ bˈêṯ- בַּיִת house יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob הַ ha הַ the נִּקְרָאִים֙ nniqrāʔîm קרא call בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מִ mi מִן from מֵּ֥י mmˌê מַיִם water יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah יָצָ֑אוּ yāṣˈāʔû יצא go out הַֽ hˈa הַ the נִּשְׁבָּעִ֣ים׀ nnišbāʕˈîm שׁבע swear בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and בֵ vē בְּ in אלֹהֵ֤י ʔlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel יַזְכִּ֔ירוּ yazkˈîrû זכר remember לֹ֥א lˌō לֹא not בֶ ve בְּ in אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness וְ wᵊ וְ and לֹ֥א lˌō לֹא not בִ vi בְּ in צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
48:1. audite hoc domus Iacob qui vocamini nomine Israhel et de aquis Iuda existis qui iuratis in nomine Domini et Dei Israhel recordamini non in veritate neque in iustitiaHear ye these things, O house of Jacob, you that are called by the name of Israel, and are come forth out of the waters of Juda, you who swear by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in justice.
1. Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah; which swear by the name of the LORD, and make mention of the God of Israel, but not in truth, nor in righteousness.
48:1. Listen to these things, O house of Jacob, you who are called by the name of Israel, and who went forth from the waters of Judah. You swear by the name of the Lord and you call to mind the God of Israel, but not in truth, and not in justice.
48:1. Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the LORD, and make mention of the God of Israel, [but] not in truth, nor in righteousness.
Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the LORD, and make mention of the God of Israel, [but] not in truth, nor in righteousness:

48:1 Слушайте это, дом Иакова, называющиеся именем Израиля и происшедшие от источника Иудина, клянущиеся именем Господа и исповедающие Бога Израилева, хотя не по истине и не по правде.
48:1
ἀκούσατε ακουω hear
ταῦτα ουτος this; he
οἶκος οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
οἱ ο the
κεκλημένοι καλεω call; invite
τῷ ο the
ὀνόματι ονομα name; notable
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οἱ ο the
ἐξ εκ from; out of
Ιουδα ιουδα Iouda; Iutha
ἐξελθόντες εξερχομαι come out; go out
οἱ ο the
ὀμνύοντες ομνυω swear
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
μιμνῃσκόμενοι μιμνησκω remind; remember
οὐ ου not
μετὰ μετα with; amid
ἀληθείας αληθεια truth
οὐδὲ ουδε not even; neither
μετὰ μετα with; amid
δικαιοσύνης δικαιοσυνη rightness; right standing
48:1
שִׁמְעוּ־ šimʕû- שׁמע hear
זֹ֣את zˈōṯ זֹאת this
בֵּֽית־ bˈêṯ- בַּיִת house
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
הַ ha הַ the
נִּקְרָאִים֙ nniqrāʔîm קרא call
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מִ mi מִן from
מֵּ֥י mmˌê מַיִם water
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
יָצָ֑אוּ yāṣˈāʔû יצא go out
הַֽ hˈa הַ the
נִּשְׁבָּעִ֣ים׀ nnišbāʕˈîm שׁבע swear
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
בֵ בְּ in
אלֹהֵ֤י ʔlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
יַזְכִּ֔ירוּ yazkˈîrû זכר remember
לֹ֥א lˌō לֹא not
בֶ ve בְּ in
אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
בִ vi בְּ in
צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
48:1. audite hoc domus Iacob qui vocamini nomine Israhel et de aquis Iuda existis qui iuratis in nomine Domini et Dei Israhel recordamini non in veritate neque in iustitia
Hear ye these things, O house of Jacob, you that are called by the name of Israel, and are come forth out of the waters of Juda, you who swear by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in justice.
48:1. Listen to these things, O house of Jacob, you who are called by the name of Israel, and who went forth from the waters of Judah. You swear by the name of the Lord and you call to mind the God of Israel, but not in truth, and not in justice.
48:1. Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the LORD, and make mention of the God of Israel, [but] not in truth, nor in righteousness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: С 1-8: ст. после знаменательного обращения к Израилю, пророк открывает ближайшую цель данных ему пророчеств. По-видимому, предсказания пророка, бывшие "гласом вопиющего в пустыне", не доходили до слуха жестоковыйного Израиля и недостигали своей цели. Однако чрез это они, по взгляду пророка, не теряли своего важного значения, которое состояло здесь в том, что отнимало у Израиля всякие предлоги к оправданию (напр., ссылкой на неизвестность) и делало его окончательно безответным пред праведным судом Божиим.

Слушайте это, дом Иакова, называющийся именем Израиля и происшедшие от источника Иудина, клянущиеся... и исповедающие Бога Израилева, хотя не по истине не по правде. Ибо они называют себя происходящими от святого города... Это - самое полное и разнообразное обращение к представителям избранного народа из всех, встречающихся у пророка Исаии. Хотя, в общем, оно относится к одному коллективному лицу, именно к Израилю, но самым разнообразием эпитетов позволяет различать и улавливать в нем различные оттенки мысли.

Так, самое первое определение - "дом Иакова" - бесспорно указывает на весь избранный народ еврейский, без различия в нем царств и колен (40:27; 41:8, 14; 43:1, 22, 44:1: и пр.).

Два следующих определения, по-видимому, преднамеренно различают "Израиля" от "Иуды". Наконец, ссылка на "клянущихся именем Господа и только устами исповедающих Его" (Мф 15:8), а также на кичащихся своим происхождением от святого города - является снова общей характеристикой всего народа Божия, но не с внешней, как раньше, а с другой - внутренней стороны, со стороны его морального несовершенства (лицемерия, нарушения святости, при отсутствии внутренней истины и правды). Хотя чтение "от источника Иуды" и имеет за себя авторитет сравнительной древности (оно встречается еще у блаженного Иеронима), однако новейшие комментаторы не без основания его оспаривают, находя, что здесь перепутаны два весьма сходных по начертанию и произношению еврейских слова - "воды" (memi) и "утроба, чресла" (memhi); так что более правильным будет перевод "от чресл Иудиных" (Быт 15:4; 49:10: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the LORD, and make mention of the God of Israel, but not in truth, nor in righteousness. 2 For they call themselves of the holy city, and stay themselves upon the God of Israel; The LORD of hosts is his name. 3 I have declared the former things from the beginning; and they went forth out of my mouth, and I showed them; I did them suddenly, and they came to pass. 4 Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass; 5 I have even from the beginning declared it to thee; before it came to pass I showed it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them. 6 Thou hast heard, see all this; and will not ye declare it? I have showed thee new things from this time, even hidden things, and thou didst not know them. 7 They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them. 8 Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.
We may observe here,
I. The hypocritical profession which many of the Jews made of religion and relation to God. To those who made such a profession the prophet is here ordered to address himself, for their conviction and humiliation, that they might own God's justice in what he had brought upon them. Now observe here,
1. How high their profession of religion soared, what a fair show they made in the flesh and how far they went towards heaven, what a good livery they wore and what a good face they put upon a very bad heart. (1.) They were the house of Jacob; they had a place and a name in the visible church. Jacob have I loved. Jacob is God's chosen; and they are not only retainers to his family, but descendants from him. (2.) They were called by the name of Israel, an honourable name; they were of that people to whom pertained both the giving of the law and the promises. Israel signifies a prince with God; and they prided themselves in being of that princely race. (3.) They came forth out of the waters of Judah, and thence were called Jews; they were of the royal tribe, the tribe of which Shiloh was to come, the tribe that adhered to God when the rest revolted. (4.) They swore by the name of the Lord, and thereby owned him to be the true God, and their God, and gave glory to him as the righteous Judge of all. They swore to the name of the Lord (so it may be read); they took an oath of allegiance to him as their King and joined themselves to him in covenant. (5.) They made mention of the God of Israel in their prayers and praises; they often spoke of him, observed his memorials, and pretended to be very mindful of him. (6.) They called themselves of the holy city, and, when they were captives in Babylon, purely from a principle of honour, and jealousy for their native country, they valued themselves upon their interest in it. Many, who are themselves unholy, are proud of their relation to the church, the holy city. (7.) They stayed themselves upon the God of Israel, and boasted of his promises and his covenant with them; they leaned on the Lord, Mic. iii. 11. And, if they were asked concerning their God, they could say, "The Lord of hosts is his name, the Lord of all;" happy are we therefore, and very great, who have relation to him!
2. How low their profession of religion sunk, notwithstanding all this. It was all in vain; for it was all a jest; it was not in truth and righteousness. Their hearts were not true nor right in these professions. Note, All our religious professions avail nothing further than they are made in truth and righteousness. If we be not sincere in them, we do but take the name of the Lord our God in vain.
II. The means God used, and the method he took, to keep them close to himself, and to prevent their turning aside to idolatry. The many excellent laws he gave them, with their sanctions, and the hedges about them, it seems, would not serve to restrain them from that sin which did most easily beset them, and therefore to those God added remarkable prophecies, and remarkable providences in pursuance of those prophecies, which were all designed to convince them that their God was the only true God and that it was therefore both their duty and interest to adhere to him. 1. He both dignified and favoured them with remarkable prophecies (v. 3): I have declared the former things from the beginning. Nothing material happened to their nation from its original which was not prophesied of before--their bondage in Egypt, their deliverance thence, the situation of their tribes in Canaan, &c. All these things went forth out of God's mouth and he showed them. Herein they were honoured above any nation, and even their curiosity was gratified. Their prophecies were such as they could rely upon, and such as concerned themselves and their own nation; and they were all verified by the accomplishment of them. I did them suddenly, when they were least expected by themselves or others, and therefore could not be foreseen by any but a divine prescience. I did them and they came to pass; for what God does he does effectually. The very calamities they were now groaning under in Babylon God did from the beginning declare to them by Moses, as the certain consequences of their apostasy from God, Lev. xxvi. 31, &c.; Deut. xxviii. 36, &c.; xxix. 28. He also declared to them their return to God, and to their own land again, Deut. xxx. 4, &c.; Lev. xxvi. 44, 45. Thus he showed them how he would deal with them long before it came to pass. Let them compare their present state together with the deliverance they had now in prospect with what was written in the law, and they would find the scripture exactly fulfilled. 2. He both dignified and favoured them with remarkable providence (v. 6): I have shown thee new things from this time. Besides the general view given from the beginning of God's proceedings with them, he showed them new things by the prophets of their own day, and created them. They were hidden things, which they could not otherwise know, as the prophecy concerning Cyrus and the exact time of their release out of Babylon. These things God created now, v. 7. Their restoration was in effect their creation, and they had a promise of it not from the beginning, but of late; for to prevent their apostasy from God, or to recover them, prophecy was kept up among them. Yet it was told them when they could not come to the knowledge of it in any other way than by divine revelation. "Consider," says God, "how much soever it is talked of now among you and expected, it was told you by the prophets, when it was the furthest thing from your thoughts, when you had not heard it, when you had not known it, nor had any reason to expect it, and when your ear was not opened concerning it (v. 7, 8), when the thing seemed utterly impossible, and you would scarcely have given any one the hearing who should have told you of it." God had shown them hidden things which were out of the reach of their knowledge, and done for them great things, out of the reach of their power: "Now," says he (v. 6), "thou hast heard; see all this. Thou hast heard the prophecy; see the accomplishment of it, and observe whether the word and works of God do not exactly agree; and will you not declare it, that as you have heard so you have seen? Will you not own that the Lord is the true God, the only true God, that he has the knowledge and power which no creature has and which none of the gods of the nations can pretend to? Will you not own that your God has been a good God to you? Declare this to his honour, and your own shame, who have dealt so deceitfully with him and preferred others before him."
III. The reasons why God would take this method with them.
1. Because he would anticipate their boastings of themselves and their idols. (1.) God by his prophets told them beforehand of their deliverance, lest they should attribute the accomplishment of it to their idols. Thus he saw it necessary to secure the glory of it to himself, which otherwise would have been given by some of them to their graven images: "I spoke of it," says God, "lest thou shouldst say, My idol has done it or has commanded it to be done," v. 5. There were those that would be apt to say so, and so would be confirmed in their idolatry by that which was intended to cure them of it. But they would now be for ever precluded from saying this; for, if the idols had done it, the prophets of the idols would have foretold it; but, the prophets of the Lord having foretold it, it was no doubt the power of the Lord that effected it. (2.) God foretold it by his prophets, lest they should assume the foresight of it to themselves. Those that were not so profane as to have ascribed the thing itself to an idol were yet so proud as to have pretended that by their own sagacity they foresaw it, if God had not been beforehand with them and spoken first: Lest thou shouldst say, Behold, I knew them, v. 7. Thus vain men, who would be thought wise, commonly undervalue a thing which is really great and surprising with this suggestion, that it was no more than they expected and they knew it would come to this. To anticipate this, and that this boasting might for ever be excluded, God told them of it before the day, when as yet they dreamed not of it. God has said and done enough to prevent men's boastings of themselves, and that no flesh may glory in his presence, and, if it have not the intended effect, it will aggravate the sin and ruin of the proud; and, sooner, or later, every mouth shall be stopped, and all flesh shall become silent before God.
2. Because he would leave them inexcusable in their obstinacy. Therefore he took this pains with them, because he knew they were obstinate, v. 4. He knew they were so obstinate and perverse that, if he had not supported the doctrine of providence by prophecy, they would have had the impudence to deny it, and would have said that their idol had done that which God did. He knew very well, (1.) How wilful they would be, and how fully bent they would be upon that which is evil: I knew that thou wast hard; so the word is. There were prophecies as well as precepts which God gave them because of the hardness of their hearts: "Thy neck is an iron sinew, unapt to yield and submit to the yoke of God' commandments, unapt to turn and look back upon his dealings with thee or look up to his displeasure against thee; not flexible to the will of God, nor pliable to his intentions, nor manageable by his word or providence. Thy brow is brass; thou art impudent and canst not blush, insolent and wilt not fear or give back, but wilt thrust on in the way of thy heart." God uses means to bring sinners to comply with him, though he knows they are obstinate. (2.) How deceitful they would be and how insincere in that which is good, v. 8. God sent his prophets to them, but they did not hear, they would not know, and it was no more than was expected, considering what they had been. Thou wast called, and not miscalled, a transgressor from the womb. Ever since they were first formed into a people they were prone to idolatry; they brought with them out of Egypt a strange addictedness to that sin; and they were murmurers as soon as ever they began their march to Canaan. They were justly upbraided with it then, Deut. ix. 7, 24. Therefore I knew that thou wouldst deal very treacherously. God foresaw their apostasy, and gave this reason for it, that he had always found them false and fickle, Deut. xxxi. 16, 27, 29. This is applicable to particular persons. We are all born children of disobedience; we were called transgressors from the womb, and therefore it is easy to foresee that we shall deal treacherously, very treacherously. Where original sin is actual sin will follow of course. God knows it, and yet deals not with us according to our deserts.
Adam Clarke: Commentary on the Bible - 1831
48:1: Are come forth out of the waters of Judah "Ye that flow from the fountain of Judah" - ממי mimmey, "from the waters." Perhaps ממעי mimmeey, "from the bowels," So many others have conjectured, or מני יהודה meni yehudah, or מיהודה meyhudah, "from Judah." - Secker. But see Michaelis in Praelect, not. 22. And we have עין יעקב eyn yaakob, "the fountain of Jacob," Deu 33:28, and ממקור ישראל mimmekor yishrael, "from the fountain of Israel," Psa 68:27. Twenty-seven MSS. of Kennicott's, six of De Rossi's and two of my own, with six editions, have מימי meymey, "from the days;" which makes no good sense.
Albert Barnes: Notes on the Bible - 1834
48:1: Hear ye this - This is an address to the Jews regarded as in Babylon, and is designed to remind them of their origin, and of their privileges as the descendants of Jacob, and having the name of Israel (compare the notes at Isa 43:1).
And are come forth out of the waters of Judah - This metaphor is taken from a fountain which sends forth its streams of water, and the idea is, that they owed their origin to Judah, as the streams flowed from a fountain. A similar figure is used by Balaam in describing the vast increase of the Jews: Num. 34 'He shall pour the waters out of his buckets, and his seed shall be in many waters.' So in Deu 33:28 : 'The fountain of Jacob shall be upon a land of corn and wine.' So Psa 68:26 :
Bless ye God in the congregations,
Jehovah, ye that are of the fountain of Israel.
Margin
The idea is, that Judah was the fountain, or origin of the people who were then exiled in Babylon. The ten tribes had Rev_olted, and had been carried away, and the name of Benjamin had been absorbed in that of Judah, and this had become the common name of the nation. Perhaps Judah is mentioned here with honor as the fountain of the nation, because it was from him that the Messiah was to descend Gen 49:10 : and this mention of his name would serve to bring that promise to view, and would be an assurance that the nation would not be destroyed, nor the power finally depart until He should come.
Which swear by the name - Who worship Yahweh, and acknowledge him as the only true God (see the notes at Isa 19:18; Isa 45:23; compare Isa 48:1; Isa 65:16).
And make mention - That is, in your prayers and praises. You acknowledge him, and profess to worship him.
But not in truth - In a hypocritical manner; not in sincerity. Compare Jer 5:2 : 'And though they say, The Lord liveth, surely they swear falsely.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:1: which are: Gen 32:28, Gen 35:10; Kg2 17:34; Joh 1:47; Rom 2:17, Rom 2:28, Rom 2:29, Rom 9:6, Rom 9:8; Rev 2:9; Rev 3:9
come: Num 24:7; Deu 33:28; Psa 68:26; Pro 5:16
which swear: Isa 44:5, Isa 45:23, Isa 65:16; Deu 5:28, Deu 6:13, Deu 10:20; Psa 63:11; Zep 1:5
make mention: Isa 26:13, Isa 62:8; Exo 23:13
not in truth: Isa 1:10-14; Lev 19:12; Psa 50:16-20, Psa 66:3 *marg. Jer 4:2, Jer 5:2, Jer 7:9, Jer 7:10; Mal 3:5; Mat 15:8, Mat 15:9, Mat 23:14; Joh 4:24; Ti1 4:2; Ti2 3:2-5
Carl Friedrich Keil and Franz Delitzsch
48:1
This third portion of the trilogy (Is 46:1-13, Is 47:1-15, 48) stands in the same relation to Is 47:1-15, as Is 46:3. to Is 46:1-2. The prophecy is addressed to the great body of the captives. "Hear ye this, O house of Jacob, who are called by the name of Israel, and have flowed out of the waters of Judah, who swear by the name of Jehovah, and extol the God of Israel, not in truth and not in righteousness! For they call themselves of the holy city, and stay themselves upon the God of Israel, Jehovah of hosts His name." The summons to hear is based upon the Israelitish nationality of those who are summoned, to which they still cling, and upon the relation in which they place themselves to the God of Israel. This gives to Jehovah the right to turn to them, and imposes upon them the duty to hearken to Him. The blame, inserted by the way, points at the same time to the reason for the address which follows, and to the form which it necessarily assumes. "The house of Jacob" is not all Israel, as the following words clearly show, but, as in Is 46:3, the house of Judah, which shared in the honourable name of Israel, but have flowed out of the waters, i.e., the source of Judah. The summons, therefore, is addressed to the Judaean exiles in Babylon, and that inasmuch as they swear by the name of Jehovah, and remember the God of Israel with praise (hizkı̄r b' as in Ps 20:8), though not in truth and not in righteousness (3Kings 3:6; Zech 8:8), i.e., without their state of mind (cf., Is 38:3; Jer 32:41) or mode of action corresponding to their confession, so as to prove that it was sincerely and seriously meant. The praise bestowed upon the persons summoned, which is somewhat spoiled by this, is explained in Is 48:2; they call themselves after the holy city (this title is applied to Jerusalem both here and in Is 52:1, as well as in the books of Daniel and Nehemiah). We may easily supply here, that the holiness of the city laid an obligation upon its citizens to be holy in their character and conduct. They also relied upon the God of Israel, whose name is Jehovah Zebaoth; and therefore He would require of them the fullest confidence and deepest reverence.
Geneva 1599
48:1 Hear ye this, O house of Jacob, who are (a) called by the name of Israel, and have come forth out of (b) the waters of Judah, who swear by the name of the LORD, and make mention of the God of Israel, [but] not in truth, nor in righteousness.
(a) He detects their hypocrisy who claimed to be Israelites, but were not so.
(b) Meaning, the fountain and stock.
John Gill
48:1 Hear ye this, O house of Jacob,.... Who were of the house and family of Jacob, his descendants and posterity; and who were of the house of the God of Jacob, had a name and a place there, at least in profession:
which are called by the name of Israel; a name given to Jacob, because of his prevalence with God in prayer; but these had only the name, not the thing, however not as yet; they were neither praying Jacobs, nor prevailing Israels; they were not Israelites indeed:
and are come forth out of the waters of Judah; that is, were of the seed of Judah, as the Targum, Aben Ezra, and Kimchi interpret it; these were waters out of his buckets, as Jarchi observes from Num 24:7, so we read of the fountain of Jacob, Deut 33:28. These were streams from thence; they were of the tribe of Judah, to whom the kingdom belonged; from whence was the chief ruler, the Shiloh, the King Messiah; they were of these waters, though not born again of water and of the Spirit:
which swear by the name of the Lord God; own him for their God, acknowledge him their Lord and King, and solemnly promise to serve him, and yield obedience to him:
and make mention of the God of Israel; or "remember" him (z) in their religious exercises; invoke his name, sing his praises, ask of him the ordinances of righteousness, honour him with their lips, speak honourably of him, and profess to remember his works of old at their solemn feasts:
but not in truth, nor in righteousness; not according to the will of God, nor truth of things; nor in the integrity of their hearts, but in an hypocritical way, and not in sincerity and uprightness; in word and tongue only, not in deed and in truth; worshippers of God they were externally, but not in spirit and truth.
(z) "recordantur", Munster, Vatablus.
John Wesley
48:1 Called - Who are Israelites in name, but not in truth. Are come - From the lineage of your progenitor, Judah, as waters flow from a fountain. Swear - Who profess the true religion; (one act of religion being put for all) and call themselves by his name.
Robert Jamieson, A. R. Fausset and David Brown
48:1 THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS (Is 48:1-5). (Isa. 48:1-22)
the waters of Judah--spring from the fountain of Judah (Num 24:7; Deut 33:28; Ps 68:26; Margin). Judah has the "fountain" attributed to it, because it survived the ten tribes, and from it Messiah was to spring.
swear by . . . Lord-- (Is 19:18; Is 45:23; Is 65:16).
mention--in prayers and praises.
not in truth-- (Jer 5:2; Jn 4:24).
48:248:2: Որ խրախուսէք յանուն քաղաքին սրբոյ, եւ հաստատեալ համարիք յանուն Աստուծոյ Իսրայէլի։ Տէր Սաբաւովթ անուն է նորա։
2 Դուք ձեզ խրախուսում էք սուրբ քաղաքի անունով եւ ձեզ հաստատուն էք համարում Իսրայէլի Աստծու շնորհիւ, որի անունը Զօրութիւնների Տէր է:
2 (Քանզի անոնք Սուրբ քաղաքին անունովը կը յիշուին Եւ Իսրայէլին Աստուծոյն կը կռթնին, Որուն անունը Եհովա Սաբաւովթ է)։
[735]Որ խրախուսէք յանուն քաղաքին սրբոյ, եւ հաստատեալ համարիք յանուն Աստուծոյ Իսրայելի``, Տէր Սաբաւովթ անուն է նորա:

48:2: Որ խրախուսէք յանուն քաղաքին սրբոյ, եւ հաստատեալ համարիք յանուն Աստուծոյ Իսրայէլի։ Տէր Սաբաւովթ անուն է նորա։
2 Դուք ձեզ խրախուսում էք սուրբ քաղաքի անունով եւ ձեզ հաստատուն էք համարում Իսրայէլի Աստծու շնորհիւ, որի անունը Զօրութիւնների Տէր է:
2 (Քանզի անոնք Սուրբ քաղաքին անունովը կը յիշուին Եւ Իսրայէլին Աստուծոյն կը կռթնին, Որուն անունը Եհովա Սաբաւովթ է)։
zohrab-1805▾ eastern-1994▾ western am▾
48:248:2 Ибо они называют себя {происходящими} от святого города и опираются на Бога Израилева; Господь Саваоф имя Ему.
48:2 καὶ και and; even ἀντεχόμενοι αντεχω hold close / onto; reach τῷ ο the ὀνόματι ονομα name; notable τῆς ο the πόλεως πολις city τῆς ο the ἁγίας αγιος holy καὶ και and; even ἐπὶ επι in; on τῷ ο the θεῷ θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel ἀντιστηριζόμενοι αντιστηριζω lord; master σαβαωθ σαβαωθ Tsebaoth ὄνομα ονομα name; notable αὐτῷ αυτος he; him
48:2 כִּֽי־ kˈî- כִּי that מֵ mē מִן from עִ֤יר ʕˈîr עִיר town הַ ha הַ the קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness נִקְרָ֔אוּ niqrˈāʔû קרא call וְ wᵊ וְ and עַל־ ʕal- עַל upon אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel נִסְמָ֑כוּ nismˈāḵû סמך support יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁמֹֽו׃ ס šᵊmˈô . s שֵׁם name
48:2. de civitate enim sancta vocati sunt et super Deum Israhel constabiliti sunt Dominus exercituum nomen eiusFor they are called of the holy city, and are established upon the God of Israel: the Lord of hosts is his name.
2. For they call themselves of the holy city, and stay themselves upon the God of Israel; the LORD of hosts is his name.
48:2. For they have been called from the holy city, and they have been founded upon the God of Israel. The Lord of hosts is his name.
48:2. For they call themselves of the holy city, and stay themselves upon the God of Israel; The LORD of hosts [is] his name.
For they call themselves of the holy city, and stay themselves upon the God of Israel; The LORD of hosts [is] his name:

48:2 Ибо они называют себя {происходящими} от святого города и опираются на Бога Израилева; Господь Саваоф имя Ему.
48:2
καὶ και and; even
ἀντεχόμενοι αντεχω hold close / onto; reach
τῷ ο the
ὀνόματι ονομα name; notable
τῆς ο the
πόλεως πολις city
τῆς ο the
ἁγίας αγιος holy
καὶ και and; even
ἐπὶ επι in; on
τῷ ο the
θεῷ θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἀντιστηριζόμενοι αντιστηριζω lord; master
σαβαωθ σαβαωθ Tsebaoth
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
48:2
כִּֽי־ kˈî- כִּי that
מֵ מִן from
עִ֤יר ʕˈîr עִיר town
הַ ha הַ the
קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness
נִקְרָ֔אוּ niqrˈāʔû קרא call
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
נִסְמָ֑כוּ nismˈāḵû סמך support
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
שְׁמֹֽו׃ ס šᵊmˈô . s שֵׁם name
48:2. de civitate enim sancta vocati sunt et super Deum Israhel constabiliti sunt Dominus exercituum nomen eius
For they are called of the holy city, and are established upon the God of Israel: the Lord of hosts is his name.
48:2. For they have been called from the holy city, and they have been founded upon the God of Israel. The Lord of hosts is his name.
48:2. For they call themselves of the holy city, and stay themselves upon the God of Israel; The LORD of hosts [is] his name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
48:2: For they call themselves of the holy city - Of Jerusalem (see Isa 52:1; Neh 11:1; Mat 4:5; Mat 27:53; Rev_. 21:2-27). The word rendered 'for' here, (כי kı̂ y) means, as it often does, "although"; and the sense is, although they call themselves of the holy city, they do not worship God in sincerity and truth. Jerusalem was called 'the holy city,' because the temple, the ark, and the symbol of the divine presence were there, and it was the place where God was worshipped. It was deemed sacred by the Jews, and they regarded it as sufficient proof of goodness, it would seem, that they had dwelt there. Even in Babylon they would pride themselves on this, and suppose, perhaps, that it entitled them to divine protection and favor.
And stay themselves upon the God of Israel - In time of danger and trial they profess to seek him, and to commit their cause to him.
The Lord of hosts is his name - (See the notes at Isa 1:9). The object of the prophet in here mentioning his holy name is, probably, to show them the guilt of their conduct. He was Yahweh, the source of all existence. He was the God of all the hosts of heaven, and all the armies on earth. How wicked, therefore, it was to come before him in a false and hypocritical manner, and while they were professedly worshipping him, to be really offering their hearts to idols, and to be characteristically inclined to relapse into idolatry!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:2: they call: Isa 52:1, Isa 64:10, Isa 64:11; Neh 11:1, Neh 11:18; Psa 48:1, Psa 87:3; Dan 9:24; Mat 4:5, Mat 27:53; Rev 11:2, Rev 21:2, Rev 22:19
and stay: Isa 10:20; Jdg 17:13; Sa1 4:3-5; Jer 7:4-11, Jer 21:2; Mic 3:11; Joh 8:40, Joh 8:41; Rom 2:17
The Lord: Isa 47:4, Isa 51:13; Jer 10:16
Geneva 1599
48:2 For they call themselves of the holy city, and stay themselves (c) upon the God of Israel; The LORD of hosts [is] his name.
(c) They make a show, as though they would have no other God.
John Gill
48:2 For they call themselves of the holy city,.... The city Jerusalem, so called because the temple, the place of divine worship, was in it, the residence of the Holy One of Israel: they valued themselves, not only upon their being of the family of Jacob, and of the tribe of Judah, but that they were inhabitants of Jerusalem, the holy city; as many now call themselves fellow citizens with the saints, and of the household of God, when they are strangers both to God and his people in the experimental knowledge of things:
and stay themselves upon the God of Israel; professed to trust in the Lord, and lean upon him, and rely upon his power and providence, his mercy and goodness, and expect all needful things from him, renouncing all confidence in the creature; and yet at the same time acted an hypocritical part, their faith was feigned: see Mic 3:11.
The Lord of hosts is his name; whom they professed to be their God and Father, their Lord and Husband, their Saviour and Redeemer; who has all power in heaven and in earth, and does according to his will in both worlds, having the hosts of angels and armies of men at his command, and therefore so called.
John Wesley
48:2 Though - They glory that they are citizens of Jerusalem, a city sanctified by God, to be the place of his true worship, and gracious presence. And stay - Not by a true faith, but a vain confidence.
Robert Jamieson, A. R. Fausset and David Brown
48:2 For--Ye deserve these reproofs; "for" ye call yourselves citizens of "the holy city" (Is 52:1), but not in truth (Is 48:1; Neh 11:1; Dan 9:24); so the inscription on their coins of the time of the Maccabees. "Jerusalem the Holy."
48:348:3: Զառաջինսն տակաւին պատմե՛մ. ե՛լ ՚ի բերանոյ իմմէ, եւ լսելի՛ եղեւ. յանկարծակի՛ արարի՝ եւ եկն եհաս[10137]։ [10137] Ոմանք. Ել ՚ի բերանոյ իմոյ։
3 Մինչեւ հիմա պատմում էի առաջին եղելութիւնների մասին. դրանք իմ բերանից ելան եւ լսելի դարձան. ես յանկարծակի կատարեցի, եւ դրանք վրայ հասան:
3 Առաջուան բաները կանուխէն պատմեցի։Անոնք իմ բերնէս ելան եւ զանոնք իմացուցի. Զանոնք յանկարծ ըրի ու եղան։
Զառաջինսն տակաւին պատմեմ, [736]ել ի բերանոյ իմմէ, եւ լսելի [737]եղեւ. յանկարծակի արարի` եւ եկն եհաս:

48:3: Զառաջինսն տակաւին պատմե՛մ. ե՛լ ՚ի բերանոյ իմմէ, եւ լսելի՛ եղեւ. յանկարծակի՛ արարի՝ եւ եկն եհաս[10137]։
[10137] Ոմանք. Ել ՚ի բերանոյ իմոյ։
3 Մինչեւ հիմա պատմում էի առաջին եղելութիւնների մասին. դրանք իմ բերանից ելան եւ լսելի դարձան. ես յանկարծակի կատարեցի, եւ դրանք վրայ հասան:
3 Առաջուան բաները կանուխէն պատմեցի։Անոնք իմ բերնէս ելան եւ զանոնք իմացուցի. Զանոնք յանկարծ ըրի ու եղան։
zohrab-1805▾ eastern-1994▾ western am▾
48:348:3 Прежнее Я задолго объявлял; из Моих уст выходило оно, и Я возвещал это и внезапно делал, и все сбывалось.
48:3 τὰ ο the πρότερα προτερος earlier ἔτι ετι yet; still ἀνήγγειλα αναγγελλω announce καὶ και and; even ἐκ εκ from; out of τοῦ ο the στόματός στομα mouth; edge μου μου of me; mine ἐξῆλθεν εξερχομαι come out; go out καὶ και and; even ἀκουστὸν ακουστος happen; become ἐξάπινα εξαπινα all at once ἐποίησα ποιεω do; make καὶ και and; even ἐπῆλθεν επερχομαι come on / against
48:3 הָ hā הַ the רִֽאשֹׁנֹות֙ rˈišōnôṯ רִאשֹׁון first מֵ mē מִן from אָ֣ז ʔˈāz אָז then הִגַּ֔דְתִּי higgˈaḏtî נגד report וּ û וְ and מִ mi מִן from פִּ֥י ppˌî פֶּה mouth יָצְא֖וּ yāṣᵊʔˌû יצא go out וְ wᵊ וְ and אַשְׁמִיעֵ֑ם ʔašmîʕˈēm שׁמע hear פִּתְאֹ֥ם piṯʔˌōm פִּתְאֹם suddenly עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make וַ wa וְ and תָּבֹֽאנָה׃ ttāvˈōnā בוא come
48:3. priora ex tunc adnuntiavi et ex ore meo exierunt et audita feci ea repente operatus sum et veneruntThe former things of old, I have declared, and they went forth out of my mouth, and I have made them to be heard: I did them suddenly and they came to pass.
3. I have declared the former things from of old; yea, they went forth out of my mouth, and I shewed them: suddenly I did them, and they came to pass.
48:3. From that time, I announced the former things. They went forth from my mouth, and I have caused them to be heard. I wrought these things suddenly, and they were fulfilled.
48:3. I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them; I did [them] suddenly, and they came to pass.
I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them; I did [them] suddenly, and they came to pass:

48:3 Прежнее Я задолго объявлял; из Моих уст выходило оно, и Я возвещал это и внезапно делал, и все сбывалось.
48:3
τὰ ο the
πρότερα προτερος earlier
ἔτι ετι yet; still
ἀνήγγειλα αναγγελλω announce
καὶ και and; even
ἐκ εκ from; out of
τοῦ ο the
στόματός στομα mouth; edge
μου μου of me; mine
ἐξῆλθεν εξερχομαι come out; go out
καὶ και and; even
ἀκουστὸν ακουστος happen; become
ἐξάπινα εξαπινα all at once
ἐποίησα ποιεω do; make
καὶ και and; even
ἐπῆλθεν επερχομαι come on / against
48:3
הָ הַ the
רִֽאשֹׁנֹות֙ rˈišōnôṯ רִאשֹׁון first
מֵ מִן from
אָ֣ז ʔˈāz אָז then
הִגַּ֔דְתִּי higgˈaḏtî נגד report
וּ û וְ and
מִ mi מִן from
פִּ֥י ppˌî פֶּה mouth
יָצְא֖וּ yāṣᵊʔˌû יצא go out
וְ wᵊ וְ and
אַשְׁמִיעֵ֑ם ʔašmîʕˈēm שׁמע hear
פִּתְאֹ֥ם piṯʔˌōm פִּתְאֹם suddenly
עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make
וַ wa וְ and
תָּבֹֽאנָה׃ ttāvˈōnā בוא come
48:3. priora ex tunc adnuntiavi et ex ore meo exierunt et audita feci ea repente operatus sum et venerunt
The former things of old, I have declared, and they went forth out of my mouth, and I have made them to be heard: I did them suddenly and they came to pass.
48:3. From that time, I announced the former things. They went forth from my mouth, and I have caused them to be heard. I wrought these things suddenly, and they were fulfilled.
48:3. I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them; I did [them] suddenly, and they came to pass.
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
3: Прежнее я задолго объявлял... Воспоминание о прошедших пророчествах, как прецедентах новому - о Кире и спасении Израиля из плена. Подобно тому, как все прошлые пророчества, хотя и предрекались они задолго, но исполнялись точно так же, несомненно, будет и с этим новым пророчеством. Порукой в этом Всемогущество и Всеведение Творца:

Я возвещал это и внезапно делал, и все сбывалось. К чему не раз апеллировал пророк и раньше (41:26; 43:9-10; 44:7-8; 47:11).
Albert Barnes: Notes on the Bible - 1834
48:3: I have declared the former things - That is, in former times I have predicted future events by the prophets, which have come to pass as they were foretold. Though the fulfillment might have appeared to be long delayed, yet it came to pass at the very time, showing it to be an exact fulfillment of the prophecy. The design of thus referring to the former predictions is, to remind them of their proneness to disregard his declarations, and to recall to their attention the fact that all that he said would be certainly accomplished. As a people, they had been prone to disbelieve his word. He saw that the same thing would take place in Babylon, and that there also they would disbelieve his prophecies about raising up Cyrus, and restoring them to their own land. He therefore endeavors to anticipate this, by reminding them of their former unbelief, and of the fact that all that he had foretold in former times had come to pass.
From the beginning - In regard to this, and the meaning of the phrase, 'the former things, see the notes at Isa 41:22; Isa 43:9. The phrase. 'former things,' refers to the things which precede others; the series, or order of events.
I did them suddenly - They came to pass at an unexpected time; when you were not looking for them, and when perhaps you were doubting whether they would occur, or were calling in question the divine veracity. The idea is, that God in like manner would, certainly, and suddenly, accomplish his predictions about Babylon, and their release from their captivity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:3: declared: Isa 41:22, Isa 42:9, Isa 43:9, Isa 44:7, Isa 44:8, Isa 45:21, Isa 46:9, Isa 46:10
and I: Isa 10:12-19, Isa 10:33, Isa 10:34, Isa 37:7, Isa 37:29, Isa 37:36-38; Jos 21:45, Jos 23:14, Jos 23:15
Carl Friedrich Keil and Franz Delitzsch
48:3
After this summons, and description of those who are summoned, the address of Jehovah begins. "The first I have long ago proclaimed, and it has gone forth out of my mouth, and I caused it to be heard. I carried it out suddenly, and it came to pass. Because I knew that thou art hard, and thy neck an iron clasp, and thy brow of brass; I proclaimed it to thee long ago; before it came to pass, I caused thee to hear it, that thou mightest not say, My idol has done it, and my graven image and molten image commanded it." The word הראשׁנות in itself signifies simply priora; and then, according to the context, it signifies prius facta (Is 46:9), or prius praedicta (Is 43:9), or prius eventura (Is 41:22; Is 42:9). In the present passage it refers to earlier occurrences, which Jehovah had foretold, and, when the time fixed for their accomplishment arrived, which He had immediately brought to pass. With a retrospective glance at this, we find plural masc. suffixes (cf., Is 41:27) used interchangeably with plural fem. (cf., Is 48:7 and Is 38:16); the prophet more frequently uses the sing. fem. in this neuter sense (Is 41:20; Is 42:23, etc.), and also, though very rarely, the sing. masc. (Is 45:8). On gı̄d, a band, a sinew, but here a clasp (cf., Arab. kaid, a fetter), see Psychology, p. 233. Nechūshâh is a poetical equivalent for nechōsheth, as in Is 45:2. The heathen cravings of Israel, which reached into the captivity, are here presupposed. Hengstenberg is mistaken in his supposition, that the prophet's standpoint is always anterior to the captivity when he speaks in condemnation of idolatry. We cannot draw any conclusion from the character of the community that returned, with regard to that of the people of the captivity generally. The great mass even of Judah, and still more of Israel, remained behind, and became absorbed into the heathen, to whom they became more and more assimilated. And does not Ezekiel expressly state in Ezek 20:30., that the golah by the Chaboras defiled themselves with the same abominations of idolatry as their fathers, and that the prevailing disposition was to combine the worship of Jehovah with heathenism, or else to exchange the former altogether for the latter? And we know that it was just the same with the exiles in Egypt, among whom the life and labours of Jeremiah terminated. Wherever the prophet speaks of פשׁעים and רשׁעים, these names invariably include a tendency or falling away to Babylonian idolatry, to which he describes the exiles as having been addicted, both in Is 66:17 and elsewhere.
Geneva 1599
48:3 I have declared the former things from the beginning; and they went forth from my mouth, and I showed (d) them; I did [them] suddenly, and they came to pass.
(d) He shows that they could not accuse him in anything, as he had performed whatever he had promised.
John Gill
48:3 I have declared the former things from the beginning,.... From the time of their first ancestors, from the time of Abraham their father, to whom was declared what should befall his posterity; that they should sojourn in Egypt, be afflicted there, and come out from thence with great substance; that they be brought into the land of Canaan, and the inhabitants of it being driven out before them, Gen 15:13.
And they went forth out of my mouth, and I showed them; they were told to Abraham by word of mouth; they were shown to him in prophecy:
I did them suddenly, and they came to pass; for very quickly these things began to take place, even in Abraham's time; for his seed being a stranger in a land not theirs, and afflicted near four hundred years, must be reckoned from the birth of Isaac; and all which exactly came to pass as was foretold; not one thing which the Lord had spoken of failed; all was punctually fulfilled, Josh 21:45.
Robert Jamieson, A. R. Fausset and David Brown
48:3 former--things which have happened in time past to Israel (Is 42:9; Is 44:7-8; Is 45:21; Is 46:10).
suddenly--They came to pass so unexpectedly that the prophecy could not have resulted from mere human sagacity.
48:448:4: Գիտեմ զի խի՛ստ ես, եւ ջիլք երկաթի՛ք պարանոց քո, եւ ճակատ քո պղնձի՛։
4 Գիտէի, որ դու խիստ ես, քո պարանոցը երկաթէ ջղերից է, ու քո ճակատը՝ պղնձից:
4 Որովհետեւ գիտէի թէ դուն խիստ ես Եւ քու պարանոցդ երկաթէ ջիղեր ունի Ու պղնձէ ճակատ մը ունիս։
Գիտեմ զի խիստ ես, եւ ջիղք երկաթիք պարանոց քո, եւ ճակատ քո պղնձի:

48:4: Գիտեմ զի խի՛ստ ես, եւ ջիլք երկաթի՛ք պարանոց քո, եւ ճակատ քո պղնձի՛։
4 Գիտէի, որ դու խիստ ես, քո պարանոցը երկաթէ ջղերից է, ու քո ճակատը՝ պղնձից:
4 Որովհետեւ գիտէի թէ դուն խիստ ես Եւ քու պարանոցդ երկաթէ ջիղեր ունի Ու պղնձէ ճակատ մը ունիս։
zohrab-1805▾ eastern-1994▾ western am▾
48:448:4 Я знал, что ты упорен, и что в шее твоей жилы железные, и лоб твой медный;
48:4 γινώσκω γινωσκω know ἐγὼ εγω I ὅτι οτι since; that σκληρὸς σκληρος hard; harsh εἶ ειμι be καὶ και and; even νεῦρον νευρον of iron ὁ ο the τράχηλός τραχηλος neck σου σου of you; your καὶ και and; even τὸ ο the μέτωπόν μετωπον forehead σου σου of you; your χαλκοῦν χαλκεος of brass
48:4 מִ mi מִן from דַּעְתִּ֕י ddaʕtˈî ידע know כִּ֥י kˌî כִּי that קָשֶׁ֖ה qāšˌeh קָשֶׁה hard אָ֑תָּה ʔˈāttā אַתָּה you וְ wᵊ וְ and גִ֤יד ḡˈîḏ גִּיד sinew בַּרְזֶל֙ barzˌel בַּרְזֶל iron עָרְפֶּ֔ךָ ʕorpˈeḵā עֹרֶף neck וּ û וְ and מִצְחֲךָ֖ miṣḥᵃḵˌā מֵצַח forehead נְחוּשָֽׁה׃ nᵊḥûšˈā נְחוּשָׁה bronze
48:4. scivi enim quia durus es tu et nervus ferreus cervix tua et frons tua aereaFor I knew that thou art stubborn, and thy neck is as an iron sinew, and thy forehead as brass.
4. Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass;
48:4. For I knew that you are stubborn, and that your neck is like an iron sinew, and that your forehead is like brass.
48:4. Because I knew that thou [art] obstinate, and thy neck [is] an iron sinew, and thy brow brass;
Because I knew that thou [art] obstinate, and thy neck [is] an iron sinew, and thy brow brass:

48:4 Я знал, что ты упорен, и что в шее твоей жилы железные, и лоб твой медный;
48:4
γινώσκω γινωσκω know
ἐγὼ εγω I
ὅτι οτι since; that
σκληρὸς σκληρος hard; harsh
εἶ ειμι be
καὶ και and; even
νεῦρον νευρον of iron
ο the
τράχηλός τραχηλος neck
σου σου of you; your
καὶ και and; even
τὸ ο the
μέτωπόν μετωπον forehead
σου σου of you; your
χαλκοῦν χαλκεος of brass
48:4
מִ mi מִן from
דַּעְתִּ֕י ddaʕtˈî ידע know
כִּ֥י kˌî כִּי that
קָשֶׁ֖ה qāšˌeh קָשֶׁה hard
אָ֑תָּה ʔˈāttā אַתָּה you
וְ wᵊ וְ and
גִ֤יד ḡˈîḏ גִּיד sinew
בַּרְזֶל֙ barzˌel בַּרְזֶל iron
עָרְפֶּ֔ךָ ʕorpˈeḵā עֹרֶף neck
וּ û וְ and
מִצְחֲךָ֖ miṣḥᵃḵˌā מֵצַח forehead
נְחוּשָֽׁה׃ nᵊḥûšˈā נְחוּשָׁה bronze
48:4. scivi enim quia durus es tu et nervus ferreus cervix tua et frons tua aerea
For I knew that thou art stubborn, and thy neck is as an iron sinew, and thy forehead as brass.
48:4. For I knew that you are stubborn, and that your neck is like an iron sinew, and that your forehead is like brass.
48:4. Because I knew that thou [art] obstinate, and thy neck [is] an iron sinew, and thy brow brass;
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
4: Вем, яко жесток еси, и жила железна выя твоя, и чело твое медяно... Славянский перевод здесь лучше русского передает мысль пророка, его художественно сильный образ крайней жестоковыйности Израиля (Исх 32:9; Иер 5:3; Иез 3:7-8; Зах 7:12). Она же именно и заграждала доступ к сердцу Израиля всех обличающих и предостерегающих увещаний пророка. Данные слова пророка Исаии очень близко стоят к изречению Второзакония: "ибо я знаю упорство твое и жестоковыйность твою..." (Втор 31:27; ср. 32:15).
Albert Barnes: Notes on the Bible - 1834
48:4: Because I knew that thou art obstinate - I made these frequent predictions, and fulfilled them in this striking manner, because I knew that as a people, you were prone to unbelief, and in order that you might have the most full and undoubted demonstration of the truth of what was declared. As they were disinclined to credit his promises, and as he saw that in their long captivity they would be prone to disbelieve what he had said respecting their deliverance under Cyrus, he had, therefore, given them these numerous evidences of the certainty of the fulfillment of all his prophecies, in order that their minds might credit what he said about their return to their own land.
That thou art obstinate - Margin, as Hebrew, 'Hard,' The sense is, that they were obstinate and intractable - an expression probably taken from a bullock which refuses to receive the yoke. The word hard, as expressive of obstinacy, is often combined with others. Thus, in Exo 32:9; Exo 34:9, 'hard of neck,' that is, stiff-necked, stubborn; 'hard of face' Eze 2:4; 'hard of heart' Eze 3:7. The idea is, that they were, as a people, obstinate, rebellious, and indisposed to submit to the laws of God - a charge which is often brought against them by the sacred writers, and which is abundantly verified by all their history as a people (compare Exo 32:9; Exo 33:3-5; Exo 34:9; Deu 9:6-13; Deu 31:27; Ch2 30:8; Eze 2:4; Act 7:51).
Thy neck is an iron sinew - The word גיד giyd means properly a cord, thong, or band; then a nerve, sinew, muscle, or tendon. The metaphor is taken from oxen when they make their neck stiff, and refuse to submit it to the yoke.
And thy brow brass - Thy forehead is hard and insensible as brass. The phrase is applied to the shameless brow of a harloi Jer 3:3; Eze 3:7, where there is an utter want of modesty, and consummate impudence. A brow of brass is an image of insensibility, or obstinacy (so in Jer 6:28).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:4: I knew: Isa 46:12; Psa 78:8; Zac 7:11, Zac 7:12
obstinate: Heb. hard, Jer 5:3; Eze 3:4-7; Dan 5:20; Rom 2:5; Heb 3:13, and they, Exo 32:9, Exo 33:3, Exo 33:5; Deu 10:16, Deu 31:27; Kg2 17:14; Ch2 30:8, Ch2 36:13; Neh 9:16, Neh 9:17, Neh 9:28; Psa 75:5; Pro 29:1; Jer 7:26, Jer 19:15; Zac 7:12; Act 7:51
thy brow: Jer 3:3; Eze 3:7-9
Geneva 1599
48:4 Because I knew that (e) thou [art] obstinate, and thy neck [is] an iron sinew, and thy brow brass;
(e) I have done for you more than I promised, that your stubbornness and impudency might have been overcome.
John Gill
48:4 Because I knew that thou art obstinate,.... Or "hard" (a), hard hearted, an obdurate and rebellious people, contradicting and gainsaying:
and thy neck is as an iron sinew; stiffnecked, inflexible, not compliant with the will of God, and his commands; unwilling to admit his yoke, and bear it:
and thy brow brass; impudent, not ashamed of sin, nor blushing at it, refusing to receive correction for it, having a whore's forehead. This the Lord knew and foreknew, and therefore declared before hand what would come to pass unto them; who otherwise would have had the assurance to have ascribed them to themselves, or their idols, and not to him.
(a) "quod durus tu es", Pagninus, Montanus; "te durum esse", Junius & Tremellius, Piscator, Vitringa.
John Wesley
48:4 I knew - Therefore I gave thee clearer demonstrations of my nature and providence, because I knew thou wast an unbelieving nation. Thy neck - Will not bow down to receive my yoke. Thy brow - Thou wast impudent.
Robert Jamieson, A. R. Fausset and David Brown
48:4 obstinate--Hebrew, "hard" (Deut 9:27; Ezek 3:7, Margin).
iron sinew--inflexible (Acts 7:51).
brow brass--shameless as a harlot (see Jer 6:28; Jer 3:3; Ezek 3:7, Margin).
48:548:5: Պատմեցա՛ւ քեզ առաջինն, եւ մինչչեւ՛ հասեալ էր առ քեզ լսելի՛ արարի քեզ. մի՛ երբէք ասիցես թէ կուռքն իմ արարին, եւ մի՛ ասիցես թէ դրօշեալքն եւ ձուլածոյքն պատմեցին ինձ[10138]։ [10138] Ոմանք. Պատմեսցեն ինձ։
5 Քեզ պատմուեց մինչեւ այժմ կատարուածը, դեռ չեղած՝ դրանց մասին լուր տուի քեզ, որպէսզի երբեք չասես, թէ՝ “Դրանք իմ կուռքերը կատարեցին”, չասես, թէ՝ “Քանդակուածները եւ ձուլածոյ կուռքերը պատմեցին ինձ”:
5 Քեզի կանուխէն պատմեցի Ու դեռ չեղած քեզի իմացուցի, Որ չըլլայ թէ ըսես. «Զանոնք իմ արձանս ըրաւ Եւ իմ քանդակած ու ձուլածոյ կուռքս հրամայեց»։
[738]Պատմեցաւ քեզ առաջինն``, եւ մինչչեւ հասեալ էր առ քեզ` լսելի արարի քեզ. մի՛ երբեք ասիցես թէ` Կուռքն իմ արարին, եւ մի՛ ասիցես թէ` Դրօշեալքն եւ ձուլածոյքն [739]պատմեցին ինձ:

48:5: Պատմեցա՛ւ քեզ առաջինն, եւ մինչչեւ՛ հասեալ էր առ քեզ լսելի՛ արարի քեզ. մի՛ երբէք ասիցես թէ կուռքն իմ արարին, եւ մի՛ ասիցես թէ դրօշեալքն եւ ձուլածոյքն պատմեցին ինձ[10138]։
[10138] Ոմանք. Պատմեսցեն ինձ։
5 Քեզ պատմուեց մինչեւ այժմ կատարուածը, դեռ չեղած՝ դրանց մասին լուր տուի քեզ, որպէսզի երբեք չասես, թէ՝ “Դրանք իմ կուռքերը կատարեցին”, չասես, թէ՝ “Քանդակուածները եւ ձուլածոյ կուռքերը պատմեցին ինձ”:
5 Քեզի կանուխէն պատմեցի Ու դեռ չեղած քեզի իմացուցի, Որ չըլլայ թէ ըսես. «Զանոնք իմ արձանս ըրաւ Եւ իմ քանդակած ու ձուլածոյ կուռքս հրամայեց»։
zohrab-1805▾ eastern-1994▾ western am▾
48:548:5 поэтому и объявлял тебе задолго, прежде нежели это приходило, и предъявлял тебе, чтобы ты не сказал: >.
48:5 καὶ και and; even ἀνήγγειλά αναγγελλω announce σοι σοι you πάλαι παλαι long ago πρὶν πριν before ἐλθεῖν ερχομαι come; go ἐπὶ επι in; on σὲ σε.1 you ἀκουστόν ακουστος you ἐποίησα ποιεω do; make μὴ μη not εἴπῃς επω say; speak ὅτι οτι since; that τὰ ο the εἴδωλά ειδωλον idol μου μου of me; mine ἐποίησαν ποιεω do; make καὶ και and; even μὴ μη not εἴπῃς επω say; speak ὅτι οτι since; that τὰ ο the γλυπτὰ γλυπτος and; even τὰ ο the χωνευτὰ χωνευτος direct; enjoin μοι μοι me
48:5 וָ wā וְ and אַגִּ֤יד ʔaggˈîḏ נגד report לְךָ֙ lᵊḵˌā לְ to מֵ mē מִן from אָ֔ז ʔˈāz אָז then בְּ bᵊ בְּ in טֶ֥רֶם ṭˌerem טֶרֶם beginning תָּבֹ֖וא tāvˌô בוא come הִשְׁמַעְתִּ֑יךָ hišmaʕtˈîḵā שׁמע hear פֶּן־ pen- פֶּן lest תֹּאמַר֙ tōmˌar אמר say עָצְבִּ֣י ʕoṣbˈî עֹצֶב idol עָשָׂ֔ם ʕāśˈām עשׂה make וּ û וְ and פִסְלִ֥י fislˌî פֶּסֶל idol וְ wᵊ וְ and נִסְכִּ֖י niskˌî נֵסֶךְ molten image צִוָּֽם׃ ṣiwwˈām צוה command
48:5. praedixi tibi ex tunc antequam venirent indicavi tibi ne forte diceres idola mea fecerunt haec et sculptilia mea et conflatilia mandaverunt istaI foretold thee of old, before they came to pass I told thee, lest thou shouldst say: My idols have done these things, and my graven and molten things have commanded them.
5. therefore I have declared it to thee from of old; before it came to pass I shewed it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them.
48:5. From that time, I foretold to you. Before these things happened, I revealed them to you, lest you say: “My idols have accomplished these things, and my graven and molten images have commanded them.”
48:5. I have even from the beginning declared [it] to thee; before it came to pass I shewed [it] thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them.
I have even from the beginning declared [it] to thee; before it came to pass I shewed [it] thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them:

48:5 поэтому и объявлял тебе задолго, прежде нежели это приходило, и предъявлял тебе, чтобы ты не сказал: <<идол мой сделал это, и истукан мой и изваянный мой повелел этому быть>>.
48:5
καὶ και and; even
ἀνήγγειλά αναγγελλω announce
σοι σοι you
πάλαι παλαι long ago
πρὶν πριν before
ἐλθεῖν ερχομαι come; go
ἐπὶ επι in; on
σὲ σε.1 you
ἀκουστόν ακουστος you
ἐποίησα ποιεω do; make
μὴ μη not
εἴπῃς επω say; speak
ὅτι οτι since; that
τὰ ο the
εἴδωλά ειδωλον idol
μου μου of me; mine
ἐποίησαν ποιεω do; make
καὶ και and; even
μὴ μη not
εἴπῃς επω say; speak
ὅτι οτι since; that
τὰ ο the
γλυπτὰ γλυπτος and; even
τὰ ο the
χωνευτὰ χωνευτος direct; enjoin
μοι μοι me
48:5
וָ וְ and
אַגִּ֤יד ʔaggˈîḏ נגד report
לְךָ֙ lᵊḵˌā לְ to
מֵ מִן from
אָ֔ז ʔˈāz אָז then
בְּ bᵊ בְּ in
טֶ֥רֶם ṭˌerem טֶרֶם beginning
תָּבֹ֖וא tāvˌô בוא come
הִשְׁמַעְתִּ֑יךָ hišmaʕtˈîḵā שׁמע hear
פֶּן־ pen- פֶּן lest
תֹּאמַר֙ tōmˌar אמר say
עָצְבִּ֣י ʕoṣbˈî עֹצֶב idol
עָשָׂ֔ם ʕāśˈām עשׂה make
וּ û וְ and
פִסְלִ֥י fislˌî פֶּסֶל idol
וְ wᵊ וְ and
נִסְכִּ֖י niskˌî נֵסֶךְ molten image
צִוָּֽם׃ ṣiwwˈām צוה command
48:5. praedixi tibi ex tunc antequam venirent indicavi tibi ne forte diceres idola mea fecerunt haec et sculptilia mea et conflatilia mandaverunt ista
I foretold thee of old, before they came to pass I told thee, lest thou shouldst say: My idols have done these things, and my graven and molten things have commanded them.
48:5. From that time, I foretold to you. Before these things happened, I revealed them to you, lest you say: “My idols have accomplished these things, and my graven and molten images have commanded them.”
48:5. I have even from the beginning declared [it] to thee; before it came to pass I shewed [it] thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them.
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
5: Поэтому и объявлял тебе задолго... чтобы ты не сказал: "идол мой сделал это..." Здесь пророк ясно указывает причину данных им пророчеств о Кире и Вавилоне, это именно - очевидно небезосновательное опасение, как бы Израиль, видя совершение столь неожиданных и великих событий, не приписал бы самого исполнения их чуждой силе языческих богов и их идолов (ср. 41:22-24; 44:9: и сл.) Подтверждение этому находим мы и у др. позднейшего пророка (Иез 20:30-31).
Albert Barnes: Notes on the Bible - 1834
48:5: I have even from the beginning declared it to thee - He had foretold future events, so that they had abundant demonstration thai he was the true God, and so that they could not be under a mistake in regard to the source of their deliverances from danger.
Mine idol hath done them - The idols and molten images had not foretold these events and when they came to pass, it could not, therefore, be pretended that they had been produced by idols. By predicting them, Yahweh kept up the proof that he was the true God, and demonstrated that he alone was worthy of their confidence and regard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:5: even: Isa 48:3, Isa 44:7, Isa 46:10; Luk 1:70; Act 15:18
Mine idol: Isa 42:8, Isa 42:9; Jer 44:17, Jer 44:18
Geneva 1599
48:5 I have even from the beginning declared [it] to thee; before it came to pass I showed (f) [it] thee: lest thou shouldest say, My idol hath done them, and my graven image, and my molten image, hath commanded them.
(f) How you should be delivered out of Babylon.
John Gill
48:5 I have even from the beginning declared it to thee,.... From the beginning of their being a people, even before they were formed into a body politic; yea, from the original of them, from the time of Abraham their ancestor, as before observed:
before it came to pass I showed it thee; some hundreds of years before; first to Abraham, then to Isaac, then to Jacob, then to Joseph, and then to Moses, and by him to the children of Israel:
lest thou shouldest say, mine idol hath done them, and my graven image, and my molten image, hath commanded them; or my libation or fusion of wine, oil, or blood, by which, as by other things, they made conjectures of what was to come to pass; so Gussetius (b) interprets the last word; lest they should ascribe their deliverance out of Egypt to the idols they made and worshipped, being a people prone to idolatry; as they did when they made a golden calf, and danced about it, Ex 32:4. This the Lord knew before hand, and therefore to prevent this stupidity, or convince them of it, he foretold what should come to pass, which their idols were never able to do.
(b) Ebr. Comment. p. 517.
Robert Jamieson, A. R. Fausset and David Brown
48:5 (See on Is 48:1; Is 48:3).
48:648:6: Լուարուք զամենայն՝ եւ ո՛չ առէք ՚ի միտ, այլ եւ լսելի՛ արարի քեզ զնորն՝ որ յայսմհետէ լինելոց է.
6 Լսեցիք ամէն ինչ եւ մտքներդ չպահեցիք, սակայն քեզ լուր պիտի տամ այն նորի մասին, որ այսուհետեւ պիտի լինի:
6 «Դուն զանոնք լսեցիր, նայէ, անոնց ամէնքը կատարուեցան Ու դուն զանիկա պիտի չհրապարակե՞ս. Ես քեզի ասկէ ետքը նոր ու ծածուկ բաներ պիտի գիտցնեմ, Որոնք դուն չգիտցար։
Լուարուք զամենայն եւ ոչ առէք ի միտ, այլ եւ`` լսելի արարի քեզ զնորն` որ յայսմհետէ լինելոց է:

48:6: Լուարուք զամենայն՝ եւ ո՛չ առէք ՚ի միտ, այլ եւ լսելի՛ արարի քեզ զնորն՝ որ յայսմհետէ լինելոց է.
6 Լսեցիք ամէն ինչ եւ մտքներդ չպահեցիք, սակայն քեզ լուր պիտի տամ այն նորի մասին, որ այսուհետեւ պիտի լինի:
6 «Դուն զանոնք լսեցիր, նայէ, անոնց ամէնքը կատարուեցան Ու դուն զանիկա պիտի չհրապարակե՞ս. Ես քեզի ասկէ ետքը նոր ու ծածուկ բաներ պիտի գիտցնեմ, Որոնք դուն չգիտցար։
zohrab-1805▾ eastern-1994▾ western am▾
48:648:6 Ты слышал, посмотри на все это! и неужели вы не признаёте этого? А ныне Я возвещаю тебе новое и сокровенное, и ты не знал этого.
48:6 ἠκούσατε ακουω hear πάντα πας all; every καὶ και and; even ὑμεῖς υμεις you οὐκ ου not ἔγνωτε γινωσκω know ἀλλὰ αλλα but καὶ και and; even ἀκουστά ακουστος you ἐποίησα ποιεω do; make τὰ ο the καινὰ καινος innovative; fresh ἀπὸ απο from; away τοῦ ο the νῦν νυν now; present ἃ ος who; what μέλλει μελλω about to; impending γίνεσθαι γινομαι happen; become καὶ και and; even οὐκ ου not εἶπας επω say; speak
48:6 שָׁמַ֤עְתָּֽ šāmˈaʕtˈā שׁמע hear חֲזֵה֙ ḥᵃzˌē חזה see כֻּלָּ֔הּ kullˈāh כֹּל whole וְ wᵊ וְ and אַתֶּ֖ם ʔattˌem אַתֶּם you הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not תַגִּ֑ידוּ ṯaggˈîḏû נגד report הִשְׁמַעְתִּ֤יךָ hišmaʕtˈîḵā שׁמע hear חֲדָשֹׁות֙ ḥᵃḏāšôṯ חָדָשׁ new מֵ mē מִן from עַ֔תָּה ʕˈattā עַתָּה now וּ û וְ and נְצֻרֹ֖ות nᵊṣurˌôṯ נצר watch וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְדַעְתָּֽם׃ yᵊḏaʕtˈām ידע know
48:6. quae audisti vide omnia vos autem non adnuntiastis audita feci tibi nova ex nunc et conservata quae nescisSee now all the things which thou hast heard: but have you declared them? I have shewn thee new things from that time, and things are kept which thou knowest not:
6. Thou hast heard it; behold all this; and ye, will ye not declare it? I have shewed thee new things from this time, even hidden things, which thou hast not known.
48:6. See all the things that you have heard. But were you the ones who announced them? From that time, I caused you to hear about new things, and you do not know how these were preserved.
48:6. Thou hast heard, see all this; and will not ye declare [it]? I have shewed thee new things from this time, even hidden things, and thou didst not know them.
Thou hast heard, see all this; and will not ye declare [it]? I have shewed thee new things from this time, even hidden things, and thou didst not know them:

48:6 Ты слышал, посмотри на все это! и неужели вы не признаёте этого? А ныне Я возвещаю тебе новое и сокровенное, и ты не знал этого.
48:6
ἠκούσατε ακουω hear
πάντα πας all; every
καὶ και and; even
ὑμεῖς υμεις you
οὐκ ου not
ἔγνωτε γινωσκω know
ἀλλὰ αλλα but
καὶ και and; even
ἀκουστά ακουστος you
ἐποίησα ποιεω do; make
τὰ ο the
καινὰ καινος innovative; fresh
ἀπὸ απο from; away
τοῦ ο the
νῦν νυν now; present
ος who; what
μέλλει μελλω about to; impending
γίνεσθαι γινομαι happen; become
καὶ και and; even
οὐκ ου not
εἶπας επω say; speak
48:6
שָׁמַ֤עְתָּֽ šāmˈaʕtˈā שׁמע hear
חֲזֵה֙ ḥᵃzˌē חזה see
כֻּלָּ֔הּ kullˈāh כֹּל whole
וְ wᵊ וְ and
אַתֶּ֖ם ʔattˌem אַתֶּם you
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
תַגִּ֑ידוּ ṯaggˈîḏû נגד report
הִשְׁמַעְתִּ֤יךָ hišmaʕtˈîḵā שׁמע hear
חֲדָשֹׁות֙ ḥᵃḏāšôṯ חָדָשׁ new
מֵ מִן from
עַ֔תָּה ʕˈattā עַתָּה now
וּ û וְ and
נְצֻרֹ֖ות nᵊṣurˌôṯ נצר watch
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יְדַעְתָּֽם׃ yᵊḏaʕtˈām ידע know
48:6. quae audisti vide omnia vos autem non adnuntiastis audita feci tibi nova ex nunc et conservata quae nescis
See now all the things which thou hast heard: but have you declared them? I have shewn thee new things from that time, and things are kept which thou knowest not:
48:6. See all the things that you have heard. But were you the ones who announced them? From that time, I caused you to hear about new things, and you do not know how these were preserved.
48:6. Thou hast heard, see all this; and will not ye declare [it]? I have shewed thee new things from this time, even hidden things, and thou didst not know them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Ты слышал - посмотри на все это! Ты слышал целый ряд подобных же удивительных пророчеств и являешься свидетелем их поразительного исполнения (43:10). Из ближайших пророчеств этого рода пророк Исаия мог иметь в виду исполнившееся пророчество о гибели Израильского царства (Ис 7:8; Ам 2:6; 5:2, 16; 6:7: и Ос 1:4; 4:6; 11:1). Неужели вы не признаете этого? Каких же вам нужно еще более убедительных доказательств, если вы не верите фактам и не видите во всем прежде сотворенном от Господа Его всемогущества?
Adam Clarke: Commentary on the Bible - 1831
48:6: Thou hast heard, see all this "Thou didst hear it beforehand; behold, the whole is accomplished" - For חזה chazeh, see, a MS. has הזה hazzeh, this; thou hast heard the whole of this: the Syriac has וחזית vechazith, "thou hast heard, and thou hast seen, the whole." Perhaps it should be הנה hinneh, behold. In order to express the full sense, I have rendered it somewhat paraphrastically.
Albert Barnes: Notes on the Bible - 1834
48:6: Thou hast heard - You are witnesses that the prediction was uttered long before it was fulfilled.
See all this - Behold how it is all fulfilled. Bear witness that the event is as it was predicted.
And will ye not declare it? - Will you not bear witness to the entire fulfillment of the prophecy? God appeals to them as qualified to testify that what he had declared had come to pass, and calls on them to make this known as a demonstration that he alone was God (see the notes at Isa 44:8).
I have showed thee new things from this time - From this time I make known a thing which has not before occurred, that you may have a similar demonstration that Yahweh is God. The 'new thing' here referred to, is, doubtless, the prediction of the deliverance from the captivity at Babylon - a new thing, in contradistinction from those which had been before predicted, and which were already fulfilled (see the notes at Isa 42:9; Isa 43:19).
Even hidden things - Events which are so concealed that they could not be conjectured by any political sagacity, or by any contemplation of mere natural causes. They are, as it were, laid up in dark treasurehouses (compare Isa 45:3), and they can be known only by him to whom 'the darkness shineth as the day,' and to whom the night and the day are both alike Psa 139:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:6: hast heard: Psa 107:43; Jer 2:31; Mic 6:9
and will: Isa 21:10, Isa 43:8-10; Psa 40:9, Psa 40:10, Psa 71:15-18, Psa 78:3-6, Psa 119:13, Psa 145:4, Psa 145:5; Jer 50:2; Mat 10:27; Act 1:8
showed: Isa 42:9; Dan 12:8-13; Amo 3:6; Joh 15:15; Rom 16:25, Rom 16:26; Co1 2:9; Pe1 1:10-12; Rev 1:19, Rev 4:1, Rev 5:1, Rev 5:2, Rev 6:1-17
Carl Friedrich Keil and Franz Delitzsch
48:6
But in order to determine exactly what "the former things" were, which Jehovah had foretold in order that Israel might not ascribe them to this idol or the other, we must add Is 48:6-8 : "Thou hast heard it, look then at it all; and ye, must ye not confess it? I give thee new things to hear from this time forth, and hidden things, and what thou didst not know. It is created now, and not long ago; and thou hast not heard it before, that thou mightest not say, Behold, I knew it. Thou hast neither heard it, nor known it, nor did thine ear open itself to it long ago: for I knew thou art altogether faithless, and thou art called rebellious from the womb." The meaning of the question in Is 48:6 is very obvious: they must acknowledge and attest, even thou against their will (Is 43:10; Is 44:8), that Jehovah has foretold all that is now confirmed by the evident fulfilment. Consequently the "former things" are the events experienced by the people from the very earliest times (Is 46:9) down to the present times of Cyrus, and more especially the first half or epoch of this period itself, which expired at the time that formed the prophet's standpoint. And as the object of the prediction was to guard Israel against ascribing to its idols that which had taken place (which can only be understood of events that had occurred in favour of Israel), the "former things" must include the preparation for the redemption of Israel from the Babylonian captivity through the revolution brought to pass by Cyrus. Hence the "new things" will embrace the redemption of Israel with its attendant circumstances, and that not merely on its outward side, but on its spiritual side as well; also the glorification of the redeemed people in the midst of a world of nations converted to the God of Israel, and the creation of a new heaven and a new earth; in short, the New Testament aeon (compare עם לברית, lxx εἰς διαθήκην γένους, Is 42:6), with the facts which contribute to its ultimate completion (f. Is 42:9). The announcement and realization of these absolutely new and hitherto secret things (cf., Rom 16:25) take place from this time forward; Israel has not heard of them "before today" (compare מיּום, "from this day forward," Is 43:13), that it may not lay claim to the knowledge conveyed to it by prophecy, as something drawn from itself. This thought is carried to a climax in Is 48:8 in three correlated sentences commencing with "yea" (gam). פּתח signifies patescere here, as in Is 60:11 (Ewald, 120, a). Jehovah had said nothing to them of this before, because it was to be feared that, with their faithlessness and tendency to idolatry, which had run through their entire history, they would only abuse it. This is strange! On the one hand, the rise of Cyrus is spoken of here as predicted from of old, because it belonged to the "former things," and as knowable through prophecy - a statement which favours the opinion that these addresses were written before the captivity; and, on the other hand, a distinction is drawn between these "former things" and certain "new things" that were intentionally not predicted before the expiration of these "former things," which certainly seems to preclude the possibility of their having been composed before the captivity; since, as Ruetschi observes, if "the older Isaiah had predicted this, he would have acted in direct opposition to Jehovah's design." But in actual fact, the dilemma in which the opponents of the authenticity of these prophecies find themselves, is comparatively worse than this. For the principal objection - namely, that a prophet before the captivity could not possibly have known or predicted anything concerning Cyrus - cannot be satisfactorily removed by attributing these prophecies to a prophet of the time of the captivity, since they expressly and repeatedly affirm that the rise of Cyrus was an event foreknown and predicted by the God of prophecy. Now, if it is Isaiah who thus takes his stand directly in the midst of the captivity, we can understand both of these: viz., the retrospective glance at previous prophecies, which issued in the rise of Cyrus that prepared the way for the redemption from Babylon, since, so far as the prophet was concerned, such prophecies as Isaiah 13-14:23; Is 21:1-10, and also Is 11:10-12 (Mic 4:10), are fused into one with his present predictions; and also the prospective glance at prophecies which are now first to be uttered, and events which are now fore the first time about to be accomplished; inasmuch as the revelations contained in these prophecies concerning Israel's pathway through suffering to glory, more especially so far as they grew out of the idea of the "servant of Jehovah," might really be set down as absolutely new to the prophet himself, and never heard of before. Meanwhile our exposition is not affected by the critical question; for even we most firmly maintain, that the prophet who is speaking here has his standpoint in the midst of the captivity, on the boundary line of the condition of suffering and punishment and its approaching termination.
Geneva 1599
48:6 Thou hast heard, see all this; and will not ye (g) declare [it]? I have showed ye new things from this time, even hidden things, and thou didst not know them.
(g) Will you not acknowledge my blessing, and declare it to others?
John Gill
48:6 Thou hast heard, see all this: and will ye not declare it?.... You have heard of all these things, how they were foretold before they were; how they came to pass exactly as they were predicted; now look over these prophecies, and compare them with the events; see the exact completion of them; and when you have so done, can you be so stouthearted and impudent as to deny them, or not own and confess them?
I have showed thee new things from this time, even hidden things, and thou didst not know them; meaning the destruction of the Babylonish empire, and the deliverance of the Jews by Cyrus, prophesied just now in the preceding chapters; things not yet come to pass, newly revealed, which were hidden in the breast of God, and unknown to them until prophesied of; and which were typical of redemption by the incarnate Son of God, whose incarnation, and salvation by him, were new, unheard of, and wonderful things; and of the new state of things under the Gospel dispensation, when all things shall become new; the doctrines and ordinances of which are new; the whole Gospel is a hidden mystery, and unknown to men till revealed and made known by the Spirit of God.
John Wesley
48:6 See - As thou hast heard all these things, from time to time, seriously consider them. Declare - I call you to witness: must you not be forced to acknowledge the truth of what I say? Shewed - And I have now given thee new predictions of secret things, such as 'till this time were wholly unknown to thee, concerning thy deliverance out of Babylon by Cyrus.
Robert Jamieson, A. R. Fausset and David Brown
48:6 Thou, &c.--So "ye are my witnesses" (Is 43:10). Thou canst testify the prediction was uttered long before the fulfilment: "see all this," namely, that the event answers to the prophecy.
declare--make the fact known as a proof that Jehovah alone is God (Is 44:8).
new things--namely, the deliverance from Babylon by Cyrus, new in contradistinction from former predictions that had been fulfilled (Is 42:9; Is 43:19). Antitypically, the prophecy has in view the "new things" of the gospel treasury (Song 7:13; Mt 13:52; 2Cor 5:17; Rev_ 21:5). From this point forward, the prophecies as to Messiah's first and second advents and the restoration of Israel, have a new circumstantial distinctness, such as did not characterize the previous ones, even of Isaiah. Babylon, in this view, answers to the mystical Babylon of Revelation.
hidden--which could not have been guessed by political sagacity (Dan 2:22, Dan 2:29; 1Cor 2:9-10).
48:748:7: եւ ո՛չ ասացեր թէ այժմ լինի, եւ ո՛չ ՚ի վաղուց հետէ յաւուրցն առաջնոց. եւ ո՛չ եղեր ունկնդիր այնմիկ։ Մի՛ ասիցես, թէ այո՛ գիտեմ զայդ.
7 Բայց չես ասում, որ՝ հիմա պիտի լինի եւ ոչ թէ վաղուց է եղել, հին ժամանակներում, ու դու չես լսել այդ մասին:
7 Անոնք հիմա՛ ստեղծուեցան եւ ո՛չ թէ առաջուընէ։Ասկէ առաջ զանոնք չլսեցիր, Որ չըլլայ թէ ըսես. ‘Ահա զանոնք գիտցայ’։
[740]եւ ոչ ասացեր թէ` Այժմ լինի, եւ ոչ ի վաղուց հետէ յաւուրցն առաջնոց``, եւ ոչ եղեր ունկնդիր այնմիկ. մի՛ ասիցես, թէ` Այո, գիտեմ զայդ:

48:7: եւ ո՛չ ասացեր թէ այժմ լինի, եւ ո՛չ ՚ի վաղուց հետէ յաւուրցն առաջնոց. եւ ո՛չ եղեր ունկնդիր այնմիկ։ Մի՛ ասիցես, թէ այո՛ գիտեմ զայդ.
7 Բայց չես ասում, որ՝ հիմա պիտի լինի եւ ոչ թէ վաղուց է եղել, հին ժամանակներում, ու դու չես լսել այդ մասին:
7 Անոնք հիմա՛ ստեղծուեցան եւ ո՛չ թէ առաջուընէ։Ասկէ առաջ զանոնք չլսեցիր, Որ չըլլայ թէ ըսես. ‘Ահա զանոնք գիտցայ’։
zohrab-1805▾ eastern-1994▾ western am▾
48:748:7 Оно произошло ныне, а не задолго и не за день, и ты не слыхал о том, чтобы ты не сказал: >.
48:7 νῦν νυν now; present γίνεται γινομαι happen; become καὶ και and; even οὐ ου not πάλαι παλαι long ago καὶ και and; even οὐ ου not προτέραις προτερος earlier ἡμέραις ημερα day ἤκουσας ακουω hear αὐτά αυτος he; him μὴ μη not εἴπῃς επω say; speak ὅτι οτι since; that ναί ναι.1 yes γινώσκω γινωσκω know αὐτά αυτος he; him
48:7 עַתָּ֤ה ʕattˈā עַתָּה now נִבְרְאוּ֙ nivrᵊʔˌû ברא create וְ wᵊ וְ and לֹ֣א lˈō לֹא not מֵ mē מִן from אָ֔ז ʔˈāz אָז then וְ wᵊ וְ and לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face יֹ֖ום yˌôm יֹום day וְ wᵊ וְ and לֹ֣א lˈō לֹא not שְׁמַעְתָּ֑ם šᵊmaʕtˈām שׁמע hear פֶּן־ pen- פֶּן lest תֹּאמַ֖ר tōmˌar אמר say הִנֵּ֥ה hinnˌē הִנֵּה behold יְדַעְתִּֽין׃ yᵊḏaʕtˈîn ידע know
48:7. nunc creata sunt et non ex tunc et ante diem et non audisti ea ne forte dicas ecce cognovi eaThey are created now, and not of old: and before the day, when thou heardest them not, lest thou shouldst say: Behold I knew them.
7. They are created now, and not from of old; and before this day thou heardest them not; lest thou shouldest say, Behold, I knew them.
48:7. They are created now, and not in that time. And even before today, you did not hear of them; otherwise, you might say, “Behold, I knew them.”
48:7. They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them.
They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them:

48:7 Оно произошло ныне, а не задолго и не за день, и ты не слыхал о том, чтобы ты не сказал: <<вот! я знал это>>.
48:7
νῦν νυν now; present
γίνεται γινομαι happen; become
καὶ και and; even
οὐ ου not
πάλαι παλαι long ago
καὶ και and; even
οὐ ου not
προτέραις προτερος earlier
ἡμέραις ημερα day
ἤκουσας ακουω hear
αὐτά αυτος he; him
μὴ μη not
εἴπῃς επω say; speak
ὅτι οτι since; that
ναί ναι.1 yes
γινώσκω γινωσκω know
αὐτά αυτος he; him
48:7
עַתָּ֤ה ʕattˈā עַתָּה now
נִבְרְאוּ֙ nivrᵊʔˌû ברא create
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
מֵ מִן from
אָ֔ז ʔˈāz אָז then
וְ wᵊ וְ and
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
יֹ֖ום yˌôm יֹום day
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שְׁמַעְתָּ֑ם šᵊmaʕtˈām שׁמע hear
פֶּן־ pen- פֶּן lest
תֹּאמַ֖ר tōmˌar אמר say
הִנֵּ֥ה hinnˌē הִנֵּה behold
יְדַעְתִּֽין׃ yᵊḏaʕtˈîn ידע know
48:7. nunc creata sunt et non ex tunc et ante diem et non audisti ea ne forte dicas ecce cognovi ea
They are created now, and not of old: and before the day, when thou heardest them not, lest thou shouldst say: Behold I knew them.
48:7. They are created now, and not in that time. And even before today, you did not hear of them; otherwise, you might say, “Behold, I knew them.”
48:7. They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: 6-7. А ныне Я возвещаю тебе новое и сокровенное... Оно произошло ныне... и ты не слыхал о том... От прошедших событий взор пророка по контрасту переносится к будущим, которые он созерцает с такой силой ясности, что они кажутся ему как бы уже наступившими и развертывающимися перед его глазами. Под "новым и сокровенным" следует прежде всего разуметь пророчество о Кире и избавлении Израиля из плена, а затем уже и все то, что исторически, или преобразовательно связано с ним. [Вероятно здесь более подходит предсказание прихода Мессии и освобождения Израиля. Прим. ред. ] Отрицательная критика особенно подчеркивает начало 7-го стиха и выводит из него якобы несомненное заключение о позднейшем написании данной главы (Dilmann - 425: s.). Но здесь очевидное недоразумение: смешение пророческого будущего с настоящим. Да наконец, в известном смысле, момент произнесения Богом того или другого пророчества есть уже и начало его исполнения, потому что мысль и слово Бога равносильно его исполнению и факту (Пс 32:9).
Albert Barnes: Notes on the Bible - 1834
48:7: They are created now - The Septuagint renders this, Νῦν γίνεται nun ginetai - 'Done now;' and many expositors interpret it in the sense that they are now brought into light, as if they were created. Aben Ezra renders it, 'They are decreed and determined by me.' Rosenmuller supposes that it refers to the Rev_elation, or making known those things. Lowth renders it, 'They are produced now, and not of old.' Noyes, 'It is Rev_ealed now, and not long ago.' But the sense is probably this: God is saying that they did not foresee them, nor were they able to conjecture them by the contemplation of any natural causes. There were no natural causes in operation at the time the predictions were made, respecting the destruction of Babylon, by which it could be conjectured that that event would take place; and when the event occurred, it was as if it had been created anew. It was the result of Almighty power and energy, and was to be traced to him alone. The sense is, that it could no more be predicted, at the time when the prophecy was uttered, from the operation of any natural causes, than an act of creation could be predicted, which depended on the exercise of the divine will alone. It was a case which God only could understand, in the same way as he alone could understand the purposes and the time of his own act of creating the world.
And not from the beginning - The events have not been so formed from the beginning that they could be predicted by the operation of natural causes, and by political sagacity.
Even before the day when thou heardest them not - The sense of this probably, 'and before this day thou hast not heard of them;' that is, these predictions pertain to new events, and are not to be found in antecedent prophecies. The prophet did not speak now of the deliverance from Egypt, and of the blessings of the promised land, which had constituted the burden of many of the former prophecies, but he spoke of a new thing; of the deliverance from Babylon, and of events which they could by no natural sagacity anticipate, so that they could claim that they knew them.
Lest thou shouldest say, Behold, I knew them - The taking of Babylon by Cyrus, and the deliverance of the exiles from their bondage, are events which can be foreseen only by God. Yet the prophet says that he had declared these events, which thus lay entirely beyond the power of human conjecture, long before they occurred, so that they could not possibly pretend that they knew them by any natural sagacity, or that an idol had effected this.
Geneva 1599
48:7 They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I (h) knew them.
(h) Showing that man's arrogancy is the reason God does not declare all things at once, lest they should attribute this knowledge to their own wisdom.
John Gill
48:7 They are created now, and not from the beginning,.... Not that they were now done or brought into being, for as yet Cyrus was not born; though the raising of him up, and holding his right hand, and his executing the counsel of God, are spoken of as if they were already done, because of the certainty of them, Is 45:1. Aben Ezra interprets "created" by "decreed"; though these were not now decreed by God; for no new decrees are made by him; but those which were made by him of old were now revealed and made manifest by prophecy, which is the sense of the phrase; so Kimchi observes,
"the time when they went out of the mouth of God is the time of their creation.''
Thus in like manner the incarnation of Christ, his sufferings and death, and salvation by him, things decreed from eternity, are spoken of in this prophecy as if actually done, because of the clear manifestation and certainty of them:
even before the day when thou heardest them not; they were in the breast of God, kept and reserved in his mind, and therefore are before called hidden things, before the Israelites heard anything of them; as were the things respecting Christ, and salvation by him; which were not only in God, who created all things by Christ, but were revealed before the Israelites had any knowledge of them, even to Adam and Eve, immediately after their fall; and were spoken of by all the holy prophets from the beginning of the world:
lest thou shouldest say, behold, I knew them; lest they should ascribe their present knowledge of them to their own sagacity and penetration; as if they were not obliged to a divine revelation, but of themselves had got the secret, and became acquainted with these things.
John Wesley
48:7 Created - Revealed to thee by me; brought to light, as things are by creation. Not - Heb. not from thence, not from these ancient times when other things were revealed to thee. Or - Heb. and (or, or, as this particle is frequently used) before this day. This day answers to now in the first clause: and seems to be added as an exposition of it. Before this time in which God hath revealed them to thee by my ministry. I knew - Either by thine own sagacity: or by the help of thine idols.
Robert Jamieson, A. R. Fausset and David Brown
48:7 Not like natural results from existing causes, the events when they took place were like acts of creative power, such as had never before been "from the beginning."
even before the day when--rather [MAURER], "And before the day (of their occurrence) thou hast not heard of them"; that is, by any human acuteness; they are only heard of by the present inspired announcement.
48:848:8: զի ո՛չ գիտես՝ եւ ո՛չ իմանաս, եւ ոչ իսկզբանէ բացեր զականջս քո. զի գիտացի թէ արհամարհելո՛վ արհամարհեսցես, եւ անօրէն անդստին յորովայնէ կոչեսցիս[10139]։ [10139] Ոմանք. Արհամարհելով արհամարհես... կոչեսջիր։
8 Մի՛ ասա, թէ՝ “Այո՛, գիտեմ դա”, որովհետեւ ո՛չ գիտես եւ ո՛չ էլ իմացել ես, եւ սկզբից իսկ քո ականջները չբացեցիր. քանզի գիտեմ, որ չափազանց արհամարհող ես եւ դեռ որովայնից անօրէն ես կոչւում:
8 Դուն ո՛չ լսեցիր, ո՛չ ալ գիտցար։Սկիզբէն քու ականջդ չբացուեցաւ. Վասն զի գիտցայ թէ դուն խիստ նենգաւոր ես։Դուն որովայնէն ապստամբ կոչուեցար։
զի ոչ [741]գիտես եւ ոչ իմանաս, եւ ոչ ի սկզբանէ բացեր զականջս քո. զի գիտացի թէ [742]արհամարհելով արհամարհեսցես``, եւ անօրէն անդստին յորովայնէ [743]կոչեսցիս:

48:8: զի ո՛չ գիտես՝ եւ ո՛չ իմանաս, եւ ոչ իսկզբանէ բացեր զականջս քո. զի գիտացի թէ արհամարհելո՛վ արհամարհեսցես, եւ անօրէն անդստին յորովայնէ կոչեսցիս[10139]։
[10139] Ոմանք. Արհամարհելով արհամարհես... կոչեսջիր։
8 Մի՛ ասա, թէ՝ “Այո՛, գիտեմ դա”, որովհետեւ ո՛չ գիտես եւ ո՛չ էլ իմացել ես, եւ սկզբից իսկ քո ականջները չբացեցիր. քանզի գիտեմ, որ չափազանց արհամարհող ես եւ դեռ որովայնից անօրէն ես կոչւում:
8 Դուն ո՛չ լսեցիր, ո՛չ ալ գիտցար։Սկիզբէն քու ականջդ չբացուեցաւ. Վասն զի գիտցայ թէ դուն խիստ նենգաւոր ես։Դուն որովայնէն ապստամբ կոչուեցար։
zohrab-1805▾ eastern-1994▾ western am▾
48:848:8 Ты и не слыхал и не знал об этом, и ухо твое не было прежде открыто; ибо Я знал, что ты поступишь вероломно, и от самого чрева {матернего} ты прозван отступником.
48:8 οὔτε ουτε not; neither ἔγνως γινωσκω know οὔτε ουτε not; neither ἠπίστω επισταμαι well aware; stand over οὔτε ουτε not; neither ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning ἤνοιξά ανοιγω open up σου σου of you; your τὰ ο the ὦτα ους ear ἔγνων γινωσκω know γὰρ γαρ for ὅτι οτι since; that ἀθετῶν αθετεω displace; put off ἀθετήσεις αθετεω displace; put off καὶ και and; even ἄνομος ανομος lawless ἔτι ετι yet; still ἐκ εκ from; out of κοιλίας κοιλια insides; womb κληθήσῃ καλεω call; invite
48:8 גַּ֣ם gˈam גַּם even לֹֽא־ lˈō- לֹא not שָׁמַ֗עְתָּ šāmˈaʕtā שׁמע hear גַּ֚ם ˈgam גַּם even לֹ֣א lˈō לֹא not יָדַ֔עְתָּ yāḏˈaʕtā ידע know גַּ֕ם gˈam גַּם even מֵ mē מִן from אָ֖ז ʔˌāz אָז then לֹא־ lō- לֹא not פִתְּחָ֣ה fittᵊḥˈā פתח open אָזְנֶ֑ךָ ʔoznˈeḵā אֹזֶן ear כִּ֤י kˈî כִּי that יָדַ֨עְתִּי֙ yāḏˈaʕtî ידע know בָּגֹ֣וד bāḡˈôḏ בגד deal treacherously תִּבְגֹּ֔וד tivgˈôḏ בגד deal treacherously וּ û וְ and פֹשֵׁ֥עַ fōšˌēₐʕ פשׁע rebel מִ mi מִן from בֶּ֖טֶן bbˌeṭen בֶּטֶן belly קֹ֥רָא qˌōrā קרא call לָֽךְ׃ lˈāḵ לְ to
48:8. neque audisti neque cognovisti neque ex tunc aperta est auris tua scio enim quia praevaricans praevaricabis et transgressorem ex ventre vocavi teThou hast neither heard, nor known, neither was thy ear opened of old. For I know that transgressing thou wilt transgress, and I have called thee a transgressor from the womb.
8. Yea, thou heardest not; yea, thou knewest not; yea, from of old thine ear was not opened: for I knew that thou didst deal very treacherously, and wast called a transgressor from the womb.
48:8. You have neither heard, nor known, nor were your ears open in that time. For I knew that you would transgress greatly, and so I called you a transgressor from the womb.
48:8. Yea, thou heardest not; yea, thou knewest not; yea, from that time [that] thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.
Yea, thou heardest not; yea, thou knewest not; yea, from that time [that] thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb:

48:8 Ты и не слыхал и не знал об этом, и ухо твое не было прежде открыто; ибо Я знал, что ты поступишь вероломно, и от самого чрева {матернего} ты прозван отступником.
48:8
οὔτε ουτε not; neither
ἔγνως γινωσκω know
οὔτε ουτε not; neither
ἠπίστω επισταμαι well aware; stand over
οὔτε ουτε not; neither
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
ἤνοιξά ανοιγω open up
σου σου of you; your
τὰ ο the
ὦτα ους ear
ἔγνων γινωσκω know
γὰρ γαρ for
ὅτι οτι since; that
ἀθετῶν αθετεω displace; put off
ἀθετήσεις αθετεω displace; put off
καὶ και and; even
ἄνομος ανομος lawless
ἔτι ετι yet; still
ἐκ εκ from; out of
κοιλίας κοιλια insides; womb
κληθήσῃ καλεω call; invite
48:8
גַּ֣ם gˈam גַּם even
לֹֽא־ lˈō- לֹא not
שָׁמַ֗עְתָּ šāmˈaʕtā שׁמע hear
גַּ֚ם ˈgam גַּם even
לֹ֣א lˈō לֹא not
יָדַ֔עְתָּ yāḏˈaʕtā ידע know
גַּ֕ם gˈam גַּם even
מֵ מִן from
אָ֖ז ʔˌāz אָז then
לֹא־ lō- לֹא not
פִתְּחָ֣ה fittᵊḥˈā פתח open
אָזְנֶ֑ךָ ʔoznˈeḵā אֹזֶן ear
כִּ֤י kˈî כִּי that
יָדַ֨עְתִּי֙ yāḏˈaʕtî ידע know
בָּגֹ֣וד bāḡˈôḏ בגד deal treacherously
תִּבְגֹּ֔וד tivgˈôḏ בגד deal treacherously
וּ û וְ and
פֹשֵׁ֥עַ fōšˌēₐʕ פשׁע rebel
מִ mi מִן from
בֶּ֖טֶן bbˌeṭen בֶּטֶן belly
קֹ֥רָא qˌōrā קרא call
לָֽךְ׃ lˈāḵ לְ to
48:8. neque audisti neque cognovisti neque ex tunc aperta est auris tua scio enim quia praevaricans praevaricabis et transgressorem ex ventre vocavi te
Thou hast neither heard, nor known, neither was thy ear opened of old. For I know that transgressing thou wilt transgress, and I have called thee a transgressor from the womb.
48:8. You have neither heard, nor known, nor were your ears open in that time. For I knew that you would transgress greatly, and so I called you a transgressor from the womb.
48:8. Yea, thou heardest not; yea, thou knewest not; yea, from that time [that] thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.
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
8: Ты и не слыхал и не знал об этом, и ухо твое не было прежде открыто; "Ты не внял словам пророков, не принял учения закона и не преклонил уха твоего с покорностью к словам благословений и клятв завета Моего, которые Я заключил с вами при Хориве" - как комментирует данное место Халдейский Таргум.

Я знал, что ты поступишь вероломно, и от самого чрева матернего ты прозван отступником. Название вероломного отступника "от самого чрева матернего", по мнению блаженного Иеронима, есть воспоминание об отступничестве Израиля при самом его духовном рождении, когда при подошве горы Синай он, только что получив Божественное откровение, стал поклоняться золотому тельцу в отсутствие Моисея (Исх 13: гл.).
Albert Barnes: Notes on the Bible - 1834
48:8: Yea, thou heardest not - This verse is designed to show not only that these events could not have been foreseen by them, but that when they were actually made known to them, they were stupid, dull, and incredulous. It is not only re-affirming what had been said in the pRev_ious verses, but is designed to show that they were characteristically and constantly a perverse, hardened, and insensible people. The phrase, 'thou heardest not,' therefore means that they did not attend to these things when they were uttered, and were prone to disregard God, and all his predictions and promises.
Yea, from that time that thine ear was not opened - The word 'that' which is here supplied by our translators, greatly obscures the sense. The meaning is, 'from the first, thine ear was not open to receive them' (Lowth); that is, they were stupid, insensible, and uniformly prone to disregard the messages of God. To open the ear, denotes a prompt and ready attention to what God says (see Isa 50:5), and to close the ear denotes an unwillingness to listen to what is spoken by him.
For I knew that thou wouldest deal very treacherously - I knew that, as a people, you are characteristically false and perfidious. This does not refer to their conduct toward other nations, but to their conduct toward God. They were false and unfaithful to him, and the sense is, that if God had not foretold the destruction of Babylon and their deliverance from it so clearly that there could have been no misunderstanding of it, and no perversion, they would have also perverted this, and ascribed it to something else than to him. Perhaps they might, as their forefathers did, when they came out of Egypt Exo 32:4, have ascribed it to idols (compare Isa 48:5), and the result might have been a relapse into that very sin, to cure which was the design of removing them to Babylon.'
And wast called - This was thy appropriate appellation.
From the womb - From the very commencement of your national history; from the very time when the nation was first organized (see the notes at Isa 44:2).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:8: thou heardest: Isa 6:9, Isa 6:10, Isa 26:11, Isa 29:10, Isa 29:11, Isa 42:19, Isa 42:20; Jer 5:21; Mat 13:13-15; Joh 12:39, Joh 12:40
thine ear: Isa 50:5; Psa 40:6, Psa 139:1-4; Jer 6:10
I knew: Isa 48:4, Isa 21:2; Jer 3:7-11, Jer 3:20, Jer 5:11; Hos 5:7, Hos 6:7; Mal 2:11
a transgressor: Deut. 9:7-24; Psa 51:5, Psa 58:3; Eze 16:3-5; Eph 2:3
Geneva 1599
48:8 Yea, thou heardest not; yea, thou knewest not; yea, from that time [that] thy ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the (i) womb.
(i) From the time that I brought you of Egypt: for that deliverance was as the birth of the Church.
John Gill
48:8 Yea, thou heardest not; yea, thou knewest not yea, from that time that thine ear was not opened,.... This, as Kimchi rightly observes, is said by way of reproof; showing that they were so far from knowing these things before the prophecy of them was given out, that when it was, they did not hearken or listen to them; they did not understand them, nor receive and embrace them, but turned a deaf ear to them; their hearts being hardened, and they given up blindness of mind; which was the case of the Jews, even when the Messiah, the antitype of Cyrus, came, and there was a more clear revelation of Gospel truths, as was foretold, Is 6:9. To this sense is the Targum,
"yea, thou has not heard the words of the prophets; yea, thou hast not received the doctrine of the law; yea, thou hast not inclined thine ear to the words of the blessings and curses of the covenant I made with thee at Horeb:''
for I knew that thou wouldest deal very treacherously: with God, and with one another, as they did; and were, as Jeremiah calls them, an assembly of treacherous men; and especially so they were in Christ's time, and to him; one of his own disciples treacherously betrayed him into the hands of the Jews, and they delivered him into the hands of the Gentiles to be crucified and slain; all which he knew before hand, Jn 6:64. And so the Lord knows all the wickedness and unfaithfulness of men, and of his own people, who are by nature children of wrath, as, others; yet this hindered not the designs of his grace, and the discoveries of his love to them, after expressed:
and wast called a transgressor from the womb; from the time of their civil birth, as a people and state, God was their Father that settled and established them; in this sense they were his children, whom he begot, brought up, and nourished; though they rebelled against him, and as soon almost as born, soon after they came out of Egypt, which were the days of their youth, of their infancy as a church and people; witness their murmurings and unbelief, their idolatry in making a golden calf, and worshipping it: and this is applicable to every particular person, and his natural birth, even to everyone of God's elect; who are all conceived in sin, and shapen in iniquity; go astray from God from the womb; and the imagination of whose heart is evil from their youth, and are continually transgressing the righteous law of God, and therefore justly deserve this name.
John Wesley
48:8 Yea - The same thing is repeated, because this was so illustrious a proof of the infinite power and providence of God. Thine ear - Thou didst not hear, I did not reveal these things unto thee: for so this phrase of opening the ear is understood, 1Kings 9:15. I knew - I knew all these cautions were necessary to cure thine infidelity. Called - Justly, thou wast indeed such.
Robert Jamieson, A. R. Fausset and David Brown
48:8 heardest not--repeated, as also "knewest not," from Is 48:7.
from that time--Mine anger towards thee. Omit "that." "Yea, from "the first thine ear did not open itself," namely, to obey them [ROSENMULLER]. "To open the ear" denotes obedient attention (Is 50:5); or, "was not opened" to receive them; that is, they were not declared by Me to thee previously, since, if thou hadst been informed of them, such is thy perversity, thou couldst not have been kept in check [MAURER]. In the former view, the sense of the words following is, "For I knew that, if I had not foretold the destruction of Babylon so plainly that there could be no perverting of it, thou wouldst have perversely ascribed it to idols, or something else than to Me" (Is 48:5). Thus they would have relapsed into idolatry, to cure them of which the Babylonian captivity was sent: so they had done (Ex 32:4). After the return, and ever since, they have utterly forsaken idols.
wast called--as thine appropriate appellation (Is 9:6).
from the womb--from the beginning of Israel's national existence (Is 44:2).
48:948:9: Վասն անուան իմոյ ցուցի՛ քեզ զբարկութիւն իմ եւ զփառաւորութիւնս իմ, զոր ածի ՚ի վերայ քո զի մի՛ սատակեցից զքեզ[10140]։ [10140] Ոմանք. Վասն անուան իմոյ ցուցից քեզ։
9 Իմ անուան համար ես քեզ պէտք է ցոյց տամ իմ բարկութիւնը եւ իմ փառքը, որ բերել եմ քեզ վրայ, բայց քեզ չեմ ոչնչացնելու:
9 Ես իմ անուանս համար բարկութիւնս պիտի յետաձգեմ Եւ իմ փառքիս համար պիտի համբերեմ քեզի, Որպէս զի քեզ չկորսնցնեմ։
Վասն անուան իմոյ [744]ցուցից քեզ զբարկութիւն իմ եւ [745]զփառաւորութիւնս իմ, զոր ածի ի վերայ քո զի մի՛ սատակեցից զքեզ:

48:9: Վասն անուան իմոյ ցուցի՛ քեզ զբարկութիւն իմ եւ զփառաւորութիւնս իմ, զոր ածի ՚ի վերայ քո զի մի՛ սատակեցից զքեզ[10140]։
[10140] Ոմանք. Վասն անուան իմոյ ցուցից քեզ։
9 Իմ անուան համար ես քեզ պէտք է ցոյց տամ իմ բարկութիւնը եւ իմ փառքը, որ բերել եմ քեզ վրայ, բայց քեզ չեմ ոչնչացնելու:
9 Ես իմ անուանս համար բարկութիւնս պիտի յետաձգեմ Եւ իմ փառքիս համար պիտի համբերեմ քեզի, Որպէս զի քեզ չկորսնցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
48:948:9 Ради имени Моего отлагал гнев Мой, и ради славы Моей удерживал Себя от истребления тебя.
48:9 ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the ἐμοῦ εμου my ὀνόματος ονομα name; notable δείξω δεικνυω show σοι σοι you τὸν ο the θυμόν θυμος provocation; temper μου μου of me; mine καὶ και and; even τὰ ο the ἔνδοξά ενδοξος glorious μου μου of me; mine ἐπάξω επαγω instigate; bring on ἐπὶ επι in; on σοί σοι you ἵνα ινα so; that μὴ μη not ἐξολεθρεύσω εξολοθρευω utterly ruin σε σε.1 you
48:9 לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of שְׁמִי֙ šᵊmˌî שֵׁם name אַאֲרִ֣יךְ ʔaʔᵃrˈîḵ ארך be long אַפִּ֔י ʔappˈî אַף nose וּ û וְ and תְהִלָּתִ֖י ṯᵊhillāṯˌî תְּהִלָּה praise אֶחֱטָם־ ʔeḥᵉṭom- חטם restrain לָ֑ךְ lˈāḵ לְ to לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure הַכְרִיתֶֽךָ׃ haḵrîṯˈeḵā כרת cut
48:9. propter nomen meum longe faciam furorem meum et laude mea infrenabo te ne intereasFor my name's sake I will remove my wrath far off: and for my praise I will bridle thee, lest thou shouldst perish.
9. For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.
48:9. For the sake of my name, I will take the face of my fury far away. And for the sake of my praise, I will bridle you, lest you perish.
48:9. For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.
For my name' s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off:

48:9 Ради имени Моего отлагал гнев Мой, и ради славы Моей удерживал Себя от истребления тебя.
48:9
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
ἐμοῦ εμου my
ὀνόματος ονομα name; notable
δείξω δεικνυω show
σοι σοι you
τὸν ο the
θυμόν θυμος provocation; temper
μου μου of me; mine
καὶ και and; even
τὰ ο the
ἔνδοξά ενδοξος glorious
μου μου of me; mine
ἐπάξω επαγω instigate; bring on
ἐπὶ επι in; on
σοί σοι you
ἵνα ινα so; that
μὴ μη not
ἐξολεθρεύσω εξολοθρευω utterly ruin
σε σε.1 you
48:9
לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of
שְׁמִי֙ šᵊmˌî שֵׁם name
אַאֲרִ֣יךְ ʔaʔᵃrˈîḵ ארך be long
אַפִּ֔י ʔappˈî אַף nose
וּ û וְ and
תְהִלָּתִ֖י ṯᵊhillāṯˌî תְּהִלָּה praise
אֶחֱטָם־ ʔeḥᵉṭom- חטם restrain
לָ֑ךְ lˈāḵ לְ to
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
הַכְרִיתֶֽךָ׃ haḵrîṯˈeḵā כרת cut
48:9. propter nomen meum longe faciam furorem meum et laude mea infrenabo te ne intereas
For my name's sake I will remove my wrath far off: and for my praise I will bridle thee, lest thou shouldst perish.
48:9. For the sake of my name, I will take the face of my fury far away. And for the sake of my praise, I will bridle you, lest you perish.
48:9. For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: С 9-11: стихов идет объяснение причины такого, довольно непонятного на первый взгляд, Божественного благоволения к народу израильскому. По-видимому, "жестоковыйный" и "непокорный" Израиль не заслуживал бы таких забот о нем, а по всей справедливости и правде подлежал бы полному отвержению и уничтожению. Однако Бог как раньше постоянно спасал Свой народ, так и теперь до времени еще щадит его.

Ради имени Моего отлагал гнев Мой, и ради славы Моей удерживал Себя от истребления тебя. Историческая справка о прошлом отношении Всевышнего к Израилю, искушавшему Его долготерпение. Сколько раз, действительно, вероломный Израиль изменял Господу и сколько раз поэтому он уже стоял на краю своей полной духовно-политической гибели (Исх 32:10; Чис 11:1); но каждый раз Господь щадил Своего недостойного избранника, давая ему возможность покаяния и исправления. Господь делал это не столько ради самого Израиля, относительно безнадежности которого Он не мог, конечно, сомневаться, сколько ради Себя Самого, ради славы Своей.

Здесь пророк рассуждает применительно к тогдашним воззрениям и понятиям. По смыслу последних, каждая нация имеет своего Бога-покровителя, который избирает себе излюбленный народ и всемерно заботится о нем. У народа израильского таким Богом-покровителем был Господь, избравший (даже как бы "создавший") Себе этот народ и заботившийся о нем. И вот, если бы когда-либо Всевышний покинул Свой народ и дал бы ему погибнуть, то в глазах всего языческого мира Он этим самым сильно уронил бы Себя, так как доказал бы или то, что Он ошибся в выборе себе народа, или что оказался бессильным спасти и защитить Свой народ. И вот, чтобы не подавать подобного соблазна языческому миру, не подвергать имя Божие нареканию и не омрачать Славу свою, Господь, невзирая на все недостоинство Израиля, продолжает оказывать ему Свое покровительство (11: ст. Исх 32:12; Чис 14:13; Втор 9:28; Пс 78:10; 105:8: и др.).

Нельзя, впрочем, упускать из виду и сравнительной оценки Израиля: если, судя безотносительно, Израиль часто оказывался недостойным Божественного избрания и этим как бы свидетельствовал об ошибке Избравшего его, то, оценивая того же Израиля сравнительно, путем сопоставления его с другими народами древнего языческого мира, мы все же не можем не отдать ему решительного предпочтения во многих отношениях. Языческий мир был сплошным злом; но Израиль из всех зол был все же меньшим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. 10 Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. 11 For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another. 12 Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last. 13 Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together. 14 All ye, assemble yourselves, and hear; which among them hath declared these things? The LORD hath loved him: he will do his pleasure on Babylon, and his arm shall be on the Chaldeans. 15 I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.
The deliverance of God's people out of their captivity in Babylon was a thing upon many accounts so improbable that there was need of line upon line for the encouragement of the faith and hope of God's people concerning it. Two things were discouraging to them--their own unworthiness that God should do it for them and the many difficulties in the thing itself; now, in these verses, both these discouragements are removed, for here is,
I. A reason why God would do it for them, though they were unworthy; not for their sake, be it known to them, but for his name's sake, for his own sake, v. 9-11. 1. It is true they had been very provoking, and God had been justly angry with them. Their captivity was the punishment of their iniquity; and if, when he had them in Babylon, he had left them to pine away and perish there, and made the desolations of their country perpetual, he would only have dealt with them according to their sins, and it was what such a sinful people might expect from an angry God. "But," says God, "I will defer my anger" (or, rather, stifle and suppress it); "I will make it appear that I am slow to wrath, and will refrain from thee, not pour upon thee what I justly might, that I should cut thee off from being a people." And why will God thus stay his hand? For my name's sake; because this people was called by his name, and made profession of his name, and, if they were cut off, the enemies would blaspheme his name. It is for my praise; because it would redound to the honour of his mercy to spare and reprieve them, and, if he continued them to be to him a people, they might be to him for a name and a praise. 1. It is true they were very corrupt and ill-disposed, but God would himself refine them, and make them fit for the mercy he intended for them: "I have refined thee, that thou mightest be made a vessel of honour." Though he does not find them meet for his favour, he will make them so. And this accounts for his bringing them into the trouble, and continuing them in it so long as he did. It was not to cut them off, but to do them good. It was to refine them, but not as silver, or with silver, not so thoroughly as men refine their silver, which they continue in the furnace till all the dross is separated from it; if God should take that course with them, they would be always in the furnace, for they are all dross, and, as such, might justly be put away (Ps. cxix. 119) as reprobate silver, Jer. vi. 30. He therefore takes them as they are, refined in part only, and not thoroughly. "I have chosen thee in the furnace of affliction, that is, I have made thee a choice one by the good which the affliction has done thee, and then designed thee for great things." Many have been brought home to God as chosen vessels and a good work of grace has been begun in them in the furnace of affliction. Affliction is no bar to God's choice, but subservient to his purpose. 3. It is true they could not pretend to merit at God's hand so great a favour as their deliverance out of Babylon, which would put such an honour upon them and bring them so much joy; therefore, says God, For my own sake, even for my own sake, will I do it, v. 11. See how the emphasis is laid upon that; for it is a reason that cannot fail, and therefore the resolution grounded upon it cannot fall to the ground. God will do it, not because he owes them such a favour, but to save the honour of his own name, that that may not be polluted by the insolent triumphs of the heathen, who, in triumphing over Israel, thought they triumphed over the God of Israel and imagined their gods too hard for him. This was plainly the language of Belshazzar's revels, when he profaned the holy vessels of God's temple at the same time that he praised his idols (Dan. v. 2, 4), and of the Babylonians' demand (Ps. cxxxvii. 3), Sing us one of the songs of Zion. God will therefore deliver his people, because he will not suffer his glory to be thus given to another. Moses pleaded this often with God: Lord, what will the Egyptians say? Note, God is jealous for the honour of his own name, and will not suffer the wrath of man to proceed any further than he will make it turn to his praise. And it is matter of comfort to God's people that, whatever becomes of them, God will secure his own honour; and, as far as is necessary to that, God will work deliverance for them.
II. Here is a proof that God could do it for them, though they were unable to help themselves and the thing seemed altogether impracticable. Let Jacob and Israel hearken to this, and believe it, and take the comfort of it. They are God's called, called according to his purpose, called by him out of Egypt (Hos. xi. 1) and now out of Babylon, a people whom with a distinguishing favour he calls by name, and to whom he calls. They are his called, for they are called to him, called by his name, and called his; and therefore he will look after them, and they may be assured that, as he will deliver them for his own sake, so he will deliver them by his own strength. They need not fear them, for, 1. He is God alone, and the eternal God (v. 12): "I am he who can do what I will and will do what is best, he whom none can compare with, much less contend with. I am the first; I also am the last." Who can be too quick for him that is the first, or anticipate him? Who can be too hard for him that is the last, and will keep the field against all opposers, and will reign till they are all made his footstool? What room then is left to doubt of their deliverance when he undertakes it whose designs cannot but be well laid, for he is the first, and well executed, for he is the last. As for this God, his work is perfect. 2. He is the God that made the world, and he that did that can do any thing, v. 13. Look we down? We see the earth firm under us, and feel it so; it was his hand that laid the foundation of it. Look we up? We see the heavens spread out as a canopy over our heads, and it was his hand that spread them, that spanned them, that stretched them out, and did it by an exact measure, as the workman sometimes metes out his work by spans. This intimates that God has a vast reach and can compass designs of the greatest extent. If the palm of his right hand (so the margin reads it) has gone so far as to stretch out the heavens, what will he do with his outstretched arm? Yet this is not all: he has not only made the heavens and the earth, and therefore he in whom our hope and help is omnipotent (Ps. cxxiv. 8), but he has the command of all the hosts of both; when he calls them into his service, to go on his errands, they stand up together, they come at the call, they answer to their names: "Here we are; what wilt thou have us to do?" They stand up, not only in reverence to their Creator, but in a readiness to execute his orders: They stand up together, unanimously concurring, and helping one another in the service of their Maker. If God therefore will deliver his people, he cannot be at a loss for instruments to be employed in effecting their deliverance. 3. He has already foretold it, and, having infinite knowledge, so that he foresaw it, no doubt he has almighty power to effect it: "All you of the house of Jacob, assemble yourselves, and hear this for your comfort, Which among them, among the gods of the heathen, or their wise men, has declared these things, or could declare them?" v. 14. They had no foresight of them at all, but those who consulted them were very confident that Babylon should be a lady for ever and Israel perpetual slave; and their oracles did not give them the least hint to the contrary, to undeceive them; whereas God by his prophets had given notice to the Jews, long before, of their captivity and the destruction of Jerusalem, as he had now likewise given them notice of their release (v. 15): I, even I, have spoken; and he would not have spoken it if he could not have made it good: none could out-see him, and therefore we may be sure that none could outdo him. 4. The person is pitched upon who is to be employed in this service, and the measures are concerted in the divine counsels, which are unalterable. Cyrus is the man who must do it; and it tends much to strengthen our assurance that a thing shall be done when we are particularly informed how and by whom. It is not left at uncertainty who shall do it, but the matter is fixed. (1.) It is one whom God is well pleased in, upon this account, because he is designed for this service: The Lord has loved him (v. 14); he has done him this favour, this honour, to make him an instrument in the redemption of his people and therein a type of the great Redeemer, God's beloved Son, in whom he was well pleased. Those God does a great kindness to, and has a great kindness for, whom he makes serviceable to his church. (2.) It is one to whom God will give authority and commission: I have called him, have given him a sufficient warrant, and therefore will bear him out. (3.) It is one whom God will by a series of providences lead to this service: "I have brought him from a far country, brought him to engage against Babylon, brought him step by step, quite beyond his own intentions." Whom God calls he will bring, will cause them to come (so the word is), to come at the call. (4.) It is one whom God will own and give success to. Cyrus will do God's pleasure on Babylon, that which it is his pleasure should be done and which he will be pleased with the doing of, though Cyrus has ends of his own to serve and has no regard either to the will of God or to his favour in the doing of it. His arm (Cyrus's army, and in it God's arm) shall come, and be upon the Chaldeans, to bring them down (v. 14); for, if God call him and bring him, he will certainly make his way prosperous, v. 15. Then we may hope to prosper in our way when we follow a divine call and guidance.
Adam Clarke: Commentary on the Bible - 1831
48:9: And for my praise "And for the sake of my praise" - I read ולמען תהלתי ulemaan tehillathi. The word למען lemaan, though not absolutely necessary here, for it may be understood as supplied from the preceding member, yet seems to have been removed from hence to Isa 48:11; where it is redundant, and where it is not repeated in the Septuagint, Syriac, and a MS. I have therefore omitted it in the latter place, and added it here.
Albert Barnes: Notes on the Bible - 1834
48:9: For my name's sake - (See the notes at Isa 43:25; compare Isa 66:5). It is possible that the design of this verse may be, to answer an objection. 'If the character of the nation is such, it might be said, 'why should God desire to restore them again to their own land? If their sins have been so great as to make these heavy judgments proper, why not suffer them to remain under the infliction of the deserved judgment? Why should God interpose? why raise up Cyrus? why overthrow Babylon? why conduct them across a pathless wilderness, and provide for them in a sandy desert?' To this the answer is, that it was not on their account. It was not because they were deserving of his favor, nor was it primarily and mainly in order that they might be happy. It was on his own account - in order to show his covenant faithfulness; his fidelity to the promises made to their fathers, his mercy, his compassion, his readiness to pardon, and his unchanging love. And this is the reason why he 'defers his anger,' in relation to any of the children of people. His own glory, and not their happiness, is the main object in view. And this is right. The glory, the honor, and the happiness of God, are of more importance than the welfare of any of his creatures; because, first, they are in themselves of more importance, just in proportion as God is more elevated than any of his creatures; and, secondly, the welfare of any or all of his creatures depends on the maintaining of the honor of God, and of his government, and on the manifestation of his perfections to the universe (see the treatise of President Edwards on The end for which God created the world, in Works, vol. iii. New York Ed. 1830).
Will I defer mine anger - That is, I will spare you, and restore you again to your own land (see the note at Isa 48:11).
And for my praise will I refrain for thee - Will I refrain my anger in reference to you as a nation. The word used here (חטם châ ṭ am) denotes properly to muzzle, and is commonly employed with reference to an animal in order to tame or subdue it. Here it means that God would restrain himself; He would not put forth His anger in order to destroy them. Learn hence:
1. That God acts with reference to his own glory, in order to manifest his own perfections, and to secure his praise.
2. That the reason why the wicked are not cut off sooner in their transgressions is, that He may show his forbearance, and secure praise by long-suffering.
3. That the reason why the righteous are kept amidst their frequent failures in duty, their unfaithfulness, and their many imperfections, is, that God may get glory by showing his covenant fidelity.
4. That it is one evidence of piety - and one that is indispensable - that there should be a willingness thai God should secure his own glory in his own way, and that there should be a constant desire that his praise should be promoted, whatever may befall his creatures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:9: my name's: Isa 48:11, Isa 37:35, Isa 43:25; Jos 7:9; Sa1 12:22; Psa 25:11, Psa 79:9, Psa 106:8, Psa 143:11; Jer 14:7; Eze 20:9, Eze 20:14, Eze 20:22, Eze 20:44; Dan 9:17-19
defer: Neh 9:30, Neh 9:31; Psa 78:38, Psa 103:8-10; Pro 19:11
Carl Friedrich Keil and Franz Delitzsch
48:9
The people now expiating its offences in exile has been from time immemorial faithless and inclined to apostasy; nevertheless Jehovah will save it, and its salvation is therefore an unmerited work of His compassion. "For my name's sake I lengthen out my wrath, and for my praise I hold back towards thee, that I may not cut thee off. Behold, I have refined thee, and not in the manner of silver: I have proved thee in the furnace of affliction. For mine own sake, for mine own sake I accomplish it (for how is it profaned!), and my glory I give not to another." The futures in Is 48:9 affirm what Jehovah continually does. He lengthens out His wrath, i.e., He retards its outbreak, and thus shows Himself long-suffering. He tames or chains it (חטם, like Arab. chṭm, root טם, compare domare, root Sanscr. dam, possibly also to dam or damp) for the sake of Israel, that He may not exterminate it utterly by letting it loose, and that for the sake of His name and His praise, which require the carrying out of His plan to salvation, on which the existence of Israel depends. What Israel has hitherto experienced has been a melting, the object of which was not destruction, but testing and refinement. The Beth of בכסף ולא is not Beth pretii in the sense of "not to gain silver," or "not so that I should have gained silver as operae pretium," as Umbreit and Ewald maintain (and even Knobel, who explains it however as meaning "in the accompaniment of silver," though in the same sense). Such a thought would be out of place and purposeless here. Nor is Rosenmller's explanation admissible, viz., "not with silver, i.e., with that force of fire which is necessary for the smelting out of silver." This is altogether unsuitable, because the sufferings inflicted upon Israel did resemble the smelting out of the precious metal (see Is 1:25). The Beth is rather the Beth essentiae, which may be rendered by tanquam, and introduces the accusative predicate in this instance, just as it introduces the nominative predicate in the substantive clause of Job 23:13, and the verbal clause of Ps 39:7. Jehovah melted Israel, but not like silver (not as men melt silver); the meaning of which is, not that He melted it more severely, i.e., even more thoroughly, than silver, as Stier explains it, but, as the thought is positively expressed in Is 48:10, that the afflictions which fell upon Israel served as a smelting furnace (kūr as in Deut 4:20). It was, however, a smelting of a superior kind, a spiritual refining and testing (bâchar is Aramaic in form, and equivalent to bâchan). The manifestation of wrath, therefore, as these expressions affirm, had a salutary object; and in this very object the intention was involved from the very first, that it should only last for a time. He therefore puts an end to it now for His own sake, i.e., not because He is induced to do so by the merits of Israel, but purely as an act of grace, to satisfy a demand made upon Him by His own holiness, inasmuch as, if it continued any longer, it would encourage the heathen to blaspheme His name, and would make it appear as though He cared nothing for His own honour, which was inseparably bound up with the existence of Israel. The expression here is curt and harsh throughout. In Is 48:9, למען and אפּי are to be supplied in thought from Is 48:9; and in the parenthetical exclamation, יחל איך (niphal of חלל, as in Ezek 22:26), the distant word שׁים (my name), also from Is 48:9. "I will do it" refers to the carrying out of their redemption (cf., Is 44:23). In Ezek 36:19-23 we have, as it were, a commentary upon Is 48:11.
Geneva 1599
48:9 For my name's sake will I defer my anger, and for my praise will I refrain for thee, (k) that I cut thee not off.
(k) As it was my free mercy that I chose you: so it is my free mercy that must save you.
John Gill
48:9 For my name's sake will I defer mine anger,.... From age to age, for those sins which had been committed, and continued in ever since they were a people. The above account of them shows that it was not for any merits of theirs, or any works of righteousness done by them, that he showed favour to them, as afterwards expressed; but for his own name's sake, and because of his glory; because these people were called by his name, and said to be his people, lest therefore his name should be reproached among the Heathen, or he should suffer any diminution of his glory, therefore he did not at once stir up all his wrath, as their sins deserved, but prolonged it from time to time:
and for my praise will I refrain from thee, that I cut thee not off: that is, refrain mine anger from thee; or "seal" or "stop my nostrils" (c), that the smoke of his wrath and anger might not go out from thence to destroy them. The Targum is,
"I will confirm (or establish) thee, that I may not consume thee;''
and this he would do, because of his praise, of the praise of his mercy, grace, and goodness; and that he might have a people to praise him, which he would not, should they be cut off.
(c) "obstruam sive". "obturabo nares tibi", Malvenda, Gataker; so Jarchi.
John Wesley
48:9 For my sake - I will spare thee, and deliver thee out of captivity, not for thy sake, but merely for my own sake, and for the vindication of my name, that I may be praised for my power, faithfulness, and goodness.
Robert Jamieson, A. R. Fausset and David Brown
48:9 refrain--literally, "muzzle"; His wrath, after the return, was to be restrained a while, and then, because of their sins, let loose again (Ps 78:38).
for thee--that is, that--omit "that": "From thee."
48:1048:10: Ահաւասիկ վաճառեցի զքեզ ո՛չ վասն արծաթոյ, եւ զերծուցի՛ զքեզ ՚ի հնոցէ աղքատութեան[10141]. [10141] Ոմանք. Ահաւադիկ վաճառեցից զքեզ վասն արծաթոյ։ Ուր Ոսկան. զքեզ ոչ արծաթոյ։
10 Ահաւասիկ վաճառեցի քեզ, բայց ոչ յանուն արծաթի, եւ փրկեցի քեզ աղքատութեան հնոցից:
10 Ահա քեզ մաքրեցի, բայց ոչ թէ արծաթի պէս*։Քեզ նեղութեան հալոցին մէջ փորձեցի։
Ահաւասիկ վաճառեցի զքեզ ոչ վասն արծաթոյ, եւ զերծուցի զքեզ ի հնոցէ աղքատութեան:

48:10: Ահաւասիկ վաճառեցի զքեզ ո՛չ վասն արծաթոյ, եւ զերծուցի՛ զքեզ ՚ի հնոցէ աղքատութեան[10141].
[10141] Ոմանք. Ահաւադիկ վաճառեցից զքեզ վասն արծաթոյ։ Ուր Ոսկան. զքեզ ոչ արծաթոյ։
10 Ահաւասիկ վաճառեցի քեզ, բայց ոչ յանուն արծաթի, եւ փրկեցի քեզ աղքատութեան հնոցից:
10 Ահա քեզ մաքրեցի, բայց ոչ թէ արծաթի պէս*։Քեզ նեղութեան հալոցին մէջ փորձեցի։
zohrab-1805▾ eastern-1994▾ western am▾
48:1048:10 Вот, Я расплавил тебя, но не как серебро; испытал тебя в горниле страдания.
48:10 ἰδοὺ ιδου see!; here I am πέπρακά πιπρασκω sell σε σε.1 you οὐχ ου not ἕνεκεν ενεκα for the sake of; on account of ἀργυρίου αργυριον silver piece; money ἐξειλάμην εξαιρεω extract; take out δέ δε though; while σε σε.1 you ἐκ εκ from; out of καμίνου καμινος furnace πτωχείας πτωχεια bankruptcy
48:10 הִנֵּ֥ה hinnˌē הִנֵּה behold צְרַפְתִּ֖יךָ ṣᵊraftˌîḵā צרף melt וְ wᵊ וְ and לֹ֣א lˈō לֹא not בְ vᵊ בְּ in כָ֑סֶף ḵˈāsef כֶּסֶף silver בְּחַרְתִּ֖יךָ bᵊḥartˌîḵā בחר examine בְּ bᵊ בְּ in כ֥וּר ḵˌûr כּוּר furnace עֹֽנִי׃ ʕˈōnî עֳנִי poverty
48:10. ecce excoxi te sed non quasi argentum elegi te in camino paupertatisBehold I have refined thee, but not as silver, I have chosen thee in the furnace of poverty.
10. Behold, I have refined thee, but not as silver; I have chosen thee in the furnace of affliction.
48:10. Behold, I have refined you, but not like silver. I have chosen you for the furnace of poverty.
48:10. Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.
Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction:

48:10 Вот, Я расплавил тебя, но не как серебро; испытал тебя в горниле страдания.
48:10
ἰδοὺ ιδου see!; here I am
πέπρακά πιπρασκω sell
σε σε.1 you
οὐχ ου not
ἕνεκεν ενεκα for the sake of; on account of
ἀργυρίου αργυριον silver piece; money
ἐξειλάμην εξαιρεω extract; take out
δέ δε though; while
σε σε.1 you
ἐκ εκ from; out of
καμίνου καμινος furnace
πτωχείας πτωχεια bankruptcy
48:10
הִנֵּ֥ה hinnˌē הִנֵּה behold
צְרַפְתִּ֖יךָ ṣᵊraftˌîḵā צרף melt
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
בְ vᵊ בְּ in
כָ֑סֶף ḵˈāsef כֶּסֶף silver
בְּחַרְתִּ֖יךָ bᵊḥartˌîḵā בחר examine
בְּ bᵊ בְּ in
כ֥וּר ḵˌûr כּוּר furnace
עֹֽנִי׃ ʕˈōnî עֳנִי poverty
48:10. ecce excoxi te sed non quasi argentum elegi te in camino paupertatis
Behold I have refined thee, but not as silver, I have chosen thee in the furnace of poverty.
48:10. Behold, I have refined you, but not like silver. I have chosen you for the furnace of poverty.
48:10. Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.
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
10: Вот Я расплавил тебя, но не как серебро; Сопоставляя это место с раннейшим из того же пророка: "обращу на тебя руку Мою и, как в щелочи, очищу с тебя примесь, и отделю от тебя все свинцовое"; (1:25) и с непосредственно следующим: испытал тебя в горниле страдания (10: ст.), мы видим, что здесь идет речь о провиденциальном смысле переживаемых Израилем страданий: все они имели для него тот или иной положительный смысл в смысле его религиозно-морального очищения и исправления. Хотя, впрочем, по сознанию пророка, это очищение никогда не бывало настолько решительным и полным, как бы это желательно и как бывает при плавлении благородных металлов - не как серебро (Срав. Зах 13:9: и Мал 3:3). Ближайшим образом, здесь имеется в виду очистительный огонь вавилонского плена (42:25).
Adam Clarke: Commentary on the Bible - 1831
48:10: I have chosen thee "I have tried thee" - For בחרתיך becharticha, "I have chosen thee," a MS. has בחנתיך bechanticha, "I have tried thee." And so perhaps read the Syriac and Chaldee interpreters; they retain the same word בחרתך bechartach; but in those languages it signifies, I have tried thee. ככסף kecheseph, quasi argentum, "as silver." Vulgate.
I cannot think בכסף becheseph, With silver, is the true reading. ככסף kecheseph, Like silver, as the Vulgate evidently read it, I suppose to have been the original reading, though no MS. yet found supports this word; the similarity of the two letters, ב beth and כ caph, might have easily led to the mistake in the first instance; and it has been but too faithfully copied ever since. כור cur, which we translate furnace, should be rendered crucible, the vessel in which the silver is melted. The meaning of the verse seems to be this: I have purified you, but not as silver is purified; for when it is purified, no dross of any kind is left behind. Had I done this with you, I should have consumed you altogether; but I have put you in the crucible of affliction, in captivity, that you may acknowledge your sins, and turn unto me.
Albert Barnes: Notes on the Bible - 1834
48:10: Behold, I have refined thee - This refers to the Jews in their afflictions and captivity in Babylon. It states one design which he had in view in these afflictions - to purify them. The word used here, and rendered 'refined' (צרף tsâ raph), means properly to melt; to smelt metals; to subject them to the action of fire, in order to remove the scoria or dross from them (see the notes at Isa 1:25). Then it means to purify in any manner. Here it means that God had used these afflictions for the same purpose for which fire is used in regard to metals, in order that every impurity in their moral and religious character might be removed.
But not with silver - Margin, 'For.' Hebrew, בכסף bekâ seph. Many different interpretations of this have been proposed. Jerome renders it, Non quasi argentum - 'Not as silver.' The Septuagint, Οὐχ ἕνεκεν ἀργυρίου ouch heneken arguriou - 'Not on account of silver.' Grotius explains it, 'I have a long time tried thee by afflictions, but nothing good appears in thee;' that is, I have not found you to be silver, or to be pure, as when a worker in metals applies the usual heat to a mass of ore for the purpose of separating the dross, and obtains no silver. Gesenius explains it to mean, 'I sought to make you better by afflictions, but the end was not reached; you were not as silver which is obtained by melting, but as dross.' Rosenmuller supposes it means, that he had not tried them with that intensity of heat which was necessary to melt and refine silver; and remarks, that those skilled in metals observe that gold is easily liquified, but that silver requires a more intense heat to purify it. Jarchi renders it, 'Not by the fire of Gehenna as silver is melted by the fire.' Kimchi explains it, 'Not as one who is smelting silver, and who removes all the scoria from it, and so consumes it that nothing but pure silver remains. If that had been done, but few of you would have been left.' Vitringa supposes that it means, that God had sent them to Babylon to be purified, yet it was not to be done with silver. It was by the agency of a people who were wicked, sinful, and unbelieving. Amidst this variety of interpretation, it is difficult to determine the sense. Probably it may be, I have melted thee, and found no silver; or the result has not been that you have been shown to be pure by all your trials; and thus it will agree with what is said above, that they were perverse, false, and rebellious as a people.
I have chosen thee - Lowth renders this, 'I have tried thee.' The Vulgate and the Septuagint, however, render it, 'I have chosen thee.' The word used here (from בחר bâ char) means, according to Gesenius:
1. To prove, to try, to examine; and the primary idea, according to him, is that of rubbing with the lapis Lydius, or touchstone, or else of cutting in pieces for the purpose of examining.
2. To approve, choose, or select. This is the most common signification in the Hebrew Bible Gen 13:11; Exo 17:9; Jos 24:15; Job 9:14; Job 15:5; Job 29:25.
3. To delight in Gen 6:2; Isa 1:29. Probably the meaning here is, 'I have proved or tried thee in the furnace of affliction.' It was true, however, that God had chosen or selected their nation to be his people when they were suffering in the furnace of affliction in Egypt; and it is also true that God chooses sinners now, or converts them, as the result of heavy affliction. Possibly this may be the idea, that their affliction had prepared them to embrace his offers and to seek consolation in him; and he may design to teach that one effect of affliction is to prepare the mind to embrace the offers of mercy.
In the furnace of affliction - Referring particularly to their trials in Babylon. Afflictions are often likened to fire - from the fact that fire is used to purify or try metals, and afflictions have the same object in reference to the people of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:10: I have refined: Isa 1:25, Isa 1:26; Job 23:10; Psa 66:10; Pro 17:3; Jer 9:7; Eze 20:38; Eze 22:18-22; Zac 13:8, Zac 13:9; Mal 3:2, Mal 3:3; Heb 12:10, Heb 12:11; Pe1 1:7, Pe1 4:12; Rev 3:19
with silver: or, for silver
I have chosen: Deu 4:20
Geneva 1599
48:10 Behold, I have refined thee, but (l) not with silver; I have (m) chosen thee in the furnace of affliction.
(l) For I had respect to your weakness and infirmity: for in silver there is some pureness, but in us there is nothing but dross.
(m) I took you out of the furnace where you would have been consumed.
John Gill
48:10 Behold, I have refined thee, but not with silver,.... But it is not usual to refine with silver; not silver with silver, nor any other metal with it; that itself is what is refined; this therefore cannot be the sense of the words; wherefore they are, by others, differently rendered; by some, "not in silver" (d); not in a furnace of silver, as Aben Ezra; "but in a furnace of poverty", as the Septuagint, Vulgate Latin, and Syriac versions render the next clause; and to the same sense the Targum; that is, I have tried, and purified, and refined thee, not by prosperity, but adversity; not with riches, which has its snares, temptations, trials, and exercises, but with poverty, which also has the same, or greater; and therefore Agur desired neither, Prov 30:8. By others, "but not into silver" (e), so as to make silver of them, whereby all the labour was lost; but this is contrary to the following clause: by others, "not for the sake of silver" (f); so the Septuagint version; or for the gain of it, as the Arabic; which sense suggests that God was no gainer by their afflictions; what he did was freely, without money or price, and all the use and profit were to themselves; see Ps 44:12. Others think, that instead of "beth", "in", it should be "caph", "as", a note of similitude, and be rendered, "but not as silver" (g): but that the text is corrupted, and ought to be thus altered, there is no authority for it, and besides is contrary to several express passages of Scripture, Ps 66:10. Rather therefore it should be rendered, "but not among silver" (h); along with that, which requires a fierce fire, is kept in the furnace or melting pot until all the dross is consumed: but if God was to afflict his people to such a degree, they would not be able to bear it; and if they were to continue under his afflicting hand till all their dross, sin, and corruption were removed, they would be utterly consumed; was he to contend, or be wroth for ever, the spirit would fail before him, and the souls that he has made; wherefore he does not afflict in this fierce and furious manner, but gently and gradually, in measure, in mercy, and not in strict justice, 1Cor 10:13 and by such gentle means he refines and brightens the graces of his people, tries and proves their principles and profession, and reforms their manners: I have chosen thee in the furnace of affliction; such was the affliction of Israel in Egypt, called the iron furnace, Deut 4:20 and as God has his furnace to punish and consume his enemies, so he has his furnace to try, purge, and purify his people, Is 31:9, and which is a fiery one, and very grievous and distressing, especially when the wrath of God is apprehended in it, though fury is not in him: when he afflicts, it is all in love, and therefore is said to choose his people at such a time; which is to be understood not of their election to grace and glory; for that is not done in time, but in eternity, and is of them, not as transgressor, or as in the corrupt mass, but as in the pure mass of creatureship: rather of calling, which is the fruit, and effect, and evidence of election, and is expressed by choosing, Jn 15:19, and sometimes afflictions have been the means of it; or God has in them, or by them, brought them to himself, as he did Manasseh: but it seems best of all to understand it of the manifestation of election; God sometimes under afflictive providences appears to his people, and tells them that he has loved them with an everlasting love, and assures them that they are his chosen ones; he knows their souls, and owns them as his own in their adversities; besides, in afflicting them, he deals with them as his children and chosen ones; and because they are so, he takes the pains he does with them, which he does not with others, to purge and purify them, Ps 31:7. Moreover, he makes them choice and excellent persons by afflictions; they come forth out of them as choice silver and pure gold; they gain thereby many choice experiences of the love and grace of God, and of the truths of the Gospel, and of the promises of it: afflicted saints are commonly the choicest believers; they become thriving and flourishing Christians, humble and Holy Ones; more fit for their master's use, more weaned from the world, and wrought up for heaven and happiness. Some, as Jarchi and Aben Ezra, render the words, "I have chosen for thee the furnace of affliction" (i), or "thee for the furnace of affliction"; afflictions are chosen and appointed for the people of God, and they are chosen for and appointed unto affliction, Job 23:14. Some, as Aben Ezra and Kimchi observe, by the change of a letter, read "bachantica", "have proved thee", or "tried thee", instead of "bachartica", "I have chosen thee"; but without any reason.
(d) "in argento", Montanus; "in fornace argenti", Vatablus. (e) "Non in argentum", Grotius. (f) , Sept. "non pro pecunia", Tigurine version. (g) "Quasi argentum", V. L. "tanquam argentum", Munster, Pagninus, Calvin. (h) "Inter argentum", Syr. (i) "elegi tibi, sive pro te fornacem affictionis", Gataker,
John Wesley
48:10 Behold - Although I will not cut thee off, yet I will put thee into the furnace. Silver - Which is kept in the furnace so long 'till all the dross be purged away, I will not deal so rigorously with thee; for then I should wholly consume thee. I will chuse - God had in a manner rejected Israel, and therefore it was necessary he should chuse and try this people a second time.
Robert Jamieson, A. R. Fausset and David Brown
48:10 (See on Is 1:25).
with silver--rather, "for silver." I sought by affliction to purify thee, but thou wast not as silver obtained by melting, but as dross [GESENIUS]. Thy repentance is not complete: thou art not yet as refined silver. ROSENMULLER explains, "not as silver," not with the intense heat needed to melt silver (it being harder to melt than gold), that is, not with the most extreme severity. The former view is better (Is 1:25; Is 42:25; Ezek 22:18-20, Ezek 22:22).
chosen--or else [LOWTH], tried . . . proved: according to GESENIUS, literally, "to rub with the touchstone," or to cut in pieces so as to examine (Zech 13:9; Mal 3:3; 1Pet 1:7).
48:1148:11: վասն ի՛մ արարի քեզ զայդ, զի մի՛ անուն իմ հայհոյեսցի. եւ զփառս իմ այլում ո՛չ տաց[10142]։ [10142] Ոմանք. Արարից քեզ զայդ։
11 Իմ անուան համար արեցի այդ, որպէսզի իմ անունը չհայհոյուի. ես իմ փառքը ուրիշին չեմ տայ»:
11 Ասիկա ինծի՛ համար, ինծի՛ համար պիտի ընեմ։Ինչո՞ւ իմ անունս պղծուի։Ես իմ փառքս ուրիշի չեմ տար։
Վասն իմ արարի քեզ զայդ``, զի մի՛ անուն իմ հայհոյեսցի. եւ զփառս իմ այլում ոչ տաց:

48:11: վասն ի՛մ արարի քեզ զայդ, զի մի՛ անուն իմ հայհոյեսցի. եւ զփառս իմ այլում ո՛չ տաց[10142]։
[10142] Ոմանք. Արարից քեզ զայդ։
11 Իմ անուան համար արեցի այդ, որպէսզի իմ անունը չհայհոյուի. ես իմ փառքը ուրիշին չեմ տայ»:
11 Ասիկա ինծի՛ համար, ինծի՛ համար պիտի ընեմ։Ինչո՞ւ իմ անունս պղծուի։Ես իմ փառքս ուրիշի չեմ տար։
zohrab-1805▾ eastern-1994▾ western am▾
48:1148:11 Ради Себя, ради Себя Самого делаю это, ибо какое было бы нарекание {на имя Мое}! славы Моей не дам иному.
48:11 ἕνεκεν ενεκα for the sake of; on account of ἐμοῦ εμου my ποιήσω ποιεω do; make σοι σοι you ὅτι οτι since; that τὸ ο the ἐμὸν εμος mine; my own ὄνομα ονομα name; notable βεβηλοῦται βεβηλοω profane καὶ και and; even τὴν ο the δόξαν δοξα glory μου μου of me; mine ἑτέρῳ ετερος different; alternate οὐ ου not δώσω διδωμι give; deposit
48:11 לְמַעֲנִ֧י lᵊmaʕᵃnˈî לְמַעַן because of לְמַעֲנִ֛י lᵊmaʕᵃnˈî לְמַעַן because of אֶעֱשֶׂ֖ה ʔeʕᵉśˌeh עשׂה make כִּ֣י kˈî כִּי that אֵ֣יךְ ʔˈêḵ אֵיךְ how יֵחָ֑ל yēḥˈāl חלל defile וּ û וְ and כְבֹודִ֖י ḵᵊvôḏˌî כָּבֹוד weight לְ lᵊ לְ to אַחֵ֥ר ʔaḥˌēr אַחֵר other לֹֽא־ lˈō- לֹא not אֶתֵּֽן׃ ס ʔettˈēn . s נתן give
48:11. propter me propter me faciam ut non blasphemer et gloriam meam alteri non daboFor my own sake, for my own sake will I do it, that I may not be blasphemed: and I will not give my glory to another.
11. For mine own sake, for mine own sake, will I do it; for how should be profaned? and my glory will I not give to another.
48:11. For my sake, for my own sake, I will do it, so that I may not be blasphemed. For I will not give my glory to another.
48:11. For mine own sake, [even] for mine own sake, will I do [it]: for how should [my name] be polluted? and I will not give my glory unto another.
For mine own sake, [even] for mine own sake, will I do [it]: for how should [my name] be polluted? and I will not give my glory unto another:

48:11 Ради Себя, ради Себя Самого делаю это, ибо какое было бы нарекание {на имя Мое}! славы Моей не дам иному.
48:11
ἕνεκεν ενεκα for the sake of; on account of
ἐμοῦ εμου my
ποιήσω ποιεω do; make
σοι σοι you
ὅτι οτι since; that
τὸ ο the
ἐμὸν εμος mine; my own
ὄνομα ονομα name; notable
βεβηλοῦται βεβηλοω profane
καὶ και and; even
τὴν ο the
δόξαν δοξα glory
μου μου of me; mine
ἑτέρῳ ετερος different; alternate
οὐ ου not
δώσω διδωμι give; deposit
48:11
לְמַעֲנִ֧י lᵊmaʕᵃnˈî לְמַעַן because of
לְמַעֲנִ֛י lᵊmaʕᵃnˈî לְמַעַן because of
אֶעֱשֶׂ֖ה ʔeʕᵉśˌeh עשׂה make
כִּ֣י kˈî כִּי that
אֵ֣יךְ ʔˈêḵ אֵיךְ how
יֵחָ֑ל yēḥˈāl חלל defile
וּ û וְ and
כְבֹודִ֖י ḵᵊvôḏˌî כָּבֹוד weight
לְ lᵊ לְ to
אַחֵ֥ר ʔaḥˌēr אַחֵר other
לֹֽא־ lˈō- לֹא not
אֶתֵּֽן׃ ס ʔettˈēn . s נתן give
48:11. propter me propter me faciam ut non blasphemer et gloriam meam alteri non dabo
For my own sake, for my own sake will I do it, that I may not be blasphemed: and I will not give my glory to another.
48:11. For my sake, for my own sake, I will do it, so that I may not be blasphemed. For I will not give my glory to another.
48:11. For mine own sake, [even] for mine own sake, will I do [it]: for how should [my name] be polluted? and I will not give my glory unto another.
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
11: Ради Себя, ради Себя Самого делаю это, - ибо какое было бы нарекание на имя Мое! Усиленно подчеркивает мысль 9: ст. и делает ее еще очевиднее и яснее. Теперь же, вместо нарекания, получается новая слава для имени Господа, Который спасает Израиля не за какие-либо его заслуги, а единственно по великой и богатой Своей милости, как Он и говорил раньше: "Я, Я Сам изглаживаю преступления Твои ради Себя Самого и грехов твоих не помяну" (43:25; Ср. 44:22; Ср. Иез 20:14; 36:22: и др.).

Славы Моей не дам иному. Сличая это место с ближайшей параллелью: "и не дам славы Моей иному и хвалы Моей истуканам" (42:8), убеждаемся, что под "иным" здесь разумеется бог той языческой нации, которая уничтожила бы Израиля и на основании этого торжествовала бы победу своего божества над Богом Израиля.
Adam Clarke: Commentary on the Bible - 1831
48:11: For how should my name be polluted "For how would my name be blasphemed" - The word שמי shemi, my name, is dropped out of the text; it is supplied by a MS. which has שמי shemi; and by the Septuagint, ὁτι το εμον ονομα βεβηλουται. The Syriac and Vulgate get over the difficulty, by making the verb in the first person; that I may not be blasphemed.
Albert Barnes: Notes on the Bible - 1834
48:11: For mine own sake - (See Isa 48:9). The expression here is repeated to denote emphasis. He had thrown them into the furnace of affliction on his own account, that is, in order that his own name should not be profaned by their irreligion and idolatry, and that the glory which was due to him should not be given to idols.
For how should my name be polluted? - The sense is, that it would be inconsistent with his perfections to see his name profaned without endeavoring to correct and pRev_ent it; and in order to this, that he brought these afflictions upon them. They had profaned his name by their irreligion and hypocrisy. In order to correct this evil, and to pRev_ent it in future, he had brought these national judgments on them, and removed them to Babylon. The doctrine here taught is, that when the conduct of God's professed people is such as to dishonor God, and to make his name a subject of reproach with the wicked, he will visit them with heavy judgments. He cannot indulge them in a course of life which will reflect dishonor on his own name.
And I will not give my glory unto another - (See the notes at Isa 42:8). The sense here is this. The Jews had, as a nation, been prone to ascribe to idols that which was due to God alone. To correct this, and to make an effectual reform, he had removed them to Babylon, and doomed them to a long and painful captivity there. It may be added that the punishment was effectual, and that their long trial in Babylon served entirely to correct all their idolatrous propensities as a nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:11: mine own: Isa 48:9
for how: Isa 52:5; Num 14:15, Num 14:16; Deu 32:26, Deu 32:27; Eze 20:9, Eze 20:39; Rom 2:24
my name: Shemi "my name," is supplied by one manuscript and the LXX.
I will not: Isa 48:5, Isa 42:8; Joh 5:23
Geneva 1599
48:11 For my own sake, [even] for my own sake, will I do [it]: for how should [my name] (n) be profaned? (o) and I will not give my glory to another.
(n) God joins the salvation of his with his own honour: so that they cannot perish, but his glory would be diminished, as in (Deut 32:27).
(o) Read (Is 42:8).
John Gill
48:11 For mine own sake, even for mine own sake, will I do it,.... Defer his anger, not cut off his people and destroy them, but redeem and save them: this, in the literal sense, respects the redemption and deliverance of the Jews by Cyrus from the Babylonish captivity; which the Lord did, not for any deserts of theirs, but for the sake of his own honour and glory; or, as the Targum,
"for my name, and for my word;''
which is repeated here again and again for the confirmation of it, and that it might be more observed. In the mystical sense, it respects redemption and salvation by Christ, of which the former was typical:
for how should my name be polluted? blasphemed and evil spoken of among the nations of the world; who would be ready to say, that either the Lord did not love his people, and was not mercifully disposed towards them; or that he could not save them, and that their hands, or their gods, were mightier than he; see Deut 32:26.
and I will not give my glory to another; to another people, as the Targum, or to another god; See Gill on Is 42:8.
John Wesley
48:11 It - This great work of delivering my people out of Babylon. Name - If I should not deliver my people, my name would be profaned and blasphemed. Glory - I will not give any colour to idolaters, to ascribe the divine nature and properties, to idols, as they would do if I did not rescue my people out of their hands in spite of their idols.
Robert Jamieson, A. R. Fausset and David Brown
48:11 how should my name--MAURER, instead of "My name" from Is 48:9, supplies "My glory" from the next clause; and translates, "How (shamefully) My glory has been profaned!" In English Version the sense is, "I will refrain (Is 48:9, that is, not utterly destroy thee), for why should I permit My name to be polluted, which it would be, if the Lord utterly destroyed His elect people" (Ezek 20:9)?
not give my glory unto another--If God forsook His people for ever, the heathen would attribute their triumph over Israel to their idols; so God's glory would be given to another.
48:1248:12: Լո՛ւր ինձ Յակովբ, եւ Իսրայէլ զոր եսդ կոչեմ. ե՛ս եմ առաջին, եւ ե՛ս եմ յաւիտեան։
12 «Լսի՛ր ինձ, Յակո՛բ, եւ դու, Իսրայէ՛լ, ում ես կանչում եմ. ե՛ս եմ առաջինը, ե՛ս եմ եւ յաւիտենականը:
12 Ով Յակոբ ու իմ կանչած Իսրայէլս, ինծի՛ մտիկ ըրէք. Ես նոյնն եմ։Առաջինը ե՛ս եմ, վերջի՛նն ալ ես եմ։
Լուր ինձ, Յակոբ, եւ Իսրայէլ` զոր եսդ կոչեմ[746]. ես եմ առաջին, եւ ես եմ յաւիտեան:

48:12: Լո՛ւր ինձ Յակովբ, եւ Իսրայէլ զոր եսդ կոչեմ. ե՛ս եմ առաջին, եւ ե՛ս եմ յաւիտեան։
12 «Լսի՛ր ինձ, Յակո՛բ, եւ դու, Իսրայէ՛լ, ում ես կանչում եմ. ե՛ս եմ առաջինը, ե՛ս եմ եւ յաւիտենականը:
12 Ով Յակոբ ու իմ կանչած Իսրայէլս, ինծի՛ մտիկ ըրէք. Ես նոյնն եմ։Առաջինը ե՛ս եմ, վերջի՛նն ալ ես եմ։
zohrab-1805▾ eastern-1994▾ western am▾
48:1248:12 Послушай Меня, Иаков и Израиль, призванный Мой: Я Тот же, Я первый и Я последний.
48:12 ἄκουέ ακουω hear μου μου of me; mine Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even Ισραηλ ισραηλ.1 Israel ὃν ος who; what ἐγὼ εγω I καλῶ καλεω call; invite ἐγώ εγω I εἰμι ειμι be πρῶτος πρωτος first; foremost καὶ και and; even ἐγώ εγω I εἰμι ειμι be εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
48:12 שְׁמַ֤ע šᵊmˈaʕ שׁמע hear אֵלַי֙ ʔēlˌay אֶל to יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מְקֹרָאִ֑י mᵊqōrāʔˈî קרא call אֲנִי־ ʔᵃnî- אֲנִי i הוּא֙ hû הוּא he אֲנִ֣י ʔᵃnˈî אֲנִי i רִאשֹׁ֔ון rišˈôn רִאשֹׁון first אַ֖ף ʔˌaf אַף even אֲנִ֥י ʔᵃnˌî אֲנִי i אַחֲרֹֽון׃ ʔaḥᵃrˈôn אַחֲרֹון at the back
48:12. audi me Iacob et Israhel quem ego voco ego ipse ego primus et ego novissimusHearken to me, O Jacob, and thou Israel whom I call: I am he, I am the first, and I am the last.
12. Hearken unto me, O Jacob, and Israel my called: I am he; I am the first, I also am the last.
48:12. Listen to me, O Jacob, and Israel whom I call. I am the same, I am the first, and I am the last.
48:12. Hearken unto me, O Jacob and Israel, my called; I [am] he; I [am] the first, I also [am] the last.
Hearken unto me, O Jacob and Israel, my called; I [am] he; I [am] the first, I also [am] the last:

48:12 Послушай Меня, Иаков и Израиль, призванный Мой: Я Тот же, Я первый и Я последний.
48:12
ἄκουέ ακουω hear
μου μου of me; mine
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
ὃν ος who; what
ἐγὼ εγω I
καλῶ καλεω call; invite
ἐγώ εγω I
εἰμι ειμι be
πρῶτος πρωτος first; foremost
καὶ και and; even
ἐγώ εγω I
εἰμι ειμι be
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
48:12
שְׁמַ֤ע šᵊmˈaʕ שׁמע hear
אֵלַי֙ ʔēlˌay אֶל to
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מְקֹרָאִ֑י mᵊqōrāʔˈî קרא call
אֲנִי־ ʔᵃnî- אֲנִי i
הוּא֙ הוּא he
אֲנִ֣י ʔᵃnˈî אֲנִי i
רִאשֹׁ֔ון rišˈôn רִאשֹׁון first
אַ֖ף ʔˌaf אַף even
אֲנִ֥י ʔᵃnˌî אֲנִי i
אַחֲרֹֽון׃ ʔaḥᵃrˈôn אַחֲרֹון at the back
48:12. audi me Iacob et Israhel quem ego voco ego ipse ego primus et ego novissimus
Hearken to me, O Jacob, and thou Israel whom I call: I am he, I am the first, and I am the last.
48:12. Listen to me, O Jacob, and Israel whom I call. I am the same, I am the first, and I am the last.
48:12. Hearken unto me, O Jacob and Israel, my called; I [am] he; I [am] the first, I also [am] the last.
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
12-13-14-15: Весь следующий отдел с 12-15: ст. представляет собой новое, более мягкое обращение к Израилю с увещанием, в котором пророк повторяет свои обычные в таких случаях и излюбленные им аргументы, с которыми мы не раз встречались уже и раньше. Он указывает на особую близость Израиля, как народа "избранного" к Господу (12: ст. Ср. 41:9; 42:6), на Свою Вечность, Всемогущество и неизменность (ibid. Ср. 41:4; 43:10; 44:6), на Свою Творческую силу (15: ст. Ср. 40:22, 26, 28; 42:5; 44:24; 45:12, 18), на Свое неизмеримое превосходство пред божествами других языческих наций (14: ст. Ср. 43:9; 45:18-20: и др.) и на Свое последнее знаменитое пророчество о Кире и Вавилоне (14-15: ст. Ср. 44:28; 45:1-7; 46:11: и др.).
Adam Clarke: Commentary on the Bible - 1831
48:12: O Jacob "O Jacob, my servant" - After יעקב yaakob, a MS. of Kennicott's, two of De Rossi's, and the two old editions of 1486 and 1488, add the word עבדי abdi, "my servant," which is lost out of the present text; and there is a rasure in its place in another ancient MS. The Jerusalem Talmud has the same word.
I also am the last "I am the last" - For אף אני aph ani, "even I," two ancient MSS. and the ancient Versions, read ואני veani, "and I;" more properly.
Albert Barnes: Notes on the Bible - 1834
48:12: Hearken unto me - This is a solemn call on the Jews in Babylon to attend to what he was now about to say. It is the commencement of a new part of the argument, containing the assurance that he would deliver them, and utterly destroy the Chaldeans. He begins, therefore, by asserting that he is the only true God, and that he is able to accomplish all his purposes.
My called - The people whom I have chosen, or called.
I am he - I am the same; or I am the true and only God.
I am the first - (See the notes at Isa 41:4; Isa 44:6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:12: Hearken: Isa 34:1, Isa 46:3, Isa 49:1, Isa 51:1, Isa 51:4, Isa 51:7, Isa 55:3; Pro 7:24, Pro 8:32
O Jacob: Three manuscripts and two old editions add avdi "my servant."
my called: Mat 20:16; Rom 1:6, Rom 8:28; Co1 1:24; Pe1 2:9; Rev 17:14
I am he: Isa 41:4, Isa 44:6; Deu 32:39; Rev 1:8, Rev 1:11, Rev 1:17, Rev 1:18, Rev 2:8, Rev 22:13
Carl Friedrich Keil and Franz Delitzsch
48:12
The prophecy opened with "Hear ye;" and now the second half commences with "Hear." Three times is the appeal made to Israel: Hear ye; Jehovah alone is God, Creator, shaper of history, God of prophecy and of fulfilment. "Hearken to me, O Jacob, and Israel my called! I am it, I first, also I last. My hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: I call to them, and they stand there together. All ye, assemble yourselves, and hear: Who among them hath proclaimed this? He whom Jehovah loveth will accomplish his will upon Babel, and his arm upon the Chaldeans. I, I have spoken, have also called him, have brought him here, and his way prospers. Come ye near to me! Hear ye this! I have not spoken in secret, from the beginning: from the time that it takes place, there am I: and now the Lord Jehovah hath sent me and His Spirit." Israel is to hearken to the call of Jehovah. The obligation to this exists, on the one hand, in the fact that it is the nation called to be the servant of Jehovah (Is 41:9), the people of sacred history; and on the other hand, in the fact that Jehovah is הוּא (ever since Deut 32:39, the fundamental clause of the Old Testament credo), i.e., the absolute and eternally unchangeable One, the Alpha and Omega of all history, more especially of that of Israel, the Creator of the earth and heavens (tippach, like nâtâh elsewhere, equivalent to the Syriac tephach, to spread out), at whose almighty call they stand ready to obey, with all the beings they contain. אני קרא is virtually a conditional sentence (Ewald, 357, b). So far everything has explained the reason for the exhortation to listen to Jehovah. A further reason is now given, by His summoning the members of His nation to assemble together, to hear His own self-attestation, and to confirm it: Who among them (the gods of the heathen) has proclaimed this, or anything of the kind? That which no one but Jehovah has ever predicted follows immediately, in the form of an independent sentence, the subject of which is אהבו יהוה (cf., Is 41:24): He whom Jehovah loveth will accomplish his will upon Babylon, and his arm (accomplish it) upon the Chaldeans. וּזרעו is not an accusative (as Hitzig, Ewald, Stier, and others maintain); for the expression "accomplish his arm" (? Jehovah's or his own) is a phrase that is quite unintelligible, even if taken as zeugmatic; it is rather the nominative of the subject, whilst כּשׂדּים = בּכּשׂדּים, like תהלתי = תהלתי למען in Is 48:9. Jehovah, He alone, is He who has proclaimed such things; He also has raised up in Cyrus the predicted conqueror of Babylon. The prosperity of his career is Jehovah's work.
As certainly now as הקּבצוּ in Is 48:14 is the word of Jehovah, so certain is it that אלי קרבוּ is the same. He summons to Himself the members of His nation, that they may hear still further His own testimony concerning Himself. From the beginning He has not spoken in secret (see Is 45:19); but from the time that all which now lies before their eyes - namely, the victorious career of Cyrus - has unfolded itself, He has been there, or has been by (shâm, there, as in Prov 8:27), to regulate what was coming to pass, and to cause it to result in the redemption of Israel. Hofmann gives a different explanation, viz.: "I have not spoken in secret from the beginning; not from the time when it came to pass (not then for the first time, but long before); I was then (when it occurred)." But the arrangement of the words is opposed to this continued force of the לא, and the accents are opposed to this breaking off of the אני שׁם, which affirms that, at the time when the revolution caused by Cyrus was preparing in the distance, He caused it to be publicly foretold, and thereby proclaimed Himself the present Author and Lord of what was then occurring. Up to this point Jehovah is speaking; but who is it that now proceeds to say, "And now - namely, now that the redemption of Israel is about to appear (ועתּה being here, as in many other instances, e.g., Is 33:10, the turning-point of salvation) - now hath the Lord Jehovah sent me and His Spirit?" The majority of the commentators assume that the prophet comes forward here in his own person, behind Him whom he has introduced, and interrupts Him. But although it is perfectly true, that in all prophecy, from Deuteronomy onwards, words of Jehovah through the prophet and words of the prophet of Jehovah alternate in constant, and often harsh transitions, and that our prophet has this mark of divine inspiration in common with all the other prophets (cf., Is 62:5-6), it must also be borne in mind, that hitherto he has not spoken once objectively of himself, except quite indirectly (vid., Is 40:6; Is 44:26), to say nothing of actually coming forward in his own person. Whether this takes place further on, more especially in Is 61:1-11, we will leave for the present; but here, since the prophet has not spoken in his own person before, whereas, on the other hand, these words are followed in Is 49:1. by an address concerning himself from that servant of Jehovah who announces himself as the restorer of Israel and light of the Gentiles, and who cannot therefore be ether Israel as a nation or the author of these prophecies, nothing is more natural than to suppose that the words, "And now hath the Lord," etc., form a prelude to the words of the One unequalled servant of Jehovah concerning Himself which occur in chapter 49. The surprisingly mysterious way in which the words of Jehovah suddenly pass into those of His messenger, which is only comparable to Zech 2:12., Zech 4:9 (where the speaker is also not the prophet, but a divine messenger exalted above him), can only be explained in this manner. And in no other way can we explain the ועתּה, which means that, after Jehovah has prepared the way for the redemption of Israel by the raising up of Cyrus, in accordance with prophecy, and by his success in arms, He has sent him, the speaker in this case, to carry out, in a mediatorial capacity, the redemption thus prepared, and that not by force of arms, but in the power of the Spirit of God (Is 42:1; cf., Zech 4:6). Consequently the Spirit is not spoken of here as joining in the sending (as Umbreit and Stier suppose, after Jerome and the Targum: the Septuagint is indefinite, καὶ τὸ πνεῦμα αὐτοῦ); nor do we ever find the Spirit mentioned in such co-ordination as this (see, on the other hand, Zech 7:12, per spiritum suum). The meaning is, that it is also sent, i.e., sent in and with the servant of Jehovah, who is peaking here. To convey this meaning, there was no necessity to write either ורוּחו אתי שׁלח or ואת־רוחו שׁלחוי, since the expression is just the same as that in Is 29:7, וּמצדתהּ צביה; and the Vav may be regarded as the Vav of companionship (Mitschaft, lit., with-ship, as the Arabs call it; see at Is 42:5).
Geneva 1599
48:12 Hearken to me, O Jacob and Israel, my called; (p) I [am] he; I [am] the first, I also [am] the last.
(p) Read (Is 41:4).
John Gill
48:12 Hearken unto me, O Jacob and Israel, my called,.... Called before out of Egypt, and now out of Babylon, and who had the name of God called upon them, and who called upon the name of the Lord; so such who are called with a holy calling, according to the purpose and grace of God, by the Spirit and grace of Christ, unto fellowship with him, to partake of his grace here, and glory hereafter, are styled "the called of Jesus Christ", Rom 1:6 and who seems to be the person here speaking, as appears from the following clause: and it may be observed, that Jacob and Israel are described here in a different manner from what they are in the beginning of the chapter, since the Lord had declared his designs of grace towards them, and that he had chosen them, and would save them for his name's sake: which they had reason to believe he could and would do, from the account which he gives of himself: and they are called upon to hearken to him, as follows,
I am he, I am the first, and I also am the last; the everlasting I AM, the immutable Jehovah, the Alpha and Omega, the beginning and the ending, the first cause and last end of all things; phrases expressive of the self-existence, supremacy, eternity, and immutability of Christ, Rev_ 1:8, and what is it that such a sovereign, eternal and unchangeable Being cannot do?
John Wesley
48:12 O Israel - Whom I have called out of the world to be my peculiar people.
Robert Jamieson, A. R. Fausset and David Brown
48:12 The Almighty, who has founded heaven and earth, can, and will, restore His people.
the first . . . last-- (Is 41:4; Is 44:6).
48:1348:13: Ձե՛ռն իմ արկ հիմունս երկրի, եւ ա՛ջ իմ հաստատեաց զերկինս. կոչեցից զամենեսեան զնոսա, եւ կայցեն ՚ի միասին[10143]. [10143] Բազումք. Եւ կացցեն ՚ի միասին։
13 Իմ ձե՛ռքը դրեց երկրի հիմքերը, եւ իմ ա՛ջը հաստատեց երկինքը. կը կանչեմ նրանց բոլորին, եւ նրանք միասին կը գան:
13 Իմ ձեռքս երկիրն ալ հիմնեց Ու իմ աջ ձեռքս տարածեց երկինքը։Երբ ես զանոնք կանչեմ, Անոնք մէկտեղ իմ առջեւս պիտի կենան։
Ձեռն իմ արկ հիմունս երկրի, եւ աջ իմ [747]հաստատեաց զերկինս. կոչեցից զամենեսեան զնոսա, եւ կացցեն ի միասին:

48:13: Ձե՛ռն իմ արկ հիմունս երկրի, եւ ա՛ջ իմ հաստատեաց զերկինս. կոչեցից զամենեսեան զնոսա, եւ կայցեն ՚ի միասին[10143].
[10143] Բազումք. Եւ կացցեն ՚ի միասին։
13 Իմ ձե՛ռքը դրեց երկրի հիմքերը, եւ իմ ա՛ջը հաստատեց երկինքը. կը կանչեմ նրանց բոլորին, եւ նրանք միասին կը գան:
13 Իմ ձեռքս երկիրն ալ հիմնեց Ու իմ աջ ձեռքս տարածեց երկինքը։Երբ ես զանոնք կանչեմ, Անոնք մէկտեղ իմ առջեւս պիտի կենան։
zohrab-1805▾ eastern-1994▾ western am▾
48:1348:13 Моя рука основала землю, и Моя десница распростерла небеса; призову их, и они предстанут вместе.
48:13 καὶ και and; even ἡ ο the χείρ χειρ hand μου μου of me; mine ἐθεμελίωσεν θεμελιοω found τὴν ο the γῆν γη earth; land καὶ και and; even ἡ ο the δεξιά δεξιος right μου μου of me; mine ἐστερέωσεν στερεοω make solid; solidify τὸν ο the οὐρανόν ουρανος sky; heaven καλέσω καλεω call; invite αὐτούς αυτος he; him καὶ και and; even στήσονται ιστημι stand; establish ἅμα αμα at once; together
48:13 אַף־ ʔaf- אַף even יָדִי֙ yāḏˌî יָד hand יָ֣סְדָה yˈāsᵊḏā יסד found אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth וִֽ wˈi וְ and ימִינִ֖י ymînˌî יָמִין right-hand side טִפְּחָ֣ה ṭippᵊḥˈā טפח spread שָׁמָ֑יִם šāmˈāyim שָׁמַיִם heavens קֹרֵ֥א qōrˌē קרא call אֲנִ֛י ʔᵃnˈî אֲנִי i אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to יַעַמְד֥וּ yaʕamᵊḏˌû עמד stand יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
48:13. manus quoque mea fundavit terram et dextera mea mensa est caelos ego vocabo eos et stabunt simulMy hand also hath founded the earth, and my right hand hath measured the heavens: I shall call them, and they shall stand together.
13. Yea, mine hand hath laid the foundation of the earth, and my right hand hath spread out the heavens: when I call unto them, they stand up together.
48:13. Also, my hand has founded the earth, and my right hand has measured the heavens. I will call them, and they will stand together.
48:13. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: [when] I call unto them, they stand up together.
Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: [when] I call unto them, they stand up together:

48:13 Моя рука основала землю, и Моя десница распростерла небеса; призову их, и они предстанут вместе.
48:13
καὶ και and; even
ο the
χείρ χειρ hand
μου μου of me; mine
ἐθεμελίωσεν θεμελιοω found
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ο the
δεξιά δεξιος right
μου μου of me; mine
ἐστερέωσεν στερεοω make solid; solidify
τὸν ο the
οὐρανόν ουρανος sky; heaven
καλέσω καλεω call; invite
αὐτούς αυτος he; him
καὶ και and; even
στήσονται ιστημι stand; establish
ἅμα αμα at once; together
48:13
אַף־ ʔaf- אַף even
יָדִי֙ yāḏˌî יָד hand
יָ֣סְדָה yˈāsᵊḏā יסד found
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
וִֽ wˈi וְ and
ימִינִ֖י ymînˌî יָמִין right-hand side
טִפְּחָ֣ה ṭippᵊḥˈā טפח spread
שָׁמָ֑יִם šāmˈāyim שָׁמַיִם heavens
קֹרֵ֥א qōrˌē קרא call
אֲנִ֛י ʔᵃnˈî אֲנִי i
אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to
יַעַמְד֥וּ yaʕamᵊḏˌû עמד stand
יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
48:13. manus quoque mea fundavit terram et dextera mea mensa est caelos ego vocabo eos et stabunt simul
My hand also hath founded the earth, and my right hand hath measured the heavens: I shall call them, and they shall stand together.
48:13. Also, my hand has founded the earth, and my right hand has measured the heavens. I will call them, and they will stand together.
48:13. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: [when] I call unto them, they stand up together.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
48:13: Mine hand also hath laid ... - I am the Creator of all things, and I have all power, and am abundantly able to deliver you from all your foes.
And my right hand hath spanned the heavens - Margin, 'The palm of my right hand hath spread out.' The sense is, that he by his right hand had spanned, or measured the heavens. The phrase is designed to show his greatness and his power (see the notes at Isa 40:12).
When I call unto them - (See the note at Isa 40:26). The sense here is, that he who had power thus to command the hosts of heaven, and to secure their perfect obedience by his word, had power also to defend his people, and to deliver them from their foes, and conduct them in safety to their own land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:13: hand: Isa 42:5, Isa 45:18; Exo 20:11; Psa 102:25; Heb 1:10-12
and: Isa 40:12
my right hand hath spanned: or, the palm of my right hand hath spread out, Isa 40:22; Job 37:18
when: Isa 40:26; Psa 119:89-91, Psa 147:4, Psa 148:5-8
Geneva 1599
48:13 My hand also hath laid the foundation of the earth, and my right hand hath spread out the heavens: [when] I call to them, (q) they stand up together.
(q) To obey me, and to do whatever I command them.
John Gill
48:13 Mine hand also hath laid the foundation of the earth,.... Which is ascribed to the Wisdom, Word, and Son of God, Prov 3:19. This Aben Ezra and Kimchi interpret of the left hand (k), seeing the work of the heavens is ascribed to the right hand in the following clause; the earth being less honourable than the heavens:
and my right hand hath spanned the heavens; stretched them out as a curtain or canopy over the earth, and measured them out with a span, as easily as a man measures anything with his hand; see Is 40:12,
when I call unto them, they stand up together; or, "I called them, and they stood up together", as the Targum; and so may refer to the first creation of them, when at the word of God, and by his almighty fiat, they rose into being at once, Ps 33:9. Kimchi observes, that the houses of Hillell and Shaminai were divided about this matter, which were created first, the heavens or the earth; at which R. Simeon ben Jochai wondered, since, according to the text, they were both created together (l); though this may be understood of the consistence and permanency of the heavens and the earth, being upheld by the Lord, and by the word of his power, and of the ready obedience of the heavenly bodies to do his will, who, like servants, rise up at once at the word of his command; see Is 40:26.
(k) Vid. T. Bab. Menachot, fol. 36. 2. (l) Vid. T. Bab. Chagigah, fol. 12. 1.
John Wesley
48:13 Stand up - They are still continually in readiness to execute my commands.
Robert Jamieson, A. R. Fausset and David Brown
48:13 spanned--measured out (Is 40:12).
when I call . . . stand up together-- (Is 40:26; Jer 33:25). But it is not their creation so much which is meant, as that, like ministers of God, the heavens and the earth are prepared at His command to execute His decrees (Ps 119:91) [ROSENMULLER].
48:1448:14: ժողովեսցին ամենեքեան եւ լուիցեն՝ թէ ո՞ պատմեաց նոցա զայն։ Առ սէ՛ր քո արարի զկամս քո ՚ի վերայ Բաբելովնի, բառնա՛լ զզաւակն Քաղդեացւոց[10144]. [10144] Ոմանք. Պատմեաց նոցա զայս։ Յօրինակին. Արարի զկամս իմ ՚ի վերայ Բաբե՛՛։
14 Կը հաւաքուեն ամէնքը եւ կը լսեն, թէ սա ո՞վ պատմեց նրանց: Յանուն քո սիրոյ կատարեցի կամքդ Բաբելոնի նկատմամբ՝ վերացնելու համար քաղդէացիների սերունդը:
14 Ամէնքդ հաւաքուեցէ՛ք ու մտի՛կ ըրէք։Անոնցմէ ո՞վ պատմեց այս բաները։Տէրոջը սիրածը Բաբելոնի մէջ անոր կամքը պիտի գործադրէ Եւ իր բազուկը Քաղդէացիներուն վրայ պիտի երկնցնէ։
[748]Ժողովեսցին ամենեքեան եւ լուիցեն` թէ ո՛ պատմեաց նոցա զայն: Առ սէր քո արարի զկամս քո ի վերայ Բաբելոնի, բառնալ զզաւակն Քաղդէացւոց:

48:14: ժողովեսցին ամենեքեան եւ լուիցեն՝ թէ ո՞ պատմեաց նոցա զայն։ Առ սէ՛ր քո արարի զկամս քո ՚ի վերայ Բաբելովնի, բառնա՛լ զզաւակն Քաղդեացւոց[10144].
[10144] Ոմանք. Պատմեաց նոցա զայս։ Յօրինակին. Արարի զկամս իմ ՚ի վերայ Բաբե՛՛։
14 Կը հաւաքուեն ամէնքը եւ կը լսեն, թէ սա ո՞վ պատմեց նրանց: Յանուն քո սիրոյ կատարեցի կամքդ Բաբելոնի նկատմամբ՝ վերացնելու համար քաղդէացիների սերունդը:
14 Ամէնքդ հաւաքուեցէ՛ք ու մտի՛կ ըրէք։Անոնցմէ ո՞վ պատմեց այս բաները։Տէրոջը սիրածը Բաբելոնի մէջ անոր կամքը պիտի գործադրէ Եւ իր բազուկը Քաղդէացիներուն վրայ պիտի երկնցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
48:1448:14 Соберитесь все и слушайте: кто между ними предсказал это? Господь возлюбил его, и он исполнит волю Его над Вавилоном и явит мышцу Его над Халдеями.
48:14 καὶ και and; even συναχθήσονται συναγω gather πάντες πας all; every καὶ και and; even ἀκούσονται ακουω hear τίς τις.1 who?; what? αὐτοῖς αυτος he; him ἀνήγγειλεν αναγγελλω announce ταῦτα ουτος this; he ἀγαπῶν αγαπαω love σε σε.1 you ἐποίησα ποιεω do; make τὸ ο the θέλημά θελημα determination; will σου σου of you; your ἐπὶ επι in; on Βαβυλῶνα βαβυλων Babylōn; Vavilon τοῦ ο the ἆραι αιρω lift; remove σπέρμα σπερμα seed Χαλδαίων χαλδαιος Chaldaios; Khaltheos
48:14 הִקָּבְצ֤וּ hiqqāvᵊṣˈû קבץ collect כֻלְּכֶם֙ ḵullᵊḵˌem כֹּל whole וּֽ ˈû וְ and שֲׁמָ֔עוּ šᵃmˈāʕû שׁמע hear מִ֥י mˌî מִי who בָהֶ֖ם vāhˌem בְּ in הִגִּ֣יד higgˈîḏ נגד report אֶת־ ʔeṯ- אֵת [object marker] אֵ֑לֶּה ʔˈēlleh אֵלֶּה these יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֲהֵבֹ֔ו ʔᵃhēvˈô אהב love יַעֲשֶׂ֤ה yaʕᵃśˈeh עשׂה make חֶפְצֹו֙ ḥefṣˌô חֵפֶץ pleasure בְּ bᵊ בְּ in בָבֶ֔ל vāvˈel בָּבֶל Babel וּ û וְ and זְרֹעֹ֖ו zᵊrōʕˌô זְרֹועַ arm כַּשְׂדִּֽים׃ kaśdˈîm כַּשְׂדִּים Chaldeans
48:14. congregamini omnes vos et audite quis de eis adnuntiavit haec Dominus dilexit eum faciet voluntatem suam in Babylone et brachium suum in ChaldeisAssemble yourselves together, all you, and hear: who among them hath declared these things? the Lord hath loved him, he will do his pleasure in Babylon, and his arm shall be on the Chaldeans.
14. Assemble yourselves, all ye, and hear; which among them hath declared these things? The LORD hath loved him: he shall perform his pleasure on Babylon, and his arm the Chaldeans.
48:14. Gather together, all of you, and listen. Who among them has announced these things? The Lord has loved him; he will do his will with Babylon, and his arm is upon the Chaldeans.
48:14. All ye, assemble yourselves, and hear; which among them hath declared these [things]? The LORD hath loved him: he will do his pleasure on Babylon, and his arm [shall be on] the Chaldeans.
All ye, assemble yourselves, and hear; which among them hath declared these [things]? The LORD hath loved him: he will do his pleasure on Babylon, and his arm [shall be on] the Chaldeans:

48:14 Соберитесь все и слушайте: кто между ними предсказал это? Господь возлюбил его, и он исполнит волю Его над Вавилоном и явит мышцу Его над Халдеями.
48:14
καὶ και and; even
συναχθήσονται συναγω gather
πάντες πας all; every
καὶ και and; even
ἀκούσονται ακουω hear
τίς τις.1 who?; what?
αὐτοῖς αυτος he; him
ἀνήγγειλεν αναγγελλω announce
ταῦτα ουτος this; he
ἀγαπῶν αγαπαω love
σε σε.1 you
ἐποίησα ποιεω do; make
τὸ ο the
θέλημά θελημα determination; will
σου σου of you; your
ἐπὶ επι in; on
Βαβυλῶνα βαβυλων Babylōn; Vavilon
τοῦ ο the
ἆραι αιρω lift; remove
σπέρμα σπερμα seed
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
48:14
הִקָּבְצ֤וּ hiqqāvᵊṣˈû קבץ collect
כֻלְּכֶם֙ ḵullᵊḵˌem כֹּל whole
וּֽ ˈû וְ and
שֲׁמָ֔עוּ šᵃmˈāʕû שׁמע hear
מִ֥י mˌî מִי who
בָהֶ֖ם vāhˌem בְּ in
הִגִּ֣יד higgˈîḏ נגד report
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֲהֵבֹ֔ו ʔᵃhēvˈô אהב love
יַעֲשֶׂ֤ה yaʕᵃśˈeh עשׂה make
חֶפְצֹו֙ ḥefṣˌô חֵפֶץ pleasure
בְּ bᵊ בְּ in
בָבֶ֔ל vāvˈel בָּבֶל Babel
וּ û וְ and
זְרֹעֹ֖ו zᵊrōʕˌô זְרֹועַ arm
כַּשְׂדִּֽים׃ kaśdˈîm כַּשְׂדִּים Chaldeans
48:14. congregamini omnes vos et audite quis de eis adnuntiavit haec Dominus dilexit eum faciet voluntatem suam in Babylone et brachium suum in Chaldeis
Assemble yourselves together, all you, and hear: who among them hath declared these things? the Lord hath loved him, he will do his pleasure in Babylon, and his arm shall be on the Chaldeans.
48:14. Gather together, all of you, and listen. Who among them has announced these things? The Lord has loved him; he will do his will with Babylon, and his arm is upon the Chaldeans.
48:14. All ye, assemble yourselves, and hear; which among them hath declared these [things]? The LORD hath loved him: he will do his pleasure on Babylon, and his arm [shall be on] the Chaldeans.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
48:14: Which among them hath declared these things "Who among you hath predicted these things" - For בהם bahem, "among them," twenty-one MSS., nine ancient, and two editions, one of them that of the year 1488, fourteen of De Rossi's, and one ancient of my own, have בכם bachem, "among you;" and so the Syriac.
The Lord hath loved him: he will do his pleasure on Babylon "He, whom Jehovah hath loved, will execute his will on Babylon" - That is, Cyrus; so Symmachus has well rendered it: Ὁν ὁ Κυριος ηγαπησε ποιησει το θελημα αυτου, "He whom the Lord hath loved will perform his will."
On the Chaldeans - The preposition is lost; it is supplied in the edition of 1486, which has בכשדים bechasdim, and so the Chaldee and Vulgate.
Albert Barnes: Notes on the Bible - 1834
48:14: All ye, assemble yourselves and hear - Ye Jews who are in Babylon, gather together, and listen to the assurance that God is able to protect you, and that he will certainly restore you to your own country.
Which among them - Who among the pagan?
Hath declared these things? - The things relating to the destruction of Babylon, and the rescue of his people. This is an appeal similar to that which God has often made, that he alone can predict future events. None of the astrologers, soothsayers, or diviners of Babylon had been able to foretell the expedition and the conquests of Cyrus, and the capture of the city. If they had been able to foresee the danger, they might have guarded against it, and the city might have been saved. But God had predieted it a hundred and fifty years before it occurred, and this demonstrated, therefore, that he alone was God.
The Lord hath loved him - Lowth renders this, 'He whom Jehovah hath loved will execute his will on Babylon.' The Septuagint renders it, 'Loving thee, I will execute thy will against Babylon.' There can be no doubt that it refers to Cyrus, and that the meaning is, that he whom Yahweh had loved would accomplish his will on Babylon. It does not necessarily mean that Yahweh was pleased with his moral character, or that he was a pious man (compare the notes at Isa 41:2); but that he was so well pleased with him as an instrument to accomplish his purposes, that he chose to employ him for that end.
He will do his pleasure on Babylon - He will accomplish all his desire on that city; that is, he will take, and subdue it. The word 'his' here, may refer either to Cyrus or to Yahweh. Probably it means that Cyrus would do to Babylon what would be pleasing to Yahweh.
And his arm - The arm is a symbol of strength, and is the instrument by which we execute our purposes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:14: assemble: Isa 41:22, Isa 43:9, Isa 44:7, Isa 45:20, Isa 45:21
among them: Instead of bahem "among them," thirty-five manuscripts and two editions have bachem "among you."
The Lord: Rather, "He whom the Lord hath loved, will execute his will on Babylon:" that is, Cyrus. Isa 45:1-3; Mar 10:21
he will do: Isa 13:4, Isa 13:5, Isa 13:17, Isa 13:18, Isa 44:28, Isa 46:11; Jer 50:21-29, Jer 51:20-24
Geneva 1599
48:14 All ye, assemble yourselves, and hear; who among them hath declared these [things]? The LORD hath loved (r) him: he will do his pleasure on Babylon, and his arm [shall be on] the Chaldeans.
(r) Meaning, Cyrus, whom he had chosen to destroy Babylon.
John Gill
48:14 All ye assemble yourselves, and hear,.... That is, the people of the Jews, Jacob and Israel his called, before addressed; who are bid to gather together, and draw nigh, that they might hear what the Lord had to say to them:
which among them hath declared these things? that are future, that concern the redemption and salvation of Israel? which of all the idols among the nations, or of the priests and soothsayers among them, whom the Jews were prone to listen to, that could foretell things to come, such as these the Lord had said should be?
the Lord hath loved him; not Israel, as the Targum; but Cyrus, whom the Lord loved as a man, as he does all his creatures; and whom he distinguished from others, by bestowing excellent qualifications on him; and whom he raised to great dignity, and gave him great honour, by using him as an instrument in his hand for the deliverance of his people; and who was a type of Christ, the dear Son of God's love, in whom he is always well pleased.
He will do his pleasure on Babylon, and his arm shall be on the Chaldeans; either he shall do as he pleases with Babylon, and with his army destroy the Chaldeans; or he shall do the pleasure of God on Babylon, and destroy the inhabitants of it, and deliver his people from it. This is also true of Christ, who will do his pleasure on mystical Babylon, destroy antichrist, and all the antichristian states, with his mighty arm and power, with the breath of his mouth, and with the brightness of his coming.
John Wesley
48:14 Which - Which of the gods whom any of you serve. Him - Cyrus.
Robert Jamieson, A. R. Fausset and David Brown
48:14 among them--among the gods and astrologers of the Chaldees (Is 41:22; Is 43:9; Is 44:7).
Lord . . . loved him; he will, &c.--that is, "He whom the Lord hath loved will do," &c. [LOWTH]; namely, Cyrus (Is 44:28; Is 45:1, Is 45:13; Is 46:11). However, Jehovah's language of love is too strong to apply to Cyrus, except as type of Messiah, to whom alone it fully applies (Rev_ 5:2-5).
his pleasure--not Cyrus' own, but Jehovah's.
48:1548:15: ե՛ս կոչեցի եւ ե՛ս խօսեցայ. ածի՛ զնա՝ եւ յաջողեցի զճանապարհս նորա։
15 Ե՛ս կանչեցի եւ ե՛ս խօսեցի, ե՛ս բերի նրան եւ յաջողեցրի նրա ճանապարհը:
15 Ե՛ս, ե՛ս խօսեցայ ու զանիկա կանչեցի։Զանիկա բերի եւ անոր ճամբան պիտի յաջողի։
ես կոչեցի եւ ես խօսեցայ. ածի զնա` եւ յաջողեցի զճանապարհս նորա:

48:15: ե՛ս կոչեցի եւ ե՛ս խօսեցայ. ածի՛ զնա՝ եւ յաջողեցի զճանապարհս նորա։
15 Ե՛ս կանչեցի եւ ե՛ս խօսեցի, ե՛ս բերի նրան եւ յաջողեցրի նրա ճանապարհը:
15 Ե՛ս, ե՛ս խօսեցայ ու զանիկա կանչեցի։Զանիկա բերի եւ անոր ճամբան պիտի յաջողի։
zohrab-1805▾ eastern-1994▾ western am▾
48:1548:15 Я, Я сказал, и призвал его; Я привел его, и путь его будет благоуспешен.
48:15 ἐγὼ εγω I ἐλάλησα λαλεω talk; speak ἐγὼ εγω I ἐκάλεσα καλεω call; invite ἤγαγον αγω lead; pass αὐτὸν αυτος he; him καὶ και and; even εὐόδωσα ευοδοω prosper τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him
48:15 אֲנִ֥י ʔᵃnˌî אֲנִי i אֲנִ֛י ʔᵃnˈî אֲנִי i דִּבַּ֖רְתִּי dibbˌartî דבר speak אַף־ ʔaf- אַף even קְרָאתִ֑יו qᵊrāṯˈiʸw קרא call הֲבִיאֹתִ֖יו hᵃvîʔōṯˌiʸw בוא come וְ wᵊ וְ and הִצְלִ֥יחַ hiṣlˌîₐḥ צלח be strong דַּרְכֹּֽו׃ darkˈô דֶּרֶךְ way
48:15. ego ego locutus sum et vocavi eum adduxi eum et directa est via eiusI, even I have spoken and called him: I have brought him, and his way is made prosperous.
15. I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.
48:15. I am, I have spoken, and I have called him. I have led him forward, and his way has been straight.
48:15. I, [even] I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.
I, [even] I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous:

48:15 Я, Я сказал, и призвал его; Я привел его, и путь его будет благоуспешен.
48:15
ἐγὼ εγω I
ἐλάλησα λαλεω talk; speak
ἐγὼ εγω I
ἐκάλεσα καλεω call; invite
ἤγαγον αγω lead; pass
αὐτὸν αυτος he; him
καὶ και and; even
εὐόδωσα ευοδοω prosper
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
48:15
אֲנִ֥י ʔᵃnˌî אֲנִי i
אֲנִ֛י ʔᵃnˈî אֲנִי i
דִּבַּ֖רְתִּי dibbˌartî דבר speak
אַף־ ʔaf- אַף even
קְרָאתִ֑יו qᵊrāṯˈiʸw קרא call
הֲבִיאֹתִ֖יו hᵃvîʔōṯˌiʸw בוא come
וְ wᵊ וְ and
הִצְלִ֥יחַ hiṣlˌîₐḥ צלח be strong
דַּרְכֹּֽו׃ darkˈô דֶּרֶךְ way
48:15. ego ego locutus sum et vocavi eum adduxi eum et directa est via eius
I, even I have spoken and called him: I have brought him, and his way is made prosperous.
48:15. I am, I have spoken, and I have called him. I have led him forward, and his way has been straight.
48:15. I, [even] I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
48:15: I, even I, have spoken - The word 'I' is repeated to give emphasis, and to furnish the utmost security that it should be certainly accomplished. It means, that Yahweh, and he alone, had declared this, and that it was entirely by his power that Cyrus had been raised up, and had been made prosperous.
Yea, I have called him - (See the note at Isa 41:2).
I have brought him - I have led him on his way in his conquests.
And he shall make his way prosperous - There is a change of person in this verse, from the first to the third, which is quite common in the writings of Isaiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:15: Jos 1:8; Psa 45:4; Eze 1:2
John Gill
48:15 I, even I, have spoken,.... What I will do, and what shall certainly come to pass; for not one word of the Lord ever fails; what he has spoken he will make good; what he has said to his Son in his council, and in covenant, or has delivered out by promise or prophecy, Num 23:19,
yea, I have called him; not Abraham, as the Targum; but Cyrus, whom he called by name, as well as called him to his work and office as a deliverer of his people, Is 45:4 and so he called Christ also to his work and office, which he did not take to himself, but was called of God, Heb 5:4, I have brought him; from a far country, from Persia to Babylon; and who has also brought forth his servant, the branch, the Messiah, Zech 3:8,
and he shall make his way prosperous; or "his way shall be prosperous" (m); being made so by the Lord, who directed his way, and removed all difficulties and obstructions in it, Is 45:1 and so the pleasure of the Lord has prospered in the hands of Christ, who has succeeded in the work of redemption and salvation he was called to, Is 53:11, these are the words of God the Father, confirming what the Messiah said in the preceding, and who is introduced speaking in the next verse.
(m) "et prosperabitur via ejus", Pagninus, Montanus; "critique prospera via ejus", Vitringa.
Robert Jamieson, A. R. Fausset and David Brown
48:15 brought--led him on his way.
he--change from the first to the third person [BARNES]. Jehovah shall make his (Cyrus') way prosperous.
48:1648:16: Մատերո՛ւք առ իս՝ եւ լուարո՛ւք զայս. ո՛չ իսկզբանէ ՚ի ծածուկ ինչ խօսեցայ, եւ ո՛չ ՚ի տեղւոջ խաւարին երկրի. յորժամ լինէրն իսկ՝ ես ա՛նդ էի։ Եւ արդ՝ Տէր Տէր առաքեաց զիս, եւ Հոգի նորա։
16 Մօտեցէ՛ք ինձ եւ լսեցէ՛ք այս. սկզբից իսկ ես ո՛չ գաղտնի խօսեցի եւ ո՛չ էլ ինչ-որ խաւար տեղում. երբ դրանք կատարւում էին, ես այնտեղ էի»: Եւ այժմ Տէրն ինձ ուղարկեց, Տէրը եւ նրա Հոգին:
16 Ինծի՛ մօտեցէք, ասիկա՛ լսեցէք. Առաջուընէ ծածուկ չխօսեցայ։Այս բաներուն եղած ժամանակէն ի վեր ես հոն եմ»։Ու զիս Տէր Եհովան՝ անոր Հոգին ղրկեց։
Մատերուք առ իս, եւ լուարուք զայս. ոչ ի սկզբանէ ի ծածուկ ինչ խօսեցայ, [749]եւ ոչ ի տեղւոջ խաւարին երկրի.`` յորժամ լինէրն իսկ` ես անդ էի. եւ արդ Տէր [750]Տէր առաքեաց զիս եւ Հոգի նորա:

48:16: Մատերո՛ւք առ իս՝ եւ լուարո՛ւք զայս. ո՛չ իսկզբանէ ՚ի ծածուկ ինչ խօսեցայ, եւ ո՛չ ՚ի տեղւոջ խաւարին երկրի. յորժամ լինէրն իսկ՝ ես ա՛նդ էի։ Եւ արդ՝ Տէր Տէր առաքեաց զիս, եւ Հոգի նորա։
16 Մօտեցէ՛ք ինձ եւ լսեցէ՛ք այս. սկզբից իսկ ես ո՛չ գաղտնի խօսեցի եւ ո՛չ էլ ինչ-որ խաւար տեղում. երբ դրանք կատարւում էին, ես այնտեղ էի»: Եւ այժմ Տէրն ինձ ուղարկեց, Տէրը եւ նրա Հոգին:
16 Ինծի՛ մօտեցէք, ասիկա՛ լսեցէք. Առաջուընէ ծածուկ չխօսեցայ։Այս բաներուն եղած ժամանակէն ի վեր ես հոն եմ»։Ու զիս Տէր Եհովան՝ անոր Հոգին ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
48:1648:16 Приступите ко Мне, слушайте это: Я и сначала говорил не тайно; с того времени, как это происходит, Я был там; и ныне послал Меня Господь Бог и Дух Его.
48:16 προσαγάγετε προσαγω lead toward; head toward πρός προς to; toward με με me καὶ και and; even ἀκούσατε ακουω hear ταῦτα ουτος this; he οὐκ ου not ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning ἐν εν in κρυφῇ κρυφη secretly ἐλάλησα λαλεω talk; speak οὐδὲ ουδε not even; neither ἐν εν in τόπῳ τοπος place; locality γῆς γη earth; land σκοτεινῷ σκοτεινος dark ἡνίκα ηνικα whenever; when ἐγένετο γινομαι happen; become ἐκεῖ εκει there ἤμην εμος mine; my own καὶ και and; even νῦν νυν now; present κύριος κυριος lord; master ἀπέσταλκέν αποστελλω send off / away με με me καὶ και and; even τὸ ο the πνεῦμα πνευμα spirit; wind αὐτοῦ αυτος he; him
48:16 קִרְב֧וּ qirᵊvˈû קרב approach אֵלַ֣י ʔēlˈay אֶל to שִׁמְעוּ־ šimʕû- שׁמע hear זֹ֗את zˈōṯ זֹאת this לֹ֤א lˈō לֹא not מֵ mē מִן from רֹאשׁ֙ rōš רֹאשׁ head בַּ ba בְּ in † הַ the סֵּ֣תֶר ssˈēṯer סֵתֶר hiding place דִּבַּ֔רְתִּי dibbˈartî דבר speak מֵ mē מִן from עֵ֥ת ʕˌēṯ עֵת time הֱיֹותָ֖הּ hᵉʸôṯˌāh היה be שָׁ֣ם šˈām שָׁם there אָ֑נִי ʔˈānî אֲנִי i וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now אֲדֹנָ֧י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH שְׁלָחַ֖נִי šᵊlāḥˌanî שׁלח send וְ wᵊ וְ and רוּחֹֽו׃ פ rûḥˈô . f רוּחַ wind
48:16. accedite ad me et audite hoc non a principio in abscondito locutus sum ex tempore antequam fieret ibi eram et nunc Dominus Deus misit me et spiritus eiusCome ye near unto me, and hear this: I have not spoken in secret from the beginning: from the time before it was done, I was there, and now the Lord God hath sent me, and his spirit.
16. Come ye near unto me, hear ye this; from the beginning I have not spoken in secret; from the time that it was, there am I: and now the Lord GOD hath sent me, and his spirit.
48:16. Draw near to me, and listen to this. From the beginning, I have not spoken in secret. From the time before it happened, I was there. And now, the Lord God has sent me, and his Spirit.
48:16. Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there [am] I: and now the Lord GOD, and his Spirit, hath sent me.
Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there [am] I: and now the Lord GOD, and his Spirit, hath sent me:

48:16 Приступите ко Мне, слушайте это: Я и сначала говорил не тайно; с того времени, как это происходит, Я был там; и ныне послал Меня Господь Бог и Дух Его.
48:16
προσαγάγετε προσαγω lead toward; head toward
πρός προς to; toward
με με me
καὶ και and; even
ἀκούσατε ακουω hear
ταῦτα ουτος this; he
οὐκ ου not
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
ἐν εν in
κρυφῇ κρυφη secretly
ἐλάλησα λαλεω talk; speak
οὐδὲ ουδε not even; neither
ἐν εν in
τόπῳ τοπος place; locality
γῆς γη earth; land
σκοτεινῷ σκοτεινος dark
ἡνίκα ηνικα whenever; when
ἐγένετο γινομαι happen; become
ἐκεῖ εκει there
ἤμην εμος mine; my own
καὶ και and; even
νῦν νυν now; present
κύριος κυριος lord; master
ἀπέσταλκέν αποστελλω send off / away
με με me
καὶ και and; even
τὸ ο the
πνεῦμα πνευμα spirit; wind
αὐτοῦ αυτος he; him
48:16
קִרְב֧וּ qirᵊvˈû קרב approach
אֵלַ֣י ʔēlˈay אֶל to
שִׁמְעוּ־ šimʕû- שׁמע hear
זֹ֗את zˈōṯ זֹאת this
לֹ֤א lˈō לֹא not
מֵ מִן from
רֹאשׁ֙ rōš רֹאשׁ head
בַּ ba בְּ in
הַ the
סֵּ֣תֶר ssˈēṯer סֵתֶר hiding place
דִּבַּ֔רְתִּי dibbˈartî דבר speak
מֵ מִן from
עֵ֥ת ʕˌēṯ עֵת time
הֱיֹותָ֖הּ hᵉʸôṯˌāh היה be
שָׁ֣ם šˈām שָׁם there
אָ֑נִי ʔˈānî אֲנִי i
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
אֲדֹנָ֧י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH
שְׁלָחַ֖נִי šᵊlāḥˌanî שׁלח send
וְ wᵊ וְ and
רוּחֹֽו׃ פ rûḥˈô . f רוּחַ wind
48:16. accedite ad me et audite hoc non a principio in abscondito locutus sum ex tempore antequam fieret ibi eram et nunc Dominus Deus misit me et spiritus eius
Come ye near unto me, and hear this: I have not spoken in secret from the beginning: from the time before it was done, I was there, and now the Lord God hath sent me, and his spirit.
48:16. Draw near to me, and listen to this. From the beginning, I have not spoken in secret. From the time before it happened, I was there. And now, the Lord God has sent me, and his Spirit.
48:16. Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there [am] I: and now the Lord GOD, and his Spirit, hath sent me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
16: С 16-22: идет третье и последнее увещание Израиля, отличающееся особенной торжественностью стиля. Основываясь на этом, а также на некоторых отдельных, характерных выражениях ("приступите ко Мне, слушайте" 16: ср. 49:1; "ныне послал Меня Господь и Дух Его", 16: ст., 61:1: и др.), комментаторы полагают, что эта речь принадлежит "рабу Иеговы", "ангелу Завета", т. е. Второму Лицу Святой Троицы - Сыну Божию, от имени Которого и выступает здесь пророк.

После торжественного вступления в речь Господь указывает на открытый и ясный характер своих спасительно-промыслительных отношений к Своему избранному народу.

Я и сначала говорил не тайно... "не в темном месте земли", как пояснял это пророк раньше (45:19), сопоставляя точный и несомненный смысл божественных пророчеств с темными и двусмысленными изречениями языческих оракулов.

С того времени, как это происходит, Я был там; Если справедлива мысль относить эту речь ко Второму Лицу Пресвятой Троицы, то в этих словах следует видеть параллель известному изречению Ипостасной Премудрости: "от века Я помазана, от начала, прежде бытия земли" (Притч 8:23). И ныне послал Меня Господь Бог и Дух Его. Если допустить, что выше говорилось о предвечном Совете Божием по спасению людей, то здесь, очевидно, говорится о временном посольстве Сына Искупителя: "Тогда я сказал: вот, иду; в свитке книжном написано о мне" (Пс 39:8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me. 17 Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go. 18 O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea: 19 Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me. 20 Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The LORD hath redeemed his servant Jacob. 21 And they thirsted not when he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out. 22 There is no peace, saith the LORD, unto the wicked.
Here, as before, Jacob and Israel are summoned to hearken to the prophet speaking in God's name, or rather to God speaking in and by the prophet, and that as a type of the great prophet by whom God has in these last days spoken unto us, and that is sufficient: Come near therefore, and hear this. Note, Those that would hear and understand what God says must come near, and approach to him; let them come as near as they can. Let those that have hearkened to the tempter now come near, and hear this, that they may be confirmed in their resolutions to serve God. Those that draw nigh to God may depend upon this, that his secret shall be with them. Here,
I. God refers them to what he hath both said to them and done for them formerly, which if they would reflect upon, they might thence fetch great encouragement to trust in God at this time. 1. He had always spoken plainly to them from the beginning, by Moses and all the prophets: I have not spoken in secret, but publicly, from the top of Mount Sinai, and in the chief places of concourse, the solemn assemblies of their tribes; he did not deliver his oracles obscurely and ambiguously, but so that they might be understood, Hab. ii. 2. 2. He had always acted wonderfully for them: "From the time that they were first formed into a people there I am, there have I been resident among them and presiding in their affairs (he sent them prophets, raised them up judges, and frequently appeared for them), and therefore there I will be still." He that has been with his people hitherto will be to the end.
II. The prophet himself, as a type of the great prophet, asserts his own commission to deliver this message: Now the Lord God (the same that spoke from the beginning and did not speak in secret) has by his Spirit sent me, v. 16. The Spirit of God is here spoken of as a person distinct from the Father and the Son, and having a divine authority to send prophets. Note, Whom God sends the Spirit sends. Those whom God commissions for any service the Spirit in some measure qualifies for it; and those may speak boldly, and must be heard obediently, whom God and his Spirit send. As that which the prophet says to the same purport with this (ch. lxi. 1) is applied to Christ (Luke iv. 21), so may this be; the Lord God sent him, and he had the Spirit without measure.
III. God by the prophet sends them a gracious message for their support and comfort under their affliction. The preface to this message is both awful and encouraging (v. 17): Thus saith Jehovah, the eternal God, thy Redeemer, that has often been so, that has engaged to be so, and will be faithful to the engagement, for he is the Holy One, that cannot deceive, the Holy One of Israel, that will not deceive them. The same words that introduce the law, and give authority to that, introduce the promise, and give validity to that: "I am the Lord thy God, whom thou mayest depend upon as in relation to thee and in covenant with thee."
1. Here is the good work which God undertakes to fulfil in them. He that is their Redeemer, in order to that, will be, (1.) Their instructor: "I am thy God that teaches thee to profit, that is, teaches thee such things as are profitable for thee, things that belong to thy peace." By this God shows himself to be a God in covenant with us, by his teaching us (Heb. viii. 10, 11); and none teaches like him, for he gives an understanding. Whom God redeems he teaches; whom he designs to deliver out of their afflictions he first teaches to profit by their afflictions, makes them partakers of his holiness, for that is the profit for which he chastens us, Heb. xii. 10. (2.) Their guide: He leads them to the way and in the way by which they should go. He not only enlightens their eyes, but directs their steps. By his grace he leads them in the way of duty, by his providence he leads them in the way of deliverance. Happy are those that are under such a guidance!
2. Here is the good-will which God declares he had for them by his good wishes concerning them, v. 18, 19. He had indeed brought them into captivity, but it was owing to themselves, nor did he afflict them willingly. (1.) As when he gave them his law he earnestly wished they might be obedient (O that there were such a heart in them! Deut. v. 29. O that they were wise! Deut. xxxii. 29), so, when he had punished them for the breach of his law, he wished they had been obedient: O that thou hadst hearkened to my commandments! v. 18. O that my people had hearkened unto me! Ps. lxxxi. 13. This confirms what God had said and sworn, that he has no pleasure in the death of sinners. (2.) He assures them that, if they had been obedient, that would not only have prevented their captivity, but would have advanced and perpetuated their prosperity. He had abundance of good things ready to bestow upon them if their sins had not turned them away, ch. lix. 1, 2. [1.] They should have been carried on in a constant uninterrupted stream of prosperity: "Thy peace should have been as a river; thou shouldst have enjoyed a series of mercies, one continually following another, as the waters of a river, which always last." Labitur, et labetur in omne volubilis ævum--It flows, and will for ever flow; not like the waters of a land-flood, which are soon gone. [2.] Their virtue and honour, and the justice of their cause, should in all cases have borne down opposition by their own strength, as the waves of the sea. Such should their righteousness have been that nothing should have stood before it; whereas, now they had been disobedient, the current of their prosperity was interrupted, and their righteousness overpowered. [3.] The rising generation should have been very numerous and very prosperous; whereas they were now very few, as appears by the small number of the returning captives (Ezra ii. 64), not so many as of one tribe when they came out of Egypt. They should have been numberless as the sand, according to the promise (Gen. xxii. 17), which they had forfeited the benefit of: "The offspring of thy bowels would have been innumerable, like the gravel of the sea, if thy righteousness had been irresistible and unconquerable as the waves of the sea." [4.] The honour of Israel should still have been unstained, untouched: His name should not have been cut off, as now it is in the land of Israel, which is either desolate or inhabited by strangers; nor should it have been destroyed from before God. We cannot reckon the name either of a family or of a kingdom destroyed till it is destroyed from before God, till it ceases to be a name in his holy place. Now God tells them thus what he would have done for them if they had persevered in their obedience, First, That they might be the more humbled for their sins, by which they had forfeited such rich mercies. Note, This should engage us (I might say, enrage us) against sin, that it has not only deprived us of the good things we have enjoyed, but prevented the good things God had in store for us. It will make the misery of the disobedient the more intolerable to think how happy they might have been. Secondly, That his mercy might appear the more illustrious in working deliverance for them, though they had forfeited it and rendered themselves unworthy of it. Nothing but a prerogative of mercy would have saved them.
3. Here is assurance given of the great work which God designed to work for them, even their salvation out of their captivity, when he had accomplished his work in them.
(1.) Here is a commission granted them to leave Babylon. God proclaimed, long before Cyrus did, that whoever would might return to his own land (v. 20): "You have a full discharge sent you: Go you forth out of Babylon; the prison-doors are thrown open, and the trumpet sounds, proclaiming a release." Perhaps with this word, as a means, the Spirit of the Lord stirred up the spirits of those that did take the benefit of Cyrus's proclamation (Ezra i. 5): Flee you from the Chaldeans, not with an ignominious stolen flight, as Jacob fled from Laban, but with a holy disdain, as scorning to stay any longer among them; flee you, not silently and sorrowfully, but with a voice, with a voice of singing, as they fled of old out of Egypt, Exod. xv. 1.
(2.) Here is the news of this sent to all parts: "Let it be declared; let it be told; let it be uttered; make it to be heard by the most remote, by the most remiss; send the tidings of it by word of mouth; send it by writing, from city to city, from kingdom to kingdom, even to the utmost regions, to the ends of the earth." This was a figure of the publishing of the gospel to all the world; but that brings glad tidings which all the world is concerned in, this only that which it is fit all should take notice of, that they may be invited by it to forsake their idols and come into the service of the God of Israel. Let them all know then, [1.] That those whom God owns for his are such as he has dearly bought and paid for: The Lord has redeemed his servant Jacob; he has done it formerly, when he brought them out of Egypt, and now he is about to do it again. Jacob was God's servant, and therefore he redeemed him; for what had other masters to do with God's servants? Israel is God's son, therefore Pharaoh must let him go. God redeemed Jacob, and therefore it was fit that he should be his servant (Ps. cxvi. 16); the bonds God had loosed tied them the faster to him. He that redeemed us has an unquestionable right to us. [2.] That those whom God designs to bring home to himself he will take care of, that they want not for the necessary expenses of their journey. When he brought them out of Egypt, and led them through the deserts, they thirsted not (v. 21), for in all their removals the water out of the rock followed them; thence he caused the waters to flow, and, since rock-water is the clearest and finest, God clave the rock, and the waters gushed out; for he can fetch in necessary supplies for his people in a way that they think the least likely. This refers to what he did for them when he brought them out of Egypt; when all this was literally true. But it should now be in effect done again, in their return out of Babylon, so well provided for should they and theirs be in their return. God does his work as effectually by marvellous providences as by miracles, though perhaps they are not so much taken notice of. This is applicable to those treasures of grace laid up for us in Jesus Christ, from which all good flows to us as the water did to Israel out of the rock, for that rock is Christ.
(3.) Here is a caveat put in against the wicked who go on still in their trespasses. Let not them think to have any benefit among God's people. Though in show and profession they herd themselves among them, let them not expect to come in sharers; no (v. 22), though God's thoughts concerning the body of that people were thoughts of peace, yet to those among them that were wicked and hated to be reformed there is no peace, no peace with God or their own consciences, no real good, whatever is pretended to. What have those to do with peace who are enemies to God? Their false prophets cried Peace to those to whom it did not belong; but God tells them that there shall be no peace, nor any think like it, to the wicked. The quarrel sinners have commenced with God, if not taken up in time by repentance, will be an everlasting quarrel.
Adam Clarke: Commentary on the Bible - 1831
48:16: Come ye near unto me - After the word קרבו kirbu, "draw near," a MS. adds גוים goyim, "O ye nations;" which, as this and the two preceding verses are plainly addressed to the idolatrous nations, reproaching their gods as unable to predict future events, is probably genuine.
Hear ye this "And hear ye this" - A MS. adds the conjunction, ושמעו vashimu; and so the Septuagint, Syriac, and Vulgate.
I have not spoken in secret - The Alexandrine copy of the Septuagint adds here, ουδε εν τοπῳ γης σκοτεινω, "nor in a dark place of the earth," as in Isa 45:19. That it stands rightly, or at least stood very early, in this place of the Version of the Septuagint, is highly probable, because it is acknowledged by the Arabic Version, and by the Coptic MS. St. Germain de Prez, Paris, translated likewise from the Septuagint. But whether it should be inserted, as of right belonging to the Hebrew text, may be doubted; for a transcriber of the Greek Version might easily add it by memory from the parallel place; and it is not necessary to the sense.
From the time that it was "Before the time when it began to exist" - An ancient MS. has היותם heyotham, "they began to exist;" and so another had it at first. From the time that the expedition of Cyrus was planned, there was God managing the whole by the economy of his providence.
There am I "I had decreed it" - I take שם sham for a verb, not an adverb.
And now the Lord God, and his Spirit, hath sent me "And now the Lord Jehovah hath sent me, and his Spirit" -
Τις εστιν ὁ εν τῳ Ησαιῳ λεγων, Και νυν Κυριος απεστειλε με και το Πνευμα αυτου; εν ᾡ, αμφιβολου οντος του ῥητου, ποτερον ὁ Πατηρ και το Ἁγιον Πνευμα απεστειλαν του Ιησουν, η ὁ Πατηρ απεστειλε τον τε Χριστον και το Ἁγιον Πνευμα το δευτερον εστιν αληθες.
"Who is it that saith in Isaiah, And now the Lord hath sent me and his Spirit? in which, as the expression is ambiguous, is it the Father and the Holy Spirit who have sent Jesus; or the Father, who hath sent both Christ and the Holy Spirit. The latter is the true interpretation." - Origen cont. Cels. lib. 1.
I have kept to the order of the words of the original, on purpose that the ambiguity, which Origen remarks in the Version of the Septuagint, and which is the same in the Hebrew might still remain; and the sense whlch he gives to it, be offered to the reader's judgment, which is wholly excluded in our translation.
Albert Barnes: Notes on the Bible - 1834
48:16: Come ye near unto me - (see Isa 48:14).
I have not spoken in secret - (See the notes at Isa 45:19). The idea here is, that he had foretold the raising up of Cyrus, and his agency in delivering his people, in terms so plain that it could not be pretended that it was conjectured, and so clear that there was no ambiguity.
From the time that it was, there am I - From the moment when the purpose was formed, and when it began to be accomplished, I was present. The meaning is, that everything in regard to raising up Cyrus, and to the delivery of his people from Babylon, had been entirely under his direction.
And now the Lord God and his Spirit hath sent me - There is evidently a change in the speaker here. In the former part of the verse, it is God who is the speaker. But here it is he who is sent to bear the message. Or, if this should be regarded, as Lowth and many others suppose, as the Messiah who is speaking to the exiled Jews, then it is an assertion that he had been sent by the Lord God and his Spirit. There is an ambiguity in the original, which is not retained in our common translation. The Hebrew is, 'And now the Lord Yahweh hath sent me, and his Spirit;' and the meaning may be either, as in our version, that Yahweh and his Spirit were united in sending the person referred to; or that Yahweh had sent him, and at the same time had also sent his Spirit to accompany what he said. Grotius renders it, 'The Lord by his Spirit bas given me these commands.' Jerome understands the word 'Spirit' as in the nominative case, and as meaning that the Spirit united with Yahweh in sending the person referred to - Dominus Deus misit me, et spiritus ejus.
The Septuagint, like the Hebrew, is ambiguous - Νῦν κύριος κύριος ἀπέστειλέ με, καὶ τὸ πνεῦμα αὐτοῦ Nun kurios kurios apesteile me, kai to pneuma autou. The Syriac has the same ambiguity. The Targum of Jonathan renders it, 'And now Jehovah (יי yeyâ) God hath sent me and his word.' It is perhaps not possible to determine, where there is such ambiguity in the form of the sentence, what is the exact meaning. As it is not common, however, in the Scriptures, to speak of the Spirit of God as sending, or commissioning his servants; and as the object of the speaker here is evidently to conciliate respect for his message as being inspired, it is probably to be regarded as meaning that he had been sent by Yahweh and was accompanied wish the influences of his Spirit. Many of the reformers, and others since their time have supposed that this refers to the Messiah, and have endeavored to derive a demonstration from this verse of the doctrine of the Trinity. The argument which it has been supposed these words furnish on that subject is, that three persons are here spoken of, the person who sends, that is, God the Father; the person who is sent, that is, the Messiah; and the Spirit, who concurs in sending him, or by whom he is endowed.
But the evidence that this refers to the Messiah is too slight to lay the foundation for such an argument; and nothing is gained to the cause of truth by such forced interpretations. "It would require more time, and toil, and ingenuity to demonstrate that this passage had reference to the Messiah, than it would to demontstrate the doctrine of the Trinity, and the divinity of the Redeemer, from the unequivocal declarations of the New Testament." The remark of Calvin on this verse, and on this mode of interpretation, is full of good sense: 'This verse interpreters explain in different ways. Many refer it to Christ, but the prophet designs no such thing. Cavendoe autem sunt nobis violentoe et coactoe interpretations - (such forced and violent interpretations are to be avoided).' The scope of the passage demands, as it seems to me, that it should be referred to the prophet himself. His object is, to state that he had not come at his own instance, or without being commissioned. He had been sent by God, and was attended by the Spirit of inspiration. He foretold events which the Spirit of God alone could make known to mankind. It is, therefore, a strong asseveration that his words demanded their attention, and that they had every ground of consolation, and every possible evidence that they would be rescued from their bondage. It is a full claim to divine inspiration, and is one of the many assertions which are found in the Scriptures where the sacred writers claim to have been sent by God, and taught by his Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:16: I have not: Isa 48:3-6, Isa 45:19; Joh 18:20
the Lord God: Isa 11:1-5, Isa 61:1-3; Zac 2:8-11; Luk 4:18; Joh 3:34, Joh 20:21, Joh 20:22
Geneva 1599
48:16 Come ye near to me, hear ye this; I have not spoken in secret from the (s) beginning; from the time that it was, there [am] I: and now the Lord GOD, and his Spirit, hath (t) sent me.
(s) Since the time that I declared myself to your fathers.
(t) Thus the Prophet speaks for himself, and to assure them of these things.
John Gill
48:16 Come ye near unto me, hear ye this,.... An address to the Jews, to attend the ministry of Christ, and hear the doctrine he had delivered to them:
I have not spoken in secret from the beginning; from the beginning of his ministry; which be exercised not in private houses, but in the synagogues of the Jews, and in the temple, whither a large concourse of people resorted, Jn 18:20,
from the time that it was, there am I; from the time that his ministry began there, he was in the same places, in Judea and Galilee, always publicly preaching the Gospel, and doing good: or rather, "before the time that it was, there was I" (n); Christ existed before his incarnation, before he appeared as the great Prophet in Israel; he existed as the Word and Son of God from all eternity, and was with God his Father from everlasting; he was by him, and brought up with him, and lay in his bosom so early:
and now the Lord God and his Spirit hath sent me; in the fulness of time, in the likeness of sinful flesh, to preach the Gospel, fulfil the law, and to redeem and save the Lord's people. Here is a glorious testimony of a trinity of Persons in the Godhead; Christ the Son of God is sent in human nature, and as Mediator Jehovah the Father and the Spirit are the senders of him; and so is a proof of the mission, commission, and authority of Christ, who came not of himself, but was sent of God, Jn 8:42, it may be rendered, "and now the Lord God hath sent me and his Spirit" (o); both were sent of God, and in this order; first, Christ, to be the Redeemer and Saviour; and then the Spirit, to be the Convincer and Comforter; see Jn 14:26.
(n) "ex tempore antequam fieret", V. L. "nondum existente tempore horum eventuum", Forerius. (o) "misit me et spiritum ejus", Lutherus, Castalio; "et spiritum suum", Cocceius, Vitringa.
John Wesley
48:16 In secret - l have openly revealed my mind to you. The beginning - Either from the first time that I began to prophecy until this time: or from the beginning of my taking you to be my people, and of revealing my mind unto you. From the time - From the time that I first spoke of it, I am or was there, to effect what I had foretold. The Lord - God by his Spirit. Me - The prophet Isaiah; who was a type of Christ, and so this may have a respect to him also.
Robert Jamieson, A. R. Fausset and David Brown
48:16 not . . . in secret-- (Is 45:19). Jehovah foretold Cyrus' advent, not with the studied ambiguity of heathen oracles, but plainly.
from the time, &c.--From the moment that the purpose began to be accomplished in the raising up of Cyrus I was present.
sent me--The prophet here speaks, claiming attention to his announcement as to Cyrus, on the ground of his mission from God and His Spirit. But he speaks not in his own person so much as in that of Messiah, to whom alone in the fullest sense the words apply (Is 61:1; Jn 10:36). Plainly, Is 49:1, which is the continuation of the forty-eighth chapter, from Is 48:16, where the change of speaker from God (Is 48:1, Is 48:12-15) begins, is the language of Messiah. Lk 4:1, Lk 4:14, Lk 4:18, shows that the Spirit combined with the Father in sending the Son: therefore "His Spirit" is nominative to "sent," not accusative, following it.
48:1748:17: Ա՛յսպէս ասէ Տէր՝ որ փրկեացն զքեզ Սուրբն Իսրայէլի. Ե՛ս եմ Աստուած քո, ցուցի՛ քեզ գտանել ճանապարհ ընդ որ գնայցես[10145]։ [10145] Ոսկան. Ես եմ Տէր Աստուած քո։ Ոմանք. Ցուցից քեզ գտանել։
17 Այսպէս է ասում Տէրը՝ Իսրայէլի սուրբը, որ փրկեց քեզ. «Ես եմ քո Աստուածը, ե՛ս քեզ ճանապարհ ցոյց տուի, որով դու գնացիր:
17 Այսպէս կ’ըսէ Տէրը, Քու Փրկիչդ, Իսրայէլի Սուրբը.«Ես եմ քու Տէր Աստուածդ, Որ քեզի օգտակար եղածը կը սորվեցնեմ, Քալելու ճամբուդ մէջ քեզի կ’առաջնորդեմ։
Այսպէս ասէ Տէր որ փրկեացն զքեզ` Սուրբն Իսրայելի. Ես եմ Տէր Աստուած քո, [751]ցուցի քեզ գտանել ճանապարհ`` ընդ որ գնայցես:

48:17: Ա՛յսպէս ասէ Տէր՝ որ փրկեացն զքեզ Սուրբն Իսրայէլի. Ե՛ս եմ Աստուած քո, ցուցի՛ քեզ գտանել ճանապարհ ընդ որ գնայցես[10145]։
[10145] Ոսկան. Ես եմ Տէր Աստուած քո։ Ոմանք. Ցուցից քեզ գտանել։
17 Այսպէս է ասում Տէրը՝ Իսրայէլի սուրբը, որ փրկեց քեզ. «Ես եմ քո Աստուածը, ե՛ս քեզ ճանապարհ ցոյց տուի, որով դու գնացիր:
17 Այսպէս կ’ըսէ Տէրը, Քու Փրկիչդ, Իսրայէլի Սուրբը.«Ես եմ քու Տէր Աստուածդ, Որ քեզի օգտակար եղածը կը սորվեցնեմ, Քալելու ճամբուդ մէջ քեզի կ’առաջնորդեմ։
zohrab-1805▾ eastern-1994▾ western am▾
48:1748:17 Так говорит Господь, Искупитель твой, Святый Израилев: Я Господь, Бог твой, научающий тебя полезному, ведущий тебя по тому пути, по которому должно тебе идти.
48:17 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the ῥυσάμενός ρυομαι rescue σε σε.1 you ὁ ο the ἅγιος αγιος holy Ισραηλ ισραηλ.1 Israel ἐγώ εγω I εἰμι ειμι be ὁ ο the θεός θεος God σου σου of you; your δέδειχά δεικνυω show σοι σοι you τοῦ ο the εὑρεῖν ευρισκω find σε σε.1 you τὴν ο the ὁδόν οδος way; journey ἐν εν in ᾗ ος who; what πορεύσῃ πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him
48:17 כֹּֽה־ kˈō- כֹּה thus אָמַ֧ר ʔāmˈar אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH גֹּאַלְךָ֖ gōʔalᵊḵˌā גאל redeem קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲנִ֨י ʔᵃnˌî אֲנִי i יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) מְלַמֶּדְךָ֣ mᵊlammeḏᵊḵˈā למד learn לְ lᵊ לְ to הֹועִ֔יל hôʕˈîl יעל profit מַדְרִֽיכֲךָ֖ maḏrˈîḵᵃḵˌā דרך tread בְּ bᵊ בְּ in דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way תֵּלֵֽךְ׃ tēlˈēḵ הלך walk
48:17. haec dicit Dominus redemptor tuus Sanctus Israhel ego Dominus Deus tuus docens te utilia gubernans te in via qua ambulasThus saith the Lord thy redeemer, the Holy One of Israel: I am the Lord thy God that teach thee profitable things, that govern thee in the way that thou walkest.
17. Thus saith the LORD, thy redeemer, the Holy One of Israel: I am the LORD thy God, which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.
48:17. Thus says the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your God, who teaches you beneficial things, who guides you in the way that you walk.
48:17. Thus saith the LORD, thy Redeemer, the Holy One of Israel; I [am] the LORD thy God which teacheth thee to profit, which leadeth thee by the way [that] thou shouldest go.
Thus saith the LORD, thy Redeemer, the Holy One of Israel; I [am] the LORD thy God which teacheth thee to profit, which leadeth thee by the way [that] thou shouldest go:

48:17 Так говорит Господь, Искупитель твой, Святый Израилев: Я Господь, Бог твой, научающий тебя полезному, ведущий тебя по тому пути, по которому должно тебе идти.
48:17
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
ῥυσάμενός ρυομαι rescue
σε σε.1 you
ο the
ἅγιος αγιος holy
Ισραηλ ισραηλ.1 Israel
ἐγώ εγω I
εἰμι ειμι be
ο the
θεός θεος God
σου σου of you; your
δέδειχά δεικνυω show
σοι σοι you
τοῦ ο the
εὑρεῖν ευρισκω find
σε σε.1 you
τὴν ο the
ὁδόν οδος way; journey
ἐν εν in
ος who; what
πορεύσῃ πορευομαι travel; go
ἐν εν in
αὐτῇ αυτος he; him
48:17
כֹּֽה־ kˈō- כֹּה thus
אָמַ֧ר ʔāmˈar אמר say
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
גֹּאַלְךָ֖ gōʔalᵊḵˌā גאל redeem
קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲנִ֨י ʔᵃnˌî אֲנִי i
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
מְלַמֶּדְךָ֣ mᵊlammeḏᵊḵˈā למד learn
לְ lᵊ לְ to
הֹועִ֔יל hôʕˈîl יעל profit
מַדְרִֽיכֲךָ֖ maḏrˈîḵᵃḵˌā דרך tread
בְּ bᵊ בְּ in
דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way
תֵּלֵֽךְ׃ tēlˈēḵ הלך walk
48:17. haec dicit Dominus redemptor tuus Sanctus Israhel ego Dominus Deus tuus docens te utilia gubernans te in via qua ambulas
Thus saith the Lord thy redeemer, the Holy One of Israel: I am the Lord thy God that teach thee profitable things, that govern thee in the way that thou walkest.
48:17. Thus says the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your God, who teaches you beneficial things, who guides you in the way that you walk.
48:17. Thus saith the LORD, thy Redeemer, the Holy One of Israel; I [am] the LORD thy God which teacheth thee to profit, which leadeth thee by the way [that] thou shouldest go.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Так говорит Господь, Искупитель твой, Святый Израилев... Смысл подобных выражений был раскрыт нами раньше (41:14: и 43:14).

Научающий тебя полезному, ведущий тебя по тому пути, по которому должно тебе идти... Сильный и выразительный образ промыслительно-руководственных отношений Господа к Израилю (Втор 4:7-8; 7:6-10; Ис 47:12: и др.).
Albert Barnes: Notes on the Bible - 1834
48:17: Thy Redeemer - (see the notes at Isa 41:14; Isa 43:1).
Which teacheth thee to profit - Teaching you what things will most conduce to your welfare. The reference hero is chiefly to the afflictions which they suffered in Babylon.
Which leadeth thee - I am thy conductor and guide. God taught them, as he does his people now, by his Providence, his Rev_ealed word, and his Spirit, the way in which they ought to go. It is one of his characteristics that he is the guide and director of his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:17: the Lord: Isa 48:20, Isa 43:14, Isa 44:6-24, Isa 54:5
which teacheth: Isa 2:3, Isa 30:20, Isa 54:13; Deu 8:17, Deu 8:18; Kg1 8:36; Job 22:21, Job 22:22, Job 36:22; Psa 25:8, Psa 25:9, Psa 25:12, Psa 71:17, Psa 73:24; Jer 31:33, Jer 31:34; Mic 4:2; Joh 6:45; Eph 4:21
which leadeth: Isa 43:16, Isa 49:9, Isa 49:10; Psa 32:8; Jer 6:16
Carl Friedrich Keil and Franz Delitzsch
48:17
The exhortation is now continued. Israel is to learn the incomparable nature of Jehovah from the work of redemption thus prepared in word and deed. The whole future depends upon the attitude which it henceforth assumes to His commandments. "Thus saith Jehovah, thy Redeemer, the Holy One of Israel; I, Jehovah thy God, am He that teacheth thee to do that which profiteth, and leadeth thee by the way that thou shouldst go. O that thou hearkenedst to my commandments! then thy peace becomes like the river, and thy righteousness like waves of the sea; and thy seed becomes like the sand, and the children of thy body like the grains thereof: its name will not be cut off nor destroyed away from my countenance." Jehovah is Israel's rightful and right teacher and leader. להועיל is used in the same sense as in Is 30:5 and Is 44:10, to furnish what is useful, to produce what is beneficial or profitable. The optative לוּא is followed, as in Is 63:19, by the preterite utinam attenderis, the idea of reality being mixed up with the wish. Instead of ויהי in the apodosis, we should expect ויהי (so would), as in Deut 32:29. The former points out the consequence of the wish regarded as already realized. Shâlōm, prosperity or health, will thereby come upon Israel in such abundance, that it will, as it were, bathe therein; and tsedâqâh, rectitude acceptable to God, so abundantly, that it, the sinful one, will be covered by it over and over again. Both of these, shâlōm and tsedâqâh, are introduced here as a divine gift, not merited by Israel, but only conditional upon that faith which gives heed to the word of God, especially to the word which promises redemption, and appropriates it to itself. Another consequence of the obedience of faith is, that Israel thereby becomes a numerous and eternally enduring nation. The play upon the words in כמעותיו מעיך is very conspicuous. Many expositors (e.g., Rashi, Gesenius, Hitzig, and Knobel) regard מעות as synonymous with מעים, and therefore as signifying the viscera, i.e., the beings that fill the heart of the sea; but it is much more natural to suppose that the suffix points back to chōl. Moreover, no such metaphorical use of viscera can be pointed out; and since in other instances the feminine plural (such as kenâphōth, qerânōth) denotes that which is artificial as distinguished from what is natural, it is impossible to see why the interior of the sea, which is elsewhere called lēbh (lebhabh, the heart), and indirectly also beten, should be called מעות instead of מעים. To all appearance מעותיו signifies the grains of sand (lxx, Jerome, Targ.); and this is confirmed by the fact that מעא (Neo-Heb. מעה numulus) is the Targum word for גּרה, and the Semitic root מע, related to מג; מק, melted, dissolved, signifies to be soft or tender. The conditional character of the concluding promise has its truth in the word מלּפני. Israel remains a nation even in its apostasy, but fallen under the punishment of kareth (of cutting off), under which individuals perish when they wickedly transgress the commandment of circumcision, and others of a similar kind. It is still a people, but rooted out and swept away from the gracious countenance of God, who no more acknowledges it as His own people.
Geneva 1599
48:17 Thus saith the LORD, thy Redeemer, the Holy One of Israel; I [am] the LORD thy God who teacheth thee (u) to profit, who leadeth thee by the way [that] thou shouldest go.
(u) What things will do you good.
John Gill
48:17 Thus saith the Lord, thy Redeemer,.... A character peculiar to Christ, who engaged in covenant to be the Redeemer of his people; was promised and prophesied of as such; and who came into this world for this purpose, and has obtained eternal redemption:
the Holy One of Israel; who came of Israel as man, and as such was holy, and without any spot or stain of sin and who, as God, is the most holy, in his nature and works; and, as Mediator, the Sanctifier of Israel, and is in the midst of them as such:
I am the Lord thy God; and so fit to be the Redeemer and Sanctifier of them; and happy are those who can say with Thomas, "my Lord and my God"; and who further describes himself, and declares his work and office:
which teacheth thee to profit; or "teacheth thee profitable things" (p); as the whole of the Gospel ministry is, whether it respects doctrines relating to the knowledge of the Persons in the Godhead; the knowledge of God in Christ; the person and offices of Christ; and the person and operations of the Spirit: or to the knowledge of man; his lost and depraved state; having sinned in Adam, the guilt of his sin is imputed to him, and a corrupt nature propagated; the bias of the mind being to evil, and man impotent to all that is good: or to the way of salvation by the grace of God, as the fruit and effect of the love of God; the doctrines of his eternal love, and of redemption by Christ; of justification by his righteousness; pardon by his blood; atonement by his sacrifice; regeneration by his Spirit and grace; and of the perseverance of the saints in faith and holiness. These are profitable doctrines, which serve to display the riches of divine grace, make for the glory of the Redeemer, and the good of souls, their peace, joy, comfort, and salvation. These are the wholesome words of our Lord Jesus. Or whether these teachings respect ordinances which Christ has appointed, and in his word and by his Spirit teaches men to observe; and which are profitable to lead to him, are breasts of consolation from him, and the means of spiritual strength: or whether they regard the duties of religion, the performance of good works; which, though not profitable to God, and not meritorious of anything from him, yet are profitable to men; to others by way of example, and otherwise, and to the doers of them, who find pleasure, peace, and advantage, by them. Christ was a teacher of these things when on earth, and he still teaches them by his ministers, whom he commissions and qualifies, and by his Spirit accompanying their ministrations:
which leadeth thee by the way that thou shouldest go; Christ leads his people out of the wrong way, in which they naturally are, into the right way; to himself, as the way to the Father, and as the way of salvation, and unto eternal life; he takes them by the hand, and teaches them to go in the path of faith, and to walk in him by it; he leads them in the ways of truth and righteousness, in the highway of holiness, in the path of duty; and, though in a rough way of afflictions, yet in a right way to heaven and happiness.
(p) "utilia", V. L. "quae prosunt sunt", Tigurine version; "ea quae prosunt", Piscator; so the Targum; "condueibilia", Vitringa.
John Wesley
48:17 Teacheth - Who from time to time have made known to thee, all necessary doctrines; which, if observed by thee, would have been infinitely profitable to thee, both for this life and that to come. So that it is not my fault, but thine own, if thou dost not profit. Leadeth - Who acquainteth thee with thy duty in all the concerns of thy life; so that thou canst not pretend ignorance.
Robert Jamieson, A. R. Fausset and David Brown
48:17 teacheth . . . to profit--by affliction, such as the Babylonish captivity, and the present long-continued dispersion of Israel (Heb 12:10).
48:1848:18: Եւ եթէ լուեալ էր քո պատուիրանաց իմոց՝ լինէր քեզ իբրեւ զգե՛տ խաղաղութիւն քո, եւ արդարութիւն քո իբրեւ զալիս ծովու։
18 Եւ եթէ դու հետեւէիր իմ պատուիրաններին, ապա քո խաղաղութիւնը գետի նման կը լինէր, եւ քո արդարութիւնը՝ ծովի ալիքների նման:
18 Երանի՜ թէ իմ պատուիրանքիս մտիկ ընէիր։Այն ատեն քու խաղաղութիւնդ՝ գետի պէս Ու արդարութիւնդ ծովուն ալիքներուն պէս պիտի ըլլար
Եւ եթէ լուեալ էր քո պատուիրանաց իմոց` լինէր քեզ իբրեւ զգետ խաղաղութիւն քո, եւ արդարութիւն քո իբրեւ զալիս ծովու:

48:18: Եւ եթէ լուեալ էր քո պատուիրանաց իմոց՝ լինէր քեզ իբրեւ զգե՛տ խաղաղութիւն քո, եւ արդարութիւն քո իբրեւ զալիս ծովու։
18 Եւ եթէ դու հետեւէիր իմ պատուիրաններին, ապա քո խաղաղութիւնը գետի նման կը լինէր, եւ քո արդարութիւնը՝ ծովի ալիքների նման:
18 Երանի՜ թէ իմ պատուիրանքիս մտիկ ընէիր։Այն ատեն քու խաղաղութիւնդ՝ գետի պէս Ու արդարութիւնդ ծովուն ալիքներուն պէս պիտի ըլլար
zohrab-1805▾ eastern-1994▾ western am▾
48:1848:18 О, если бы ты внимал заповедям Моим! тогда мир твой был бы как река, и правда твоя как волны морские.
48:18 καὶ και and; even εἰ ει if; whether ἤκουσας ακουω hear τῶν ο the ἐντολῶν εντολη direction; injunction μου μου of me; mine ἐγένετο γινομαι happen; become ἂν αν perhaps; ever ὡσεὶ ωσει as if; about ποταμὸς ποταμος river ἡ ο the εἰρήνη ειρηνη peace σου σου of you; your καὶ και and; even ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing σου σου of you; your ὡς ως.1 as; how κῦμα κυμα wave θαλάσσης θαλασσα sea
48:18 ל֥וּא lˌû לוּ if only הִקְשַׁ֖בְתָּ hiqšˌavtā קשׁב give attention לְ lᵊ לְ to מִצְוֹתָ֑י miṣwōṯˈāy מִצְוָה commandment וַ wa וְ and יְהִ֤י yᵊhˈî היה be כַ ḵa כְּ as † הַ the נָּהָר֙ nnāhˌār נָהָר stream שְׁלֹומֶ֔ךָ šᵊlômˈeḵā שָׁלֹום peace וְ wᵊ וְ and צִדְקָתְךָ֖ ṣiḏqāṯᵊḵˌā צְדָקָה justice כְּ kᵊ כְּ as גַלֵּ֥י ḡallˌê גַּל wave הַ ha הַ the יָּֽם׃ yyˈom יָם sea
48:18. utinam adtendisses mandata mea facta fuisset sicut flumen pax tua et iustitia tua sicut gurgites marisO that thou hadst hearkened to my commandments: thy peace had been as a river, and thy justice as the waves of the sea,
18. Oh that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea:
48:18. If only you had paid attention to my commandments! Your peace would have been like a river, and your justice would have been like the waves of the sea,
48:18. O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea:
O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea:

48:18 О, если бы ты внимал заповедям Моим! тогда мир твой был бы как река, и правда твоя как волны морские.
48:18
καὶ και and; even
εἰ ει if; whether
ἤκουσας ακουω hear
τῶν ο the
ἐντολῶν εντολη direction; injunction
μου μου of me; mine
ἐγένετο γινομαι happen; become
ἂν αν perhaps; ever
ὡσεὶ ωσει as if; about
ποταμὸς ποταμος river
ο the
εἰρήνη ειρηνη peace
σου σου of you; your
καὶ και and; even
ο the
δικαιοσύνη δικαιοσυνη rightness; right standing
σου σου of you; your
ὡς ως.1 as; how
κῦμα κυμα wave
θαλάσσης θαλασσα sea
48:18
ל֥וּא lˌû לוּ if only
הִקְשַׁ֖בְתָּ hiqšˌavtā קשׁב give attention
לְ lᵊ לְ to
מִצְוֹתָ֑י miṣwōṯˈāy מִצְוָה commandment
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
כַ ḵa כְּ as
הַ the
נָּהָר֙ nnāhˌār נָהָר stream
שְׁלֹומֶ֔ךָ šᵊlômˈeḵā שָׁלֹום peace
וְ wᵊ וְ and
צִדְקָתְךָ֖ ṣiḏqāṯᵊḵˌā צְדָקָה justice
כְּ kᵊ כְּ as
גַלֵּ֥י ḡallˌê גַּל wave
הַ ha הַ the
יָּֽם׃ yyˈom יָם sea
48:18. utinam adtendisses mandata mea facta fuisset sicut flumen pax tua et iustitia tua sicut gurgites maris
O that thou hadst hearkened to my commandments: thy peace had been as a river, and thy justice as the waves of the sea,
48:18. If only you had paid attention to my commandments! Your peace would have been like a river, and your justice would have been like the waves of the sea,
48:18. O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea:
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
18-19: Говорит о тех возможных и открытых Израилю благах, которыми он, несомненно, наслаждался бы, если бы пребыл верен своему завету с Господом.

О, если бы ты внимал заповедям Моим! Прекрасную параллель этому дает Псалмопевец: "О, если бы народ Мой слушал Меня и Израиль ходил Моими путями! Я скоро смирил бы врагов их и обратил бы руку Мою на притеснителей их:, а их благоденствие продолжалось бы навсегда" (80:14-16)!

Тогда мир твой был бы как река... именно, определенная река, так как порою стоит с добавлением - "Евфрат".

И правда твоя, как волны морские... "О, если б народ внимал заповедям Господним, тогда бы мир его уподоблялся бы течению тихой, величественной реки, несущей благоденствие, успокоение и благословление; правда же его уподоблялась бы силе волн, устремляющихся на берега неверия и разливающих их и пробивающих самые скалы непрестанным действием" (Властов).
Adam Clarke: Commentary on the Bible - 1831
48:18: As a river "Like the river" - That is, the Euphrates.
Albert Barnes: Notes on the Bible - 1834
48:18: O that thou hadst heardened to my commandments! - This expresses the earnest wish and desire of God. He would greatly have preferred that they should have kept his law. He had no wish that they should sin, and that these judgments should come upon them. The doctrine taught here is, that God greatly prefers that people should keep his laws. He does not desire that they should be sinners, or that they should be punished. It was so with regard to the Jews; and it is so with regard to all. In all cases, at all times, and with reference to all his creatures, he prefers holiness to sin; he sincerely desires that there should be perfect obedience to his commandments. It is to be remarked also that this is not merely prospective, or a declaration in the abstract. It relates to sin which had been actually committed, and proves that even in regard to that, God would have preferred that it had not been committed. A declaration remarkably similar to this, occurs in Psa 81:13-16 :
O that my people had hearkened unto me,
And Israel had walked in my ways;
I should soon have subdued their' enemies,
And turned their hand against their adversaries
The haters of the Lord should have submitted themselves unto him:
But their time should have endured foRev_er.
He should have fed them also with the finest of the wheat;
And with honey out of the rock should I have satisfied thee.
Compare Deu 22:29; Isa 5:1-7; Eze 18:23-32; Mat 23:37; Luk 19:21.
Then had thy peace been as a river - The word 'peace' here (שׁלום shâ lô m) means properly wholeness, soundness, and then health, welfare, prosperity, good of every kind. It then denotes peace, as opposed to war, and also concord and friendship. Here it evidently denotes prosperity in general, as opposed to the calamities which actually came upon them.
As a river - That is, abundant - like a full, flowing river that fills the banks, and that conveys fertility and blessedness through a land. 'The pagan, in order to represent the Universal power and beneficence of Jupiter, used the symbol of a river flowing from his throne; and to this the Sycophant in Plautus alludes (Trium. Act iv. Sc. 2, v. 98), in his saying that he had been at the head of that river:
Ad caput amuis, quod de coelo exoritur, sub solio Jovis.
See also Wemyss' Key to the Symbolical Language of Scripture, Art. River. Rivers are often used by the sacred writers, and particularly by Isaiah, as symbolic of plenty and prosperity Isa 32:2; Isa 33:21; Isa 41:18; Isa 43:19.
And thy righteousness - The holiness and purity of the nation. Religion, with all its inestimable benefits, would have abounded to the utmost extent. Instead of the pRev_ailing idolatry and corruption, the hypocrisy and insincerity which had abounded, and which made it necessary for God to remote them, they would have been distinguished for sincerity, purity, love, and holy living. And this proves that God would have preferred the pRev_alence of holiness.
As the waves of the sea - What can be a more beautiful or sublime image than this? What can more strikingly represent the abundance of the blessings which religion would have conferred on the land? The waves of the sea are an emblem of plenty. They seem to be boundless. They are constantly rolling. And so their righteousness would have been without a limit; and would have rolled unceasingly its rich blessings over the land. Who can doubt that this would have been a better state, a condition to have been preferred to that which actually existed?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:18: that thou: Deu 5:29, Deu 32:29; Psa 81:13-16; Mat 23:37; Luk 19:41, Luk 19:42
then had: Isa 32:15-18, Isa 66:12; Psa 36:8, Psa 119:165; Amo 5:24; Rom 14:17
John Gill
48:18 O that thou hadst hearkened to my commandments,.... Which the Jews did not, but slighted and despised them, and were not obedient to them. So, in the times of Christ, they disregarded his doctrines, though so profitable; and despised his ordinances and commands, which were not grievous; they neither hearkened to them themselves, nor would suffer others; wherefore our Lord expresses his great concern at it, and his desire, as man, after their welfare; see Mt 23:13,
then had thy peace been as a river: their prosperity, temporal and spiritual, had been abundant, and would have always continued, have been increasing and ever flowing, yea, overflowing, like the waters of a river. The Targum is, the river Euphrates, a river which ran through Babylon: but they had no regard to the things which related to their temporal, spiritual, and eternal peace, these were hid from their eyes, Lk 19:42,
and thy righteousness as the waves of the sea: large, abundant, numerous as the waves of the sea; which may regard acts of justice and righteousness, which are the support of a people and state, and blessings the fruit thereof; and which God of his goodness bestows on such a people, as all kind of prosperity, protection, safety, and continuance.
John Wesley
48:18 As the waves - Infinite and continual.
Robert Jamieson, A. R. Fausset and David Brown
48:18 peace-- (Ps 119:165). Compare the desire expressed by the same Messiah (Mt 23:37; Lk 19:42).
river-- (Is 33:21; Is 41:18), a river flowing from God's throne is the symbol of free, abundant, and ever flowing blessings from Him (Ezek 47:1; Zech 14:8; Rev_ 22:1).
righteousness--religious prosperity; the parent of "peace" or national prosperity; therefore "peace" corresponds to "righteousness" in the parallelism (Is 32:17).
48:1948:19: Եւ լինէր իբրեւ զաւազ զաւակ քո, եւ ծնունդք որովայնի քոյ իբրեւ զհո՛ղ երկրի. սակայն եւ արդ՝ ո՛չ սատակեսցիս, եւ ո՛չ կորիցէ անուն քո առաջի իմ։
19 Քո սերունդը աւազի չափ կը լինէր, եւ քո որովայնից ծնուածները՝ երկրի հողի չափ: Եւ սակայն դու այժմ չես ոչնչանալու, եւ քո անունը չի կորչելու իմ առաջ»:
19 Քու սերունդդ՝ աւազի չափ Ու որովայնիդ ծնունդը անոր խիճին չափ պիտի ըլլար։Անոր անունը իմ առջեւէս պիտի չկտրուէր ու չկորսուէր»։
Եւ լինէր իբրեւ զաւազ զաւակ քո, եւ ծնունդք որովայնի քո իբրեւ զհող երկրի. [752]սակայն եւ արդ ոչ սատակեսցիս, եւ ոչ կորիցէ անուն քո`` առաջի իմ:

48:19: Եւ լինէր իբրեւ զաւազ զաւակ քո, եւ ծնունդք որովայնի քոյ իբրեւ զհո՛ղ երկրի. սակայն եւ արդ՝ ո՛չ սատակեսցիս, եւ ո՛չ կորիցէ անուն քո առաջի իմ։
19 Քո սերունդը աւազի չափ կը լինէր, եւ քո որովայնից ծնուածները՝ երկրի հողի չափ: Եւ սակայն դու այժմ չես ոչնչանալու, եւ քո անունը չի կորչելու իմ առաջ»:
19 Քու սերունդդ՝ աւազի չափ Ու որովայնիդ ծնունդը անոր խիճին չափ պիտի ըլլար։Անոր անունը իմ առջեւէս պիտի չկտրուէր ու չկորսուէր»։
zohrab-1805▾ eastern-1994▾ western am▾
48:1948:19 И семя твое было бы как песок, и происходящие из чресл твоих как песчинки: не изгладилось бы, не истребилось бы имя его предо Мною.
48:19 καὶ και and; even ἐγένετο γινομαι happen; become ἂν αν perhaps; ever ὡς ως.1 as; how ἡ ο the ἄμμος αμμος sand τὸ ο the σπέρμα σπερμα seed σου σου of you; your καὶ και and; even τὰ ο the ἔκγονα εκγονος descendant τῆς ο the κοιλίας κοιλια insides; womb σου σου of you; your ὡς ως.1 as; how ὁ ο the χοῦς χους.1 dust τῆς ο the γῆς γη earth; land οὐδὲ ουδε not even; neither νῦν νυν now; present οὐ ου not μὴ μη not ἐξολεθρευθῇς εξολοθρευω utterly ruin οὐδὲ ουδε not even; neither ἀπολεῖται απολλυμι destroy; lose τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine
48:19 וַ wa וְ and יְהִ֤י yᵊhˈî היה be כַ ḵa כְּ as † הַ the חֹול֙ ḥôl חֹול sand זַרְעֶ֔ךָ zarʕˈeḵā זֶרַע seed וְ wᵊ וְ and צֶאֱצָאֵ֥י ṣeʔᵉṣāʔˌê צֶאֱצָאִים offspring מֵעֶ֖יךָ mēʕˌeʸḵā מֵעִים bowels כִּ ki כְּ as מְעֹתָ֑יו mᵊʕōṯˈāʸw מָעָה grain לֹֽא־ lˈō- לֹא not יִכָּרֵ֧ת yikkārˈēṯ כרת cut וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not יִשָּׁמֵ֛ד yiššāmˈēḏ שׁמד destroy שְׁמֹ֖ו šᵊmˌô שֵׁם name מִ mi מִן from לְּ llᵊ לְ to פָנָֽי׃ fānˈāy פָּנֶה face
48:19. et fuisset quasi harena semen tuum et stirps uteri tui ut lapilli eius non interisset et non fuisset adtritum nomen eius a facie meaAnd thy seed had been as the sand, and the offspring of thy bowels like the gravel thereof: his name should not have perished, nor have been destroyed from before my face.
19. thy seed also had been as the sand, and the offspring of thy bowels like the grains thereof: his name should not be cut off nor destroyed from before me.
48:19. and your offspring would have been like the sand, and the stock from your loins would have been like its stones. His name would not have passed away, nor would it have been worn away before my face.
48:19. Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me.
Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me:

48:19 И семя твое было бы как песок, и происходящие из чресл твоих как песчинки: не изгладилось бы, не истребилось бы имя его предо Мною.
48:19
καὶ και and; even
ἐγένετο γινομαι happen; become
ἂν αν perhaps; ever
ὡς ως.1 as; how
ο the
ἄμμος αμμος sand
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
καὶ και and; even
τὰ ο the
ἔκγονα εκγονος descendant
τῆς ο the
κοιλίας κοιλια insides; womb
σου σου of you; your
ὡς ως.1 as; how
ο the
χοῦς χους.1 dust
τῆς ο the
γῆς γη earth; land
οὐδὲ ουδε not even; neither
νῦν νυν now; present
οὐ ου not
μὴ μη not
ἐξολεθρευθῇς εξολοθρευω utterly ruin
οὐδὲ ουδε not even; neither
ἀπολεῖται απολλυμι destroy; lose
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
48:19
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
כַ ḵa כְּ as
הַ the
חֹול֙ ḥôl חֹול sand
זַרְעֶ֔ךָ zarʕˈeḵā זֶרַע seed
וְ wᵊ וְ and
צֶאֱצָאֵ֥י ṣeʔᵉṣāʔˌê צֶאֱצָאִים offspring
מֵעֶ֖יךָ mēʕˌeʸḵā מֵעִים bowels
כִּ ki כְּ as
מְעֹתָ֑יו mᵊʕōṯˈāʸw מָעָה grain
לֹֽא־ lˈō- לֹא not
יִכָּרֵ֧ת yikkārˈēṯ כרת cut
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
יִשָּׁמֵ֛ד yiššāmˈēḏ שׁמד destroy
שְׁמֹ֖ו šᵊmˌô שֵׁם name
מִ mi מִן from
לְּ llᵊ לְ to
פָנָֽי׃ fānˈāy פָּנֶה face
48:19. et fuisset quasi harena semen tuum et stirps uteri tui ut lapilli eius non interisset et non fuisset adtritum nomen eius a facie mea
And thy seed had been as the sand, and the offspring of thy bowels like the gravel thereof: his name should not have perished, nor have been destroyed from before my face.
48:19. and your offspring would have been like the sand, and the stock from your loins would have been like its stones. His name would not have passed away, nor would it have been worn away before my face.
48:19. Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me.
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
19: И семя твое было бы, как песок, и происходящие из чресл твоих, как песчинки... Это - один из довольно употребительных у пророка Исаии образов, ведущий свое происхождение, очевидно, из эпохи патриархальных благословений (10:22; 43:5; 44:3; Быт 22:17-18: и др.). Но народ еврейский нарушил завет и тем самым уничтожил силу богодарованных ему обетовании.

Не изгладилось бы, не истребилось бы имя его предо Мною. Ясное указание на потерю политической самостоятельности и на всю ту будущую, бесславную историю Израиля, которая явилась в качестве естественного следствия его же собственного поведения (Втор 22:9). Народ израильский потерял смысл своего исторического существования, почему и Сам Господь впоследствии сказал ему: "отнимется от вас Царствие Божие и дано будет народу, приносящему плоды его" (Мф 21:43). Самый же образ взят, очевидно, из обычая евреев изглаждать из родословных книг имя, или даже всю фамилию того лица, которое чем-либо особенным опорочило себя.
Adam Clarke: Commentary on the Bible - 1831
48:19: Like the gravel thereof "Like that of the bowels thereof" - בצאצאי מעי הים והם הדגים betseetsaey meey haiyam vehem haddagim; "As the issue of the bowels of the sea; that is, fishes." - Salom. ben Melec. And so likewise Aben Ezra, Jarchi Kimchi, etc.
His name "Thy name" - For שמו shemo, "his name," the Septuagint had in the copy from which they translated שמך shimcha, "thy name."
Albert Barnes: Notes on the Bible - 1834
48:19: Thy seed also - Instead of being reduced to a small number by the calamities incident to war, and being comparatively a small and powerless people sighing in captivity, you would have been a numerous and mighty nation. This is another of the blessings which would have followed from obedience to the commands of God; and it proves that a people who are virtuous and pious will become numerous and mighty. Vice, and the diseases, the wars, and the divine judgments consequent on vice, tend to depopulate a nation, and to make it feeble.
As the sand - This is often used to denote a great and indefinite number (Gen 22:17; Gen 32:12; Gen 41:49; Jos 11:4; Jdg 7:12; Sa1 13:5; Sa2 17:11; Kg1 4:20-29; Job 29:18; Psa 139:18; the note at Isa 10:22; Hos 1:10; Rev 20:8).
And the offspring of thy bowels - On the meaning of the word used here, see the note at Isa 22:24.
Like the gravel thereof - literally, 'and the offspring of thy bowels shall be like its bowels,' that is, like the offspring of the sea. The phrase refers probably rather to the fish of the sea, or the innumerable multitudes of animals that swim in the sea, than to the gravel. There is no place where the word means gravel. Jerome, however, renders it, Ut lapili ejus - 'As its pebbles.' The Septuagint Ὡς ὁ χοῦς τῆς γῆς hō s ho chous tē s gē s - 'As the dust of the earth.' The Chaldee also renders it, 'As the stones of the sea;' and the Syriac also. The sense is essentially the same that the number of the people of the nation would have been vast.
His name should not have been out off - This does not imply of necessity that they had ceased to be a nation when they were in Babylon, but the meaning is, that if they had been, and would continue to be, obedient, their national existence would have been perpetuated to the end of time. When they ceased to be a distinct nation, and their name was blotted out among the kingdoms of the earth, it was for national crime and unbelief Rom 11:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:19: seed: Isa 10:22; Gen 13:16, Gen 22:17; Jer 33:22; Hos 1:10; Rom 9:27
his name: Isa 48:9, Isa 9:14, Isa 14:22; Jos 7:9; Rut 4:10; Kg1 9:7; Psa 9:5, Psa 109:13; Zep 1:4
Geneva 1599
48:19 Thy seed also had been as the sand, and the offspring of thy body like its gravel; his (x) name should not have been cut off nor destroyed from before me.
(x) That is, the prosperous estate of Israel.
John Gill
48:19 Thy seed had also been as the sand,.... Upon the sea shore, as numerous as that, as was promised to Abraham, Gen 22:17,
and the offspring of thy bowels as the gravel thereof; that is, of the sand; the little stones that are in it, which lie in great numbers on the sea shore; the same thing expressed in different words, denoting the number of their posterity, as it would have been, had they received the Messiah, his doctrines and ordinances: it may be rendered, "and the offspring", or "those that go out of thy bowels", that spring from thee, are born of thee, "as the bowels thereof" (q), that is, of the sea; as what is within it, particularly the fishes of it, which are innumerable; and so Aben Ezra and Jarchi interpret it; and which sense is mentioned by Kimchi and Ben Melech:
his name should not have been cut off nor destroyed from before me: the name of Israel, as the Targum has it; the name of the people of the Jews is no more in the land where they dwelt; they are cut off as a nation; their city and temple are destroyed, where they appear no more before the Lord; which would not have been, had they hearkened to the Messiah, embraced his truths, and been obedient to his commands.
(q) "sicut viscera ejus", Montanus; "interiora maris"; Munster.
Robert Jamieson, A. R. Fausset and David Brown
48:19 sand--retaining the metaphor of "the sea" (Is 48:18).
like the gravel thereof--rather, as the Hebrew, "like that (the offspring) of its (the sea's) bowels"; referring to the countless living creatures, fishes, &c., of the sea, rather than the gravel [MAURER]. JEROME, Chaldee, and Syriac support English Version.
his name . . . cut off--transition from the second person, "thy," to the third "his." Israel's name was cut off "as a nation" during the Babylonish captivity; also it is so now, to which the prophecy especially looks (Rom 11:20).
48:2048:20: Ելէ՛ք ՚ի Բաբելովնէ. փախերո՛ւք ՚ի Քաղդեացւոց. ձա՛յն ուրախութեան պատմեցէ՛ք, եւ լսելի՛ եղիցի. պատմեցէ՛ք մինչեւ ՚ի ծագս երկրի՝ զոր ասէքդ՝ թէ փրկեաց Տէր զծառայս իւր զՅակովբ[10146]։ [10146] Ոմանք. Մինչ ՚ի ծագս երկրի... եթէ փրկեաց զծառայ իւր։
20 Դո՛ւրս եկէք Բաբելոնից, փախէ՛ք քաղդէացիներից, ուրա՛խ ձայնով պատմեցէք, թող լսելի լինի այն, մինչեւ աշխարհի ծագերը յայտնեցէ՛ք ու ասացէ՛ք, թէ՝ «Տէրը փրկեց իր ծառայ Յակոբին»:
20 Բաբելոնէն ելէ՛ք, Քաղդէացիներէն փախէ՛ք. Ասիկա յաղթութեան երգով պատմեցէ՛ք ու հրատարակեցէ՛ք. Ասիկա մինչեւ երկրի ծայրը տարածեցէ՛ք, Ըսելով. «Տէրը իր Յակոբ ծառան փրկեց»։
Ելէք ի Բաբելոնէ, փախերուք ի Քաղդէացւոց. ի ձայն ուրախութեան պատմեցէք, եւ լսելի [753]եղիցի. պատմեցէք մինչեւ ի ծագս երկրի` զոր ասէքդ թէ` Փրկեաց Տէր զծառայ իւր զՅակոբ:

48:20: Ելէ՛ք ՚ի Բաբելովնէ. փախերո՛ւք ՚ի Քաղդեացւոց. ձա՛յն ուրախութեան պատմեցէ՛ք, եւ լսելի՛ եղիցի. պատմեցէ՛ք մինչեւ ՚ի ծագս երկրի՝ զոր ասէքդ՝ թէ փրկեաց Տէր զծառայս իւր զՅակովբ[10146]։
[10146] Ոմանք. Մինչ ՚ի ծագս երկրի... եթէ փրկեաց զծառայ իւր։
20 Դո՛ւրս եկէք Բաբելոնից, փախէ՛ք քաղդէացիներից, ուրա՛խ ձայնով պատմեցէք, թող լսելի լինի այն, մինչեւ աշխարհի ծագերը յայտնեցէ՛ք ու ասացէ՛ք, թէ՝ «Տէրը փրկեց իր ծառայ Յակոբին»:
20 Բաբելոնէն ելէ՛ք, Քաղդէացիներէն փախէ՛ք. Ասիկա յաղթութեան երգով պատմեցէ՛ք ու հրատարակեցէ՛ք. Ասիկա մինչեւ երկրի ծայրը տարածեցէ՛ք, Ըսելով. «Տէրը իր Յակոբ ծառան փրկեց»։
zohrab-1805▾ eastern-1994▾ western am▾
48:2048:20 Выходите из Вавилона, бегите от Халдеев, со гласом радости возвещайте и проповедуйте это, распространяйте эту весть до пределов земли; говорите: >.
48:20 ἔξελθε εξερχομαι come out; go out ἐκ εκ from; out of Βαβυλῶνος βαβυλων Babylōn; Vavilon φεύγων φευγω flee ἀπὸ απο from; away τῶν ο the Χαλδαίων χαλδαιος Chaldaios; Khaltheos φωνὴν φωνη voice; sound εὐφροσύνης ευφροσυνη celebration ἀναγγείλατε αναγγελλω announce καὶ και and; even ἀκουστὸν ακουστος happen; become τοῦτο ουτος this; he ἀπαγγείλατε απαγγελλω report ἕως εως till; until ἐσχάτου εσχατος last; farthest part τῆς ο the γῆς γη earth; land λέγετε λεγω tell; declare ἐρρύσατο ρυομαι rescue κύριος κυριος lord; master τὸν ο the δοῦλον δουλος subject αὐτοῦ αυτος he; him Ιακωβ ιακωβ Iakōb; Iakov
48:20 צְא֣וּ ṣᵊʔˈû יצא go out מִ mi מִן from בָּבֶל֮ bbāvel בָּבֶל Babel בִּרְח֣וּ birḥˈû ברח run away מִ mi מִן from כַּשְׂדִּים֒ kkaśdîm כַּשְׂדִּים Chaldeans בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound רִנָּ֗ה rinnˈā רִנָּה cry of joy הַגִּ֤ידוּ haggˈîḏû נגד report הַשְׁמִ֨יעוּ֙ hašmˈîʕû שׁמע hear זֹ֔את zˈōṯ זֹאת this הֹוצִיא֖וּהָ hôṣîʔˌûhā יצא go out עַד־ ʕaḏ- עַד unto קְצֵ֣ה qᵊṣˈē קָצֶה end הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth אִמְר֕וּ ʔimrˈû אמר say גָּאַ֥ל gāʔˌal גאל redeem יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַבְדֹּ֥ו ʕavdˌô עֶבֶד servant יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
48:20. egredimini de Babylone fugite a Chaldeis in voce exultationis adnuntiate auditum facite hoc efferte illud usque ad extrema terrae dicite redemit Dominus servum suum IacobCome forth out of Babylon, flee ye from the Chaldeans, declare it with the voice of joy: make this to be heard, and speak it out even to the ends of the earth. Say: The Lord hath redeemed his servant Jacob.
20. Go ye forth of Babylon, flee ye from the Chaldeans; with a voice of singing declare ye, tell this, utter it even to the end of the earth: say ye, The LORD hath redeemed his servant Jacob.
48:20. Depart from Babylon! Flee from the Chaldeans! Announce it with a voice of exultation. Cause it to be heard, and carry it even to the ends of the earth. Say: “The Lord has redeemed his servant Jacob.”
48:20. Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it [even] to the end of the earth; say ye, The LORD hath redeemed his servant Jacob.
Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it [even] to the end of the earth; say ye, The LORD hath redeemed his servant Jacob:

48:20 Выходите из Вавилона, бегите от Халдеев, со гласом радости возвещайте и проповедуйте это, распространяйте эту весть до пределов земли; говорите: <<Господь искупил раба Своего Иакова>>.
48:20
ἔξελθε εξερχομαι come out; go out
ἐκ εκ from; out of
Βαβυλῶνος βαβυλων Babylōn; Vavilon
φεύγων φευγω flee
ἀπὸ απο from; away
τῶν ο the
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
φωνὴν φωνη voice; sound
εὐφροσύνης ευφροσυνη celebration
ἀναγγείλατε αναγγελλω announce
καὶ και and; even
ἀκουστὸν ακουστος happen; become
τοῦτο ουτος this; he
ἀπαγγείλατε απαγγελλω report
ἕως εως till; until
ἐσχάτου εσχατος last; farthest part
τῆς ο the
γῆς γη earth; land
λέγετε λεγω tell; declare
ἐρρύσατο ρυομαι rescue
κύριος κυριος lord; master
τὸν ο the
δοῦλον δουλος subject
αὐτοῦ αυτος he; him
Ιακωβ ιακωβ Iakōb; Iakov
48:20
צְא֣וּ ṣᵊʔˈû יצא go out
מִ mi מִן from
בָּבֶל֮ bbāvel בָּבֶל Babel
בִּרְח֣וּ birḥˈû ברח run away
מִ mi מִן from
כַּשְׂדִּים֒ kkaśdîm כַּשְׂדִּים Chaldeans
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
רִנָּ֗ה rinnˈā רִנָּה cry of joy
הַגִּ֤ידוּ haggˈîḏû נגד report
הַשְׁמִ֨יעוּ֙ hašmˈîʕû שׁמע hear
זֹ֔את zˈōṯ זֹאת this
הֹוצִיא֖וּהָ hôṣîʔˌûhā יצא go out
עַד־ ʕaḏ- עַד unto
קְצֵ֣ה qᵊṣˈē קָצֶה end
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
אִמְר֕וּ ʔimrˈû אמר say
גָּאַ֥ל gāʔˌal גאל redeem
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עַבְדֹּ֥ו ʕavdˌô עֶבֶד servant
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
48:20. egredimini de Babylone fugite a Chaldeis in voce exultationis adnuntiate auditum facite hoc efferte illud usque ad extrema terrae dicite redemit Dominus servum suum Iacob
Come forth out of Babylon, flee ye from the Chaldeans, declare it with the voice of joy: make this to be heard, and speak it out even to the ends of the earth. Say: The Lord hath redeemed his servant Jacob.
48:20. Depart from Babylon! Flee from the Chaldeans! Announce it with a voice of exultation. Cause it to be heard, and carry it even to the ends of the earth. Say: “The Lord has redeemed his servant Jacob.”
48:20. Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it [even] to the end of the earth; say ye, The LORD hath redeemed his servant Jacob.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Два предпоследних стиха, непосредственно примыкая к началу речи (16: ст.), заключают ее живой, драматической картиной исхода евреев из вавилонского плена, изображаемой отчасти сходными чертами с бегством их из египетского рабства (Исх 12:33; 17:6; Чис 20:11). Так как исторически возвращение иудеев из вавилонского плена происходило совершенно иначе (Езд 1:5-8; Иуд Древн. 11:1: и др.), то, следовательно, здесь мы имеем не пророчество, а "символ", имеющий более широкое и общее значение. Вавилон здесь выступает больше, как отвлеченный, типологический образ зла, к бегству от которого, - по необходимому условию новой, возрожденной жизни - и призываются сыны духовного Израиля, призванные распространять Евангелие царствия Божия "даже до последних земли" (Деян 1:8).
Adam Clarke: Commentary on the Bible - 1831
48:20: Tell this "Make it heard" - Twenty-seven MSS. of Kennicott's, (ten ancient), many of De Rossi's, and two ancient, of my own, with the Septuagint, Syriac, Chaldee, and Arabic, and one edition, prefix to the verb the conjunction ו vau, והשמיעו vehashmiu.
Albert Barnes: Notes on the Bible - 1834
48:20: Go ye forth of Babylon - The prophet now directly addresses those who were in exile in Babylon, and commands them to depart from it. The design of this is, to furnish the assurance that they should be delivered, and to show them the duty of leaving the place of their long captivity when the opportunity of doing it should occur. It is also designed to show that when it should occur, it would be attended with great joy and rejoicing.
Flee ye from the Chaldeans with a voice of singing - With the utmost exultation and joy. They should rejoice that their captivity was ended; they should exult at the prospect of being restored again to their own land.
Utter it even to the end of the earth - It is an event so great and wonderful that all the nations should be made acquainted with it.
The Lord hath redeemed ... - Yahweh has rescued from captivity his people (see the notes at Isa 43:1).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:20: ye forth: Isa 52:11; Jer 50:8, Jer 51:6, Jer 51:45; Zac 2:6, Zac 2:7; Rev 18:4
with a voice: Isa 12:1, Isa 26:1, Isa 45:22, Isa 45:23, Isa 49:13, Isa 52:9; exo 15:1-21, Exo 19:4-6; Psa 126:1; Jer 31:12, Jer 31:13, Jer 51:48; Rev 18:20, Rev 19:1-6
utter it even: Isa 48:6; Sa2 7:23; Jer 31:10, Jer 50:2
Carl Friedrich Keil and Franz Delitzsch
48:20
So far the address is hortatory. In the face of the approaching redemption, it demands fidelity and faith. But in the certainty that such a faithful and believing people will not be wanting within the outer Israel, the prophecy of redemption clothes itself in the form of a summons. "Go out of Babel, flee from Chaldaea with voice of shouting: declare ye, preach ye this, carry it out to the end of the earth! Say ye, Jehovah hath redeemed Jacob His servant. And they thirsted not: He led them through dry places; He caused water to trickle out of rocks for them; He split rocks, and waters gushed out. There is no peace, saith Jehovah, for the wicked." They are to go out of Babylon, and with speed and joy to leave the land of slavery and idolatry far behind. Bârach does not mean literally to flee in this instance, but to depart with all the rapidity of flight (compare Ex 14:5). And what Jehovah has done to them, is to be published by them over the whole earth; the redemption experienced by Israel is to become a gospel to all mankind. The tidings which are to be sent forth (הוצי) as in Is 42:1), extend from גאל to the second מים, which is repeated palindromically. Jehovah has redeemed the nation that He chose to be the bearer of His salvation, amidst displays of love, in which the miracles of the Egyptian redemption have been renewed. This is what Israel has to experience, and to preach, so far as it has remained true to its God. But there is no peace, saith Jehovah, to the reshâ‛ı̄m: this is the name given to loose men (for the primary meaning of the verbal root is laxity and looseness), i.e., to those whose inward moral nature is loosened, without firm hold, and therefore in a state of chaotic confusion, because they are without God. The reference is to the godless in Israel. The words express the same thought negatively which is expressed positively in Gal 6:16, "Peace upon the Israel of God." "Shâlōm is the significant and comprehensive name given to the coming salvation. From this the godless exclude themselves; they have no part in the future inheritance; the sabbatical rest reserved for the people of God does not belong to them. With this divine utterance, which pierces the conscience like the point of an arrow, this ninth prophecy is brought to a close; and not that only, but also the trilogy concerning "Babel" in chapters 46-49, and the whole of the first third of these 3 x 9 addresses to the exiles. From this time forth the name Kōresh (Cyrus), and also the name Babel, never occur again; the relation of the people of Jehovah to heathenism, and the redemption from Babylon, so far as it was foretold and accomplished by Jehovah, not only proving His sole deity, but leading to the overthrow of the idols and the destruction of their worshippers. This theme is now exhausted, and comes into the foreground no more. The expression איּים שׁמעוּ, in its connection with עמּי נחמוּ, points at once to the diversity in character of the second section, which commences here.
Geneva 1599
48:20 (y) Go ye forth from Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it [even] to the end of the earth; say ye, The LORD hath redeemed his servant Jacob.
(y) After he had forewarned them of their captivity and of the reason for it, he shows them the great joy that will come of their deliverance.
John Gill
48:20 Go ye forth of Babylon,.... Which the Jews had leave to do by the proclamation of Cyrus; and so the people of God will be called to come forth out of mystical Babylon before its destruction, to which these words are applied, Rev_ 18:4 perhaps this, in the figurative sense, may be a call to the Christians in Jerusalem, now become another Babylon for wickedness, to come out of it a little before its ruin; and may be applied to the call of persons, by the Gospel, from a state of confusion, sin, and darkness, in which they are:
flee ye from the Chaldeans with the voice of singing; not by stealth, or through fear, but openly and publicly, and with all the tokens and demonstrations of joy and gladness. So the Christians separated, from the unbelieving Jews; as will the followers of the Lamb from the antichristian states, Rev_ 19:1 and so all that are called by grace should flee from the company of wicked men:
declare ye, tell this, utter it even to the end of the earth; this shows that something more than deliverance from the Babylonish captivity is here intended; for what had all the ends of the earth to do with that? even redemption and salvation by Christ, typified by it; which the apostles and ministers of the word are here exhorted to declare, publish, and proclaim, to the ends of the earth; Christ having a people there to be called and saved by him; and accordingly such a declaration has been made, Rom 10:18,
say ye, the Lord hath deemed his servant Jacob; as the people of the Jews from the Babylonish captivity, so the people of God, his spiritual Jacob and Israel, his sons and servants, from sin, Satan, and the world, the law, its curses, and condemnation, by the precious blood of Christ, which is the sum and substance of the Gospel declaration.
John Wesley
48:20 Singing - With joy and songs of praise. Declare - Publish God's wonderful works.
Robert Jamieson, A. R. Fausset and David Brown
48:20 Go . . . forth . . . end of the earth--Primarily, a prophecy of their joyful deliverance from Babylon, and a direction that they should leave it when God opened the way. But the publication of it "to the ends of the earth" shows it has a more world-wide scope antitypically; Rev_ 18:4 shows that the mystical Babylon is ultimately meant.
redeemed . . . Jacob-- (Is 43:1; Is 44:22-23).
48:2148:21: Եւ եթէ ծարաւեսցեն յանապատին, հանցէ՛ նոցա ջուր ՚ի վիմէ. վէ՛մ պատառեսցի, ջուրք բղխեսցեն, եւ արբցէ՛ ժողովուրդ իմ։
21 Եւ եթէ անապատում ծարաւեն նրանք, նրանց համար նա քարից ջուր պիտի հանի: Քարը պիտի պատռուի, ջրերը պիտի բխեն, եւ իմ ժողովուրդը պիտի խմի:
21 Երբ զանոնք անապատներու մէջ պտըտցուց, չծարաւցան. Անոնց համար վէմէն ջուրեր վազցուց, Վէմը պատրեց ու անկէ ջուրեր բղխեցան։
[754]Եւ եթէ ծարաւեսցեն յանապատին, հանցէ նոցա ջուր ի վիմէ. վէմ պատառեսցի, ջուրք բղխեսցեն, եւ արբցէ ժողովուրդ իմ:

48:21: Եւ եթէ ծարաւեսցեն յանապատին, հանցէ՛ նոցա ջուր ՚ի վիմէ. վէ՛մ պատառեսցի, ջուրք բղխեսցեն, եւ արբցէ՛ ժողովուրդ իմ։
21 Եւ եթէ անապատում ծարաւեն նրանք, նրանց համար նա քարից ջուր պիտի հանի: Քարը պիտի պատռուի, ջրերը պիտի բխեն, եւ իմ ժողովուրդը պիտի խմի:
21 Երբ զանոնք անապատներու մէջ պտըտցուց, չծարաւցան. Անոնց համար վէմէն ջուրեր վազցուց, Վէմը պատրեց ու անկէ ջուրեր բղխեցան։
zohrab-1805▾ eastern-1994▾ western am▾
48:2148:21 И не жаждут они в пустынях, чрез которые Он ведет их: Он источает им воду из камня; рассекает скалу, и льются воды.
48:21 καὶ και and; even ἐὰν εαν and if; unless διψήσωσιν διψαω thirsty δι᾿ δια through; because of ἐρήμου ερημος lonesome; wilderness ἄξει αγω lead; pass αὐτούς αυτος he; him ὕδωρ υδωρ water ἐκ εκ from; out of πέτρας πετρα.1 cliff; bedrock ἐξάξει εξαγω lead out; bring out αὐτοῖς αυτος he; him σχισθήσεται σχιζω split; cut out πέτρα πετρα.1 cliff; bedrock καὶ και and; even ῥυήσεται ρεω flow ὕδωρ υδωρ water καὶ και and; even πίεται πινω drink ὁ ο the λαός λαος populace; population μου μου of me; mine
48:21 וְ wᵊ וְ and לֹ֣א lˈō לֹא not צָמְא֗וּ ṣāmᵊʔˈû צמא be thirsty בָּ bo בְּ in חֳרָבֹות֙ ḥᵒrāvôṯ חָרְבָּה ruin הֹֽולִיכָ֔ם hˈôlîḵˈām הלך walk מַ֥יִם mˌayim מַיִם water מִ mi מִן from צּ֖וּר ṣṣˌûr צוּר rock הִזִּ֣יל hizzˈîl נזל flow לָ֑מֹו lˈāmô לְ to וַ wa וְ and יִּ֨בְקַע־ yyˌivqaʕ- בקע split צ֔וּר ṣˈûr צוּר rock וַ wa וְ and יָּזֻ֖בוּ yyāzˌuvû זוב flow מָֽיִם׃ mˈāyim מַיִם water
48:21. non sitierunt in deserto cum educeret eos aquam de petra produxit eis et scidit petram et fluxerunt aquaeThey thirsted not in the desert, when he led them out: he brought forth water out of the rock for them, and he clove the rock, and the waters gushed out.
21. And they thirsted not when he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out.
48:21. They did not thirst in the desert, when he led them out. He produced water from the rock for them. For he split the rock, and the waters flowed out.
48:21. And they thirsted not [when] he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out.
And they thirsted not [when] he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out:

48:21 И не жаждут они в пустынях, чрез которые Он ведет их: Он источает им воду из камня; рассекает скалу, и льются воды.
48:21
καὶ και and; even
ἐὰν εαν and if; unless
διψήσωσιν διψαω thirsty
δι᾿ δια through; because of
ἐρήμου ερημος lonesome; wilderness
ἄξει αγω lead; pass
αὐτούς αυτος he; him
ὕδωρ υδωρ water
ἐκ εκ from; out of
πέτρας πετρα.1 cliff; bedrock
ἐξάξει εξαγω lead out; bring out
αὐτοῖς αυτος he; him
σχισθήσεται σχιζω split; cut out
πέτρα πετρα.1 cliff; bedrock
καὶ και and; even
ῥυήσεται ρεω flow
ὕδωρ υδωρ water
καὶ και and; even
πίεται πινω drink
ο the
λαός λαος populace; population
μου μου of me; mine
48:21
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
צָמְא֗וּ ṣāmᵊʔˈû צמא be thirsty
בָּ bo בְּ in
חֳרָבֹות֙ ḥᵒrāvôṯ חָרְבָּה ruin
הֹֽולִיכָ֔ם hˈôlîḵˈām הלך walk
מַ֥יִם mˌayim מַיִם water
מִ mi מִן from
צּ֖וּר ṣṣˌûr צוּר rock
הִזִּ֣יל hizzˈîl נזל flow
לָ֑מֹו lˈāmô לְ to
וַ wa וְ and
יִּ֨בְקַע־ yyˌivqaʕ- בקע split
צ֔וּר ṣˈûr צוּר rock
וַ wa וְ and
יָּזֻ֖בוּ yyāzˌuvû זוב flow
מָֽיִם׃ mˈāyim מַיִם water
48:21. non sitierunt in deserto cum educeret eos aquam de petra produxit eis et scidit petram et fluxerunt aquae
They thirsted not in the desert, when he led them out: he brought forth water out of the rock for them, and he clove the rock, and the waters gushed out.
48:21. They did not thirst in the desert, when he led them out. He produced water from the rock for them. For he split the rock, and the waters flowed out.
48:21. And they thirsted not [when] he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
48:21: They thirsted not - through the deserts - Kimchi has a surprising observation upon this place: "If the prophecy," says he, "relates to the return from the Babylonish captivity, as it seems to do, it is to be wondered how it comes to pass, that in the Book of Ezra, in which he gives an account of their return, no mention is made that such miracles were wrought for them; as, for instance, that God clave the rock for them in the desert." It is really much to be wondered, that one of the most learned and judicious of the Jewish expositors of the Old Testament, having advanced so far in a large Comment on Isaiah, should appear to be totally ignorant of the prophet's manner of writing; of the parabolic style, which prevails in the writings of all the prophets, and more particularly in the prophecy of Isaiah, which abounds throughout in parabolical images from the beginning ts the end; from "Hear, O heavens, and give ear, O earth," to "the worm and the fire" in the last verse. And how came he to keep his wonderment to himself so long? Why did he not expect that the historian should have related how, as they passed through the desert, cedars, pines, and olive-trees shot up at once on the side of the way to shade them; and that instead of briers and brambles the acacia and the myrtle sprung up under their feet, according to God's promises, Isa 41:19 and Isa 55:13? These and a multitude of the like parabolical or poetical images, were never intended to be understood literally. All that the prophet designed in this place, and which he has executed in the most elegant manner, was an amplification and illustration of the gracious care and protection of God vouchsafed to his people in their return from Babylon, by an allusion to the miraculous exodus from Egypt. See De S. Poesi, Hebr. Prael. ix.
Albert Barnes: Notes on the Bible - 1834
48:21: And they thirsted not - This is a part of that for which they would be called to celebrate his name. It was not merely that he had redeemed them, but that he had abundantly provided for their needs in the desert, and guided them safe through the pathless wilderness to their own land (see the notes at Isa 35:6-7; Isa 41:17-18).
He caused the waters to flow out of the rock for them - The allusion here is undoubtedly to the fact that God caused the waters to flow out of the rock that Moses smote in the wilderness Exo 17:6; Num 20:11. This is not to be regarded as literally true that God would, in like manner, smite the rocks and cause waters to flow by miracle on their return from Babylon. There is no record that any such event took place, and it is not necessary so to understand this passage. It is a part of the triumphant song which they are represented as singing after their return to their own land. In that song, they celebrate his gracious interposition in language that was familiar to them, and by illustrations that were well known. They therefore speak of his mercy to them as if he had smitten the rock in the desert on their return, and caused the waters to flow; and the sense is, that his mercy to them then was similar to his goodness to their fathers when he led them to the land of promise. He met all their necessities; and his gracious interposition was experienced all the way as really as though he had smitten the rock, or caused cool and refreshing fountains to break out in the desert.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:21: they thirsted: Isa 30:25, Isa 35:6, Isa 35:7, Isa 41:17, Isa 41:18, Isa 43:19, Isa 43:20, Isa 49:10; Jer 31:9
he caused: Exo 17:6; Num 20:11; Neh 9:15; Psa 78:15, Psa 78:20, Psa 105:41
Geneva 1599
48:21 And they (z) thirsted not [when] he led them through the deserts: he caused the waters to flow out of the rock for them: he broke the rock also, and the waters gushed out.
(z) He shows that it will be as easy to deliver them, as he did their fathers out of Egypt.
John Gill
48:21 And they thirsted not when he led them through the deserts,.... As when he led the people of Israel through the wilderness to Canaan's land, though they sometimes thirsted for want of water, yet they were supplied with it, by which their thirst was extinguished, to which the reference here is. So when they came out of Babylon, and passed through the waste and desert places which lay between that and Judea, they were supplied with all necessaries. Thus the apostles of Christ, when they travelled through the Gentile world, comparable to a desert, publishing redemption and salvation by Christ, had every needful supply, both of temporal and spiritual things; they lacked not any thing. In like manner the people of God, while they pass through the wilderness of this world to the heavenly glory, are furnished and refreshed with living water out of the fountain and fulness of grace in Christ, of which if a man drink, he shall thirst no more, Jn 4:14, Is 49:10, he caused the waters to flow out of the rock for thee; that is, for the Israelites in the wilderness, when they were come out of Egypt, and wanted water, Ex 17:6,
he clave the rock also, and the waters gushed out; Ps 78:15, the rock was a type of Christ, from whom the living waters of grace flow, to the support, supply, comfort, and refreshment of the saints in this world, 1Cor 10:4. Grace is often signified by waters, because purifying and cleansing, reviving and refreshing, softening and fructifying, and an extinguisher of thirst: their gushing out denotes the abundance of it, which is received from Christ, not only at first conversion, in the regeneration and quickening of men; in the pardon of their sins, and the justification of their persons; but in the large communications of grace, after made, for the supply of their wants: and all which come from Christ the Rock, that is higher than they, from whence their bread is given them, and their waters are sure unto them; and who is the Rock of their refuge and salvation: and the cleaving of this Rock may signify his sufferings and death; his being smitten, bruised, and broken for his people, that they may partake of his grace, and the blessings of it.
John Wesley
48:21 They thirsted not - They shall not thirst. He speaks of things to come, as if they were already past.
Robert Jamieson, A. R. Fausset and David Brown
48:21 Ezra, in describing the return, makes no mention of God cleaving the rock for them in the desert [KIMCHI]. The circumstances, therefore, of the deliverance from Egypt (Ex 17:6; Num 20:11; Ps 78:15; Ps 105:41) and of that from Babylon, are blended together; the language, while more immediately referring to the latter deliverance, yet, as being blended with circumstances of the former not strictly applicable to the latter, cannot wholly refer to either, but to the mystic deliverance of man under Messiah, and literally to the final restoration of Israel.
48:22[48:21]: Ոչ գոյ ուրախութիւն ամպարշտաց, ասէ Տէր[10147]։[10147] Ոմանք. Ոչ գոյ խաղաղութիւն ամբարշտաց, ասէ։
[21] «Աամբարիշտներն ուրախութիւն չեն տեսնելու», -ասում է Տէրը:
22 «Ամբարիշտները խաղաղութիւն պիտի չունենան», կ’ըսէ Տէրը։
Ոչ գոյ խաղաղութիւն ամպարշտաց, ասէ Տէր:

[48:21]: Ոչ գոյ ուրախութիւն ամպարշտաց, ասէ Տէր[10147]։
[10147] Ոմանք. Ոչ գոյ խաղաղութիւն ամբարշտաց, ասէ։
[21] «Աամբարիշտներն ուրախութիւն չեն տեսնելու», -ասում է Տէրը:
22 «Ամբարիշտները խաղաղութիւն պիտի չունենան», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
48:2248:22 Нечестивым же нет мира, говорит Господь.
48:22 οὐκ ου not ἔστιν ειμι be χαίρειν χαιρω rejoice; hail τοῖς ο the ἀσεβέσιν ασεβης irreverent λέγει λεγω tell; declare κύριος κυριος lord; master
48:22 אֵ֣ין ʔˈên אַיִן [NEG] שָׁלֹ֔ום šālˈôm שָׁלֹום peace אָמַ֥ר ʔāmˌar אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לָ lā לְ to † הַ the רְשָׁעִֽים׃ ס rᵊšāʕˈîm . s רָשָׁע guilty
48:22. non est pax dicit Dominus impiisThere is no peace to the wicked, saith the Lord.
22. There is no peace, saith the LORD, unto the wicked.
48:22. “There is no peace for the impious,” says the Lord.
48:22. [There is] no peace, saith the LORD, unto the wicked.
no peace, saith the LORD, unto the wicked:

48:22 Нечестивым же нет мира, говорит Господь.
48:22
οὐκ ου not
ἔστιν ειμι be
χαίρειν χαιρω rejoice; hail
τοῖς ο the
ἀσεβέσιν ασεβης irreverent
λέγει λεγω tell; declare
κύριος κυριος lord; master
48:22
אֵ֣ין ʔˈên אַיִן [NEG]
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
אָמַ֥ר ʔāmˌar אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לָ לְ to
הַ the
רְשָׁעִֽים׃ ס rᵊšāʕˈîm . s רָשָׁע guilty
48:22. non est pax dicit Dominus impiis
There is no peace to the wicked, saith the Lord.
48:22. “There is no peace for the impious,” says the Lord.
48:22. [There is] no peace, saith the LORD, unto the wicked.
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
22: Нечестивым же нет мира говорит Господь. Это - грозный, предостерегающий голос пророка, своего рода - memento mori, который обычно раздается у него в заключение важных отделов его книги (46:24: и 57:21).
Adam Clarke: Commentary on the Bible - 1831
48:22: There is no peace, saith the Lord, unto the wicked - See below, note on Isa 57:21 (note). As the destruction of Babylon was determined, God commands his people to hasten out of it; for, saith the Lord, there is no peace (prosperity) to the wicked; ουκ εστι χαιρειν τοις ασεβεσιν, λεγει Κυριος. - Sept. "There is no rejoicing or prosperity to the wicked saith the Lord." Their is not pese to unrytous men seith the Lord. - Old MS. Bible.
Albert Barnes: Notes on the Bible - 1834
48:22: There is no peace, saith the Lord, unto the wicked - This verse contains a sentiment whose truth no one can doubt. To the transgressor of the laws of God there can be no permanent peace, enjoyment, or prosperity. The word peace is used in the Scriptures in all these senses (see the note at Isa 48:18). There may be the appearance of joy, and there may be temporary prosperity. But there is no abiding, substantial, permanent happiness, such as is enjoyed by those who fear and love God. This sentiment occurs not unfrequently in Isaiah. It is repeated in Isa 57:21; and in Isa 57:20, he says that 'the wicked are like the troubled sea when it cannot rest, whose waters cast up mire and dirt.' Of the truth of the declaration here there can be no doubt; but it is not perfectly apparent why it is introduced here. It is probably a part of the song with which they would celebrate their return; and it may have been used for one of the following reasons:
1. As a general maxim, expressed in view of the joy which they had in their return to their own land. They had elevated peace and triumph and joy. This was produced by the fact that they had evidence that they were the objects of the divine favor and protection. How natural was it in view of these blessings to say, that the wicked had no such comfort, and in general, that there was no peace to them of any kind, or from any quarter. Or,
2. It may have been uttered in view of the fact that many of their countrymen may have chosen to remain in Babylon when they returned to their own land. They probably formed connections there, amassed wealth, and refused to attend those who returned to Judea to rebuild the temple. And the meaning may be, that they, amidst all the wealth which they might have gained, and amidst the idolatries which pRev_ailed in Babylon, could never enjoy the peace which they now had in their return to the land of their fathers.
Whatever was the reason why it was used here, it contains a most important truth which demands the attention of all people. The wicked, as a matter of sober truth and verity, have no permanent and substantial peace and joy. They have none:
1. In the act of wickedness. Sin may be attended with the gratifications of bad passions, but in the act of sinning, as such, there can be no substantial happiness.
2. They have no solid, substantial, elevated peace in the business or the pleasures of life. This world can furnish no such joys as are derived from the hope of a life to come. Pleasures 'pall upon the sense,' riches take wings; disappointment comes; and the highest earthly and sensual pleasure leaves a sad sense of want - a feeling that there is something in the capacities and needs of the undying mind which has not been filled.
3. They have no peace of conscience; no deep and abiding conviction that they are right. They are often troubled; and there is nothing which this world can furnish which will give peace to a bosom that is agitated with a sense of the guilt of sin.
4. They have no peace on a deathbed. There may be stupidity, callousness, insensibility, freedom from much pain or alarm. But that is not peace, anymore than sterility is fruitfulness; or than death is life; or than the frost of winter is the verdure of spring; or than a desert is a fruitful field.
5. There is often in these circumstances the Rev_erse of peace. There is not only no positive peace, but there is the opposite. There is often disappointment, care, anxiety, distress, deep alarm, and the awful apprehension of eternal wrath. There is no situation in life or death, where the sinner can certainly calculate on peace, or where he will be sure to find it. There is every probability that his mind will be often filled with alarm, and that his deathbed will be one of despair.
6. There is no peace to the wicked beyond the grave. "A sinner can have no peace at the judgment bar of God; he can have no peace in hell." In all the future world there is no place where he can find repose; and whatever this life may be, even if it be a life of prosperity and external comfort, yet to him there will be no prosperity in the future world, and no external or internal peace there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:22: Isa 57:21; Job 15:20-24; Luk 19:42; Rom 3:17
Geneva 1599
48:22 [There is] no (a) peace, saith the LORD, to the wicked.
(a) Thus he speaks that the wicked hypocrites should not abuse God's promise, in whom was neither faith nor repentance, as in (Is 57:21)
John Gill
48:22 There is no peace, saith the Lord, unto the wicked,.... To Nebuchadnezzar and his seed, says Jarchi; to the Babylonians, say Aben Ezra and Kimchi; who enjoyed no more peace and prosperity, being conquered by Cyrus, and their monarchy dissolved, and put an end to: but rather this is to be understood of the wicked among the Jews; which sense Aben Ezra mentions, though he prefers the former; and either those are meant, who refused to go out of Babylon, and the land of Chaldea, when they might, but continued among an idolatrous people, and therefore are threatened with want of peace and prosperity; or rather the Jews in the times of Christ and his apostles, who disbelieved the Messiah, despised his Gospel, and rejected his ordinances; the consequence of which was, they had no peace, no outward prosperity, but all the reverse; their nation, city, and temple, were destroyed, and they carried captive, and scattered up and down in the world; nor any inward spiritual peace, nor eternal happiness; for blaspheming and contradicting the word of the Gospel, and putting it away from them, they judged themselves unworthy of everlasting life; and the apostles were bid to turn from them to the Gentiles, and preach the Gospel to them; hence the next chapter begins,
listen, O isles, unto me, &c.; see Lk 19:4.
John Wesley
48:22 No peace - God having foretold that peace which he would give to his servant Jacob, adds an explication; and declares, that wicked men should not enjoy the benefit of this mercy.
Robert Jamieson, A. R. Fausset and David Brown
48:22 Repeated (Is 57:21). All the blessings just mentioned (Is 48:21) belong only to the godly, not to the wicked. Israel shall first cast away its wicked unbelief before it shall inherit national prosperity (Zech 12:10-14; Zech 13:1, Zech 13:9; Zech 14:3, Zech 14:14, Zech 14:20-21). The sentiment holds good also as to all wicked men (Job 15:20-25, Job 15:31-34).
Messiah, as the ideal Israel (Is 49:3), states the object of His mission, His want of success for a time, yet His certainty of ultimate success.