Եսայի / Isaiah - 51 |

Text:
< PreviousԵսայի - 51 Isaiah - 51Next >


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
0 Настоящая 51-я глава составляет одно цельное повествование с последующей 52: главой, почему многие экзегеты, обыкновенно, и рассматривают их вместе.

Со стороны своего содержания, этот новый отдел пророческих речей Исаии представляет как бы некоторую, если не противоположность, то, во всяком случае, крупную разновидность, по сравнению с предыдущим (48-50): в последнем, преимущественно, излагалось обращение пророка к неверующему Израилю; в настоящем, наоборот, пророк обращается к верному Израилю и старается ободрить и утешить его в предстоящих испытаниях и разочарованиях указаниями на последующее за ними прославление и торжество. Впрочем, как в раннейшем отделе, так и в подлежащем разбору, те или иные судьбы исторического Израиля служат для пророка лишь исходным пунктом его речей; а их главным предметом являются будущие судьбы духовного Израиля, т. е. мессианской эпохи и новозаветной церкви. "Данное пророчество (51-й гл.) предваряется вступлением, имеющим характер ораторского обращения и разделявшимся в свою очередь на три части: ст. 1-2, 4-6, 7-8, из которых каждая начинается словами: "Послушайте Меня" (Ком. СПб. проф. с. 789).

1-3. Одобряющее утешение Богом Его верного Сиона. 4-6. Просвещение чрез него всех народов. 7-16. Торжество Сиона над врагами и его вечная духовная радость под Покровом Всемогущего. 17-23. Восстановление Богом Иерусалима и Божественное воздаяние его врагам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is designed for the comfort and encouragement of those that fear God and keep his commandments, even when they walk in darkness and have no light. Whether it was intended primarily for the support of the captives in Babylon is not certain, probably it was; but comforts thus generally expressed ought not to be so confined. Whenever the church of God is in distress her friends and well-wishers may comfort themselves and one another with these words, I. That God, who raised his church at first out of nothing, will take care that it shall not perish, ver. 1-3. II. That the righteousness and salvation he designs for his church are sure and near, very near and very sure, ver. 4-6. III. That the persecutors of the church are weak and dying creatures, ver. 7, 8. IV. That the same power which did wonders for the church formerly is now engaged and employed for her protection and deliverance, ver. 9-11. V. That God himself, the Maker of the world, had undertaken both to deliver his people out of their distress and to comfort them under it, and sent his prophet to assure them of it, ver. 12-16. VI. That, deplorable as the condition of the church now was (ver. 17-20), to the same woeful circumstances her persecutors and oppressors should shortly be reduced, and worse, ver. 21-23. The first three paragraphs of this chapter begin with, "Hearken unto me," and they are God's people that are all along called to hearken; for even when comforts are spoken to them sometimes they "hearken not, through anguish of spirit" (Exod. vi. 9); therefore they are again and again called to hearken, ver. 1, 4, 7. The two other paragraphs of this chapter begin with "Awake, awake;" in the former (ver. 9) God's people call upon him to awake and help them; in the latter, ver. 17. God calls upon them to awake and help themselves.
Adam Clarke: Commentary on the Bible - 1831
The prophet exhorts the children of Abraham to trust in the Lord; and briefly, but beautifully, describes the great blessedness which should be the consequence, Isa 51:1-3. Then, turning to the Gentiles, encourages them to look for a portion in the same salvation, Isa 51:4, Isa 51:5; the everlasting duration of which is majestically described, Isa 51:6. And as it is everlasting, so is it sure to the righteous, notwithstanding all the machinations of their enemies, Isa 51:7, Isa 51:8. The faithful, then, with exultation and joy, lift their voices, reminding God of his wondrous works of old, which encourage them to look now for the like glorious accomplishment of these promises, Isa 51:9-11. In answer to this the Divinity is introduced comforting them under their trials, and telling them that the deliverer was already on his way to save and to establish them, Isa 51:12-16. On this the prophet turns to Jerusalem to comfort and congratulate her on so joyful a prospect. She is represented, by a bold image, as a person lying in the streets, under the intoxicating effects of the cup of the Divine wrath, without a single person from among her own people appointed to give her consolation, and trodden under the feet of her enemies; but, in the time allotted by the Divine providence, the cup of trembling shall be taken out of her hand, and put into that of her oppressors; and she shall drink it no more again for ever, Isa 51:17-22.
Albert Barnes: Notes on the Bible - 1834
51:0: This chapter, together with Isa 52:1-12, is one connected portion, and injury has been done by separating it. It is a part of Isaiah of exquisite beauty, and is a most suitable introduction to the important portion which follows Isa 52:13-15; Isa 53:1-12 respecting the Messiah. This is designed chiefly to comfort the Jews in their exile. They are regarded as in Babylon near the close of their captivity, and as earnestly desiring to be rescued. It is somewhat dramatic in its character, and is made up of alternate addresses of God and his people - the one urging the strong language of consolation, and the other fervent petitions for deliverance. The following analysis will give a correct view of the chapter:
I. God addresses them in the language of consolation, and directs them to remember the founder of their nation, and assures them that he is able also to deliver them Isa 51:1-3.
1. He speaks of them as pious, and as seeking the Lord Isa 51:1.
2. They were to remember Abraham and Sarah - the quarry, so to speak, from which the nation had been hewed; they were to remember how feeble they were, and yet how God had made a great nation of them, and to feel assured that God was equally able to conduct them forth and to multiply them into a great nation Isa 51:1-2.
3. A direct promise that God would comfort Zion, and make it like Eden Isa 51:3.
II. God calls upon his people to hearken to him, with the assurance that he would extend the true religion even to the Gentile world, and that his salvation should be more permanent than were the heavens Isa 51:4-6.
1. He would make his religion a light to the Jewish people Isa 51:4. Though now in darkness, yet they should be brought forth into light.
2. He would extend it to the isles - to the pagan world Isa 51:5.
3. It should be everlasting. The heavens should grow old and vanish, but his salvation should not be abolished Isa 51:6.
III. God assures them that they have no reason to despond on account of the number and power of their enemies. However mighty they were, yet they should be consumed as the moth eats up a garment, and as the worm consumes wool Isa 51:7-8.
IV. The people are introduced as calling upon God, and as beseeching him to interpose as he had done in former times in their behalf Isa 51:9-10. In this appeal they refer to what God had done in former periods when he cut Rahab, that is, Egypt, in pieces, and delivered his people, and they cry to him to interpose in like manner again, and to deliver them.
V. To this petition Yahweh replies Isa 51:11-16 He assures them -
1. That his redeemed shall return with joy and triumph Isa 51:11.
2. He that had made the heavens was their comforter, and they had nothing to fear from man, or the fury of any oppressor Isa 51:12-13.
3. The captive exile was soon to be unloosed, and they hastened that they might be restored; that is, it would soon occur Isa 51:14.
4. Yahweh, who had divided the sea, was their protector. He had given them a solemn promise, and he had covered his people with the shadow of his hand, and he would defend them Isa 51:15-16.
VI. The chapter closes with a direct address to Jerusalem, and with assurances that it shall be rebuilt, and that it would he no more visited with such calamities Isa 51:17-23.
1. The calamities of Jerusalem are enumerated. She had drunk the cup of the fury of Yahweh; she had been forsaken of those who were qualified to guide her; desolation and destruction had therefore come upon her; her sons had fainted in the streets, and had drunk of the fury of God Isa 51:17-20.
2. God promises deliverance. She was drunken, but not with wine. God had taken out of her hand the cup of trembling, and she should no more drink it again; he would put that cup into the hand of those who had afflicted her, and they should drink it Isa 51:21-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 51:1, An exhortation, after the pattern of Abraham, to trust in Christ, Isa 51:3, by reason of his comfortable promises, Isa 51:4, of his righteous salvation, Isa 51:7, and man's mortality; Isa 51:9, Christ by his sanctified arm defends his from the fear of man; Isa 51:17, He bewails the afflictions of Jerusalem, Isa 51:21. and promises deliverance.
John Gill
INTRODUCTION TO ISAIAH 51
This chapter gives the church and people of God reason to expect comfortable times and certain salvation, though they had many enemies. They are directed to look to Abraham and Sarah, signified by the rock and hole of the pit, and observe how he was called alone, blessed and increased; which should be improved as an argument to strengthen their faith, that God could and would bless and increase his church, though in a low estate, and bring it into a flourishing one, Is 51:1. They are assured of the publication of the Gospel, expressed by the law, doctrine, and judgment of the Lord; by which means the righteousness and salvation of Christ should be brought nigh to them, as the object of their trust and confidence, Is 51:4, and also of the perpetuity of his righteousness and salvation, when the heavens, and the earth, and the inhabitants of it, should decay, even their revilers and persecutors, and therefore they need not fear their reproaches and revilings, Is 51:6, upon which follows a prayer of faith, that the Lord would exert his power as in former times, when he destroyed the Egyptians, and dried up the Red sea for Israel to pass through, the ransomed of the Lord; from whence it might be concluded, that the redeemed of the Lord would be brought into a very comfortable condition again, Is 51:9 wherefore they had no reason to be afraid of men, since the Lord, the Maker of heaven and earth, would deliver, comfort, and establish them, of which he assured them by his prophet, Is 51:12, and though Jerusalem and her sons were, or would be, in a very distressed condition, through the sword and famine, which is described, Is 51:17, yet they should be delivered out of it, and their persecutors should be brought into the same, Is 51:21.
51:151:1: Լուարո՛ւք ինձ որ հալածէքդ զիրաւունս՝ եւ խնդրէք զՏէր։ Նայեցարո՛ւք ՚ի վէմն հաստատուն յորմէ կոփեցարուք, եւ ՚ի գո՛ւբ հորոյն յորմէ փորեցարուք[10170]։ [10170] ՚Ի լուս՛՛. Որ զհետ երթայք իրաւանց. համաձայն ոմանց ՚ի բնաբ՛՛։ Աստանօր օրինակն մեր ընդ այլ միում հնագունի՝ թերեւս վրիպակաւ ունէր. Եւ ՚ի գուբ հրոյն. եւ այլ երկու օրինակք. Եւ ՚ի գուբ խորոյն։ Իսկ մնացեալ չորք օրինակք՝ հորոյն. ըստ որում եւ պատշաճ թուեցաւ մեզ դնել։
1 «Լսեցէ՛ք ինձ, դուք, որ արդարութեան էք հետամուտ եւ փնտռում էք Տիրոջը, նայեցէ՛ք այն հաստատուն վէմին, որից կերտուել էք, եւ այն հորի փոսին, որից հանուել էք:
51 «Դո՛ւք, արդարութեան հետեւողներ, Տէրը փնտռողներ, ինծի մտի՛կ ըրէք. Այն վէմին նայեցէ՛ք, ուրկէ կոփուեցաք, Այն գուբին՝ ուրկէ հանուեցաք։
Լուարուք ինձ որ զհետ երթայք իրաւանց, [794]եւ խնդրեցէք զՏէր. նայեցարուք ի վէմն հաստատուն`` յորմէ կոփեցարուք, եւ ի գուբ հորոյն յորմէ փորեցարուք:

51:1: Լուարո՛ւք ինձ որ հալածէքդ զիրաւունս՝ եւ խնդրէք զՏէր։ Նայեցարո՛ւք ՚ի վէմն հաստատուն յորմէ կոփեցարուք, եւ ՚ի գո՛ւբ հորոյն յորմէ փորեցարուք[10170]։
[10170] ՚Ի լուս՛՛. Որ զհետ երթայք իրաւանց. համաձայն ոմանց ՚ի բնաբ՛՛։ Աստանօր օրինակն մեր ընդ այլ միում հնագունի՝ թերեւս վրիպակաւ ունէր. Եւ ՚ի գուբ հրոյն. եւ այլ երկու օրինակք. Եւ ՚ի գուբ խորոյն։ Իսկ մնացեալ չորք օրինակք՝ հորոյն. ըստ որում եւ պատշաճ թուեցաւ մեզ դնել։
1 «Լսեցէ՛ք ինձ, դուք, որ արդարութեան էք հետամուտ եւ փնտռում էք Տիրոջը, նայեցէ՛ք այն հաստատուն վէմին, որից կերտուել էք, եւ այն հորի փոսին, որից հանուել էք:
51 «Դո՛ւք, արդարութեան հետեւողներ, Տէրը փնտռողներ, ինծի մտի՛կ ըրէք. Այն վէմին նայեցէ՛ք, ուրկէ կոփուեցաք, Այն գուբին՝ ուրկէ հանուեցաք։
zohrab-1805▾ eastern-1994▾ western am▾
51:151:1 Послушайте Меня, стремящиеся к правде, ищущие Господа! Взгляните на скалу, из которой вы иссечены, в глубину рва, из которого вы извлечены.
51:1 ἀκούσατέ ακουω hear μου μου of me; mine οἱ ο the διώκοντες διωκω go after; pursue τὸ ο the δίκαιον δικαιος right; just καὶ και and; even ζητοῦντες ζητεω seek; desire τὸν ο the κύριον κυριος lord; master ἐμβλέψατε εμβλεπω look at; look in εἰς εις into; for τὴν ο the στερεὰν στερεος solid πέτραν πετρα.1 cliff; bedrock ἣν ος who; what ἐλατομήσατε λατομεω cut καὶ και and; even εἰς εις into; for τὸν ο the βόθυνον βοθυνος ditch τοῦ ο the λάκκου λακκος who; what ὠρύξατε ορυσσω dig
51:1 שִׁמְע֥וּ šimʕˌû שׁמע hear אֵלַ֛י ʔēlˈay אֶל to רֹ֥דְפֵי rˌōḏᵊfê רדף pursue צֶ֖דֶק ṣˌeḏeq צֶדֶק justice מְבַקְשֵׁ֣י mᵊvaqšˈê בקשׁ seek יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הַבִּ֨יטוּ֙ habbˈîṭû נבט look at אֶל־ ʔel- אֶל to צ֣וּר ṣˈûr צוּר rock חֻצַּבְתֶּ֔ם ḥuṣṣavtˈem חצב hew וְ wᵊ וְ and אֶל־ ʔel- אֶל to מַקֶּ֥בֶת maqqˌeveṯ מַקֶּבֶת hole בֹּ֖ור bˌôr בֹּור cistern נֻקַּרְתֶּֽם׃ nuqqartˈem נקר bore out
51:1. audite me qui sequimini quod iustum est et quaeritis Dominum adtendite ad petram unde excisi estis et ad cavernam laci de qua praecisi estisGive ear to me, you that follow that which is just, and you that seek the Lord: look unto the rock whence you are hewn, and to the hole of the pit from which you are dug out.
1. Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye were hewn, and to the hole of the pit whence ye were digged.
51:1. Listen to me, you who follow what is just and who seek the Lord. Pay attention to the rock from which you have been hewn, and to the walls of the pit from which you have been dug.
51:1. Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock [whence] ye are hewn, and to the hole of the pit [whence] ye are digged.
Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock [whence] ye are hewn, and to the hole of the pit [whence] ye are digged:

51:1 Послушайте Меня, стремящиеся к правде, ищущие Господа! Взгляните на скалу, из которой вы иссечены, в глубину рва, из которого вы извлечены.
51:1
ἀκούσατέ ακουω hear
μου μου of me; mine
οἱ ο the
διώκοντες διωκω go after; pursue
τὸ ο the
δίκαιον δικαιος right; just
καὶ και and; even
ζητοῦντες ζητεω seek; desire
τὸν ο the
κύριον κυριος lord; master
ἐμβλέψατε εμβλεπω look at; look in
εἰς εις into; for
τὴν ο the
στερεὰν στερεος solid
πέτραν πετρα.1 cliff; bedrock
ἣν ος who; what
ἐλατομήσατε λατομεω cut
καὶ και and; even
εἰς εις into; for
τὸν ο the
βόθυνον βοθυνος ditch
τοῦ ο the
λάκκου λακκος who; what
ὠρύξατε ορυσσω dig
51:1
שִׁמְע֥וּ šimʕˌû שׁמע hear
אֵלַ֛י ʔēlˈay אֶל to
רֹ֥דְפֵי rˌōḏᵊfê רדף pursue
צֶ֖דֶק ṣˌeḏeq צֶדֶק justice
מְבַקְשֵׁ֣י mᵊvaqšˈê בקשׁ seek
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הַבִּ֨יטוּ֙ habbˈîṭû נבט look at
אֶל־ ʔel- אֶל to
צ֣וּר ṣˈûr צוּר rock
חֻצַּבְתֶּ֔ם ḥuṣṣavtˈem חצב hew
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מַקֶּ֥בֶת maqqˌeveṯ מַקֶּבֶת hole
בֹּ֖ור bˌôr בֹּור cistern
נֻקַּרְתֶּֽם׃ nuqqartˈem נקר bore out
51:1. audite me qui sequimini quod iustum est et quaeritis Dominum adtendite ad petram unde excisi estis et ad cavernam laci de qua praecisi estis
Give ear to me, you that follow that which is just, and you that seek the Lord: look unto the rock whence you are hewn, and to the hole of the pit from which you are dug out.
51:1. Listen to me, you who follow what is just and who seek the Lord. Pay attention to the rock from which you have been hewn, and to the walls of the pit from which you have been dug.
51:1. Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock [whence] ye are hewn, and to the hole of the pit [whence] ye are digged.
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
1-3: Первое обращение к верному Израилю и первое утешение его, основанное на историческом примере, взятом из жизни самого отца верующих - патриарха Авраама. Как некогда патриархальная чета - Авраама и Сарры была одинока и престарела, так что, по естественным законам, уже утратила всякую надежду на потомство и однако, по произволению Божию, стала родоначальницей целого еврейского народа, - так, в силу все той же Божественной помощи, и Сион, лежащий теперь в развалинах и представляющий из себя одинокую, дикую пустыню, может превратиться в роскошный сад и цветущий рай.

Послушайте Меня, стремящиеся к правде, ищущие Господа! Кто и кому говорит здесь? Так как начало этой речи ничем не отделяется от предшествующей, то, надо думать, что и здесь лицом говорящим выступает или Сам Всевышний, или Его Посланник, так они говорили в предыдущей главе; причем Мессия в своих делах и словах, в конце концов, сливается с Всевышним, Богом Завета.

Лица, к которым обращена эта речь, названы более определенно - стремящимися к правде, ищущими Господа. Под "стремящимися к правде и взыскующими Господа", на языке Священного Писания, разумеются лица, стремящиеся устроить свою жизнь в точном соответствии с Божественным законом (7: ст.) и этим путем достигающие как личной правдивости, так и близости к идеалу Высочайшей Правды - Самому Господу (Пс 33:15; Притч 15: и др.). О них именно говорит и одна из заповедей о блаженствах под именем "алчущих и жаждущих правды" (Мф 5:6, 10; 6:33).

"Произносящий эти слова связует грядущее царствие Божией правды с обетованиями, данными Аврааму и Сарре. Израиль, потомок их, образно представляется иссеченным из скалы безводной и рожденным с сухого рва. Но как от бесплодных (по общим законам) праотцев Богу угодно было создать многочисленный народ, так размножатся и благословятся все ищущие Господа и правды Его. И да укрепится вера их воспоминанием об отце верующих". (Властов, с. 277. Ср. Гал 3:16-29).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. 2 Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. 3 For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody.
Observe, 1. How the people of God are here described, to whom the word of this consolation is sent and who are called upon to hearken to it, v. 1. They are such as follow after righteousness, such as are very desirous and solicitous both to be justified and to be sanctified, are pressing hard after this, to have the favour of God restored to them and the image of God renewed on them. These are those that seek the Lord, for it is only in the say of righteousness that we can seek him with any hope of finding him. 2. How they are here directed to look back to their original, and the smallness of their beginning: "Look unto the rock whence you were hewn" (the idolatrous family in Ur of the Chaldees, out of which Abraham was taken, the generation of slaves which the heads and fathers of their tribes were in Egypt); "look unto the hole of the pit out of which you were digged, as clay, when God formed you into a people." Note, It is good for those that are privileged by a new birth to consider what they were by their first birth, how they were conceived in iniquity and shapen in sin. That which is born of the flesh is flesh. How hard was that rock out of which we were hewn, unapt to receive impressions, and how miserable the hole of that pit out of which we were digged! The consideration of this should fill us with low thoughts of ourselves and high thoughts of divine grace. Those that are now advanced would do well to remember how low they began (v. 2): "Look unto Abraham your father, the father of all the faithful, of all that follow after the righteousness of faith as he did (Rom. iv. 11), and unto Sarah that bore you, and whose daughters you all are as long as you do well. Think how Abraham was called alone, and yet was blessed and multiplied; and let that encourage you to depend upon the promise of God even when a sentence of death seems to be upon all the means that lead to the performance of it. Particularly let it encourage the captives in Babylon, though they are reduced to a small number, and few of them left, to hope that yet they shall increase so as to replenish their own land again." When Jacob is very small, yet he is not so small as Abraham was, who yet became father of many nations. "Look unto Abraham, and see what he got by trusting in the promise of God, and take example by him to follow God with an implicit faith." 3. How they are here assured that their present seedness of tears should at length end in a harvest of joys, v. 3. The church of God on earth, even the gospel Zion, has sometimes had her deserts and waste places, many parts of the church, through either corruption or persecution, made like a wilderness, unfruitful to God or uncomfortable to the inhabitants; but God will find out a time and way to comfort Zion, not only by speaking comfortably to her, but by acting graciously for her. God has comforts in store even for the waste places of his church, for those parts of it that seem not regarded or valued. (1.) He will make them fruitful, and so give them cause to rejoice; her wildernesses shall put on a new face, and look pleasant as Eden, and abound in all good fruits, as the garden of the Lord. Note, It is the greatest comfort of the church to be made serviceable to the glory of God, and to be as his garden in which he delights. (2.) He will make them cheerful, and so give them hearts to rejoice. With the fruits of righteousness, joy and gladness shall be found therein; for the more holiness men have, and the more good they do, the more gladness they have. And where there is gladness, to their satisfaction, it is fit that there should be thanksgiving, to God's honour; for whatever is the matter of our rejoicing ought to be the matter of our thanksgiving; and the returns of God's favour ought to be celebrated with the voice of melody, which will be the more melodious when God gives songs in the night, songs in the desert.
Adam Clarke: Commentary on the Bible - 1831
51:1: Ye that follow after righteousness - The people who, feeling the want of salvation, seek the Lord in order to be justified.
The rock - Abraham.
The hole of the pit - Sarah; as explained in Isa 51:2.
Albert Barnes: Notes on the Bible - 1834
51:1: Hearken unto me - That is, to the God of their fathers, who now addresses them. They are regarded as in exile and bondage, and as desponding in regard to their prospects. In this situation, God, or perhaps more properly the Messiah (compare the notes at isa 1), is introduced as addressing them with the assurances of deliverance.
Ye that follow after righteousness - This is addressed evidently to those who sought to be righteous, and who truly feared the Lord. There was a portion of the nation that continued faithful to Yahweh. They still loved and worshipped him in exile, and they were anxiously looking for deliverance and for a return to their own land.
Look unto the rock whence ye are hewn - To Abraham the founder of the nation. The figure is taken from the act of quarrying stone for the purposes of building; and the essential idea here is, that God had formed the nation from the beginning, as a mason constructs a building; that he had, so to speak, taken the materials rough and unhewn from the very quarry; that he had shaped, and fitted them, and moulded them into an edifice. The idea is not that their origin was dishonorable or obscure. It is not that Abraham was not an honored ancestor, or that they should be ashamed of the founder of their nation. But the idea is, that God had had the entire moulding of the nation; that he had taken Abraham and Sarah from a distant land, and bad formed them into a great people and nation for his own purpose. The argument is, that he who had done this was able to raise them up from captivity, and make them again a great people. Probably allusion is made to this passage by the Saviour in Mat 3:9, where he says, 'For I say unto you, that God is able of these stones to raise up children unto Abraham.'
The hole of the pit - The word rendered 'hole' means such an excavation as men make who are taking stones from a quarry. It expresses substantially the same idea as the pRev_ious member of the verse. This language is sometimes addressed to Christians, with a view to produce humility by reminding them that they have been taken by God from a state of sin, and raised up, as it were, from a deep and dark pit of pollution. But this is not the sense of the passage, nor will it bear such an application. It may be used to denote that God has taken them, as stone is taken from the quarry; that he found them in their natural state as unhewn blocks of marble are; that he has moulded and formed them by his own agency, and fitted them into his spiritual temple; and that they owe all the beauty and grace of their Christian deportment to him; that this is an argument to prove that he who had done so much for them as to transform them, so to speak, from rough and unsightly blocks to polished stones, fitted for his spiritual temple on earth, is able to keep them still, and to fit them for his temple above. Such is the argument in the passage before us; and such a use of it is, of course, perfectly legitimate and fair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:1: Hearken: Isa 51:4, Isa 51:7, Isa 46:3, Isa 46:4, Isa 48:12, Isa 55:2, Isa 55:3
ye that follow: Isa 51:7; Psa 94:15; Pro 15:9, Pro 21:21; Mat 5:6, Mat 6:33; Rom 9:30-32, Rom 14:19; Phi 3:13; Ti1 6:11; Ti2 2:22; Heb 12:14
ye that seek: Isa 45:19, Isa 55:6; Psa 24:6, Psa 105:3, Psa 105:4; Amo 5:6; Zep 2:3
look: Gen 17:15-17; Eph 2:11, Eph 2:12
Carl Friedrich Keil and Franz Delitzsch
51:1
The prophetic address now turns again from the despisers of the word, whom it has threatened with the torment of fire, to those who long for salvation. "Hearken to me, ye that are in pursuit of righteousness, ye that seek Jehovah. Look up to the rock whence ye are hewn, and to the hollow of the pit whence ye are dug. Look up toe Abraham your forefather, and to Sara who bare you, that he was one when I called him, and blessed him, and multiplied him. For Jehovah hath comforted Zion, comforted all her ruins, and turned her desert like Eden, and her steppe as into the garden of God; joy and gladness are found in her, thanksgiving and sounding music." The prophecy is addressed to those who are striving after the right kind of life and seeking Jehovah, and not turning from Him to make earthly things and themselves the object of their pursuit; for such only are in a condition by faith to regard that as possible, and in spirit to behold that as real, which seems impossible, and in spirit to behold that as real, which seems impossible to human understanding, because the very opposite is lying before the eye of the senses. Abraham and Sarah they are mentally to set before them, for they are types of the salvation to be anticipated now. Abraham is the rock whence the stones were hewn, of which the house of Jacob is composed; and Sarah with her maternal womb the hollow of the pit out of which Israel was brought to the light, just as peat is dug out of a pit, or copper out of a mine. The marriage of Abraham and Sarah was for a long time unfruitful; it was, as it were, out of hard stone that God raised up children to Himself in Abraham and Sarah. The rise of Israel was a miracle of divine power and grace. In antithesis to the masculine tsūr, bōr is made into a feminine through maqqebheth, which is chosen with reference to neqēbhâh. to חצּבתּם we must supply ממּנּוּ ... אשׁר, and to נקּרתּם, ממּנּה ... אשׁר. Is 51:2 informs them who the rock and the hollow of the pit are, viz., Abraham your forefather, and Sarah techōlelkhem, who bare you with all the pains of childbirth: "you," for the birth of Isaac, the son of promise, was the birth of the nation. The point to be specially looked at in relation to Abraham (in comparison with whom Sarah falls into the background) is given in the words quod unum vocavi eum (that he was one when I called him). The perfect קראתיו relates the single call of divine grace, which removed Abraham from the midst of idolaters into the fellowship of Jehovah. The futures that follow (with Vav cop.) point out the blessing and multiplication that were connected with it (Gen 12:1-2). He is called one ('echâd as in Ezek 33:24; Mal 2:15), because he was one at the time of his call, and yet through the might of the divine blessing became the root of the whole genealogical tree of Israel, and of a great multitude of people that branched off from it. This is what those who are now longing for salvation are to remember, strengthening themselves by means of the olden time in their faith in the future which so greatly resembles it. The corresponding blessing is expressed in preterites (nicham, vayyâsem), inasmuch as to the eye of faith and in prophetic vision the future has the reality of a present and the certainty of a completed fact. Zion, the mother of Israel (Is 50:1), the counterpart of Sarah, the ancestress of the nation-Zion, which is now mourning so bitterly, because she is lying waste and in ruins - is comforted by Jehovah. The comforting word of promise (Is 40:1) becomes, in her case, the comforting fact of fulfilment (Is 49:13). Jehovah makes her waste like Eden (lxx ὡς παράδεισον), like a garden, as glorious as if it had been directly planted by Himself (Gen 13:10; Num 24:6). And this paradise is not without human occupants; but when you enter it you find joy and gladness therein, and hear thanksgiving at the wondrous change that has taken place, as well as the voice of melody (zimrâh as in Amos 5:23). The pleasant land is therefore full of men in the midst of festal enjoyment and activity. As Sarah gave birth to Isaac after a long period of barrenness, so Zion, a second Sarah, will be surrounded by a joyous multitude of children after a long period of desolation.
Geneva 1599
51:1 Hearken to me, (a) ye that follow after righteousness, ye that seek the LORD: look to the (b) rock [from which] ye are hewn, and to the hole of the pit [from which] ye were dug.
(a) He comforts the Church, that they would not be discouraged for their small number.
(b) That is, to Abraham, of whom you were begotten, and to Sarah of whom we were born.
John Gill
51:1 Hearken unto me, ye that follow after righteousness,.... After having declared the doom of the wicked, and those that trust to their own righteousness, the Lord returns to them that fear him, whom he describes as such that "follow after righteousness"; not the righteousness of the law, it is the character of carnal Israel to follow after that; nor is that attainable in the way it is pursued by such; nor is there any justification by it; nor is following that consistent with seeking the Lord, in the next clause: but the righteousness of Christ is meant; not his essential righteousness as God; nor the righteousness of his office as Mediator; but that which consists of his active and passive obedience; of which he is the author and giver, and is in him as its subject: this is what is commonly called imputed righteousness, an evangelical one, the righteousness of faith, and is justifying: "following after" this supposes a want of one; a sense of that want; a view of this as out of themselves, and in another; a love and liking of it, and a vehement desire for it; and what determines to an eager pursuit of it are its perfection, suitableness, and use: now such persons are called to hearken to the Lord; to the Word of the Lord, as the Targum; to Christ, to his Gospel, and to his ordinances, particularly to what is after said:
ye that seek the Lord: the Lord Christ, for life and salvation; for righteousness and strength; for more grace from him; a greater knowledge of him, and of doctrine from him, as the Targum; and more communion with him; that seek his honour and glory in the world, and to be for ever with him; who seek first the kingdom of God, and his righteousness; that seek him where he may be found, affectionately and sincerely, carefully, diligently, constantly, and for everything they want:
look unto the rock whence ye are hewn; which is in the next verse interpreted of Abraham; so called, not so much for the strength of his faith, as for his old age; when he looked like a hard dry rock, from whom no issue could be expected; and yet from hence a large number of stones were hewn, or a race of men sprung:
and to the hole of the pit whence ye are digged; that is, to Sarah, who was for a long time barren, whose womb was shut up, but afterwards opened; and from whom, as from a cistern, (to which a wife is sometimes compared, Prov 5:15) flowed the waters of Judah, Is 48:1 or the Jewish nation. Jerom thinks Christ is meant by both, the Rock of ages, in whom is everlasting strength; to whom men are to look for salvation, righteousness, and strength; and out of whose pierced side flowed blood and water: and in this sense he is followed by Cocceius, who interprets the rock of Christ, the Rock of salvation; out of whose side flowed the church, as out of the hole of a pit or cistern.
John Wesley
51:1 Look - Consider the state of Abraham and Sarah, from whom all of you sprang.
Robert Jamieson, A. R. Fausset and David Brown
51:1 ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
me--the God of your fathers.
ye . . . follow after righteousness--the godly portion of the nation; Is 51:7 shows this (Prov 15:9; Ti1 6:11). "Ye follow righteousness," seek it therefore from Me, who "bring it near," and that a righteousness "not about to be abolished" (Is 51:6-7); look to Abraham, your father (Is 51:2), as a sample of how righteousness before Me is to be obtained; I, the same God who blessed him, will bless you at last (Is 51:3); therefore trust in Me, and fear not man's opposition (Is 51:7-8, Is 51:12-13). The mistake of the Jews, heretofore, has been, not in that they "followed after righteousness," but in that they followed it "by the works of the law," instead of "by faith," as Abraham did (Rom 9:31-32; Rom 10:3-4; Rom 4:2-5).
hole of . . . pit--The idea is not, as it is often quoted, the inculcation of humility, by reminding men of the fallen state from which they have been taken, but that as Abraham, the quarry, as it were (compare Is 48:1), whence their nation was hewn, had been called out of a strange land to the inheritance of Canaan, and blessed by God, the same God is able to deliver and restore them also (compare Mt 3:9).
51:251:2: Նայեցարո՛ւք յԱբրահամ հայրն ձեր, եւ ՚ի Սառա որ երկնեացն զձեզ. զի մի էր՝ եւ կոչեցի զնա. եւ օրհնեցի՛ զնա, եւ սիրեցի զնա եւ բազմացուցի զնա[10171]։ [10171] Յօրինակին պակասէր. Եւ օրհնեցի զնա, եւ սիրեցի զնա, եւ բազ՛՛։
2 Ձեր հայր Աբրահամի՛ն նայեցէք եւ Սառայի՛ն, որ ծնեց ձեզ. քանզի ում ես կանչեցի, նա մէկն էր, օրհնեցի նրան, սիրեցի նրան եւ բազմացրի նրան:
2 Ձեր հօրը Աբրահամին Ու ձեզ ծնանող Սառային նայեցէ՛ք. Քանզի երբ մէկ հատ էր, զանիկա կանչեցի Եւ զանիկա օրհնեցի ու բազմացուցի։
Նայեցարուք յԱբրահամ հայրն ձեր, եւ ի Սառա որ երկնեացն զձեզ. զի մի էր` եւ կոչեցի զնա, եւ օրհնեցի զնա, եւ բազմացուցի զնա:

51:2: Նայեցարո՛ւք յԱբրահամ հայրն ձեր, եւ ՚ի Սառա որ երկնեացն զձեզ. զի մի էր՝ եւ կոչեցի զնա. եւ օրհնեցի՛ զնա, եւ սիրեցի զնա եւ բազմացուցի զնա[10171]։
[10171] Յօրինակին պակասէր. Եւ օրհնեցի զնա, եւ սիրեցի զնա, եւ բազ՛՛։
2 Ձեր հայր Աբրահամի՛ն նայեցէք եւ Սառայի՛ն, որ ծնեց ձեզ. քանզի ում ես կանչեցի, նա մէկն էր, օրհնեցի նրան, սիրեցի նրան եւ բազմացրի նրան:
2 Ձեր հօրը Աբրահամին Ու ձեզ ծնանող Սառային նայեցէ՛ք. Քանզի երբ մէկ հատ էր, զանիկա կանչեցի Եւ զանիկա օրհնեցի ու բազմացուցի։
zohrab-1805▾ eastern-1994▾ western am▾
51:251:2 Посмотрите на Авраама, отца вашего, и на Сарру, родившую вас: ибо Я призвал его одного и благословил его, и размножил его.
51:2 ἐμβλέψατε εμβλεπω look at; look in εἰς εις into; for Αβρααμ αβρααμ Abraam; Avraam τὸν ο the πατέρα πατηρ father ὑμῶν υμων your καὶ και and; even εἰς εις into; for Σαρραν σαρρα Sarra τὴν ο the ὠδίνουσαν ωδινω have contractions ὑμᾶς υμας you ὅτι οτι since; that εἷς εις.1 one; unit ἦν ειμι be καὶ και and; even ἐκάλεσα καλεω call; invite αὐτὸν αυτος he; him καὶ και and; even εὐλόγησα ευλογεω commend; acclaim αὐτὸν αυτος he; him καὶ και and; even ἠγάπησα αγαπαω love αὐτὸν αυτος he; him καὶ και and; even ἐπλήθυνα πληθυνω multiply αὐτόν αυτος he; him
51:2 הַבִּ֨יטוּ֙ habbˈîṭû נבט look at אֶל־ ʔel- אֶל to אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham אֲבִיכֶ֔ם ʔᵃvîḵˈem אָב father וְ wᵊ וְ and אֶל־ ʔel- אֶל to שָׂרָ֖ה śārˌā שָׂרָה Sarah תְּחֹולֶלְכֶ֑ם tᵊḥôlelᵊḵˈem חיל have labour pain, to cry כִּי־ kî- כִּי that אֶחָ֣ד ʔeḥˈāḏ אֶחָד one קְרָאתִ֔יו qᵊrāṯˈiʸw קרא call וַ wa וְ and אֲבָרְכֵ֖הוּ ʔᵃvārᵊḵˌēhû ברך bless וְ wᵊ וְ and אַרְבֵּֽהוּ׃ ס ʔarbˈēhû . s רבה be many
51:2. adtendite ad Abraham patrem vestrum et ad Sarram quae peperit vos quia unum vocavi eum et benedixi ei et multiplicavi eumLook unto Abraham your father, and to Sara that bore you: for I called him alone, and blessed him, and multiplied him.
2. Look unto Abraham your father, and unto Sarah that bare you: for when he was but one I called him, and I blessed him, and made him many.
51:2. Pay attention to Abraham, your father, and to Sarah, who bore you. For I called him alone, and I blessed him, and I multiplied him.
51:2. Look unto Abraham your father, and unto Sarah [that] bare you: for I called him alone, and blessed him, and increased him.
Look unto Abraham your father, and unto Sarah [that] bare you: for I called him alone, and blessed him, and increased him:

51:2 Посмотрите на Авраама, отца вашего, и на Сарру, родившую вас: ибо Я призвал его одного и благословил его, и размножил его.
51:2
ἐμβλέψατε εμβλεπω look at; look in
εἰς εις into; for
Αβρααμ αβρααμ Abraam; Avraam
τὸν ο the
πατέρα πατηρ father
ὑμῶν υμων your
καὶ και and; even
εἰς εις into; for
Σαρραν σαρρα Sarra
τὴν ο the
ὠδίνουσαν ωδινω have contractions
ὑμᾶς υμας you
ὅτι οτι since; that
εἷς εις.1 one; unit
ἦν ειμι be
καὶ και and; even
ἐκάλεσα καλεω call; invite
αὐτὸν αυτος he; him
καὶ και and; even
εὐλόγησα ευλογεω commend; acclaim
αὐτὸν αυτος he; him
καὶ και and; even
ἠγάπησα αγαπαω love
αὐτὸν αυτος he; him
καὶ και and; even
ἐπλήθυνα πληθυνω multiply
αὐτόν αυτος he; him
51:2
הַבִּ֨יטוּ֙ habbˈîṭû נבט look at
אֶל־ ʔel- אֶל to
אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham
אֲבִיכֶ֔ם ʔᵃvîḵˈem אָב father
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
שָׂרָ֖ה śārˌā שָׂרָה Sarah
תְּחֹולֶלְכֶ֑ם tᵊḥôlelᵊḵˈem חיל have labour pain, to cry
כִּי־ kî- כִּי that
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
קְרָאתִ֔יו qᵊrāṯˈiʸw קרא call
וַ wa וְ and
אֲבָרְכֵ֖הוּ ʔᵃvārᵊḵˌēhû ברך bless
וְ wᵊ וְ and
אַרְבֵּֽהוּ׃ ס ʔarbˈēhû . s רבה be many
51:2. adtendite ad Abraham patrem vestrum et ad Sarram quae peperit vos quia unum vocavi eum et benedixi ei et multiplicavi eum
Look unto Abraham your father, and to Sara that bore you: for I called him alone, and blessed him, and multiplied him.
51:2. Pay attention to Abraham, your father, and to Sarah, who bore you. For I called him alone, and I blessed him, and I multiplied him.
51:2. Look unto Abraham your father, and unto Sarah [that] bare you: for I called him alone, and blessed him, and increased him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
51:2: I called him alone - As I have made out of one a great nation; so, although ye are brought low and minished, yet I can restore you to happiness, and greatly multiply your number.
Albert Barnes: Notes on the Bible - 1834
51:2: Look unto Abraham - What was figuratively expressed in the former verse is here expressed literally. They were directed to remember that God had taken Abraham and Sarah from a distant land, and that from so humble a beginning he had increased them to a great nation. The argument is, that he was able to bless and increase the exile Jews, though comparatively feeble and few.
For I called him alone - Hebrew, 'For one I called him;' that is, he was alone; there was but one, and he increased to a mighty nation. So Jerome, Quia unum vocavi eum. So the Septuagint, Ὅτι εἷς ἦν hoti heis ē n - 'For he was one.' The point of the declaration here is, that God had called one individual - Abraham - and that he had caused him to increase until a mighty nation had sprung from him, and that he had the same power to increase the little remnant that remained in Babylon until they should again become a mighty people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:2: unto Abraham: Gen 15:1, Gen 15:2, Gen 18:11-13; Jos 24:3; Rom 4:1-5, Rom 4:16-24
for: Gen 12:1-3, Gen 13:14-17, Gen 15:4, Gen 15:5, Gen 22:17, Gen 24:1, Gen 24:35; Neh 9:7, Neh 9:8; Eze 33:24; Gal 3:9-14; Heb 11:8-12
John Gill
51:2 Look unto Abraham your father,.... Not only the father of the Jewish nation, but of all them that believe: this explains what is meant by the rock, in the former verse, who is to be looked unto for imitation in the exercise of faith, and performance of duty, and for encouragement in distressed times and circumstances:
and unto Sarah that bare you; signified by the pit or cistern; who was not only the mother of the Jewish nation; but such also are her daughters who do well, and tread in her steps: now the very unpromising circumstances these two persons were in, are proposed to be considered by the church in her present ones, for the encouragement of her faith; that as a numerous issue proceeded from them, so also should she become fruitful and multiply:
for I called him alone, and blessed him, and increased him; he was without issue when he was "called" out of Chaldea into another country, and also the only one of the family; and the Lord "blessed" him not only with flocks and herds, and gold and silver, but with a son in his old age; and so "increased" him, that there sprung from him as many as the stars of the sky in multitude, and as the sand by the sea shore innumerable, Heb 11:12. The Septuagint and Arabic versions, between "blessed" and "increased", insert these words, "and I loved him", which are not in the Hebrew text. The Targum is,
"and one was Abraham, alone in the world, and I brought him to my service, and I blessed him, and multiplied him.''
John Wesley
51:2 Him alone - To follow me to an unknown land: him only of all his kindred. Increased - Into a vast multitude, when his condition was desperate in the eye of reason. And therefore God can as easily raise his church when they are in the most forlorn condition.
Robert Jamieson, A. R. Fausset and David Brown
51:2 alone--translate, "I called him when he was but one" (Ezek 33:24). The argument is: the same God who had so blessed "one" individual, as to become a mighty nation (Gen 12:1; Gen 22:7), can also increase and bless the small remnant of Israel, both that left in the Babylonish captivity, and that left in the present and latter days (Zech 14:2); "the residue" (Is 13:8-9).
51:351:3: Եւ արդ մխիթարեցի՛ց զքեզ Սիովն, եւ մխիթարեցից զամենայն զաւերակս նորա. եւ արարից զամենայն աւերակս նորա իբրեւ զդրախտ, եւ զկողմն արեւմտից իբրեւ զդրախտ Տեառն. ուրախութի՛ւն եւ ցնծութիւն գտցեն ՚ի նմա, խոստովանութիւն եւ ձա՛յն օրհնութեան[10172]։ [10172] Ոսկան. Գտցին ՚ի նմա։
3 Արդ, ես մխիթարելու եմ քեզ, Սիո՛ն, մխիթարելու եմ քո բոլոր աւերակները. քո բոլոր աւերակները դրախտի եմ վերածելու, արեւմտեան կողմն էլ՝ Տիրոջ դրախտի. ուրախութիւն ու ցնծութիւն են նրա մէջ տեղ գտնելու, փառաբանութիւն ու օրհնութեան ձայն:
3 Վասն զի Տէրը Սիօնը պիտի մխիթարէ. Անոր բոլոր աւերակները պիտի մխիթարէ, Անոր անապատը՝ Եդեմի պէս, Անոր ամայութիւնը Տէրոջը դրախտին պէս պիտի ընէ։Անոր մէջ ցնծութիւն եւ ուրախութիւն, Գովութեան եւ օրհնութեան ձայն պիտի գտնուի։
[795]Եւ արդ մխիթարեցից զքեզ, Սիոն, եւ մխիթարեցից զամենայն զաւերակս նորա. եւ արարից զամենայն աւերակս նորա իբրեւ զդրախտ, եւ զկողմն արեւմտից`` իբրեւ զդրախտ Տեառն. ուրախութիւն եւ ցնծութիւն գտցեն ի նմա, խոստովանութիւն եւ ձայն օրհնութեան:

51:3: Եւ արդ մխիթարեցի՛ց զքեզ Սիովն, եւ մխիթարեցից զամենայն զաւերակս նորա. եւ արարից զամենայն աւերակս նորա իբրեւ զդրախտ, եւ զկողմն արեւմտից իբրեւ զդրախտ Տեառն. ուրախութի՛ւն եւ ցնծութիւն գտցեն ՚ի նմա, խոստովանութիւն եւ ձա՛յն օրհնութեան[10172]։
[10172] Ոսկան. Գտցին ՚ի նմա։
3 Արդ, ես մխիթարելու եմ քեզ, Սիո՛ն, մխիթարելու եմ քո բոլոր աւերակները. քո բոլոր աւերակները դրախտի եմ վերածելու, արեւմտեան կողմն էլ՝ Տիրոջ դրախտի. ուրախութիւն ու ցնծութիւն են նրա մէջ տեղ գտնելու, փառաբանութիւն ու օրհնութեան ձայն:
3 Վասն զի Տէրը Սիօնը պիտի մխիթարէ. Անոր բոլոր աւերակները պիտի մխիթարէ, Անոր անապատը՝ Եդեմի պէս, Անոր ամայութիւնը Տէրոջը դրախտին պէս պիտի ընէ։Անոր մէջ ցնծութիւն եւ ուրախութիւն, Գովութեան եւ օրհնութեան ձայն պիտի գտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
51:351:3 Так, Господь утешит Сион, утешит все развалины его и сделает пустыни его, как рай, и степь его, как сад Господа; радость и веселье будет в нем, славословие и песнопение.
51:3 καὶ και and; even σὲ σε.1 you νῦν νυν now; present παρακαλέσω παρακαλεω counsel; appeal to Σιων σιων Siōn; Sion καὶ και and; even παρεκάλεσα παρακαλεω counsel; appeal to πάντα πας all; every τὰ ο the ἔρημα ερημος lonesome; wilderness αὐτῆς αυτος he; him καὶ και and; even θήσω τιθημι put; make τὰ ο the ἔρημα ερημος lonesome; wilderness αὐτῆς αυτος he; him ὡς ως.1 as; how παράδεισον παραδεισος paradise κυρίου κυριος lord; master εὐφροσύνην ευφροσυνη celebration καὶ και and; even ἀγαλλίαμα αγαλλιαμα find ἐν εν in αὐτῇ αυτος he; him ἐξομολόγησιν εξομολογησις and; even φωνὴν φωνη voice; sound αἰνέσεως αινεσις singing praise
51:3 כִּֽי־ kˈî- כִּי that נִחַ֨ם niḥˌam נחם repent, console יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion נִחַם֙ niḥˌam נחם repent, console כָּל־ kol- כֹּל whole חָרְבֹתֶ֔יהָ ḥārᵊvōṯˈeʸhā חָרְבָּה ruin וַ wa וְ and יָּ֤שֶׂם yyˈāśem שׂים put מִדְבָּרָהּ֙ miḏbārˌāh מִדְבָּר desert כְּ kᵊ כְּ as עֵ֔דֶן ʕˈēḏen עֵדֶן Eden וְ wᵊ וְ and עַרְבָתָ֖הּ ʕarᵊvāṯˌāh עֲרָבָה desert כְּ kᵊ כְּ as גַן־ ḡan- גַּן garden יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH שָׂשֹׂ֤ון śāśˈôn שָׂשֹׂון rejoicing וְ wᵊ וְ and שִׂמְחָה֙ śimḥˌā שִׂמְחָה joy יִמָּ֣צֵא yimmˈāṣē מצא find בָ֔הּ vˈāh בְּ in תֹּודָ֖ה tôḏˌā תֹּודָה thanksgiving וְ wᵊ וְ and קֹ֥ול qˌôl קֹול sound זִמְרָֽה׃ ס zimrˈā . s זִמְרָה melody
51:3. consolabitur ergo Dominus et Sion consolabitur omnes ruinas eius et ponet desertum eius quasi delicias et solitudinem eius quasi hortum Domini gaudium et laetitia invenietur in ea gratiarum actio et vox laudisThe Lord therefore will comfort Sion, and will comfort all the ruins thereof: and he will make her desert as a place of pleasure, and her wilderness as the garden of the Lord. Joy and gladness shall be found therein, thanksgiving, and the voice of praise.
3. For the LORD hath comforted Zion: he hath comforted all her waste places, and hath made her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody.
51:3. Therefore, the Lord will console Zion, and he will console all its ruins. And he will turn her desert into a place of delights, and her wilderness into a garden of the Lord. Gladness and rejoicing will be found in her, thanksgiving and a voice of praise.
51:3. For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody.
For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody:

51:3 Так, Господь утешит Сион, утешит все развалины его и сделает пустыни его, как рай, и степь его, как сад Господа; радость и веселье будет в нем, славословие и песнопение.
51:3
καὶ και and; even
σὲ σε.1 you
νῦν νυν now; present
παρακαλέσω παρακαλεω counsel; appeal to
Σιων σιων Siōn; Sion
καὶ και and; even
παρεκάλεσα παρακαλεω counsel; appeal to
πάντα πας all; every
τὰ ο the
ἔρημα ερημος lonesome; wilderness
αὐτῆς αυτος he; him
καὶ και and; even
θήσω τιθημι put; make
τὰ ο the
ἔρημα ερημος lonesome; wilderness
αὐτῆς αυτος he; him
ὡς ως.1 as; how
παράδεισον παραδεισος paradise
κυρίου κυριος lord; master
εὐφροσύνην ευφροσυνη celebration
καὶ και and; even
ἀγαλλίαμα αγαλλιαμα find
ἐν εν in
αὐτῇ αυτος he; him
ἐξομολόγησιν εξομολογησις and; even
φωνὴν φωνη voice; sound
αἰνέσεως αινεσις singing praise
51:3
כִּֽי־ kˈî- כִּי that
נִחַ֨ם niḥˌam נחם repent, console
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion
נִחַם֙ niḥˌam נחם repent, console
כָּל־ kol- כֹּל whole
חָרְבֹתֶ֔יהָ ḥārᵊvōṯˈeʸhā חָרְבָּה ruin
וַ wa וְ and
יָּ֤שֶׂם yyˈāśem שׂים put
מִדְבָּרָהּ֙ miḏbārˌāh מִדְבָּר desert
כְּ kᵊ כְּ as
עֵ֔דֶן ʕˈēḏen עֵדֶן Eden
וְ wᵊ וְ and
עַרְבָתָ֖הּ ʕarᵊvāṯˌāh עֲרָבָה desert
כְּ kᵊ כְּ as
גַן־ ḡan- גַּן garden
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
שָׂשֹׂ֤ון śāśˈôn שָׂשֹׂון rejoicing
וְ wᵊ וְ and
שִׂמְחָה֙ śimḥˌā שִׂמְחָה joy
יִמָּ֣צֵא yimmˈāṣē מצא find
בָ֔הּ vˈāh בְּ in
תֹּודָ֖ה tôḏˌā תֹּודָה thanksgiving
וְ wᵊ וְ and
קֹ֥ול qˌôl קֹול sound
זִמְרָֽה׃ ס zimrˈā . s זִמְרָה melody
51:3. consolabitur ergo Dominus et Sion consolabitur omnes ruinas eius et ponet desertum eius quasi delicias et solitudinem eius quasi hortum Domini gaudium et laetitia invenietur in ea gratiarum actio et vox laudis
The Lord therefore will comfort Sion, and will comfort all the ruins thereof: and he will make her desert as a place of pleasure, and her wilderness as the garden of the Lord. Joy and gladness shall be found therein, thanksgiving, and the voice of praise.
51:3. Therefore, the Lord will console Zion, and he will console all its ruins. And he will turn her desert into a place of delights, and her wilderness into a garden of the Lord. Gladness and rejoicing will be found in her, thanksgiving and a voice of praise.
51:3. For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody.
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
3: Так, Господь утешит Сион... Стоящий здесь еврейский глагол noaham, употреблен в прошедшем времени. Это - обычное у пророков perfectum profeticum: особенно часто данный глагол и в той же самой форме встречаем у пророка Исаии (40:1; 49:3; 51:12; 52:9: и др.).

И сделает пустыни его, как рай и степь его, как сад Господа; радость и веселие будет в нем, славословие и песнопение. Хотя Навуходоносор, при завоевании Иерусалима и оставил для бедняков виноградники и поля (4: Цар 25:12: и Иер 52:16), однако населения сохранилось так мало, что оно не в силах было культивировать землю, так что Иерусалим и его окрестности, действительно, со временем, стали напоминать собою "дикую пустыню" (Иез 36:34).

Что касается тех красок, которыми изображается возрождение Сиона, то все эти образы - "пустыни, превратившейся в сад", "песней, раздающихся в ночь священного праздника" и пр. - должны быть признаны весьма характерными для пророка Исаии и одинаково типичными для обеих половин его книги (См. 29:17; 30:25-29; 32:15-19; 33:17, 20-22; 35:1-10; 40: гл. и пр.). Следует отметить также и упоминание пророка "о рае, или саде Божием". Будущее блаженство Сиона он сравнивает с ним, как с чем-то уже давно и хорошо всем известным. Следовательно, если даже допустить, согласно с рационалистами, самое позднее происхождение кн. пророка Исаии, т. е. в эпоху вавилонского плена, то и тогда мы не могли бы оправдать гипотезы Делича о том, что легенда о рае была будто бы заимствована евреями у вавилонян. Если бы что-либо подобное, действительно, существовало, то пророк Исаия ни в каком случае еще не мог бы ссылаться на историю рая, как на нечто всем уже давно известное. Отсюда ясно, что история рая гораздо старше, как самого пророка Исаии, так и эпохи вавилонского плена.
Albert Barnes: Notes on the Bible - 1834
51:3: For the Lord shall comfort Zion - On the word 'Zion,' see the notes at Isa 1:8. The meaning here is, that he would again restore it from its ruins. The argument is drawn from the statement in the pRev_ious verses. If God had raised up so great a nation from so humble all origin, he had power to restore the waste places of Judea to more than their former beauty and prosperity (see the notes at Isa 40:1).
And he will make her wilderness - Judea is here represented as lying waste. It is to be remembered that the time to which the prophet here refers is that of the captivity, and near its close. Of course, as that would have continued seventy years, in so long a period Judea would have become almost an extended wilderness, a wide waste. Any country, that was naturally as fertile as Judea, would in that time be overrun with briers, thorns, and underbrush, and even with a wild and luxuriant growth of the trees of the forest.
Like Eden - Gen. 2 Like a cultivated and fertile garden - distinguished not only for its fertility, but for its beauty and order.
Her desert like the garden of the Lord - Like the garden which the Lord planted Gen 2:8. Septuagint, Ὡς παράδεισον κυρίου Hō s paradeison kuriou - 'As the paradise of the Lord.' The idea is. that it should be again distinguished for its beauty and fertility.
Joy and gladness - The sound of rejoicing and praise shall be again heard there, where are now heard the cries of wild beasts.
The voice of melody - Hebrew, 'A psalm The praises of God shall again be celebrated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:3: the Lord: Isa 51:12, Isa 12:1, Isa 40:1, Isa 40:2, Isa 49:13, Isa 54:6-8, Isa 61:1-3, Isa 66:10-14; Psa 85:8; Jer 31:12-14, Jer 31:25; Zep 3:14-20; Co2 1:3, Co2 1:4
all: Isa 44:26, Isa 49:8, Isa 52:9, Isa 61:4; Psa 102:13, Psa 102:14; Jer 33:12, Jer 33:13
make: Isa 35:1, Isa 35:2, Isa 35:7-10, Isa 41:18, Isa 41:19
like the: Gen 2:8, Gen 2:9, Gen 13:10; Eze 31:8-10; Joe 2:3
joy: Jer 33:11; Pe1 1:8; Rev 19:1-7
Geneva 1599
51:3 For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness (c) like Eden, and her desert like the garden of the LORD; joy and gladness shall be found in it, thanksgiving, and the voice of melody.
(c) As plentiful as paradise, (Gen 2:8,9).
John Gill
51:3 For the Lord shall comfort Zion,.... The church, by his Spirit, in the ministration of the word, and administration of ordinances; by the donation of the blessings of grace, and by the application of Gospel promises; by the discoveries of his love; by granting his gracious presence; by blessing his word; and by calling many souls, and adding them to his people: and in order to engage the church and people of God to believe God will do this, and that he can and will bless and increase them when in a low estate, the above instances of calling Abraham alone, and the blessing and increasing him, are produced:
he will comfort all her waste places; by rebuilding them, and restoring them to their former lustre and glory: the church may be said to be "waste" and desolate, and like "a wilderness" and "desert", as in the next clauses, when the doctrines of the Gospel are departed from, the ordinances of public worship are not attended to, and the discipline of it is not kept up; when there are great declensions among the Lord's people, in their faith, love, patience, forbearance, self-denial, spirituality, and heavenly mindedness; when divisions and animosities prevail among them; when there is a negligence in their lives and conversations; and there are but few instances of conversion, and a general unconcernedness about those things; but so it will not always be:
and he will make her wilderness like Eden, and her desert like the garden of the Lord; the church is a "garden", a small spot, in comparison of the world, distinguished and separated by the grace of God from others; in which are many precious souls, comparable to trees, herbs, and plants; and these do not grow up of themselves, but are planted there by the Lord; and much pains are taken by him, the husbandman, to cultivate this garden: for it is his, the garden of the Lord; it is of his planting; it is his property, and enclosed for his rise; it is an Eden, pleasantly situated on a fruitful hill, Christ Jesus, by the river of divine love; is full of pleasant plants, pleasant to the owner of the garden, and to the saints themselves; it becomes fruitful through the dews of divine grace, the rising of Christ, the sun of righteousness, and the blowing of the south wind, the blessed Spirit; and may be said to be in a very comfortable condition, when the word and ordinances are duly ministered; when the graces of the Spirit are in exercise, and many souls are converted: the consequence of which is,
joy and gladness shall be found therein, thanksgiving, and the voice of melody; for the pure preaching of the Gospel; the feast of fat things made in the holy mountain; the presence of God enjoyed; a lively exercise of grace in the saints; and many souls born again. The Targum is,
"joy and rejoicing shall be found in her; they that offer thanksgiving, and the voice of them that praise;''
all hearts filled with joy and gladness.
John Wesley
51:3 Therefore - For the sake of Abraham, and of that covenant which I made with him. Garden - Flourishing as the garden of Eden.
Robert Jamieson, A. R. Fausset and David Brown
51:3 For--See for the argument, see on Is 51:2.
the garden of the Lord--restoration of the primeval paradise (Gen 2:8; Ezek 28:13; Rev_ 2:7).
melody--Hebrew, "psalm." God's praises shall again be heard.
51:451:4: Լուարո՛ւք ինձ՝ լուարո՛ւք ինձ ժողովուրդ, եւ թագաւորք ունկնդի՛ր լերուք ինձ. զի օրէնք յինէ՛ն ելցեն, եւ դատաստան իմ ՚ի լո՛յս հեթանոսաց[10173]։ [10173] ՚Ի բազումս պակասի. Լուարո՛ւք ինձ ժողովուրդ, եւ թագաւորք։
4 Լսի՛ր ինձ, լսի՛ր ինձ, ո՛վ ժողովուրդ, ակա՛նջ դրէք ինձ, ո՛վ թագաւորներ, քանզի ինձնից է դուրս գալիս օրէնքը, եւ իմ դատաստանը լոյս է հեթանոսների համար:
4 Ո՛վ իմ ժողովուրդս, ինծի մտի՛կ ըրէ, Ո՛վ իմ ազգս, ինծի ունկնդրէ. Քանզի ինձմէ օրէնք պիտի ելլէ, Իմ իրաւունքս ժողովուրդներուն լոյս ըլլալու համար պիտի հաստատեմ։
[796]Լուարուք ինձ` լուարուք ինձ, ժողովուրդ, եւ թագաւորք`` ունկնդիր լերուք ինձ. զի օրէնք յինէն ելցեն, եւ [797]դատաստան իմ ի լոյս հեթանոսաց:

51:4: Լուարո՛ւք ինձ՝ լուարո՛ւք ինձ ժողովուրդ, եւ թագաւորք ունկնդի՛ր լերուք ինձ. զի օրէնք յինէ՛ն ելցեն, եւ դատաստան իմ ՚ի լո՛յս հեթանոսաց[10173]։
[10173] ՚Ի բազումս պակասի. Լուարո՛ւք ինձ ժողովուրդ, եւ թագաւորք։
4 Լսի՛ր ինձ, լսի՛ր ինձ, ո՛վ ժողովուրդ, ակա՛նջ դրէք ինձ, ո՛վ թագաւորներ, քանզի ինձնից է դուրս գալիս օրէնքը, եւ իմ դատաստանը լոյս է հեթանոսների համար:
4 Ո՛վ իմ ժողովուրդս, ինծի մտի՛կ ըրէ, Ո՛վ իմ ազգս, ինծի ունկնդրէ. Քանզի ինձմէ օրէնք պիտի ելլէ, Իմ իրաւունքս ժողովուրդներուն լոյս ըլլալու համար պիտի հաստատեմ։
zohrab-1805▾ eastern-1994▾ western am▾
51:451:4 Послушайте Меня, народ Мой, и племя Мое, приклоните ухо ко Мне! ибо от Меня произойдет закон, и суд Мой поставлю во свет для народов.
51:4 ἀκούσατέ ακουω hear μου μου of me; mine ἀκούσατε ακουω hear λαός λαος populace; population μου μου of me; mine καὶ και and; even οἱ ο the βασιλεῖς βασιλευς monarch; king πρός προς to; toward με με me ἐνωτίσασθε ενωτιζομαι give ear ὅτι οτι since; that νόμος νομος.1 law παρ᾿ παρα from; by ἐμοῦ εμου my ἐξελεύσεται εξερχομαι come out; go out καὶ και and; even ἡ ο the κρίσις κρισις decision; judgment μου μου of me; mine εἰς εις into; for φῶς φως light ἐθνῶν εθνος nation; caste
51:4 הַקְשִׁ֤יבוּ haqšˈîvû קשׁב give attention אֵלַי֙ ʔēlˌay אֶל to עַמִּ֔י ʕammˈî עַם people וּ û וְ and לְאוּמִּ֖י lᵊʔûmmˌî לְאֹם people אֵלַ֣י ʔēlˈay אֶל to הַאֲזִ֑ינוּ haʔᵃzˈînû אזן listen כִּ֤י kˈî כִּי that תֹורָה֙ ṯôrˌā תֹּורָה instruction מֵ mē מִן from אִתִּ֣י ʔittˈî אֵת together with תֵצֵ֔א ṯēṣˈē יצא go out וּ û וְ and מִשְׁפָּטִ֔י mišpāṭˈî מִשְׁפָּט justice לְ lᵊ לְ to אֹ֥ור ʔˌôr אֹור light עַמִּ֖ים ʕammˌîm עַם people אַרְגִּֽיעַ׃ ʔargˈîₐʕ רגע stir
51:4. adtendite ad me populus meus et tribus mea me audite quia lex a me exiet et iudicium meum in lucem populorum requiescetHearken unto me, O my people, and give ear to me, O my tribes: for a law shall go forth from me, and my judgment shall rest to be a light of the nations.
4. Attend unto me, O my people; and give ear unto me, O my nation: for a law shall go forth from me, and I will make my judgment to rest for a light of the peoples.
51:4. Pay attention to me, my people, and listen to me, my tribes. For a law will go forth from me, and my judgment will rest as a light for the nations.
51:4. Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people:

51:4 Послушайте Меня, народ Мой, и племя Мое, приклоните ухо ко Мне! ибо от Меня произойдет закон, и суд Мой поставлю во свет для народов.
51:4
ἀκούσατέ ακουω hear
μου μου of me; mine
ἀκούσατε ακουω hear
λαός λαος populace; population
μου μου of me; mine
καὶ και and; even
οἱ ο the
βασιλεῖς βασιλευς monarch; king
πρός προς to; toward
με με me
ἐνωτίσασθε ενωτιζομαι give ear
ὅτι οτι since; that
νόμος νομος.1 law
παρ᾿ παρα from; by
ἐμοῦ εμου my
ἐξελεύσεται εξερχομαι come out; go out
καὶ και and; even
ο the
κρίσις κρισις decision; judgment
μου μου of me; mine
εἰς εις into; for
φῶς φως light
ἐθνῶν εθνος nation; caste
51:4
הַקְשִׁ֤יבוּ haqšˈîvû קשׁב give attention
אֵלַי֙ ʔēlˌay אֶל to
עַמִּ֔י ʕammˈî עַם people
וּ û וְ and
לְאוּמִּ֖י lᵊʔûmmˌî לְאֹם people
אֵלַ֣י ʔēlˈay אֶל to
הַאֲזִ֑ינוּ haʔᵃzˈînû אזן listen
כִּ֤י kˈî כִּי that
תֹורָה֙ ṯôrˌā תֹּורָה instruction
מֵ מִן from
אִתִּ֣י ʔittˈî אֵת together with
תֵצֵ֔א ṯēṣˈē יצא go out
וּ û וְ and
מִשְׁפָּטִ֔י mišpāṭˈî מִשְׁפָּט justice
לְ lᵊ לְ to
אֹ֥ור ʔˌôr אֹור light
עַמִּ֖ים ʕammˌîm עַם people
אַרְגִּֽיעַ׃ ʔargˈîₐʕ רגע stir
51:4. adtendite ad me populus meus et tribus mea me audite quia lex a me exiet et iudicium meum in lucem populorum requiescet
Hearken unto me, O my people, and give ear to me, O my tribes: for a law shall go forth from me, and my judgment shall rest to be a light of the nations.
51:4. Pay attention to me, my people, and listen to me, my tribes. For a law will go forth from me, and my judgment will rest as a light for the nations.
51:4. Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
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
4: Второе обращение, специально к избранному народу Божию, или, точнее говоря, к лучшим представителям его; аргументом для обращения их служат здесь чудесные проявления Правды Божией, которая вскоре явится источником спасения и света для всех, верующих в нее, и которая будет иметь вечное, не перестающее значение.

Послушайте... приклоните ухо ко Мне! Такая настойчивость обращения указывает на особую важность произносимого.

Ибо от Меня произойдет закон и суд Мой поставлю в свет для народов. Понятия "суд" и "закон"" на языке Священного Писания, имеют свой технический смысл и являются почти синонимами: "суд" - это откровение, обнаружение судящей и оправдывающей Божественной воли, т. е. тот же самый Божественный закон, но в более общей форме - как писаный, так и неписаный. О суде и законе здесь говорится в будущем времени, которое, основываясь на контексте речи, мы должны принимать буквально. Следовательно, здесь дано пророчество о каком-то особом и чрезвычайном будущем откровении Божественной воли, имеющем всеобщее, мировое и вечное значение (6: ст.).

"Здесь указывается на духовный закон Евангелия, который произойдет от Сиона, а не тот, который был некогда дан Моисею на Синае" (Блаженный Иероним). Раньше пророк эту миссию "утвердить суд" над островами и "зажечь свет" в откровение языков возлагал на Сына Своего, Мессию (говоря Вот, Отрок Мой; 42:1, 4, 6), следовательно, и здесь субъектом речи является то же Лицо! По-видимому, не иное что, как эти же места, имел в виду и Симеон Богоприимец в своей известной молитве (Лк 2:31).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people. 5 My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust. 6 Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished. 7 Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. 8 For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.
Both these proclamations, as I may call them, end alike with an assurance of the perpetuity of God's righteousness and his salvation; and therefore we put them together, both being designed for the comfort of God's people. Observe,
I. Who they are to whom this comfort belongs: "My people, and my nation, that I have set apart for myself, that own me and are owned by me." Those are God's people and his nation who are subject to him as their King and their God, pay allegiance to him, and put themselves under his protection accordingly. They are a people who know righteousness, who not only have the means of knowledge, and to whom righteousness is made known, but who improve those means, and are able to form a right judgment of truth and falsehood, good and evil. And, as they have good heads, so they have good hearts, for they have the law of God in them, written and ruling there. Those God owns for his people in whose hearts his law is. Even those who know righteousness, and have the law of God in their hearts, may yet be in great distress and sorrow, and loaded with reproach and contempt; but their God will comfort them with the righteousness they know and the law they have in their hearts.
II. What the comfort is that belongs to God's people. 1. That the gospel of Christ shall be preached and published to the world: A law shall proceed from me, an evangelical law, the law of Christ, the law of faith, ch. ii. 3. This law is his judgment; for it is that law of liberty by which the world shall be governed and judged. This shall not only go forth, but shall continue and rest, it shall take firm footing and deep root in the world. It shall rest, not only for the benefit of the Jews, who had the first notice of it, but for a light of the people of other nations. It is this law, this judgment, that we are required to hearken and give ear to, at our peril; for how shall we escape if we neglect it and turn a deaf ear to it? When a law proceeds from God, he that has ears to hear, let him hear. 2. That this law and judgment shall bring with them righteousness and salvation, shall open a ready way to the children of men, that they may be justified and saved, v. 5. These are called God's righteousness and his salvation, because of his contriving and bringing them about. The former is a righteousness which he will accept for us and accept us for, and a righteousness which he will work in us and graciously accept of. The latter is the salvation of the Lord, for it arises from him and terminates in him. Observe, There is no salvation without righteousness; and, wherever there is the righteousness of God, there shall be his salvation. All those, and those only, that are justified and sanctified shall be glorified. 3. That this righteousness and salvation shall very shortly appear: My righteousness is near. It is near in time; behold, all things are now ready. It is near in place, not far to seek, but the word is nigh us, and Christ in the word, righteousness in the word, Rom. x. 8. My salvation has gone forth. The decree has gone forth concerning it; it shall as certainly be introduced as if it had gone forth already, and the time for it is at hand. 4. That this evangelical righteousness and salvation shall not be confined to the Jewish nation, but shall be extended to the Gentiles; My arms shall judge the people. Those that will not yield to the judgments of God's mouth shall be crushed by the judgments of his hand. Some shall thus be judged by the gospel, for for judgment Christ came into this world; but others, and those of the isles, shall wait upon him, and bid his gospel, and the commands as well as the comforts of it, welcome. It was a comfort to God's people, to his nation, that multitudes should be added to them, and the increase of their number should be the increase of their strength and beauty. It is added, And on my arm shall they trust, that arm of the Lord which is revealed in Christ, ch. liii. 1. Observe, God's arm shall judge the people that are impenitent, and yet on his arm shall others trust and be saved by it; for it is to us as we make it, a savour of life or of death. 5. That this righteousness and salvation shall be for ever, and shall never be abolished, v. 8. It is an everlasting righteousness that the Messiah brings in (Dan. ix. 24), an eternal redemption that he is the author of, Heb. v. 9. As it shall spread through all the nations of the earth, so it shall last through all the ages of the world. We must never expect any other way of salvation, any other covenant of peace or rule of righteousness, than what we have in the gospel, and what we have there shall continue to the end, Mt. xxviii. 20. It is for ever; for the consequences of it shall be to eternity, and by this law of liberty men's everlasting state will be determined. This perpetuity of the gospel and the blessed things it brings in is illustrated by the fading and perishing of this world and all things in it. Look up to the visible heavens above, which have continued hitherto, and seem likely to continue, but they shall vanish like smoke that soon spends itself and disappears; they shall be rolled like a scroll, and their lights shall fall like leaves in autumn. Look down to the earth beneath; that abides too for a short ever (Eccl. i. 4), but it shall wax old like a garment that will be the worse for wearing; and those that dwell therein, all the inhabitants of the earth, even those that seem to have the best settlement in it, shall die in like manner: the soul shall, as to this world, vanish like smoke, and the body be thrown by like a garment waxen old. They shall be easily crushed (Job iv. 19), and no loss of them. But when heaven and earth pass away, when all flesh and the glory of it wither as grass, the word of the Lord endures for ever, and not one iota or tittle of that shall fall to the ground. Those whose happiness is bound up in Christ's righteousness and salvation will have the comfort of it when time and days shall be no more.
III. What use they are to make of this comfort. If God's righteousness and salvation are near to them, then let them not fear the reproach of men, of mortal miserable men, nor be afraid of their revilings or spiteful taunts, theirs who bid you sing them the songs of Zion, or who ask you, in scorn, Where is now your God? Let not those who embrace the gospel righteousness be afraid of those who will call them Beelzebub, and will say all manner of evil against them falsely. Let them not be afraid of them; let them not be disturbed by these opprobrious speeches, nor made uneasy by them, as if they would be the ruin of their reputation and honour and they must for ever lie under the load of them. Let them not be afraid of their executing their menaces, nor be deterred thereby from their duty, nor frightened into any sinful compliances, nor driven to take any indirect courses for their own safety. Those can bear but little for Christ that cannot bear a hard word for him. Let us not fear the reproach of men; for, 1. They will be quickly silenced (v. 8): The moth shall eat them up like a garment, ch. l. 9. The worm shall eat them like wool, or woollen cloth. If we have the approbation of a living God, we may despise the censure of dying men; the matter is not great what those say of us who must shortly be food for worms. Or it intimates the judgments of God with which they shall be visited, with which they shall be consumed, for their malice against the people of God; they shall be slowly and silently, but effectually destroyed, when God shall come to reckon with them for all their hard speeches, Jude 14, 15. 2. The cause we suffer for cannot be run down. The falsehood of their reproaches will be detected, but truth shall triumph, and the righteousness of religion's injured cause shall be for ever plain. Clouds darken the sun, but give no obstruction to his progress.
Adam Clarke: Commentary on the Bible - 1831
51:4: By people - O my nation "O ye peoples - O ye nations" - For עמי ammi, my people, the Bodleian MS. and another read עמים ammim, ye peoples; and for לאומי leumi, my nation, the Bodleian MS. and eight others, (two of them ancient), and four of De Rossi's, read לאמים leummim, ye nations; and so the Syriac in both words. The difference is very material; for in this case the address is made not to the Jews, but to the Gentiles, as in all reason it ought to be; for this and the two following verses express the call of the Gentiles, the islands, or the distant lands on the coasts of the Mediterranean and other seas. It is also to be observed that God in no other place calls his people לאמי leummi, my nation. It has been before remarked that transcribers frequently omitted the final מ mem of nouns plural, and supplied it, for brevity's sake, and sometimes for want of room at the end of a line, by a small stroke thus /עמי; which mark, being effaced or overlooked, has been the occasion of many mistakes of this kind.
A law shall proceed from me - The new law, the Gospel of our Lord Jesus. Kimchi says, "After the war with Gog and Magog the King Messiah will teach the people to walk in the ways of the Lord."
Albert Barnes: Notes on the Bible - 1834
51:4: Hearken unto me, my people - Lowth reads this;
Attend unto me, O ye people,
And give ear unto me, O ye nations.
The reason why he proposes this change is, that he supposes the address here is made to the Gentiles and not to the Jews, and in favor of the change he observes, that two manuscripts read it in this manner. Gesenius (Commentary) says that three codices read עמים ‛ ammiym ("peoples"), instead of עמי ‛ amiy ("my people"); and that thirteen MSS. read לאוּמים le'û miym ("nations"), instead of לאוּמי leû miy ("my nation"). Noyes also has adopted this reading. But the authority is too slight to justify a change in the text. The Vulgate reads it in accordance with the present Hebrew text, and so substantially do the Septuagint. They render it, 'Hear me, hear me, my people, and ye kings, give ear unto me.' It is not necessary to suppose any change in the text. The address is to the Jews; and the design is, to comfort them in view of the fact that the pagan would be brought to partake of the privileges and blessings of the true religion. They would not only be restored to their own land, but the true religion would be extended also to the distant nations of the earth. In view of this great and glorious truth, Yahweh calls on his people to hearken to him, and receive the glad announcement. It was a truth in which they were deeply interested, and to which they should therefore attend.
For a law shall proceed from me - The idea here is, that Yahweh would give law to the distant nations by the diffusion of the true religion.
And I will make my judgment to rest for a light - The word 'judgment' here is equivalent to law, or statute, or to the institutions of the true religion. The word rendered here 'to rest' (ערגיע ‛ aregiya‛ from רגע râ ga‛), Lowth renders, 'I will cause to break forth.' Noyes renders it, 'I will establish.' The Vulgate, Requiescet - 'Shall rest.' The Septuagint renders it simply, 'My judgment for a light of the nation.' The word properly means 'to make afraid,' to terrify, to restrain by threats; rendered 'divideth' in Job 26:12; Isa 51:15; then, to be afraid, to shrink from fear, and hence, to be still, or quiet, as if cowering down from fear. Here it means that he would set firmly his law; he would place it so that it would be established and immovable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:4: O my: Isa 26:2; Exo 19:6, Exo 33:13; Psa 33:12, Psa 106:5, Psa 147:20; Pe1 2:9
a law: Isa 2:3; Mic 4:2; Rom 8:2-4; Co1 9:21
I will make: Isa 42:1-4, Isa 42:6, Isa 49:6; Pro 6:23; Mat 12:18-20; Luk 2:32; Joh 16:8-11
Carl Friedrich Keil and Franz Delitzsch
51:4
But the great work of the future extends far beyond the restoration of Israel, which becomes the source of salvation to all the world. "Hearken unto me, my people, and give ear unto me, O my congregation! for instruction will go forth from me, and I make a place for my right, to be a light of the nations. My righteousness is near, my salvation is drawn out, and my arms will judge nations: the hoping of the islands looks to me, and for mine arm is their waiting." It is Israel which is here summoned to hearken to the promise introduced with kı̄. לאוּמּי is only used here of Israel, like גּוי in Zeph 2:9; and the lxx (καὶ οἱ βασιλεῖς) have quite misunderstood it. An address to the heathen would be quite out of harmony with the character of the whole prophecy, which is carried out quite consistently throughout. עמי and לאומי, therefore, are not plurals, as the Syriac supposes, although it cannot be disputed that it is a rare thing to meet with the plural form apocopated thus, after the form of the talmudic Aramaean; and see also at Ps 45:9). What Is 42:1. describes as the calling of the servant of Jehovah, viz., to carry out justice among the nations, and to plant it on the earth, appears here as the act of Jehovah; but, as a comparison of מאתּי with מצּיּון (Is 2:3) clearly shows, as the act of the God who is present in Israel, and works from Israel outwards. Out of Israel sprang the Saviour; out of Israel the apostleship; and when God shall have mercy upon Israel again, it will become to the whole world of nations "life from the dead." The thorâh referred to here is that of Sion, as distinguished from that of Sinai, the gospel of redemption, and mishpât the new order of life in which Israel and the nations are united. Jehovah makes for this a place of rest, a firm standing-place, from which its light to lighten the nations streams forth in all directions. הרגּיע as in Jer 31:2; Jer 50:34, from רגע, in the sense of the Arabic rj‛, to return, to procure return, entrance, and rest; a different word from רגע in Is 51:15, which signifies the very opposite, viz., to disturb, literally to throw into trembling. צדק and ישע, which occur in Is 51:5, are synonyms throughout these prophecies. The meaning of the former is determined by the character of the thorah, which gives "the knowledge of salvation" (Lk 1:77), and with that "the righteousness of God" (Rom 1:17; cf., Is 53:11). This righteousness is now upon the point of being revealed; this salvation has started on the way towards the fullest realization. The great mass of the nations fall under the judgment which the arms of Jehovah inflict, as they cast down to the ground on the right hand and on the left. When it is stated of the islands, therefore, that they hope for Jehovah, and wait for His arm, the reference is evidently to the remnant of the heathen nations, which outlives the judgment, and not only desires salvation, and is susceptible of it, but which actually receives salvation (compare the view given in Jn 11:52, which agrees with that of Isaiah, and which, in fact, is the biblical view generally, e.g., Joel 3:5). To these the saving arm (the singular only was suitable here; cf., Ps 16:11) now brings that salvation, towards which their longing was more or less consciously directed, and which satisfied their inmost need. Observe in Is 51:5 the majestic and self-conscious movement of the rhythm, with the effective tone of yeyachēlûn.
Geneva 1599
51:4 Hearken to me, my people; and give ear to me, O my nation: for a (d) law shall proceed from me, and I will make my judgment to rest for a light of the people.
(d) I will rule and govern my Church by my word and doctrine.
John Gill
51:4 Hearken unto me, my people,.... His special people, whether Jews or Gentiles, chosen by him, taken into covenant with him; given to Christ, redeemed by him as a peculiar people, and called by his grace; these are exhorted to hearken to him; to his word, as the Targum; see Is 51:1,
and give ear unto me, O my nation; not the nation of the Jews only, but the Gentiles; a nation taken out of a nation, even out of all nations; a chosen and a holy nation. The Septuagint and Arabic versions render it "kings"; such are made kings and priests unto God: see 1Pet 2:9,
for a law shall proceed from me; not the Sinai law, but the Gospel; that doctrine that is said to go out of Zion, Is 2:3, as Kimchi rightly observes, who adds,
"for the King Messiah shall teach the people to walk in the ways of the Lord; and this shall be after the war of Gog and Magog:''
and this law or doctrine of God comes from Christ, and is dictated, directed, and made effectual by his Spirit:
and I will make my judgment to rest for a light of the people; this is the same with the law, or doctrine of the Gospel, called "judgment", because it comes from the God of judgment, flows from his wisdom and counsel, and is a declaration of his will; it expands his method of justifying sinners, and is the means of awakening, convincing, and judging the consciences of men, and of informing and establishing the judgments of the saints, and by which the world will be judged at the last day. Now this is
for a light of the people; to enlighten unconverted ones, such who sit in darkness, to turn them from it, and call them out of it into marvellous light; and to illuminate the saints yet more and more, both with respect to doctrine and duty. And this is said to be made to "rest"; which denotes both the continuance of it in the world, until all the ends of it are answered; and the spiritual rest it gives to weary souls now, as well as points out to them that which remains for them hereafter. Though the words may be rendered, "I will cause my judgment to break forth" (h); like the morning, suddenly, and in a "moment" (i); to which agrees what follows.
(h) "erumpere faciam", De Dieu. (i) So R. Jonah, in Ben Melech, takes it to have the signification of "a moment"; as if the sense is, "my judgment I will show every moment from this time, to enlighten the people with it."
John Wesley
51:4 My people - Ye Jews, whom I chose to be my peculiar people. A law - A new law, even the doctrine of the gospel. Judgment - Judgment is here the same thing with law, the word of God, or the evangelical doctrine, of which he saith that he will make it to rest, that is settle and establish it. The people - People of all nations.
Robert Jamieson, A. R. Fausset and David Brown
51:4 my people--the Jews. This reading is better than that of GESENIUS: "O peoples . . . nations," namely, the Gentiles. The Jews are called on to hear and rejoice in the extension of the true religion to the nations; for, at the first preaching of the Gospel, as in the final age to come, it was from Jerusalem that the gospel law was, and is, to go forth (Is 2:3).
law . . . judgment--the gospel dispensation and institutions (Is 42:1, "judgment").
make . . . to rest--establish firmly; found.
light, &c.-- (Is 42:6).
51:551:5: Արագ արա՛գ մերձեսցի արդարութիւն իմ, եւ ելցէ իբրեւ զլո՛յս փրկութիւն իմ. ՚ի բազո՛ւկ իմ հեթանոսք յուսասցին. ի՛նձ կղզիք սպասեալ մնան, եւ ՚ի բազուկ իմ յուսասցին։
5 Արագ, արա՛գ պիտի մօտենայ իմ արդարութիւնը, եւ իմ փրկութիւնը պիտի ելնի ինչպէս լոյս. հեթանոսներն իմ բազկին պիտի ապաւինեն, կղզիները պիտի սպասեն ինձ եւ յոյս դնեն իմ բազկի վրայ:
5 Իմ արդարութիւնս մօտ է, իմ փրկութիւնս ելած է։Իմ բազուկներս ժողովուրդները պիտի դատեն. Կղզիները ինծի պիտի յուսան Եւ իմ բազուկիս պիտի ապաւինին։
Արագ արագ մերձեսցի արդարութիւն իմ, եւ ելցէ իբրեւ զլոյս փրկութիւն իմ. ի բազուկ իմ հեթանոսք յուսասցին``. ինձ կղզիք սպասեալ մնան, եւ ի բազուկ իմ յուսասցին:

51:5: Արագ արա՛գ մերձեսցի արդարութիւն իմ, եւ ելցէ իբրեւ զլո՛յս փրկութիւն իմ. ՚ի բազո՛ւկ իմ հեթանոսք յուսասցին. ի՛նձ կղզիք սպասեալ մնան, եւ ՚ի բազուկ իմ յուսասցին։
5 Արագ, արա՛գ պիտի մօտենայ իմ արդարութիւնը, եւ իմ փրկութիւնը պիտի ելնի ինչպէս լոյս. հեթանոսներն իմ բազկին պիտի ապաւինեն, կղզիները պիտի սպասեն ինձ եւ յոյս դնեն իմ բազկի վրայ:
5 Իմ արդարութիւնս մօտ է, իմ փրկութիւնս ելած է։Իմ բազուկներս ժողովուրդները պիտի դատեն. Կղզիները ինծի պիտի յուսան Եւ իմ բազուկիս պիտի ապաւինին։
zohrab-1805▾ eastern-1994▾ western am▾
51:551:5 Правда Моя близка; спасение Мое восходит, и мышца Моя будет судить народы; острова будут уповать на Меня и надеяться на мышцу Мою.
51:5 ἐγγίζει εγγιζω get close; near ταχὺ ταχυ quickly ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing μου μου of me; mine καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out ὡς ως.1 as; how φῶς φως light τὸ ο the σωτήριόν σωτηριος salvation; saving μου μου of me; mine καὶ και and; even εἰς εις into; for τὸν ο the βραχίονά βραχιων arm μου μου of me; mine ἔθνη εθνος nation; caste ἐλπιοῦσιν ελπιζω hope ἐμὲ εμε me νῆσοι νησος island ὑπομενοῦσιν υπομενω endure; stay behind καὶ και and; even εἰς εις into; for τὸν ο the βραχίονά βραχιων arm μου μου of me; mine ἐλπιοῦσιν ελπιζω hope
51:5 קָרֹ֤וב qārˈôv קָרֹוב near צִדְקִי֙ ṣiḏqˌî צֶדֶק justice יָצָ֣א yāṣˈā יצא go out יִשְׁעִ֔י yišʕˈî יֵשַׁע help וּ û וְ and זְרֹעַ֖י zᵊrōʕˌay זְרֹועַ arm עַמִּ֣ים ʕammˈîm עַם people יִשְׁפֹּ֑טוּ yišpˈōṭû שׁפט judge אֵלַי֙ ʔēlˌay אֶל to אִיִּ֣ים ʔiyyˈîm אִי coast, island יְקַוּ֔וּ yᵊqaˈûû קוה wait for וְ wᵊ וְ and אֶל־ ʔel- אֶל to זְרֹעִ֖י zᵊrōʕˌî זְרֹועַ arm יְיַחֵלֽוּן׃ yᵊyaḥēlˈûn יחל wait, to hope
51:5. prope est iustus meus egressus est salvator meus et brachia mea populos iudicabunt me insulae expectabunt et brachium meum sustinebuntMy just one is near at hand, my saviour is gone forth, and my arms shall judge the people: the islands shall look for me, and shall patiently wait for my arm.
5. My righteousness is near, my salvation is gone forth, and mine arms shall judge the peoples; the isles shall wait for me, and on mine arm shall they trust.
51:5. My just one is near. My savior has gone forth. And my arms will judge the people. The islands will hope in me, and they will patiently wait for my arm.
51:5. My righteousness [is] near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust.
My righteousness [is] near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust:

51:5 Правда Моя близка; спасение Мое восходит, и мышца Моя будет судить народы; острова будут уповать на Меня и надеяться на мышцу Мою.
51:5
ἐγγίζει εγγιζω get close; near
ταχὺ ταχυ quickly
ο the
δικαιοσύνη δικαιοσυνη rightness; right standing
μου μου of me; mine
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
ὡς ως.1 as; how
φῶς φως light
τὸ ο the
σωτήριόν σωτηριος salvation; saving
μου μου of me; mine
καὶ και and; even
εἰς εις into; for
τὸν ο the
βραχίονά βραχιων arm
μου μου of me; mine
ἔθνη εθνος nation; caste
ἐλπιοῦσιν ελπιζω hope
ἐμὲ εμε me
νῆσοι νησος island
ὑπομενοῦσιν υπομενω endure; stay behind
καὶ και and; even
εἰς εις into; for
τὸν ο the
βραχίονά βραχιων arm
μου μου of me; mine
ἐλπιοῦσιν ελπιζω hope
51:5
קָרֹ֤וב qārˈôv קָרֹוב near
צִדְקִי֙ ṣiḏqˌî צֶדֶק justice
יָצָ֣א yāṣˈā יצא go out
יִשְׁעִ֔י yišʕˈî יֵשַׁע help
וּ û וְ and
זְרֹעַ֖י zᵊrōʕˌay זְרֹועַ arm
עַמִּ֣ים ʕammˈîm עַם people
יִשְׁפֹּ֑טוּ yišpˈōṭû שׁפט judge
אֵלַי֙ ʔēlˌay אֶל to
אִיִּ֣ים ʔiyyˈîm אִי coast, island
יְקַוּ֔וּ yᵊqaˈûû קוה wait for
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
זְרֹעִ֖י zᵊrōʕˌî זְרֹועַ arm
יְיַחֵלֽוּן׃ yᵊyaḥēlˈûn יחל wait, to hope
51:5. prope est iustus meus egressus est salvator meus et brachia mea populos iudicabunt me insulae expectabunt et brachium meum sustinebunt
My just one is near at hand, my saviour is gone forth, and my arms shall judge the people: the islands shall look for me, and shall patiently wait for my arm.
51:5. My just one is near. My savior has gone forth. And my arms will judge the people. The islands will hope in me, and they will patiently wait for my arm.
51:5. My righteousness [is] near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust.
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
5: Правда Моя близка; спасение Мое восходит, и мышца Моя будет судить народы... По свойству образной еврейской речи, изобилующей параллелизмом, все три стоящих здесь образа относятся к одному и тому же предмету, именно к тому самому, какое в предыдущем стихе обозначено, как новый "суд" и "всемирный свет", т. е. к евангельскому учению и закону. Здесь оно рассматривается и определяется с трех сторон: то, как "правда" - высший критерий Божественного Правосудия и источник оправдания человека пред Богом; то - как "спасение" - туне подаваемое нам, ради крестных заслуг Спасителя мира; то - наконец, как крепкая "мышца" Господня, т. е. как тот оселок, или камень, на котором будет испытываться религиозно-нравственная настроенность человечества и который для одних послужит камнем спасения и оправдания, для других же явится камнем претыкания и соблазна (Лк 2:34). Так как пророческие видения не стеснены пределами нашей земной перспективы, то нисколько не удивительно, что о событии, отстоящем не менее 5-7: веков, пророк говорит, как уже о близком и скоро наступающем, что он повторяет и в др. случаях, в особенности, когда речь заходит о мессианских временах (50:8; 56:1). Указание на крепкую мышцу Господню, по-видимому, имеет еще и тот смысл, что оно как бы гарантирует непреложность исполнения Божественных планов, так как Бог силен все препятствия к этому устранить и всех врагов уничтожить (40:10; 49:24-25: и др.).

Острова будут уповать на Меня... О суде над "островами", об их оправдании и спасении пророк уже подробно говорил выше (см. наши комм. на 41:1, 5; 42:4, 10, 12; 49:1).
Adam Clarke: Commentary on the Bible - 1831
51:5: My righteousness is near - The word צדק tsedek, righteousness, is used in such a great latitude of signification, for justice, truth, faithfulness, goodness, mercy, deliverance, salvation, etc., that it is not easy sometimes to give the precise meaning of it without much circumlocution; it means here the faithful completion of God's promises to deliver his people.
Albert Barnes: Notes on the Bible - 1834
51:5: My righteousness is near - The word 'righteousness' is used in a great variety of significations. Here it means, probably, the faithful completion of his promises to his people (Lowth).
My salvation is gone forth - The promise of salvation is gone forth, and already the execution of that purpose is commenced. He would soon deliver his people; he would at no distant period extend salvation to all nations.
And mine arm shall judge the people - That is, shall dispense judgment to them. The 'arm' here is put for himself, as the arm is the instrument by which we execute our purposes (see the notes at Isa 51:9).
The isles shall wait upon me - The distant nations; the pagan lands (see the note at Isa 41:1). The idea is, that distant lands would become interested in the true religion, and acknowledge and worship the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:5: righteousness: Isa 46:13, Isa 56:1; Deu 30:14; Psa 85:9; Mat 3:2; Rom 1:16, Rom 1:17, Rom 10:6-10
my salvation: Isa 2:2, Isa 2:3; Eze 47:1-5; Mat 28:18; Mar 16:15; Luk 24:47; Rom 10:17, Rom 10:18
mine: Sa1 2:10; Psa 50:4-6, Psa 67:4, Psa 96:13, Psa 98:9, Psa 110:6; Joe 3:12; Joh 5:22, Joh 5:23; Act 17:31; Rom 2:16; Co2 5:10
the isles: Isa 42:4, Isa 49:1, Isa 60:9; Zep 2:11; Rom 1:16, Rom 15:9-12
Geneva 1599
51:5 My (e) righteousness [is] near; my salvation is gone forth, and my (f) arms shall judge the people; the isles shall wait upon me, and on my arm shall they trust.
(e) The time that I will accomplish my promise.
(f) My power and strength.
John Gill
51:5 My righteousness is near,.... These are either the words of God the Father, and to be understood not of his essential righteousness, nor of his vindictive justice; but of the righteousness of his Son, which he calls his own, because he approves and accepts of it, imputes and reckons it to his people, and with it justifies them. The words may be rendered, "my righteous One", as in the Vulgate Latin version; not Cyrus, as Grotius; but Christ, God's righteous servant, who was near to come in the flesh, in order to work righteousness. Or these are the words of Christ, speaking of his own righteousness, which was near being wrought out by him, as it was when he became the end of the law for it, by obeying its precept, and bearing its penalty; and near being revealed in the Gospel, where it is revealed from faith to faith; and near being applied by the blessed Spirit, as it is to all that believe; and is near to be come at, and laid hold on, by faith:
my salvation is gone forth: the "salvation" appointed by the Lord; provided in covenant; wrought out by Christ; applied by the Spirit; and fully enjoyed in heaven: this is "gone forth" in the purpose and decree of God, in prophecy and promise, and in the declaration of the Gospel: or, "my Saviour", as the Vulgate Latin version; the Saviour of God's appointing, providing, and sending. Or these are the words of the Saviour himself, who has wrought it out, in whom it is, and of whom it is to be had; it is done, and ready for sinners to look unto and embrace; it is ready to be revealed, and to be fully enjoyed:
and mine arms shall judge the people; to whom the arm of the Lord is revealed, and the Gospel is the power of God unto salvation; both the arms of Christ are ready to receive them, and these protect and defend them, and judge, condemn, and destroy those that despise it:
the isles shall wait upon me; upon Christ, for his coming; for his salvation and righteousness; for his Gospel, the truths, promises, and blessings of it; and in his house and ordinances, for his presence. This is a prophecy of the conversion of the Gentiles, even in the isles of the sea, those afar off, as ours of Great Britain and Ireland, in which there have been and are many waiting upon him:
and on mine arm shall they trust; as on Christ, the arm of the Lord, for salvation; so on the power of Christ for protection and preservation; and on his promises in the Gospel, for their support; which is the arm of the Lord revealed unto them, and yields much support and comfort, and makes known that which is a proper object of trust.
John Wesley
51:5 My righteousness - My salvation, the redemption of all my people, Jews and Gentiles, which is the effect of his righteousness, his justice, faithfulness, or mercy. Is gone - Shall shortly go forth. Judge - Shall subdue the Gentiles to my authority, and rule them by my word and spirit. Isles - The remote countries shall expect this salvation from me, and from me only.
Robert Jamieson, A. R. Fausset and David Brown
51:5 righteousness . . . near--that is, faithful fulfilment of the promised deliverance, answering to "salvation" in the parallel clause (Is 46:13; Is 56:1; Rom 10:8-9). Ye follow after "righteousness"; seek it therefore, from Me, and you will not have far to go for it (Is 51:1).
arms--put for Himself; I by My might.
judge-- (Is 2:3-4; Ps 98:9).
isles, &c.-- (Is 60:9).
arm-- (Rom 1:16), "the power of God unto (the Gentiles as well as the Jews) salvation."
51:651:6: Ամբարձէ՛ք յերկինս զաչս ձեր, եւ հայեցարո՛ւք յերկիր ՚ի խոնարհ. զի երկինք իբրեւ զծո՛ւխ հաստատեալ են, եւ երկիր իբրեւ զձո՛րձս մաշեսցի. եւ բնակիչք նորա իբրեւ զնո՛յնս կորիցեն. այլ փրկութիւն իմ յաւիտեա՛ն կացցէ, եւ արդարութիւն իմ մի՛ պակասեսցէ[10174]։ [10174] Ոմանք. Ամբարձէ՛ք ՚ի յերկինս... իբրեւ զնոյն կորի՛՛... մի՛ պակասեսցի։
6 Դէպի երկի՛նք բարձրացրէք ձեր աչքերը եւ նայեցէ՛ք դէպի ցած՝ երկրին. երկինքը պիտի անցնի ինչպէս ծուխը, եւ երկիրը պիտի մաշուի ինչպէս ձորձերը, նրա բնակիչները եւս նոյն կերպ պիտի կորչեն, բայց իմ փրկութիւնը յաւիտենապէս պիտի մնայ, եւ իմ արդարութիւնը չի պակասելու:
6 Աչքերնիդ վե՛ր վերցուցէք դէպի երկինքը, Վա՛ր նայեցէք դէպի երկիրը, Քանզի երկինք ծուխի պէս պիտի անցնի Ու երկիրը հանդերձի պէս պիտի մաշի։Նմանապէս* անոր բնակիչներն ալ պիտի մեռնին, Բայց իմ փրկութիւնս յաւիտենական պիտի ըլլայ Ու իմ արդարութիւնս պիտի չպակսի։
Ամբարձէք յերկինս զաչս ձեր, եւ հայեցարուք յերկիր ի խոնարհ. զի երկինք իբրեւ զծուխ [798]հաստատեալ են``, եւ երկիր իբրեւ զձորձս մաշեսցի, եւ բնակիչք նորա իբրեւ զնոյնս կորիցեն. այլ փրկութիւն իմ յաւիտեան կացցէ, եւ արդարութիւն իմ մի՛ պակասեսցէ:

51:6: Ամբարձէ՛ք յերկինս զաչս ձեր, եւ հայեցարո՛ւք յերկիր ՚ի խոնարհ. զի երկինք իբրեւ զծո՛ւխ հաստատեալ են, եւ երկիր իբրեւ զձո՛րձս մաշեսցի. եւ բնակիչք նորա իբրեւ զնո՛յնս կորիցեն. այլ փրկութիւն իմ յաւիտեա՛ն կացցէ, եւ արդարութիւն իմ մի՛ պակասեսցէ[10174]։
[10174] Ոմանք. Ամբարձէ՛ք ՚ի յերկինս... իբրեւ զնոյն կորի՛՛... մի՛ պակասեսցի։
6 Դէպի երկի՛նք բարձրացրէք ձեր աչքերը եւ նայեցէ՛ք դէպի ցած՝ երկրին. երկինքը պիտի անցնի ինչպէս ծուխը, եւ երկիրը պիտի մաշուի ինչպէս ձորձերը, նրա բնակիչները եւս նոյն կերպ պիտի կորչեն, բայց իմ փրկութիւնը յաւիտենապէս պիտի մնայ, եւ իմ արդարութիւնը չի պակասելու:
6 Աչքերնիդ վե՛ր վերցուցէք դէպի երկինքը, Վա՛ր նայեցէք դէպի երկիրը, Քանզի երկինք ծուխի պէս պիտի անցնի Ու երկիրը հանդերձի պէս պիտի մաշի։Նմանապէս* անոր բնակիչներն ալ պիտի մեռնին, Բայց իմ փրկութիւնս յաւիտենական պիտի ըլլայ Ու իմ արդարութիւնս պիտի չպակսի։
zohrab-1805▾ eastern-1994▾ western am▾
51:651:6 Поднимите глаза ваши к небесам, и посмотрите на землю вниз: ибо небеса исчезнут, как дым, и земля обветшает, как одежда, и жители ее также вымрут; а Мое спасение пребудет вечным, и правда Моя не престанет.
51:6 ἄρατε αιρω lift; remove εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight ὑμῶν υμων your καὶ και and; even ἐμβλέψατε εμβλεπω look at; look in εἰς εις into; for τὴν ο the γῆν γη earth; land κάτω κατω down; below ὅτι οτι since; that ὁ ο the οὐρανὸς ουρανος sky; heaven ὡς ως.1 as; how καπνὸς καπνος smoke ἐστερεώθη στερεοω make solid; solidify ἡ ο the δὲ δε though; while γῆ γη earth; land ὡς ως.1 as; how ἱμάτιον ιματιον clothing; clothes παλαιωθήσεται παλαιοω antiquate; grow old οἱ ο the δὲ δε though; while κατοικοῦντες κατοικεω settle τὴν ο the γῆν γη earth; land ὥσπερ ωσπερ just as ταῦτα ουτος this; he ἀποθανοῦνται αποθνησκω die τὸ ο the δὲ δε though; while σωτήριόν σωτηριος salvation; saving μου μου of me; mine εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἔσται ειμι be ἡ ο the δὲ δε though; while δικαιοσύνη δικαιοσυνη rightness; right standing μου μου of me; mine οὐ ου not μὴ μη not ἐκλίπῃ εκλειπω leave off; cease
51:6 שְׂאוּ֩ śᵊʔˌû נשׂא lift לַ la לְ to † הַ the שָּׁמַ֨יִם ššāmˌayim שָׁמַיִם heavens עֵֽינֵיכֶ֜ם ʕˈênêḵˈem עַיִן eye וְֽ wᵊˈ וְ and הַבִּ֧יטוּ habbˈîṭû נבט look at אֶל־ ʔel- אֶל to הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth מִ mi מִן from תַּ֗חַת ttˈaḥaṯ תַּחַת under part כִּֽי־ kˈî- כִּי that שָׁמַ֜יִם šāmˈayim שָׁמַיִם heavens כֶּ ke כְּ as † הַ the עָשָׁ֤ן ʕāšˈān עָשָׁן smoke נִמְלָ֨חוּ֙ nimlˈāḥû מלח disperse וְ wᵊ וְ and הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth כַּ ka כְּ as † הַ the בֶּ֣גֶד bbˈeḡeḏ בֶּגֶד garment תִּבְלֶ֔ה tivlˈeh בלה be worn out וְ wᵊ וְ and יֹשְׁבֶ֖יהָ yōšᵊvˌeʸhā ישׁב sit כְּמֹו־ kᵊmô- כְּמֹו like כֵ֣ן ḵˈēn כֵּן gnat יְמוּת֑וּן yᵊmûṯˈûn מות die וִ wi וְ and ישֽׁוּעָתִי֙ yšˈûʕāṯî יְשׁוּעָה salvation לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity תִּֽהְיֶ֔ה tˈihyˈeh היה be וְ wᵊ וְ and צִדְקָתִ֖י ṣiḏqāṯˌî צְדָקָה justice לֹ֥א lˌō לֹא not תֵחָֽת׃ ס ṯēḥˈāṯ . s חתת be terrified
51:6. levate in caelum oculos vestros et videte sub terra deorsum quia caeli sicut fumus liquescent et terra sicut vestimentum adteretur et habitatores eius sicut haec interibunt salus autem mea in sempiternum erit et iustitia mea non deficietLift up your eyes to heaven, and look down to the earth beneath: for the heavens shall vanish like smoke, and the earth shall be worn away like a garment, and the inhabitants thereof shall perish in like manner: but my salvation shall be for ever, and my justice shall not fail.
6. Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.
51:6. Lift up your eyes to heaven, and look down to the earth below. For the heavens will vanish like smoke, and the earth will be worn away like a garment, and its inhabitants will pass away in like manner. But my salvation will be forever, and my justice will not fail.
51:6. Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.
Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished:

51:6 Поднимите глаза ваши к небесам, и посмотрите на землю вниз: ибо небеса исчезнут, как дым, и земля обветшает, как одежда, и жители ее также вымрут; а Мое спасение пребудет вечным, и правда Моя не престанет.
51:6
ἄρατε αιρω lift; remove
εἰς εις into; for
τὸν ο the
οὐρανὸν ουρανος sky; heaven
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
ὑμῶν υμων your
καὶ και and; even
ἐμβλέψατε εμβλεπω look at; look in
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
κάτω κατω down; below
ὅτι οτι since; that
ο the
οὐρανὸς ουρανος sky; heaven
ὡς ως.1 as; how
καπνὸς καπνος smoke
ἐστερεώθη στερεοω make solid; solidify
ο the
δὲ δε though; while
γῆ γη earth; land
ὡς ως.1 as; how
ἱμάτιον ιματιον clothing; clothes
παλαιωθήσεται παλαιοω antiquate; grow old
οἱ ο the
δὲ δε though; while
κατοικοῦντες κατοικεω settle
τὴν ο the
γῆν γη earth; land
ὥσπερ ωσπερ just as
ταῦτα ουτος this; he
ἀποθανοῦνται αποθνησκω die
τὸ ο the
δὲ δε though; while
σωτήριόν σωτηριος salvation; saving
μου μου of me; mine
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἔσται ειμι be
ο the
δὲ δε though; while
δικαιοσύνη δικαιοσυνη rightness; right standing
μου μου of me; mine
οὐ ου not
μὴ μη not
ἐκλίπῃ εκλειπω leave off; cease
51:6
שְׂאוּ֩ śᵊʔˌû נשׂא lift
לַ la לְ to
הַ the
שָּׁמַ֨יִם ššāmˌayim שָׁמַיִם heavens
עֵֽינֵיכֶ֜ם ʕˈênêḵˈem עַיִן eye
וְֽ wᵊˈ וְ and
הַבִּ֧יטוּ habbˈîṭû נבט look at
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
מִ mi מִן from
תַּ֗חַת ttˈaḥaṯ תַּחַת under part
כִּֽי־ kˈî- כִּי that
שָׁמַ֜יִם šāmˈayim שָׁמַיִם heavens
כֶּ ke כְּ as
הַ the
עָשָׁ֤ן ʕāšˈān עָשָׁן smoke
נִמְלָ֨חוּ֙ nimlˈāḥû מלח disperse
וְ wᵊ וְ and
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
כַּ ka כְּ as
הַ the
בֶּ֣גֶד bbˈeḡeḏ בֶּגֶד garment
תִּבְלֶ֔ה tivlˈeh בלה be worn out
וְ wᵊ וְ and
יֹשְׁבֶ֖יהָ yōšᵊvˌeʸhā ישׁב sit
כְּמֹו־ kᵊmô- כְּמֹו like
כֵ֣ן ḵˈēn כֵּן gnat
יְמוּת֑וּן yᵊmûṯˈûn מות die
וִ wi וְ and
ישֽׁוּעָתִי֙ yšˈûʕāṯî יְשׁוּעָה salvation
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
תִּֽהְיֶ֔ה tˈihyˈeh היה be
וְ wᵊ וְ and
צִדְקָתִ֖י ṣiḏqāṯˌî צְדָקָה justice
לֹ֥א lˌō לֹא not
תֵחָֽת׃ ס ṯēḥˈāṯ . s חתת be terrified
51:6. levate in caelum oculos vestros et videte sub terra deorsum quia caeli sicut fumus liquescent et terra sicut vestimentum adteretur et habitatores eius sicut haec interibunt salus autem mea in sempiternum erit et iustitia mea non deficiet
Lift up your eyes to heaven, and look down to the earth beneath: for the heavens shall vanish like smoke, and the earth shall be worn away like a garment, and the inhabitants thereof shall perish in like manner: but my salvation shall be for ever, and my justice shall not fail.
51:6. Lift up your eyes to heaven, and look down to the earth below. For the heavens will vanish like smoke, and the earth will be worn away like a garment, and its inhabitants will pass away in like manner. But my salvation will be forever, and my justice will not fail.
51:6. Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.
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: Поднимите глаза ваши к небесам... а Мое спасение пребудет вечным... В этом стихе дано сильное удостоверение непреложности Божественных планов о спасении людей. Оно очень напоминает известное изречение Спасителя: "небо и земля прейдут, словеса же Моя не прейдут" (Мф 5:18; Лк 16:17). Вместе с тем, в них молчаливо (implicite) дается понять, что имеющее со временем открыться вечное "Царство Божие" носит, по преимуществу, духовный характер; оно не связано безусловными узами с настоящим чувственным миром, а имеет свое собственное самостоятельное значение, так как будет продолжать свое существование и после их уничтожения (ср. 40:8, 40; 50:9, Мф 13:35; 2: Пет 3:13; Евр 1:11; Откр 21:1: и др.).
Adam Clarke: Commentary on the Bible - 1831
51:6: My salvation shall be for ever - Aben Ezra says, From this verse divines have learnt the immortality of the soul. Men shall perish as the earth does, because they are formed from it; but they who are filled with the salvation of God shall remain for ever. See Kimchi.
Albert Barnes: Notes on the Bible - 1834
51:6: Lift up your eyes to the heavens - The design of directing their attention to the heavens and the earth is, probably, to impress them more deeply with a conviction of the certainty of his salvation in this manner, namely, the heavens and the earth appear firm and fixed; there is in them no apparent tendency to dissolution and decay. Yet though apparently thus fixed and determined, they will all vanish away, but the promise of God will be unfailing.
For the heavens shall vanish away - The word which is rendered here 'shall vanish away' (מלח mâ lach), occurs nowhere else in the Bible. The primary idea, according to Gesenius, is that of smoothness and softness. Then it means to glide away, to disappear. The idea here is, that the heavens would disappear, as smoke is dissipated and disappears in the air. The idea of the vanishing, or the disappearing of the heavens and the earth, is one that often occurs in the Scriptures (see the notes at Isa 34:4; compare Psa 102:26; Heb 1:11-12; Pe2 3:10-12).
The earth shall wax old ... - Shall decay, and be destroyed (see Psa 102:26).
And they that dwell therein shall die in like manner - Lowth renders this, 'Like the vilest insect.' Noyes, 'Like flies.' The Vulgate, and the Septuagint, however, render it as it is in our version. Rosenmuller renders it, 'As flies.' Gesenius renders it, 'Like a gnat.' This variety of interpretation arises from the different explanation of the word כן kê n, which usually means, 'as, so, thus, in like manner, etc.' The plural form, however, (כנים kiniym), occurs in Psa 105:31, and is rendered by the Septuagint, σκνῖφες skniphes, and by the Vulgate, sciniphes, a species of small gnats, very troublesome from their sting, which abounds in the marshy regions of Egypt; and according to this the idea is, that the most mighty inhabitants of the earth would die like gnats, or the smallest and vilest insects. This interpretation gives a more impressive sense than our version, but it is doubtful whether it can be justified. The word occurs nowhere else in this sense, and the authority of the ancient versions is against it. The idea as given in the common translation is not feeble, as Gesenius supposes, but is a deeply impressive one, that the heavens, the earth, and all the inhabitants should vanish away together, and alike disappear.
But my salvation shall be for ever - It is a glorious truth that the redemption which God shall give his people shall survive the Rev_olutions of kingdoms, and the consummation of all earthly things. It is not improbable that the Saviour had this passage in his eye when he said, 'heaven and earth shall pass away, but my word shall not pass away' Mat 24:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:6: Lift up: Isa 40:26; Deu 4:19; Psa 8:3, Psa 8:4
the heavens: Isa 34:4, Isa 50:9; Psa 102:26; Mat 24:35; Heb 1:11, Heb 1:12; Pe2 3:10-12; Rev 6:12-14, Rev 20:11
my salvation: Isa 51:8, Isa 45:17; Psa 103:17; Dan 9:24; Joh 3:15, Joh 3:16, Joh 5:24, Joh 10:27-29; Th2 2:16; Heb 5:9, Heb 9:12, Heb 9:15
Carl Friedrich Keil and Franz Delitzsch
51:6
The people of God are now summoned to turn their eyes upwards and downwards: the old world above their heads and under their feet is destined to destruction. "Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens will pass away like smoke, and the earth fall to pieces like a garment, and its inhabitants die out like a nonentity; and my salvation will last for ever, and my righteousness does not go to ruin." The reason for the summons follows with kı̄. The heavens will be resolved into atoms, like smoke: nimlâchū from mâlach, related to mârach, root mal, from which comes mâlal (see at Job 14:2), to rub to pieces, to crumble to pieces, or mangle; Aquila, ἠλοήθησαν, from ἀλοᾶν, to thresh. As melâchı̄m signifies rags, the figure of a garment that has fallen to pieces, which was then quite ready to hand (Is 50:9), presented itself from the natural association of ideas. כּמו־כן, however, cannot mean "in like manner" (lxx, Targ., Jerome); for if we keep to the figure of a garment falling to pieces, the figure is a very insipid one; and if we refer it to the fate of the earth generally, the thought which it offers is a very tame one. The older expositors were not even acquainted with what is now the favourite explanation, viz., "as gnats perish" (Hitzig, Ewald, Umbreit, Knobel, Stier, etc.); since the singular of kinnı̄m is no more kēn than the singular of בּיצים is בּיץ. The gnat (viz., a species of stinging gnat, probably the diminutive but yet very troublesome species which is called akol uskut, "eat and be silent," in Egyptian) is called kinnâh, as the talmudic usage shows, where the singular, which does not happen to be met with in the Old Testament, is found in the case of kinnı̄m as well as in that of bētsı̄m.
(Note: Kinnâm, in Ex 8:13-14, whether it be a collective plural or a singular, also proves nothing in support of kēn, any more than middâh in Job 11:9 (which see) in favour of mad, in the sense of measure. It does not follow, that because a certain form lies at the foundation of a derivative, it must have been current in ordinary usage.)
We must explain the word in the same manner as in 2Kings 23:5; Num 13:33; Job 9:35. In all these passages kēn merely signifies "so" (ita, sic); but just as in the classical languages, these words often derive their meaning from the gesture with which they are accompanied (e.g., in Terence's Eunuch: Cape hoc flabellum et ventulum sic facito). This is probably Rckert's opinion, when he adopts the rendering: and its inhabitants "like so" (so wie so) do they die. But "like so" is here equivalent to "like nothing." That the heavens and the earth do not perish without rising again in a renewed form, is a thought which may naturally be supplied, and which is distinctly expressed in Is 51:16; Is 65:17; Is 66:22. Righteousness (tsedâqâh) and salvation (yeshū‛âh) are the heavenly powers, which acquire dominion through the overthrow of the ancient world, and become the foundations of the new (2Pet 3:13). That the tsedâqâh will endure for ever, and the yeshū‛âh will not be broken (yēchath, as in Is 7:8, confringetur, whereas in Is 51:7 the meaning is consternemini), is a prospect that opens after the restoration of the new world, and which indirectly applies to men who survive the catastrophe, having become partakers of righteousness and salvation. For righteousness and salvation require beings in whom to exert their power.
Geneva 1599
51:6 Lift up your eyes to the heavens, and look upon the earth beneath: for the (g) heavens shall vanish away like smoke, and the earth shall become old like a garment, and its inhabitants shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.
(g) Forewarns them of the horrible changes and mutations of all things, and how he will preserve his church in the midst of all these dangers.
John Gill
51:6 Lift up your eyes to the heavens,.... And observe their beauty and order, the constant and regular motion of the heavenly bodies, the firmness and solidity of them:
and look upon the earth beneath; how stable and well founded it is:
for the heavens shall vanish away like smoke; though they are so firm, and have lasted so long, and have kept their constant situation and course, yet they shall melt away like salt, as the word (k) signifies, and disappear in an instant like smoke. Reference seems to be had to the general conflagration, when the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat, 2Pet 3:12,
and the earth shall wax old like a garment; and be folded up, and laid aside, as useless; see Ps 102:26. This seems to design not a substantial destruction of the earth, but of its qualities, when waxing old it shall be renewed and changed. Jarchi interprets these clauses of the princes of the hosts of people in heaven, and the governors of the earth; but the inhabitants thereof are mentioned next:
and they that dwell therein shall die in like manner; as the heavens and the earth; be dissolved as they, and in like manner; vanish as smoke, and be seen no more; wax old as a garment, and become useless and unprofitable. De Dieu renders it, "as a louse" (l), and so this word sometimes signifies; and this sense is approved of by many learned men (m), and seems best to agree with the text; since neither the heavens and the earth are said to die, nor smoke, or a garment: and it may denote how loathsome and nauseous wicked men are in life, like vermin; and how mean and contemptible in death, their bodies are vile and despicable, and how easily they are destroyed:
but my salvation shall be for ever; that salvation which Christ has wrought out for his people is an everlasting salvation, Is 14:17, Heb 5:9 and they that are interested in it will be always safe and happy; and though they shall die as other men, they shall rise again, and enjoy glory, immortality, and eternal life:
and my righteousness shall not be abolished: the righteousness which Christ has brought in for his people, and by which they are justified, is also everlasting, Dan 9:24 or, "shall not be broken" (n); it answers all the demands of law and justice, and stands firm against all the accusations and charges of men and devils: or, "shall not fail" (o), as the Septuagint; its virtue to justify will always continue; it will answer for the saints in a time to come, even at the last judgment. The Targum is, it
"shall not tarry;''
being near to be wrought out and revealed, Is 51:5.
(k) "Symmachus". It is expressive of corruption and consumption, as Ben Melech observes; which is the sense of salt land, not inhabited Jer xvii 6. It denotes, as Gussetius (Ebr. Comment. p. 469.) thinks, the fluctuating and confused agitation of the heavens, like those of the salt sea, and as smoke over the head. (l) "tanquam pediculus", De Dieu; so the word is used in Exod. viii. 16, 17, 18. "instar vermiculi", Vitringa. (m) Calvinus, Gataker, Gussetius. (n) "conteretur", Pagninus, Montanus; "atteretur", Junius & Tremellius, Piscator. So Ben Melech interprets it, "shall not be broken". (o) , Sept. "non deficiet", V. L.
John Wesley
51:6 The heavens - The heavens and earth shall pass away, in regard of their present state, and properties, and use, as smoak is said to vanish, tho' the substance of it be not destroyed.
Robert Jamieson, A. R. Fausset and David Brown
51:6 (Is 40:6, Is 40:8; Ps 102:26; Heb 1:11-12).
vanish away--literally, "shall be torn asunder," as a garment [MAURER]; which accords with the context.
in like manner--But GESENIUS, "Like a gnat"; like the smallest and vilest insect. JEROME translates, as English Version, and infers that "in like manner" as man, the heavens (that is, the sky) and earth are not to be annihilated, but changed for the better (Is 65:17).
righteousness--My faithfully fulfilled promise (see on Is 51:5).
51:751:7: Լուարո՛ւք ինձ որ գիտէք զիրաւունս, ժողովուրդ իմ՝ որոց օրէնք իմ ՚ի սիրտս ձեր։ Մի՛ երկնչիք ՚ի նախատանաց մարդկան. եւ բամբասանք նոցա զձեզ յամօթ մի՛ արասցեն[10175]. [10175] Ոմանք. Եւ որոյ օրէնք իմ... եւ բամբասանք նոցա զձեզ մի՛ պատրեսցեն։
7 Դուք, որ ճանաչում էք իրաւունքը, եւ դու, իմ ժողովո՛ւրդ, որ սրտիդ մէջ իմ օրէնքն ես կրում, լսեցէ՛ք ինձ. մի՛ վախեցէք մարդկանց նախատինքից, եւ նրանց բամբասանքը թող ձեզ ամօթանք չպատճառի,
7 Ինծի՛ մտիկ ըրէք, ո՜վ արդարութիւն ճանչցողներ Եւ իմ օրէնքս ձեր սրտին մէջ պահող ժողովուրդ. Մարդոց նախատինքէն մի՛ վախնաք, Անոնց բամբասանքէն մի՛ զարհուրիք։
Լուարուք ինձ որ գիտէք զիրաւունս, ժողովուրդ իմ` որոց օրէնք իմ ի սիրտս ձեր, մի՛ երկնչիք ի նախատանաց մարդկան, եւ բամբասանք նոցա զձեզ յամօթ մի՛ արասցեն:

51:7: Լուարո՛ւք ինձ որ գիտէք զիրաւունս, ժողովուրդ իմ՝ որոց օրէնք իմ ՚ի սիրտս ձեր։ Մի՛ երկնչիք ՚ի նախատանաց մարդկան. եւ բամբասանք նոցա զձեզ յամօթ մի՛ արասցեն[10175].
[10175] Ոմանք. Եւ որոյ օրէնք իմ... եւ բամբասանք նոցա զձեզ մի՛ պատրեսցեն։
7 Դուք, որ ճանաչում էք իրաւունքը, եւ դու, իմ ժողովո՛ւրդ, որ սրտիդ մէջ իմ օրէնքն ես կրում, լսեցէ՛ք ինձ. մի՛ վախեցէք մարդկանց նախատինքից, եւ նրանց բամբասանքը թող ձեզ ամօթանք չպատճառի,
7 Ինծի՛ մտիկ ըրէք, ո՜վ արդարութիւն ճանչցողներ Եւ իմ օրէնքս ձեր սրտին մէջ պահող ժողովուրդ. Մարդոց նախատինքէն մի՛ վախնաք, Անոնց բամբասանքէն մի՛ զարհուրիք։
zohrab-1805▾ eastern-1994▾ western am▾
51:751:7 Послушайте Меня, знающие правду, народ, у которого в сердце закон Мой! Не бойтесь поношения от людей, и злословия их не страшитесь.
51:7 ἀκούσατέ ακουω hear μου μου of me; mine οἱ ο the εἰδότες ειδω realize; have idea κρίσιν κρισις decision; judgment λαός λαος populace; population μου μου of me; mine οὗ ος who; what ὁ ο the νόμος νομος.1 law μου μου of me; mine ἐν εν in τῇ ο the καρδίᾳ καρδια heart ὑμῶν υμων your μὴ μη not φοβεῖσθε φοβεω afraid; fear ὀνειδισμὸν ονειδισμος disparaging; reproach ἀνθρώπων ανθρωπος person; human καὶ και and; even τῷ ο the φαυλισμῷ φαυλισμος he; him μὴ μη not ἡττᾶσθε ητταω defeat
51:7 שִׁמְע֤וּ šimʕˈû שׁמע hear אֵלַי֙ ʔēlˌay אֶל to יֹ֣דְעֵי yˈōḏᵊʕê ידע know צֶ֔דֶק ṣˈeḏeq צֶדֶק justice עַ֖ם ʕˌam עַם people תֹּורָתִ֣י tôrāṯˈî תֹּורָה instruction בְ vᵊ בְּ in לִבָּ֑ם libbˈām לֵב heart אַל־ ʔal- אַל not תִּֽירְאוּ֙ tˈîrᵊʔû ירא fear חֶרְפַּ֣ת ḥerpˈaṯ חֶרְפָּה reproach אֱנֹ֔ושׁ ʔᵉnˈôš אֱנֹושׁ man וּ û וְ and מִ mi מִן from גִּדֻּפֹתָ֖ם ggiddufōṯˌām גִּדּוּפָה reviling word אַל־ ʔal- אַל not תֵּחָֽתּוּ׃ tēḥˈāttû חתת be terrified
51:7. audite me qui scitis iustum populus lex mea in corde eorum nolite timere obprobrium hominum et blasphemias eorum ne metuatisHearken to me, you that know what is just, my people who have my law in your heart: fear ye not the reproach of men, and be not afraid of their blasphemies.
7. Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye dismayed at their revilings.
51:7. Listen to me, you who know what is just, my people who have my law in their heart. Do not be afraid of disgrace among men, and do not dread their blasphemies.
51:7. Hearken unto me, ye that know righteousness, the people in whose heart [is] my law; fear ye not the reproach of men, neither be ye afraid of their revilings.
Hearken unto me, ye that know righteousness, the people in whose heart [is] my law; fear ye not the reproach of men, neither be ye afraid of their revilings:

51:7 Послушайте Меня, знающие правду, народ, у которого в сердце закон Мой! Не бойтесь поношения от людей, и злословия их не страшитесь.
51:7
ἀκούσατέ ακουω hear
μου μου of me; mine
οἱ ο the
εἰδότες ειδω realize; have idea
κρίσιν κρισις decision; judgment
λαός λαος populace; population
μου μου of me; mine
οὗ ος who; what
ο the
νόμος νομος.1 law
μου μου of me; mine
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
ὑμῶν υμων your
μὴ μη not
φοβεῖσθε φοβεω afraid; fear
ὀνειδισμὸν ονειδισμος disparaging; reproach
ἀνθρώπων ανθρωπος person; human
καὶ και and; even
τῷ ο the
φαυλισμῷ φαυλισμος he; him
μὴ μη not
ἡττᾶσθε ητταω defeat
51:7
שִׁמְע֤וּ šimʕˈû שׁמע hear
אֵלַי֙ ʔēlˌay אֶל to
יֹ֣דְעֵי yˈōḏᵊʕê ידע know
צֶ֔דֶק ṣˈeḏeq צֶדֶק justice
עַ֖ם ʕˌam עַם people
תֹּורָתִ֣י tôrāṯˈî תֹּורָה instruction
בְ vᵊ בְּ in
לִבָּ֑ם libbˈām לֵב heart
אַל־ ʔal- אַל not
תִּֽירְאוּ֙ tˈîrᵊʔû ירא fear
חֶרְפַּ֣ת ḥerpˈaṯ חֶרְפָּה reproach
אֱנֹ֔ושׁ ʔᵉnˈôš אֱנֹושׁ man
וּ û וְ and
מִ mi מִן from
גִּדֻּפֹתָ֖ם ggiddufōṯˌām גִּדּוּפָה reviling word
אַל־ ʔal- אַל not
תֵּחָֽתּוּ׃ tēḥˈāttû חתת be terrified
51:7. audite me qui scitis iustum populus lex mea in corde eorum nolite timere obprobrium hominum et blasphemias eorum ne metuatis
Hearken to me, you that know what is just, my people who have my law in your heart: fear ye not the reproach of men, and be not afraid of their blasphemies.
51:7. Listen to me, you who know what is just, my people who have my law in their heart. Do not be afraid of disgrace among men, and do not dread their blasphemies.
51:7. Hearken unto me, ye that know righteousness, the people in whose heart [is] my law; fear ye not the reproach of men, neither be ye afraid of their revilings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8. Третье обращение Мессии к Его слушателям, которые на этот раз названы уже овладевшими той правдой, о стремлении которой говорилось раньше (1: с.). Настоящее обращение переходит, собственно говоря, в утешение или ободрение тех, которые смущались следовать за Рабом, из-за ложного стыда общественного мнения, т. е. того большинства Израиля, которое отвергло Мессию.

Послушайте Меня, знающие правду, народ, у которого в сердце закон Мой... В повторных обращениях пророка к слушателям есть своего рода градация - постепенное восхождение от низшего к высшему: и вот на этот раз он доходит до вершины своей лестницы и говорит к народу, уже знающему "Правду" и носящему закон, написанным на скрижалях его собственного сердца. А этими именами в Священном Писании, обыкновенно, обозначаются уже деятели новозаветного царства - верующие христиане (Иер 31:31-34; Евр 8:10-12).

Не бойтесь поношения от людей и злословия не страшитесь... По всей вероятности, пророк говорит здесь о тех злословиях и насмешках, которым подвергалось уверовавшее во Христа иудейское меньшинство от своих соплеменников, в огромном большинстве не признавших Христа за Мессию и издевавшихся, как над самим Спасителем, так и над Его верными последователями (Мф 27:39-42; 1: Кор 1:23). Но, конечно, смысл этого пророчества можно распространять и гораздо шире, относя его ко всем тем, о ком Сам Господь Иисус Христос сказал: "блаженны изгнанные за правду, блаженны вы, когда будут поносить вас и гнать и всячески неправедно злословить за Меня" (Мф 5:10-12). А это, по словам апостола, постигнет общая участь всех христиан, так как "все, желающие жить благочестиво во Христе Иисусе, гонимы будут". (2: Тим 3:12). Некоторые склонны видеть историческое оправдание этого пророчества в гонениях, которые претерпевала первенствующая церковь от римского общества и государства (еп. Петр).
Albert Barnes: Notes on the Bible - 1834
51:7: Hearken unto me, ye that know righteousness - My people who are acquainted with my law, and who are to be saved. This is addressed to the pious parlor the Jewish nation.
Fear ye not the reproach of men - If we have the promise of God, and the assurance of his favor, we shall have no occasion to dread the reproaches and the scoffs of people (compare Mat 10:28).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:7: Hearken: Isa 51:1
ye that: Phi 3:8, Phi 3:10; Tit 2:11, Tit 2:12
in whose: Psa 37:31, Psa 40:8; Jer 31:33, Jer 31:34; Co2 3:3; Heb 10:16
fear: Jer 1:17; Eze 2:6; Mat 5:11, Mat 10:28; Luk 6:22, Luk 12:4, Luk 12:5; Act 5:41; Pe1 4:4, Pe1 4:14
Carl Friedrich Keil and Franz Delitzsch
51:7
Upon this magnificent promise of the final triumph of the counsel of God, an exhortation is founded to the persecuted church, not to be afraid of men. "Hearken unto me, ye that know about righteousness, thou people with my law in the heart; fear ye not the reproach of mortals, and be ye not alarmed at their revilings. For the moth will devour them like a garment, and the worm devour them like woollen cloth; and my righteousness will stand for ever, and my salvation to distant generations." The idea of the "servant of Jehovah," in its middle sense, viz., as denoting the true Israel, is most clearly set forth in the address here. They that pursue after righteousness, and seek Jehovah (Is 51:1), that is to say, the servants of Jehovah (Is 65:8-9), are embraced in the unity of a "people," as in Is 65:10 (cf., Is 10:24), i.e., of the true people of God in the people of His choice, and therefore of the kernel in the heart of the whole mass - an integral intermediate link in the organism of the general idea, which Hvernick and, to a certain extent, Hofmann eliminate from it,
(Note: Hvernick, in his Lectures on the Theology of the Old Testament, published by H. A. Hahn, 1848, and in a second edition by H. Schultz, 1863; Drechsler, in his article on the Servant of Jehovah, in the Luth. Zeitschrift, 1852; V. Hofmann, in his Schriftbeweis, ii. 1, 147. The first two understand by the servant of Jehovah as an individual, the true Israel personified: the idea has simply Israel as a whole at its base, i.e., Israel which did not answer to its ideal, and the Messiah as the summit, in whom the ideal of Israel was fully realized. Drechsler goes so far as to call the central link, viz., an Israel true to its vocation, a modern abstraction that has no support in the Scriptures. Hofmann, however, says that he has no wish to exclude this central idea, and merely wishes to guard against the notion that a number of individuals, whether Israelites generally or pious Israelites, are ever intended by the epithet "servant of Jehovah." "The nation," he says himself at p. 145, "was called as a nation to be the servant of God, but it fulfilled its calling as a church of believers." And so say we; but we also add that this church is a kernel always existing within the outer ecclesia mixta, and therefore always a number of individuals, though they are only known to God.)
but not without thereby destroying the typical mirror in which the prophet beholds the passion of the One. The words are addressed to those who know from their own experience what righteousness is as a gift of grace, and as conduct in harmony with the plan of salvation, i.e., to the nation, which bears in its heart the law of God as the standard and impulse of its life, the church which not only has it as a letter outside itself, but as a vital power within (cf., Ps 40:9). None of these need to be afraid of men. Their despisers and blasphemers are men ('ĕnōsh; cf., Is 51:12, Ps 9:20; Ps 10:18), whose pretended omnipotence, exaltation, and indestructibility, are an unnatural self-convicted lie. The double figure in Is 51:8, which forms a play upon words that cannot well be reproduced, affirms that the smallest exertion of strength is quite sufficient to annihilate their sham greatness and sham power; and that long before they are actually destroyed, they carry the constantly increasing germ of it within themselves. The sâs, says a Jewish proverb, is brother to the ‛âsh. The latter (from ‛âshēsh, collabi, Arab. ‛aththa, trans. corrodere) signifies a moth; the former (like the Arabic sūs, sūse, Gr. σής) a moth, and also a weevil, curculio. The relative terms in Greek are σής (Armen. tzetz) and κίς. But whilst the persecutors of the church succumb to these powers of destruction, the righteousness and salvation of God, which are even now the confidence and hope of His church, and the full and manifest realization of which it will hereafter enjoy, stand for ever, and from "generation to generation," ledōr dōrı̄m, i.e., to an age which embraces endless ages within itself.
John Gill
51:7 Hearken unto me, ye that know righteousness,.... The righteousness of God, and of his law; the purity of his nature, what righteousness is agreeable to him, and required by him; the imperfection and insufficiency of a man's own righteousness, and the glory and fulness of Christ's righteousness, revealed in the Gospel; and so know that, as to approve of it, follow after it, lay hold upon it, believe in it, and rejoice in it, as their justifying righteousness:
the people in whose heart is my law; not in their heads only, but in their hearts; having an understanding of it, an affection for it, and the bias of their minds toward it; being written there by the finger of the divine Spirit, according to the covenant of grace, Jer 31:33, and not in tables of stone, as the law of Moses, and of which this is not to be understood; but of the law or doctrine of Christ, even the everlasting Gospel; which coming with power, and the Holy Ghost, into the hearts of the Lord's people, is received by them with great approbation and affection, in faith and love; they obey it from their hearts, and are cast into the mould of it:
fear ye not the reproach of men, neither be ye afraid of their revilings; either of the Jews, the Scribes and Pharisees, for renouncing a pharisaical righteousness, and embracing the righteousness of Christ; for rejecting the traditions of the elders, the rituals of the ceremonial law, and the doctrine of justification by the works of the moral law; and for cordially receiving the pure Gospel of Christ: or of idolatrous Heathens, from whom they were called, and that for leaving the religion of their country, and the gods of their fathers, and professing the one only true God, and Jesus Christ, whom he has sent: or of the antichristian worshippers, and of the man of sin at the head of them, who belches out his blasphemies against God and Christ, his tabernacle and saints; but neither their shocking blasphemies, nor spiteful taunts and jeers, nor menacing words, nor even cruel persecutions, should deter the saints from the profession of Christ and his Gospel.
John Wesley
51:7 Know - That love and practise it.
Robert Jamieson, A. R. Fausset and David Brown
51:7 know righteousness--(See on Is 51:1).
51:851:8: զի իբրեւ ձորձք ընդ ժամանակա՛ւ մաշեսցին, եւ իբրեւ զասր որ ուտիցի ՚ի ցեցոյ. բայց արդարութիւն իմ յաւիտեա՛ն կացցէ, եւ փրկութիւն ազգա՛ց յազգս[10176]։ [10176] Բազումք. Եւ փրկութիւն իմ ազգաց յազգս։
8 քանզի ժամանակի ընթացքում դրանք պիտի մաշուեն ինչպէս ձորձեր եւ ինչպէս բուրդ, որին ուտում է ցեցը, բայց իմ արդարութիւնը պիտի մնայ յաւիտեան, եւ իմ փրկութիւնը՝ սերնդից սերունդ»:
8 Վասն զի ցեցը պիտի ուտէ զանոնք հանդերձի պէս Եւ մեցը պիտի ուտէ զանոնք բուրդի պէս, Բայց իմ արդարութիւնս յաւիտեան պիտի մնայ Ու իմ փրկութիւնս ազգէ ազգ պիտի ըլլայ»։
զի իբրեւ [799]ձորձք ընդ ժամանակաւ մաշեսցին``, եւ իբրեւ զասր որ ուտիցի ի ցեցոյ. բայց արդարութիւն իմ յաւիտեան կացցէ, եւ փրկութիւն իմ ազգաց յազգս:

51:8: զի իբրեւ ձորձք ընդ ժամանակա՛ւ մաշեսցին, եւ իբրեւ զասր որ ուտիցի ՚ի ցեցոյ. բայց արդարութիւն իմ յաւիտեա՛ն կացցէ, եւ փրկութիւն ազգա՛ց յազգս[10176]։
[10176] Բազումք. Եւ փրկութիւն իմ ազգաց յազգս։
8 քանզի ժամանակի ընթացքում դրանք պիտի մաշուեն ինչպէս ձորձեր եւ ինչպէս բուրդ, որին ուտում է ցեցը, բայց իմ արդարութիւնը պիտի մնայ յաւիտեան, եւ իմ փրկութիւնը՝ սերնդից սերունդ»:
8 Վասն զի ցեցը պիտի ուտէ զանոնք հանդերձի պէս Եւ մեցը պիտի ուտէ զանոնք բուրդի պէս, Բայց իմ արդարութիւնս յաւիտեան պիտի մնայ Ու իմ փրկութիւնս ազգէ ազգ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
51:851:8 Ибо, как одежду, съест их моль и, как в{о}лну, съест их червь; а правда Моя пребудет вовек, и спасение Мое в роды родов.
51:8 ὥσπερ ωσπερ just as γὰρ γαρ for ἱμάτιον ιματιον clothing; clothes βρωθήσεται βιβρωσκω eat ὑπὸ υπο under; by χρόνου χρονος time; while καὶ και and; even ὡς ως.1 as; how ἔρια εριον wool βρωθήσεται βιβρωσκω eat ὑπὸ υπο under; by σητός σης moth ἡ ο the δὲ δε though; while δικαιοσύνη δικαιοσυνη rightness; right standing μου μου of me; mine εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἔσται ειμι be τὸ ο the δὲ δε though; while σωτήριόν σωτηριος salvation; saving μου μου of me; mine εἰς εις into; for γενεὰς γενεα generation γενεῶν γενεα generation
51:8 כִּ֤י kˈî כִּי that כַ ḵa כְּ as † הַ the בֶּ֨גֶד֙ bbˈeḡeḏ בֶּגֶד garment יֹאכְלֵ֣ם yōḵᵊlˈēm אכל eat עָ֔שׁ ʕˈāš עָשׁ moth וְ wᵊ וְ and כַ ḵa כְּ as † הַ the צֶּ֖מֶר ṣṣˌemer צֶמֶר wool יֹאכְלֵ֣ם yōḵᵊlˈēm אכל eat סָ֑ס sˈās סָס moth וְ wᵊ וְ and צִדְקָתִי֙ ṣiḏqāṯˌî צְדָקָה justice לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity תִּֽהְיֶ֔ה tˈihyˈeh היה be וִ wi וְ and ישׁוּעָתִ֖י yšûʕāṯˌî יְשׁוּעָה salvation לְ lᵊ לְ to דֹ֥ור ḏˌôr דֹּור generation דֹּורִֽים׃ ס dôrˈîm . s דֹּור generation
51:8. sicut enim vestimentum sic comedet eos vermis et sicut lanam sic devorabit eos tinea salus autem mea in sempiternum erit et iustitia mea in generationes generationumFor the worm shall eat them up as a garment: and the moth shall consume them as wool: but my salvation shall be for ever, and my justice from generation to generation.
8. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation unto all generations.
51:8. For the worm will consume them like a garment, and the moth will devour them like wool. But my salvation will be forever, and my justice will be from generation to generation.
51:8. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.
For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation:

51:8 Ибо, как одежду, съест их моль и, как в{о}лну, съест их червь; а правда Моя пребудет вовек, и спасение Мое в роды родов.
51:8
ὥσπερ ωσπερ just as
γὰρ γαρ for
ἱμάτιον ιματιον clothing; clothes
βρωθήσεται βιβρωσκω eat
ὑπὸ υπο under; by
χρόνου χρονος time; while
καὶ και and; even
ὡς ως.1 as; how
ἔρια εριον wool
βρωθήσεται βιβρωσκω eat
ὑπὸ υπο under; by
σητός σης moth
ο the
δὲ δε though; while
δικαιοσύνη δικαιοσυνη rightness; right standing
μου μου of me; mine
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἔσται ειμι be
τὸ ο the
δὲ δε though; while
σωτήριόν σωτηριος salvation; saving
μου μου of me; mine
εἰς εις into; for
γενεὰς γενεα generation
γενεῶν γενεα generation
51:8
כִּ֤י kˈî כִּי that
כַ ḵa כְּ as
הַ the
בֶּ֨גֶד֙ bbˈeḡeḏ בֶּגֶד garment
יֹאכְלֵ֣ם yōḵᵊlˈēm אכל eat
עָ֔שׁ ʕˈāš עָשׁ moth
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
צֶּ֖מֶר ṣṣˌemer צֶמֶר wool
יֹאכְלֵ֣ם yōḵᵊlˈēm אכל eat
סָ֑ס sˈās סָס moth
וְ wᵊ וְ and
צִדְקָתִי֙ ṣiḏqāṯˌî צְדָקָה justice
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
תִּֽהְיֶ֔ה tˈihyˈeh היה be
וִ wi וְ and
ישׁוּעָתִ֖י yšûʕāṯˌî יְשׁוּעָה salvation
לְ lᵊ לְ to
דֹ֥ור ḏˌôr דֹּור generation
דֹּורִֽים׃ ס dôrˈîm . s דֹּור generation
51:8. sicut enim vestimentum sic comedet eos vermis et sicut lanam sic devorabit eos tinea salus autem mea in sempiternum erit et iustitia mea in generationes generationum
For the worm shall eat them up as a garment: and the moth shall consume them as wool: but my salvation shall be for ever, and my justice from generation to generation.
51:8. For the worm will consume them like a garment, and the moth will devour them like wool. But my salvation will be forever, and my justice will be from generation to generation.
51:8. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Ибо, как одежду, съест их моль... а правда Моя пребудет во век... Сильный образ полного ничтожества людских ухищрений пред величием Божественного всемогущества (34:4).
Albert Barnes: Notes on the Bible - 1834
51:8: For the moth - (see Isa 50:9). The idea is, that they shall be consumed as the moth eats up a garment; or rather, that the moth itself shall consume them as it does a garment: that is, that they were so weak when compared with Yahweh that even the moth, one of the smallest, and most contemptible of insects, would consume them. An expression remarkably similar to this occurs in Job 4:18-20 :
Behold in his servants he putteth no confidence,
And his angels he chargeth with frailty;
How much more true is this of those who dwell in houses of clay,
Whose foundation is in the dust!
They are crashed before the moth-worm!
Between morning and evening they are destroyed;
Without anyone regarding it, they perish foRev_er.
Perhaps the following extract from Niebuhr may throw some light on the passage, as showing that man may be crushed by so feeble a thing as a worm 'A disease very common an Yemen is the attack of the Guiney-worm, or the 'Verea-Medinensis,' as it is called by the physicians of Europe. This disease is supposed to be occasioned by the use of the putrid waters, which people are obliged to drink in various parts of Yemen; and for this reason the Arabians always pass water, with the nature of which they are unacquainted, through a linen cloth before using it. When one unfortunately swallows the eggs of this insect, no immediate consequence follows; but after a considerable time the worm begins to show itself through the skin. Our physician, Mr. Cramer, was within a few days of his death attacked by five of these worms at once, although this was more than five months after we left Arabia. In the isle of Karek I saw a French officer named Le Page, who, after a long and difficult journey, performed on foot, and in an Indian dress, between Pondicherry and Surat, through the heat of India, was busy extracting a worm out of his body. He supposed he had got it by drinking bad water in the country of the Mahrattas. This disorder is not dangerous if the person who is affected can extract the worm without breaking it. With this view it is rolled on a small bit of wood as it comes out of the skin. It is slender as a thread, and two or three feet long. If unluckily it be broken, it then returns into the body, and the most disagreeable consequences ensue - palsy, a gangrene, and sometimes death.' A thought similar to that of Isaiah respecting man, has been beautifully expressed by Gray:
To contemplation's sober eye,
Such is the race of man;
And they that creep, and they that fly,
Shall end where they began.
Alike the busy and the gay,
But flutter through life's little day,
In fortune's varying colors drest;
Brush'd by the hand of rough mischance,
Or chill'd by age, their airy dance
They leave, in dust to rest.
And the worm shall eat them like wool - The word rendered 'worm' (סס sā s), probably means the same as the moth. The Arabic renders it by moth, weevil. The Septuagint, σής sē s. It is of unfrequent occurrence in the Scriptures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:8: the moth: Isa 50:9, Isa 66:24; Job 4:19, Job 13:28; Hos 5:12
my righteousness: Isa 51:6, Isa 45:17, Isa 46:13; Luk 1:50
John Gill
51:8 For the moth shall eat them up like a garment,.... Either these reproaches, or the persons that reproach; as a garment is eaten by the moth, secretly, slowly, surely, and at last completely, so that it becomes utterly good for nothing; so secret, gradual, sure and certain, complete and perfect, will be the ruin and destruction of the enemies of Christ and his people:
and the worm shall eat them like wool; or as a woollen garment, which is most liable to be motheaten; for the moth and worm are much the same, as Kimchi and Ben Melech observe; who say, that in the Arabic tongue the moth is called by a name much of the same sound with this word in the text; and the sense is, that as a woollen garment is eaten and consumed by vermin, so wicked men will be destroyed by the vengeance of the Lord upon them; for the moth and worm design both the judgments of God upon them in this world, and his wrath in the other, where the worm dieth not, and the fire is not quenched:
but my righteousness shall be for ever; to justify his people and secure them from wrath and ruin:
and my salvation from generation to generation; it will abide through the endless ages of eternity, and be the portion of the saints for ever, of which they are now heirs; is nearer than when they first believed, and is ready to be revealed, and will be everlastingly enjoyed by them, firm against all the accusations and charges of men and devils: or, "shall not fail" (o), as the Septuagint; its virtue to justify will always continue; it will answer for the saints in a time to come, even at the last judgment. The Targum is, it
"shall not tarry;''
being near to be wrought out and revealed, Is 51:5.
(o) , Sept. "non deficiet", V. L.
John Wesley
51:8 Like wool - Like a woollen garment, which is sooner corrupted by moths or such creatures, than linen.
Robert Jamieson, A. R. Fausset and David Brown
51:8 (See on Is 50:9; Job 4:18-20). Not that the moth eats men up, but they shall be destroyed by as insignificant instrumentality as the moth that eats a garment.
51:951:9: Զարթի՛ր զարթի՛ր Երուսաղէմ, եւ զգեցի՛ր զզօրութիւն բազկի քոյ. զարթի՛ր իբրեւ յաւուրցն իսկզբանէ, իբրեւ յազգացն յաւիտենից։ ※ Ո՞չ դու այն ես որ տաշեցեր զլայնութիւնն, վանեցեր զվիշապն.
9 Զարթնի՛ր, զարթնի՛ր, Երուսաղէ՛մ, եւ հագի՛ր քո բազկի զօրութիւնը, զարթնի՛ր, ինչպէս հին օրերում, ինչպէս վաղեմի ժամանակներում: Մի՞թէ դու նա չես, որ հատեցիր ովկիանոսի լայնութիւնը[31], վանեցիր վիշապին.[31] 31. Եբրայերէնում՝ Ռահաբը:
9 Արթնցի՛ր, արթնցի՛ր, ով Տէրոջը բազուկը, զօրութի՛ւն հագիր։Արթնցի՛ր հին օրերուն պէս, Անցած դարերուն պէս։ Դուն անիկա չե՞ս, որ Ռահաբը ջարդեցիր Ու վիշապը վիրաւորեցիր։
Զարթիր, զարթիր, [800]Երուսաղէմ, եւ զգեցիր զզօրութիւն բազկի քո``. զարթիր իբրեւ յաւուրցն ի սկզբանէ, իբրեւ յազգացն յաւիտենից. ո՞չ դու այն ես որ [801]տաշեցեր զլայնութիւնն, վանեցեր`` զվիշապն:

51:9: Զարթի՛ր զարթի՛ր Երուսաղէմ, եւ զգեցի՛ր զզօրութիւն բազկի քոյ. զարթի՛ր իբրեւ յաւուրցն իսկզբանէ, իբրեւ յազգացն յաւիտենից։ ※ Ո՞չ դու այն ես որ տաշեցեր զլայնութիւնն, վանեցեր զվիշապն.
9 Զարթնի՛ր, զարթնի՛ր, Երուսաղէ՛մ, եւ հագի՛ր քո բազկի զօրութիւնը, զարթնի՛ր, ինչպէս հին օրերում, ինչպէս վաղեմի ժամանակներում: Մի՞թէ դու նա չես, որ հատեցիր ովկիանոսի լայնութիւնը[31], վանեցիր վիշապին.
[31] 31. Եբրայերէնում՝ Ռահաբը:
9 Արթնցի՛ր, արթնցի՛ր, ով Տէրոջը բազուկը, զօրութի՛ւն հագիր։Արթնցի՛ր հին օրերուն պէս, Անցած դարերուն պէս։ Դուն անիկա չե՞ս, որ Ռահաբը ջարդեցիր Ու վիշապը վիրաւորեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
51:951:9 Восстань, восстань, облекись крепостью, мышца Господня! Восстань, как в дни древние, в роды давние! Не ты ли сразила Раава, поразила крокодила?
51:9 ἐξεγείρου εξεγειρω raise up; awakened ἐξεγείρου εξεγειρω raise up; awakened Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἔνδυσαι ενδυω dress in; wear τὴν ο the ἰσχὺν ισχυς force τοῦ ο the βραχίονός βραχιων arm σου σου of you; your ἐξεγείρου εξεγειρω raise up; awakened ὡς ως.1 as; how ἐν εν in ἀρχῇ αρχη origin; beginning ἡμέρας ημερα day ὡς ως.1 as; how γενεὰ γενεα generation αἰῶνος αιων age; -ever οὐ ου not σὺ συ you εἶ ειμι be
51:9 עוּרִ֨י ʕûrˌî עור be awake עוּרִ֤י ʕûrˈî עור be awake לִבְשִׁי־ livšî- לבשׁ cloth עֹז֙ ʕˌōz עֹז power זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH ע֚וּרִי ˈʕûrî עור be awake כִּ֣ kˈi כְּ as ימֵי ymˌê יֹום day קֶ֔דֶם qˈeḏem קֶדֶם front דֹּרֹ֖ות dōrˌôṯ דֹּור generation עֹולָמִ֑ים ʕôlāmˈîm עֹולָם eternity הֲ hᵃ הֲ [interrogative] לֹ֥וא lˌô לֹא not אַתְּ־ ʔat- אַתְּ you הִ֛יא hˈî הִיא she הַ ha הַ the מַּחְצֶ֥בֶת mmaḥṣˌeveṯ חצב hew רַ֖הַב rˌahav רַהַב [Egypt] מְחֹולֶ֥לֶת mᵊḥôlˌeleṯ חלל pierce תַּנִּֽין׃ tannˈîn תַּנִּין sea-monster
51:9. consurge consurge induere fortitudinem brachium Domini consurge sicut in diebus antiquis in generationibus saeculorum numquid non tu percussisti superbum vulnerasti draconemArise, arise, put on strength, O thou arm of the Lord, arise as in the days of old, in the ancient generations. Hast not thou struck the proud one, and wounded the dragon?
9. Awake, awake, put on strength, O arm of the LORD; awake, as in the days of old, the generations of ancient times. Art thou not it that cut Rahab in pieces, that pierced the dragon?
51:9. Rise up, Rise up! Clothe yourself in strength, O arm of the Lord! Rise up as in the days of antiquity, as in generations long past. Have you not struck the arrogant one and wounded the dragon?
51:9. Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. [Art] thou not it that hath cut Rahab, [and] wounded the dragon?
Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. [Art] thou not it that hath cut Rahab, [and] wounded the dragon:

51:9 Восстань, восстань, облекись крепостью, мышца Господня! Восстань, как в дни древние, в роды давние! Не ты ли сразила Раава, поразила крокодила?
51:9
ἐξεγείρου εξεγειρω raise up; awakened
ἐξεγείρου εξεγειρω raise up; awakened
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἔνδυσαι ενδυω dress in; wear
τὴν ο the
ἰσχὺν ισχυς force
τοῦ ο the
βραχίονός βραχιων arm
σου σου of you; your
ἐξεγείρου εξεγειρω raise up; awakened
ὡς ως.1 as; how
ἐν εν in
ἀρχῇ αρχη origin; beginning
ἡμέρας ημερα day
ὡς ως.1 as; how
γενεὰ γενεα generation
αἰῶνος αιων age; -ever
οὐ ου not
σὺ συ you
εἶ ειμι be
51:9
עוּרִ֨י ʕûrˌî עור be awake
עוּרִ֤י ʕûrˈî עור be awake
לִבְשִׁי־ livšî- לבשׁ cloth
עֹז֙ ʕˌōz עֹז power
זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
ע֚וּרִי ˈʕûrî עור be awake
כִּ֣ kˈi כְּ as
ימֵי ymˌê יֹום day
קֶ֔דֶם qˈeḏem קֶדֶם front
דֹּרֹ֖ות dōrˌôṯ דֹּור generation
עֹולָמִ֑ים ʕôlāmˈîm עֹולָם eternity
הֲ hᵃ הֲ [interrogative]
לֹ֥וא lˌô לֹא not
אַתְּ־ ʔat- אַתְּ you
הִ֛יא hˈî הִיא she
הַ ha הַ the
מַּחְצֶ֥בֶת mmaḥṣˌeveṯ חצב hew
רַ֖הַב rˌahav רַהַב [Egypt]
מְחֹולֶ֥לֶת mᵊḥôlˌeleṯ חלל pierce
תַּנִּֽין׃ tannˈîn תַּנִּין sea-monster
51:9. consurge consurge induere fortitudinem brachium Domini consurge sicut in diebus antiquis in generationibus saeculorum numquid non tu percussisti superbum vulnerasti draconem
Arise, arise, put on strength, O thou arm of the Lord, arise as in the days of old, in the ancient generations. Hast not thou struck the proud one, and wounded the dragon?
51:9. Rise up, Rise up! Clothe yourself in strength, O arm of the Lord! Rise up as in the days of antiquity, as in generations long past. Have you not struck the arrogant one and wounded the dragon?
51:9. Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. [Art] thou not it that hath cut Rahab, [and] wounded the dragon?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11. Новый отдел пророчественной речи, в котором пророк от лица всех обидимых и гонимых взывает с крепким воплем к Богу о помощи. Христианской церкви, в начале ее устроения, грозят не меньшие бедствия, чем и ветхозаветной теократии, в первый период ее истории (выход из Египта). И как ветхозаветная церковь вышла победительницей из этих бедствий лишь благодаря чрезвычайным действиям Божественного Всемогущества, так и новозаветная церковь живет верою в ту же самую силу.

Не ты ли сразила Раава, поразила крокодила?... LXX и славян, имеют: "не ты ли победил гордого и расторгнул змия?" Все это - эпитеты египетского фараона за его гордость (Исх 5:2) и обладание нильским бассейном (Иез 29:3: ; ср. также Пс 88:11). В смысле же аллегорическом - все это символические образы сатаны и его клевретов, которых поразила мышца Господня (Пс 67:22-24).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? 10 Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over? 11 Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away. 12 I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; 13 And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor? 14 The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail. 15 But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name. 16 And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.
In these verses we have,
I. A prayer that God would, in his providence, appear and act for the deliverance of his people and the mortification of his and their enemies. Awake, awake! put on strength, O arm of the Lord! v. 9. The arm of the Lord is Christ, or it is put for God himself, as Ps. xliv. 23. Awake! why sleepest thou? He that keeps Israel neither slumbers nor sleeps; but, when we pray that he would awake, we mean that he would make it to appear that he watches over his people and is always awake to do them good. The arm of the Lord is said to awake when the power of God exerts itself with more than ordinary vigour on his people's behalf. When a hand or arm is benumbed we say, It is asleep; when it is stretched forth for action, It awakes. God needs not to be reminded nor excited by us, but he gives us leave thus to be humbly earnest with him for such appearances of his power as will be for his own praise. "Put on strength," that is, "put forth strength: appear in thy strength, as we appear in the clothes we put on," Ps. xxi. 13. The church sees her case bad, her enemies many and mighty, her friends few and feeble; and therefore she depends purely upon the strength of God's arm for her relief. "Awake, as in the ancient days," that is, "do for us now as thou didst for our fathers formerly, repeat the wonders they told us of," Judg. vi. 13.
II. The pleas to enforce this prayer. 1. They plead precedents, the experiences of their ancestors, and the great things God had done for them. "Let the arm of the Lord be made bare on our behalf; for it has done great things formerly in defence of the same cause, and we are sure it is neither shortened nor weakened. It did wonders against the Egyptians, who enslaved and oppressed God's son, his first-born; it cut Rahab to pieces with one direful plague after another, and wounded Pharaoh, the dragon, the Leviathan (as he is called, Ps. lxxiv. 13, 14); it gave him his death's wound. It did wonders for Israel. It dried up the sea, even the waters of the great deep, as far as was requisite to open a way through the sea for the ransomed to pass over," v. 10. God is never at a loss for a way to accomplish his purposes concerning his people, but will either find one or make one. Past experiences, as they are great supports to faith and hope, so they are good pleas in prayer. Thou hast; wilt thou not? Ps. lxxxv. 1-6. 2. They plead promises (v. 11): And the redeemed of the Lord shall return, that is (as it may be supplied), thou hast said, They shall, referring to ch. xxxv. 10, where we find this promise, that the redeemed of the Lord, when they are released out of their captivity in Babylon, shall come with singing unto Zion. Sinners, when they are brought out of the slavery of sin into the glorious liberty of God's children, may come singing, as a bird got loose out of the cage. The souls of believers, when they are delivered out of the prison of the body, come to the heavenly Zion with singing. Then this promise will have its full accomplishment, and we may plead it in the mean time. He that designs such joy for us at last will he not work such deliverances for us in the mean time as our case requires? When the saints come to heaven they enter into the joy of their Lord; it crowns their heads with immortal honour; it fills their hearts with complete satisfaction. They shall obtain that joy and gladness which they could never obtain in this vale of tears. In this world of changes it is a short step from joy to sorrow, but in that world sorrow and mourning shall flee away, never to return or come in view again.
III. The answer immediately given to this prayer (v. 12): I, even, I, am he that comforteth you. They prayed for the operations of his power; he answers them with the consolations of his grace, which may well be accepted as an equivalent. If God do not wound the dragon, and dry the sea, as formerly, yet, if he comfort us in soul under our afflictions, we have no reason to complain. If God do not answer immediately with the saving strength of his right hand, we must be thankful if he answer us, as an angel himself was answered (Zech. i. 13), with good words and comfortable words. See how God resolves to comfort his people: I, even I, will do it. He had ordered his ministers to do it (ch. xl. 1); but, because they cannot reach the heart, he takes the work into his own hands: I, even I, will do it. See how he glories in it; he takes it among the titles of his honour to be the God that comforts those that are cast down; he delights in being so. Those whom God comforts are comforted indeed; nay, his undertaking to comfort them is comfort enough to them.
1. He comforts those that were in fear; and fear has torment, which calls for comfort. The fear of man has a snare in it which we have need of comfort to preserve us from. He comforts the timorous by chiding them, and that is no improper way of comforting either others or ourselves: Why art thou cast down, and why disquieted? v. 12, 13. God, who comforts his people, would not have them disquiet themselves with amazing perplexing fears of the reproach of men (v. 7), or of their growing threatening power and greatness, or of any mischief they may intend against us or our people. Observe,
(1.) The absurdity of those fears. It is a disparagement to us to give way to them: Who art thou, that thou shouldst be afraid? In the original, the pronoun is feminine, Who art thou, O woman! unworthy the name of a man? Such a weak and womanish thing it is to give way to perplexing fears. [1.] It is absurd to be in such dread of a dying man. What! afraid of a man that shall die, shall certainly and shortly die, of the son of man who shall be made as grass, shall wither and be trodden down or eaten up? The greatest men, and the most formidable, that are the terror of the mighty in the land of the living, are but men (Ps. ix. 20) and shall die like men (Ps. lxxxi. 7), are but grass sprung out of the earth, cleaving to it, and retiring again into it. Note, We ought to look upon every man as a man that shall die. Those we admire, and love, and trust to, are men that shall die; let us not therefore delight too much in them nor depend too much upon them. Those we fear we must look upon as frail and mortal, and consider what a foolish thing it is for the servants of the living God to be afraid of dying men, that are here to-day and gone tomorrow. [2.] It is absurd to fear continually every day (v. 13), to put ourselves upon a constant rack, so as never to be easy, nor to have any enjoyment of ourselves. Now and then a danger may be imminent and threatening, and it may be prudent to fear it; but to be always in a toss, jealous of dangers at every step, and to tremble at the shaking of every leaf, is to make ourselves all our lifetime subject to bondage (Heb. ii. 15), and to bring upon ourselves that sore judgment which is threatened, Deut. xxviii. 66, 67. Thou shalt fear, day and night. [3.] It is absurd to fear beyond what there is cause: "Thou art afraid of the fury of the oppressor. It is true, there is an oppressor, and he is furious, and he designs, it may be, when he has an opportunity, to do thee a mischief, and it will be thy wisdom therefore to stand upon thy guard; but thou art afraid of him, as if he were ready to destroy, as if he were just now going to cut thy throat, and as if there were no possibility of preventing it." A timorous spirit is thus apt to make the worst of every thing, and to apprehend the danger greater and nearer than really it is. Sometimes God is pleased at once to show us the folly of so doing: "Where is the fury of the oppressor? It is gone in an instant, and the danger is over ere thou art aware." His heart is turned, or his hands are tied. Pharaoh king of Egypt is but a noise, and the king of Babylon no more. What has become of all the furious oppressors of God's Israel, that hectored them, and threatened them, and were a terror to them? they passed away, and, lo, they were not; and so shall these.
(2.) The impiety of those fears: "Thou art afraid of a man that shall die, and forgettest the Lord thy Maker, who is also the Maker of all the world, who has stretched forth the heavens and laid the foundations of the earth, and therefore has all the hosts and all the powers of both at his command and disposal." Note, Our inordinate fear of man is a tacit forgetfulness of God. When we disquiet ourselves with the fear of man we forget that there is a God above him, and that the greatest of men have no power but what is given them from above; we forget the providence of God, by which he orders and overrules all events according to the counsel of his own will; we forget the promises he has made to protect his people, and the experiences we have had of his care concerning us, and his seasonable interposition for our relief many a time, when we thought the oppressor ready to destroy; we forget our Jehovah-jirehs, monuments of mercy in the mount of the Lord. Did we remember to make God our fear and our dread, we should not be so much afraid as we are of the frowns of men, ch. viii. 12, 13. Happy is the man that fears God always, Prov. xxviii. 14; Luke xii. 4, 5.
2. He comforts those that were in bonds, v. 14, 15. See here, (1.) What they do for themselves: The captives exile hastens that he may be loosed and may return to his own country, from which he is banished; his care is that he may not die in the pit (not die a prisoner, through the inconveniences of his confinement), and that his bread should not fail, either the bread he should have to keep him alive in prison or that which should bear his charges home; his stock is low, and therefore he hastens to be loosed. Now some understand this as his fault. He is distrustfully impatient of delays, cannot wait God's time, but thinks he is undone and must die in the pit if he be not released immediately. Others take it to be his praise, that when the doors are thrown open he does not linger, but applies himself with all diligence to procure his discharge. And then it follows, But I am the Lord thy God, which intimates, (2.) What God will do for them, even that which they cannot do for themselves. God has all power in his hand to help the captive exiles; for he has divided the sea, when the roaring of its waves was more frightful than any of the impotent menaces of proud oppressors. He has stilled or quieted the sea, so some think it should be read, Ps. lxv. 7; lxxxix. 9. This is not only a proof of what God can do, but a resemblance of what he has done, and will do, for his people; he will find out a way to still the threatening storm, and bring them safely into the harbour. The Lord of hosts is his name, his name for ever, the name by which his people have long known him. And, as he is able to help them, so he is willing and engaged to do it; for he is thy God, O captive-exile! thine in covenant. This is a check to the desponding captives. Let them not conclude that they must either be loosed immediately or die in the pit; for he that is the Lord of hosts can relieve them when they are brought ever so low. It is also an encouragement to the diligent captives, who, when liberty is proclaimed, are willing to lose no time; let them know that the Lord is their God, and, while they thus strive to help themselves, they may be sure he will help them.
3. He comforts all his people who depended upon what the prophets said to them in the name of the Lord, and built their hopes upon it. When the deliverances which the prophets spoke of either did not come so soon as they looked for them or did not come up to the height of their expectation they began to be cast down in their own eyes; but, as to this, they are encouraged (v. 16) by what God says to his prophet, not to this only, but to all his prophets, nor to this, or them, principally, but to Christ, the great prophet. It is a great satisfaction to those to whom the message is sent to hear the God of truth and power say to his messenger, as he does here, I have put my words in thy mouth, that by them I may plant the heavens. God undertook to comfort his people (v. 12); but still he does it by his prophets, by his gospel; and, that he may do it by these, he here tells us, (1.) That his word in them is very true. He owns what they have said to be what he had directed and enjoined them to say: "I have put my words in thy mouth, and therefore he that receives thee and them receives me." This is a great stay to our faith, that Christ's doctrine was not his, but his that sent him, and that the words of the prophets and apostles were God's own words, which he put into their mouths. God's Spirit not only revealed to them the things themselves they spoke of, but dictated to them the words they should speak (2 Pet. i. 21; 1 Cor. ii. 13); so that these are the true sayings of God, of a God that cannot lie. (2.) That it is very safe: I have covered thee in the shadow of my hand (as before, ch. xlix. 2), which speaks the special protection not only of the prophets, but of their prophecies, not only of Christ, but of Christianity, of the gospel of Christ; it is not only the faithful word of God which the prophets deliver to us, but it shall be carefully preserved till it have its accomplishment for the use of the church, notwithstanding the restless endeavours of the powers of darkness to extinguish this light. They shall prophesy again (Rev. x. 11), though not in their persons, yet in their writings, which God has always covered in the shadow of his hand, preserved by a special providence, else they would have been lost ere this. (3.) That this word, when it comes to be accomplished, will be very great and will not fall short of the pomp and grandeur of the prophecy: "I have put my words in thy mouth, not that by the performance of them I may plant a nation, or found a city, but that I may plant the heavens and lay the foundations of the earth, may do that for my people which will be a new creation." This must look as far forward as to the great work done by the gospel of Christ and the setting up of his holy religion in the world. As God by Christ made the world at first (Heb. i. 2), and by him formed the Old-Testament church (Zech. vi. 12), so by him, and the words put into his mouth, he will set up, [1.] A new world, will again plant the heavens and found the earth. Sin having put the whole creation into disorder, Christ's taking away the sin of the world put all into order again. Old things have passed away, all things have become new; things in heaven and things on earth are reconciled, and so put into a new posture, Col. i. 20. Through him, according to the promise, we look for new heavens and a new earth (2 Pet. iii. 13), and to this the prophets bear witness. [2.] He will set up a new church, a New-Testament church: He will say unto Zion, Thou art my people. The gospel church is called Zion (Heb. xii. 22) and Jerusalem (Gal. iv. 26); and, when the Gentiles are brought into it, it shall be said unto them, You are my people. When God works great deliverances for his church, and especially when he shall complete the salvation of it in the great day, he will thereby own that poor despised handful to be his people, whom he has chosen and loved.
Albert Barnes: Notes on the Bible - 1834
51:9: Awake, awake - This verse commences a new subject (see the analysis of the chapter). It is the solemn and impassioned entreaty of those who were in exile that God would interpose in their behalf, as he did in behalf of his people when they were suffering in cruel bondage in Egypt. The word 'awake' here, which is addressed to the arm of Jehovah, is a petition that it might be roused from its apparent stupor and inactivity, and its power exerted in their behalf.
O arm of the Lord - The arm is the instrument by which we execute any purpose. It is that by which the warrior engages in battle, and by which he wields the weapon to prostrate his foes. The arm of Yahweh had seemed to slumber; For seventy years the prophet sees the oppressed and suffering people in bondage, and God had not come forth to rescue them. He hears them now lifting the voice of earnest and tender entreaty, that he would interpose as he had in former times, and save them from the calamities which they were enduring.
Awake, as in the ancient days - That is, in the time when the Jews were delivered from their bondage in the land of Egypt.
Art thou not it - Art thou not the same arm? Was it not by this arm that the children of Israel were delivered from bondage, and may we not look to it for protection still?
That hath cut Rahab - That is, cut it in pieces, or destroyed it. It was that arm which wielded the sword of justice and of vengeance by which Rahab was cut in pieces. The word 'Rahab' here means Egypt. On the meaning of the word, see the notes at Isa 30:7; compare Psa 88:8; Psa 89:10.
And wounded the dragon - The word rendered here "dragon" (תנין tannı̂ yn) means properly any great fish or sea monster; a serpent, a dragon (see the notes at Isa 27:1), or a crocodile. Here it means, probably, the crocodile, as emblematic of Egypt, because the Nile abounded in crocodiles, and because a monster so unwieldy and formidable and unsightly, was no unapt representation of the proud and cruel king of Egypt. The king of Egypt is not unfrequently compared with the crocodile (see Psa 34:13-14; Eze 29:3; Eze 32:2). Here the sense is, that he had sorely wounded, that is, had greatly weakened the power of that cruel nation, which for strength was not unfitly represented by the crocodile, one of the most mighty of monsters, but which, like a pierced and wounded monster. was greatly enfeebled when God visited it with plagues, and destroyed its hosts in the sea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:9: Awake: Isa 51:17, Isa 27:1; Psa 7:6, Psa 44:23, Psa 59:4, Psa 78:65; Hab 2:19
put: Isa 52:1, Isa 59:17; Psa 21:13, Psa 74:13, Psa 74:14, Psa 93:1; Rev 11:17
O arm: Isa 51:5, Isa 53:1, Isa 59:16, Isa 62:8; Luk 1:51; Joh 12:38
as in: Jdg 6:13; Neh 9:7-15; Psa 44:1
Art thou: Job 26:12 *marg. Psa 87:4, Psa 89:10
the dragon: Isa 27:1; Psa 74:13, Psa 74:14; Eze 29:3; Hab 3:13; Rev 12:9
Carl Friedrich Keil and Franz Delitzsch
51:9
But just as such an exhortation as this followed very naturally from the grand promises with which they prophecy commenced, so does a longing for the promised salvation spring out of this exhortation, together with the assurance of its eventual realization. "Awake, awake, clothe thyself in might, O arm of Jehovah; awake, as in the days of ancient time, the ages of the olden world! Was it not thou that didst split Rahab in pieces, and pierced the dragon? Was it not thou that didst dry up the sea, the waters of the great billow; that didst turn the depths of the sea into a way for redeemed to pass through? Ad the emancipated of Jehovah will return, and come to Zion with shouting, and everlasting joy upon their head: they grasp at gladness and joy, and sorrow and sighing flee away." The paradisaical restoration of Zion, the new world of righteousness and salvation, is a work of the arm of Jehovah, i.e., of the manifestation of His might. His arm is now in a sleeping state. It is not lifeless, indeed, but motionless. Therefore the church calls out to it three times, "Awake" (‛ūrı̄: to avoid monotony, the milra and milel tones are interchanged, as in Judg 5:12).
(Note: See Norzi and Luzzatto's Grammatica della Lingua Ebr. 513.)
Tit is to arise and put on strength out of the fulness of omnipotence (lâbhēsh as in Ps 93:1; cf., λαμβάνειν δύναμιν Rev_ 11:17, and δύσεο ἀλκήν, arm thyself with strength, in Il. 19:36; 9:231). The arm of Jehovah is able to accomplish what the prophecy affirms and the church hopes for; since it has already miraculously redeemed Israel once. Rahabh is Egypt represented as a monster of the waters (see Is 30:7), and tannı̄n is the same (cf., Is 27:1), but with particular reference to Pharaoh (Ezek 29:3). אתּ־היא, tu illud, is equivalent to "thou, yea thou" (see at Is 37:16). The Red Sea is described as the "waters of the great deep" (tehōm rabbâh), because the great storehouse of waters that lie below the solid ground were partially manifested there. השּׂמה has double pashta; it is therefore milel, and therefore the third pr. = שׂמה אשׁר (Ges. 109, Anf.). Is 35:10 is repeated in Is 51:11, being attached to גּאוּלים of the previous verse, jut as it is there. Instead of נסוּ ישּׂיגוּן, which we find here, we have there ונסוּ ישּׂיגוּ; in everything else the two passages are word for word the same. Hitzig, Ewald, and Knobel suppose that Is 51:11 was not written by the author of these addresses, but was interpolated by some one else. But in Is 65:25 we meet with just the same kind of repetition from chapters 1-39; and in the first part we find, at any rate, repetitions in the form of refrains and others of a smaller kind (like Is 19:15, cf., Is 9:13). And Is 51:11 forms a conclusion here, just as it does in Is 35:10. An argument is founded upon the olden time with reference to the things to be expected now; the look into the future is cleared and strengthened by the look into the past. And thus will the emancipated of Jehovah return, being liberated from the present calamity as they were delivered from the Egyptian then. The first half of this prophecy is here brought to a close. It concludes with expressions of longing and of hope, the echo of promises that had gone before.
Geneva 1599
51:9 Awake, awake, put on thy strength, O arm of the LORD; awake, as in the ancient days, (h) in the generations of old. [Art] thou not that which hath cut (i) Rahab, [and] wounded the (k) dragon?
(h) He puts them in remembrance of his great benefit for their deliverance out of Egypt, that by it they might learn to trust in him constantly.
(i) Meaning, Egypt, (Ps 87:4).
(k) That is, Pharaoh, (Ezek 29:3).
John Gill
51:9 Awake, awake, put on strength, O arm of the Lord,.... The Septuagint and Arabic versions take the words to be an address to Jerusalem; and the Syriac version to Zion, as in Is 51:17, but wrongly: they are, as Jarchi says, a prayer of the prophet, or it may be rather of the church represented by him; and are addressed either to God the Father, who, when he does not immediately appear on the behalf of his people, is thought by them to be asleep, though he never slumbers nor sleeps, but always keeps a watchful eye over them; but this they not apprehending, call upon him to "awake"; which is repeated, to show their sense of danger, and of their need of him, and their vehement importunity; and that he would clothe himself with strength, and make it visible, exert his power, and make bare his arm on their behalf: or they are an address to Christ, who is the power of God, that he would appear in the greatness of strength, show himself strong in favour of his people, and take to himself his great power and reign:
awake, as in the ancient days, in the generations of old; which is mentioned not only as an argument to prevail with the Lord that he would do as he had formerly done; but as an argument to encourage the faith of the church, that as he had done, he could and would still do great things for them:
art thou not it that hath cut Rahab; that is, Egypt, so called either from the pride and haughtiness of its inhabitants; or from the large extent of the country; or from the form of it, being in the likeness of a pear, as some have thought; see Ps 87:4 and the sense is, art thou not that very arm, and still possessed of the same power, that cut or "hewed" to pieces, as the word (p) signifies, the Egyptians, by the ten plagues sent among them?
and wounded the dragon? that is, Pharaoh king of Egypt, so called from the river Nile in Egypt, where he reigned, and because of his fierceness and cruelty, see Ezek 29:3. So the Targum interprets it of Pharaoh and his army, who were strong as a dragon. And that same mighty arm that destroyed Egypt, and its tyrannical king, can and will destroy that great city, spiritually called Sodom and Egypt, and the beast that has two horns like a lamb, but speaks like a dragon, and to whom the dragon has given his seat, power, and authority; and the rather this may be believed, since the great red dragon has been cast out, or Rome Pagan has been destroyed by him, Rev_ 11:8.
(p) "quod excidit", Piscator; "excidens", Montanas.
John Wesley
51:9 Put on - Put forth thy strength. Rahab - Egypt, from its pride or strength. The dragon - Pharaoh so called, Ps 74:13.
Robert Jamieson, A. R. Fausset and David Brown
51:9 Impassioned prayer of the exiled Jews.
ancient days-- (Ps 44:1).
Rahab--poetical name for Egypt (see on Is 30:7).
dragon--Hebrew, tannin. The crocodile, an emblem of Egypt, as represented on coins struck after the conquest of Egypt by Augustus; or rather here, "its king," Pharaoh (see on Is 27:1; Ps 74:13-14; Ezek 32:2, Margin; Ezek 29:3).
51:1051:10: ո՞չ դու ա՛յն ես որ աւերեցեր զծովն, զբազմութիւն ջուրցն անդնդոց. որ արարեր զխորս ծովուն ճանապարհ անցից փրկելոցն եւ ապրելոց։
10 Դու այն չե՞ս, որ ցամաքեցրեց ծովը, անդունդների ջրերի յորդութիւնը եւ ծովերի խորութիւնները ճանապարհ դարձրեց, որպէսզի այնտեղով անցնեն փրկուողներն ու ազատուողները:
10 Դուն անիկա չե՞ս, որ ծովը, Մեծ անդունդին ջուրերը, ցամքեցուցիր, Ծովուն խորունկ տեղերը ճամբայ բացիր, Որպէս զի փրկուածները անկէ անցնին։
ո՞չ դու այն ես որ [802]աւերեցեր զծովն` զբազմութիւն ջուրցն անդնդոց, որ արարեր զխորս ծովուն ճանապարհ անցից փրկելոցն եւ ապրելոց:

51:10: ո՞չ դու ա՛յն ես որ աւերեցեր զծովն, զբազմութիւն ջուրցն անդնդոց. որ արարեր զխորս ծովուն ճանապարհ անցից փրկելոցն եւ ապրելոց։
10 Դու այն չե՞ս, որ ցամաքեցրեց ծովը, անդունդների ջրերի յորդութիւնը եւ ծովերի խորութիւնները ճանապարհ դարձրեց, որպէսզի այնտեղով անցնեն փրկուողներն ու ազատուողները:
10 Դուն անիկա չե՞ս, որ ծովը, Մեծ անդունդին ջուրերը, ցամքեցուցիր, Ծովուն խորունկ տեղերը ճամբայ բացիր, Որպէս զի փրկուածները անկէ անցնին։
zohrab-1805▾ eastern-1994▾ western am▾
51:1051:10 Не ты ли иссушила море, в{о}ды великой бездны, превратила глубины моря в дорогу, чтобы прошли искупленные?
51:10 ἡ ο the ἐρημοῦσα ερημοω desolate; desert θάλασσαν θαλασσα sea ὕδωρ υδωρ water ἀβύσσου αβυσσος abyss πλῆθος πληθος multitude; quantity ἡ ο the θεῖσα τιθημι put; make τὰ ο the βάθη βαθος depth τῆς ο the θαλάσσης θαλασσα sea ὁδὸν οδος way; journey διαβάσεως διαβασις rescue
51:10 הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not אַתְּ־ ʔat- אַתְּ you הִיא֙ hî הִיא she הַ ha הַ the מַּחֲרֶ֣בֶת mmaḥᵃrˈeveṯ חרב be dry יָ֔ם yˈom יָם sea מֵ֖י mˌê מַיִם water תְּהֹ֣ום tᵊhˈôm תְּהֹום primeval ocean רַבָּ֑ה rabbˈā רַב much הַ ha הַ the שָּׂ֨מָה֙ śśˈāmā שׂים put מַֽעֲמַקֵּי־ mˈaʕᵃmaqqê- מַעֲמַקִּים depths יָ֔ם yˈom יָם sea דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way לַ la לְ to עֲבֹ֥ר ʕᵃvˌōr עבר pass גְּאוּלִֽים׃ gᵊʔûlˈîm גאל redeem
51:10. numquid non tu siccasti mare aquam abyssi vehementis qui posuisti profundum maris viam ut transirent liberatiHast not thou dried up the sea, the water of the mighty deep, who madest the depth of the sea a way, that the delivered might pass over?
10. Art thou not it which dried up the sea, the waters of the great deep; that made the depths of the sea a way for the redeemed to pass over?
51:10. Have not you dried up the sea, the waters of the great abyss, and turned the depths of the sea into a road, so that the delivered could cross over it?
51:10. [Art] thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?
thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over:

51:10 Не ты ли иссушила море, в{о}ды великой бездны, превратила глубины моря в дорогу, чтобы прошли искупленные?
51:10
ο the
ἐρημοῦσα ερημοω desolate; desert
θάλασσαν θαλασσα sea
ὕδωρ υδωρ water
ἀβύσσου αβυσσος abyss
πλῆθος πληθος multitude; quantity
ο the
θεῖσα τιθημι put; make
τὰ ο the
βάθη βαθος depth
τῆς ο the
θαλάσσης θαλασσα sea
ὁδὸν οδος way; journey
διαβάσεως διαβασις rescue
51:10
הֲ hᵃ הֲ [interrogative]
לֹ֤וא lˈô לֹא not
אַתְּ־ ʔat- אַתְּ you
הִיא֙ הִיא she
הַ ha הַ the
מַּחֲרֶ֣בֶת mmaḥᵃrˈeveṯ חרב be dry
יָ֔ם yˈom יָם sea
מֵ֖י mˌê מַיִם water
תְּהֹ֣ום tᵊhˈôm תְּהֹום primeval ocean
רַבָּ֑ה rabbˈā רַב much
הַ ha הַ the
שָּׂ֨מָה֙ śśˈāmā שׂים put
מַֽעֲמַקֵּי־ mˈaʕᵃmaqqê- מַעֲמַקִּים depths
יָ֔ם yˈom יָם sea
דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way
לַ la לְ to
עֲבֹ֥ר ʕᵃvˌōr עבר pass
גְּאוּלִֽים׃ gᵊʔûlˈîm גאל redeem
51:10. numquid non tu siccasti mare aquam abyssi vehementis qui posuisti profundum maris viam ut transirent liberati
Hast not thou dried up the sea, the water of the mighty deep, who madest the depth of the sea a way, that the delivered might pass over?
51:10. Have not you dried up the sea, the waters of the great abyss, and turned the depths of the sea into a road, so that the delivered could cross over it?
51:10. [Art] thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
51:10: Art thou not it - Art thou not still the same? The ground of the appeal is, that the same arm that dried up the sea, and made a path for the Jewish people, was still able to interpose and rescue them.
Which hath dried the sea - The Red Sea when the children of Israel passed over Exo 14:21. This is the common illustration to which the Hebrew prophets and poets appeal, when they wish to refer to the interposition of God in favor of their nation (compare Ps. 105; see the notes at Isa 43:16).
For the ransomed to pass over - Those who had been ransomed from Egypt. The word rendered 'ransomed' is that which is commonly rendered 'redeemed.' The argument in this verse is, that he who had overcome all the obstacles in the way of their deliverance from Egypt, was able also to overcome all the obstacles in the way of their deliverance from Babylon; and that he who had thus interposed might be expected again to manifest his mercy, and save them again from oppression. The principle involved in the argument is as applicable now as it was then. All God's past interpositious - and especially the great and wonderful interposition when be gave his Son for his church - constitute an argument that be will still continue to regard the interests of his people, and will interpose in their behalf and save them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:10: dried: Isa 42:15, Isa 43:16, Isa 50:2, Isa 63:11, Isa 63:12; Exo 14:21, Exo 14:22, Exo 15:13; Psa 74:13
John Gill
51:10 Art thou not it which hath dried the sea, the waters of the great deep,.... That is, the Red sea, and the deep waters of it; as it did, by causing a strong east wind to blow, which drove the sea back, and made it a dry land, in the midst of which the children of Israel walked as on dry land, Ex 14:21 and the same arm and mighty power can and will dry up the waters of the river Euphrates, to prepare the way of the kings of the east, Rev_ 16:12,
that hath made the depths of the sea a way for the ransomed to pass over? divided the waters of the sea, made a path through them for the Israelites that were redeemed out of Egyptian bondage and slavery, to pass over, and so to go to Canaan's land.
Robert Jamieson, A. R. Fausset and David Brown
51:10 it--the arm.
Art not Thou the same Almighty power that . . . ? dried the sea--the Red Sea (Is 43:16; Ex 14:21).
51:1151:11: Զի ՚ի Տեառնէ եղիցի դարձ, եւ եկեսցեն ՚ի Սիովն ցնծութեամբ եւ ուրախութեամբ յաւիտենից. զի ՚ի վերայ գլխոց նոցա օրհնութիւն, եւ ուրախութի՛ւն հասցէ նոցա. մերժեցան ցաւք եւ տրտմութիւնք եւ հեծութիւնք։
11 Տիրոջ շնորհիւ պիտի լինի վերադարձը, եւ նրանք Սիոն են գալու ցնծութեամբ ու յաւիտենական ուրախութեամբ. նրանց գլխի վրայ օրհնութիւն պիտի լինի, եւ ուրախութիւնը պիտի հասնի նրանց. ցաւը, տրտմութիւնն ու հեծութիւնը պիտի հեռանան:
11 Տէրոջը փրկածները պիտի դառնան Ու երգերով Սիօն պիտի գան։Անոնց գլխուն վրայ յաւիտենական ուրախութիւն պիտի ըլլայ։Անոնք ցնծութիւն եւ ուրախութիւն պիտի ստանան, Տրտմութիւնն ու հեծութիւնը անոնցմէ պիտի հեռանան։
[803]Զի ի Տեառնէ եղիցի դարձ``, եւ եկեսցեն ի Սիոն ցնծութեամբ եւ [804]ուրախութեամբ յաւիտենից. զի ի վերայ գլխոց նոցա օրհնութիւն``, եւ ուրախութիւն հասցէ նոցա. մերժեցան ցաւք եւ տրտմութիւնք եւ հեծութիւնք:

51:11: Զի ՚ի Տեառնէ եղիցի դարձ, եւ եկեսցեն ՚ի Սիովն ցնծութեամբ եւ ուրախութեամբ յաւիտենից. զի ՚ի վերայ գլխոց նոցա օրհնութիւն, եւ ուրախութի՛ւն հասցէ նոցա. մերժեցան ցաւք եւ տրտմութիւնք եւ հեծութիւնք։
11 Տիրոջ շնորհիւ պիտի լինի վերադարձը, եւ նրանք Սիոն են գալու ցնծութեամբ ու յաւիտենական ուրախութեամբ. նրանց գլխի վրայ օրհնութիւն պիտի լինի, եւ ուրախութիւնը պիտի հասնի նրանց. ցաւը, տրտմութիւնն ու հեծութիւնը պիտի հեռանան:
11 Տէրոջը փրկածները պիտի դառնան Ու երգերով Սիօն պիտի գան։Անոնց գլխուն վրայ յաւիտենական ուրախութիւն պիտի ըլլայ։Անոնք ցնծութիւն եւ ուրախութիւն պիտի ստանան, Տրտմութիւնն ու հեծութիւնը անոնցմէ պիտի հեռանան։
zohrab-1805▾ eastern-1994▾ western am▾
51:1151:11 И возвратятся избавленные Господом и придут на Сион с пением, и радость вечная над головою их; они найдут радость и веселье: печаль и вздохи удалятся.
51:11 καὶ και and; even λελυτρωμένοις λυτροω ransom ὑπὸ υπο under; by γὰρ γαρ for κυρίου κυριος lord; master ἀποστραφήσονται αποστρεφω turn away; alienate καὶ και and; even ἥξουσιν ηκω here εἰς εις into; for Σιων σιων Siōn; Sion μετ᾿ μετα with; amid εὐφροσύνης ευφροσυνη celebration καὶ και and; even ἀγαλλιάματος αγαλλιαμα eternal; of ages ἐπὶ επι in; on γὰρ γαρ for τῆς ο the κεφαλῆς κεφαλη head; top αὐτῶν αυτος he; him ἀγαλλίασις αγαλλιασις exultation; joyfulness καὶ και and; even αἴνεσις αινεσις singing praise καὶ και and; even εὐφροσύνη ευφροσυνη celebration καταλήμψεται καταλαμβανω apprehend αὐτούς αυτος he; him ἀπέδρα αποδιδρασκω pain καὶ και and; even λύπη λυπη grief καὶ και and; even στεναγμός στεναγμος groaning
51:11 וּ û וְ and פְדוּיֵ֨י fᵊḏûyˌê פדה buy off יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH יְשׁוּב֗וּן yᵊšûvˈûn שׁוב return וּ û וְ and בָ֤אוּ vˈāʔû בוא come צִיֹּון֙ ṣiyyôn צִיֹּון Zion בְּ bᵊ בְּ in רִנָּ֔ה rinnˈā רִנָּה cry of joy וְ wᵊ וְ and שִׂמְחַ֥ת śimḥˌaṯ שִׂמְחָה joy עֹולָ֖ם ʕôlˌām עֹולָם eternity עַל־ ʕal- עַל upon רֹאשָׁ֑ם rōšˈām רֹאשׁ head שָׂשֹׂ֤ון śāśˈôn שָׂשֹׂון rejoicing וְ wᵊ וְ and שִׂמְחָה֙ śimḥˌā שִׂמְחָה joy יַשִּׂיג֔וּן yaśśîḡˈûn נשׂג overtake נָ֖סוּ nˌāsû נוס flee יָגֹ֥ון yāḡˌôn יָגֹון grief וַ wa וְ and אֲנָחָֽה׃ ס ʔᵃnāḥˈā . s אֲנָחָה sigh
51:11. et nunc qui redempti sunt a Domino revertentur et venient in Sion laudantes et laetitia sempiterna super capita eorum gaudium et laetitiam tenebunt fugiet dolor et gemitusAnd now they that are redeemed by the Lord, shall return, and shall come into Sion singing praises, and joy everlasting shall be upon their heads, they shall obtain joy and gladness, sorrow and mourning shall flee away.
11. And the ransomed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain gladness and joy, sorrow and sighing shall flee away.
51:11. And now, those who have been redeemed by the Lord will return. And they will arrive in Zion, praising. And everlasting rejoicing will be upon their heads. They will take hold of gladness and rejoicing. Anguish and mourning will flee away.
51:11. Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy [shall be] upon their head: they shall obtain gladness and joy; [and] sorrow and mourning shall flee away.
Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy [shall be] upon their head: they shall obtain gladness and joy; [and] sorrow and mourning shall flee away:

51:11 И возвратятся избавленные Господом и придут на Сион с пением, и радость вечная над головою их; они найдут радость и веселье: печаль и вздохи удалятся.
51:11
καὶ και and; even
λελυτρωμένοις λυτροω ransom
ὑπὸ υπο under; by
γὰρ γαρ for
κυρίου κυριος lord; master
ἀποστραφήσονται αποστρεφω turn away; alienate
καὶ και and; even
ἥξουσιν ηκω here
εἰς εις into; for
Σιων σιων Siōn; Sion
μετ᾿ μετα with; amid
εὐφροσύνης ευφροσυνη celebration
καὶ και and; even
ἀγαλλιάματος αγαλλιαμα eternal; of ages
ἐπὶ επι in; on
γὰρ γαρ for
τῆς ο the
κεφαλῆς κεφαλη head; top
αὐτῶν αυτος he; him
ἀγαλλίασις αγαλλιασις exultation; joyfulness
καὶ και and; even
αἴνεσις αινεσις singing praise
καὶ και and; even
εὐφροσύνη ευφροσυνη celebration
καταλήμψεται καταλαμβανω apprehend
αὐτούς αυτος he; him
ἀπέδρα αποδιδρασκω pain
καὶ και and; even
λύπη λυπη grief
καὶ και and; even
στεναγμός στεναγμος groaning
51:11
וּ û וְ and
פְדוּיֵ֨י fᵊḏûyˌê פדה buy off
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
יְשׁוּב֗וּן yᵊšûvˈûn שׁוב return
וּ û וְ and
בָ֤אוּ vˈāʔû בוא come
צִיֹּון֙ ṣiyyôn צִיֹּון Zion
בְּ bᵊ בְּ in
רִנָּ֔ה rinnˈā רִנָּה cry of joy
וְ wᵊ וְ and
שִׂמְחַ֥ת śimḥˌaṯ שִׂמְחָה joy
עֹולָ֖ם ʕôlˌām עֹולָם eternity
עַל־ ʕal- עַל upon
רֹאשָׁ֑ם rōšˈām רֹאשׁ head
שָׂשֹׂ֤ון śāśˈôn שָׂשֹׂון rejoicing
וְ wᵊ וְ and
שִׂמְחָה֙ śimḥˌā שִׂמְחָה joy
יַשִּׂיג֔וּן yaśśîḡˈûn נשׂג overtake
נָ֖סוּ nˌāsû נוס flee
יָגֹ֥ון yāḡˌôn יָגֹון grief
וַ wa וְ and
אֲנָחָֽה׃ ס ʔᵃnāḥˈā . s אֲנָחָה sigh
51:11. et nunc qui redempti sunt a Domino revertentur et venient in Sion laudantes et laetitia sempiterna super capita eorum gaudium et laetitiam tenebunt fugiet dolor et gemitus
And now they that are redeemed by the Lord, shall return, and shall come into Sion singing praises, and joy everlasting shall be upon their heads, they shall obtain joy and gladness, sorrow and mourning shall flee away.
51:11. And now, those who have been redeemed by the Lord will return. And they will arrive in Zion, praising. And everlasting rejoicing will be upon their heads. They will take hold of gladness and rejoicing. Anguish and mourning will flee away.
51:11. Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy [shall be] upon their head: they shall obtain gladness and joy; [and] sorrow and mourning shall flee away.
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: И возвратятся избавленные Господом и придут на Сион с пением, и радость вечная над головою их... Молитву предшествующего стиха пророк видит уже исполненной: верующий Сион избавлен будет Богом от всех его страданий и вкусит вечной радости. Нельзя не заметить, что изображение этой радости повторяет и усиливает мысль 3-го стиха той же главы. Хотя и вообще надо сказать, что пророчество об избавлении и спасении от Бога, как источника вечной радости и величия - одно из наиболее характерных для кн. пророка Исаии, во всем ее составе (5:25; 9:12, 17, 21; 10:4; 11:1; 35:10; 43:1; 44:22; 49:7, 26: и др.).
Adam Clarke: Commentary on the Bible - 1831
51:11: They shall obtain gladness and joy, and sorrow and mourning shall flee away - Nineteen MSS. and the two oldest editions have ישגו yasigu; and forty-six MSS. of Kennicott's and ten of De Rossi's, and the same two editions, and agreeably to them the Chaldee and Syriac, have ונסו venasu; and so both words are expressed, Isa 35:10, of which place this is a repetition. And from comparing both together it appears that the ו vau in this place is become by mistake in the present text final, nun of the preceding word.
Albert Barnes: Notes on the Bible - 1834
51:11: Therefore the redeemed of the Lord - This is probably the language of Yahweh assuring them, in answer to their prayer, that his ransomed people should again return to Zion.
And everlasting joy shall be upon their head - This entire verse occurs also in Isa 35:10. See it explained in the note on that verse. The custom of singing alluded to here on a journey is now very common in the East. It is practiced to relieve the tediousness of a journey over extended plains, as well as to induce the camels in a caravan to move with greater rapidity. The idea here is, that the caravan that should return from Babylon to Jerusalem, across the extended plains, should make the journey amidst general exultation and joy - cheered on their way by songs, and relieving the tedium of their journey by notes of gladness and of praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:11: the redeemed: Isa 35:10, Isa 44:23, Isa 48:20, Isa 49:13; Jer 30:18, Jer 30:19, Jer 31:11, Jer 31:12, Jer 33:11; Act 2:41-47; Rev 5:9-13, Rev 7:9, Rev 7:10, Rev 14:1-4, Rev 19:1-7
everlasting: Isa 60:19, Isa 61:7; Co2 4:17, Co2 4:18; Th2 2:16; Jde 1:24
and sorrow: Isa 25:8, Isa 60:20, Isa 65:19; Rev 7:17, Rev 21:1, Rev 21:4, Rev 22:3
Geneva 1599
51:11 Therefore the redeemed of the LORD shall (l) return, and come with singing to Zion; and everlasting joy [shall be] upon their head: they shall obtain gladness and joy; sorrow and mourning shall flee away.
(l) From Babylon.
John Gill
51:11 Therefore the redeemed of the Lord shall return,.... Or "and", or "so" (q). In like manner, and as sure as the Israelites had a way made for them through the sea to pass over, so sure shall all those that are redeemed by the blood of Christ from sin, Satan, the law, death, and hell, be gathered out of the nations of the world, and from the antichristian states, and shall be converted and turn to the Lord. Or these words are a continuation of the above prayer, as Jarchi, "let them return"; or rather are an answer to it, and a promise that they should:
and come with singing unto Zion; to the Gospel church, and join themselves to it, praising God for his grace in calling and converting them, adoring the riches of his distinguishing love, and singing the new song of redeeming grace; and hereafter they shall return from the grave, and come to Zion above, singing the song of Moses and of the Lamb:
and everlasting joy shall be upon their head; visible in the present state, more so hereafter, when there will be upon them an eternal weight of glory, a crown of life and righteousness:
they shall obtain joy and gladness; by having the presence of God, communion with him, views of interest in Christ, and the gracious influences of the blessed Spirit; all these they enjoy in the church now, but in full perfection hereafter:
and sorrow and mourning shall flee away: either for sin, having the discoveries and application of forgiving love; or on account of desertion, now enjoying the light of God's countenance; or by reason of persecution, which in the latter day glory will entirely cease. But all this will be most fully accomplished in the New Jerusalem church state, and ultimate glory, Rev_ 21:4. See Gill on Is 35:10.
(q) "et nunc", V. L. "ita", Junius & Tremellius, Piscator. And Ben Melech observes, that "and", is in the room of "thus".
John Wesley
51:11 Therefore - This verse contains an answer to the prophet's prayer. I did these great things, and I will do the like again. Joy - Like a crown of glory.
Robert Jamieson, A. R. Fausset and David Brown
51:11 (Is 35:10).
Therefore--assurance of faith; or else the answer of Jehovah corresponding to their prayer. As surely as God redeemed Israel out of Egypt, He shall redeem them from Babylon, both the literal in the age following, and mystical in the last ages (Rev_ 18:20-21). There shall be a second exodus (Is 11:11-16; Is 27:12-13).
singing--image from the custom of singing on a journey when a caravan is passing along the extended plains in the East.
everlasting joy-- (Jude 1:24).
sorrow . . . flee away-- (Rev_ 21:4).
51:1251:12: Ե՛ս եմ, ե՛ս եմ ※ նոյն որ մխիթարեցի զքեզ։ Ծանի՛ր զինչ ոք էիր. եւ երկեար ՚ի մահկանացո՛ւ մարդոց, եւ յորդւոյ մարդոյ որ իբրեւ զխո՛տ ցամաքեցան[10177]։ [10177] Ոմանք. ՚Ի մահկանացու մարդոյ։
12 «Ես եմ, ես այն նոյնն եմ, որ մխիթարեցի ձեզ: Իմացի՛ր, թէ դու ո՛վ էիր, որ վախեցար մահկանացու մարդուց եւ ադամորդուց, որոնք չորացան ինչպէս խոտ:
12 «Ե՛ս եմ, ե՛ս եմ, որ ձեզ կը մխիթարեմ։Դուն ո՞վ ես, որ մահկանացու մարդէն Ու խոտի նմանող մարդու զաւակէն կը վախնաս։
Ես եմ, ես եմ [805]նոյն որ մխիթարեցի զքեզ. ծանիր զինչ ոք էիր, եւ երկեար`` ի մահկանացու մարդոյ եւ յորդւոյ մարդոյ [806]որ իբրեւ զխոտ ցամաքեցան:

51:12: Ե՛ս եմ, ե՛ս եմ ※ նոյն որ մխիթարեցի զքեզ։ Ծանի՛ր զինչ ոք էիր. եւ երկեար ՚ի մահկանացո՛ւ մարդոց, եւ յորդւոյ մարդոյ որ իբրեւ զխո՛տ ցամաքեցան[10177]։
[10177] Ոմանք. ՚Ի մահկանացու մարդոյ։
12 «Ես եմ, ես այն նոյնն եմ, որ մխիթարեցի ձեզ: Իմացի՛ր, թէ դու ո՛վ էիր, որ վախեցար մահկանացու մարդուց եւ ադամորդուց, որոնք չորացան ինչպէս խոտ:
12 «Ե՛ս եմ, ե՛ս եմ, որ ձեզ կը մխիթարեմ։Դուն ո՞վ ես, որ մահկանացու մարդէն Ու խոտի նմանող մարդու զաւակէն կը վախնաս։
zohrab-1805▾ eastern-1994▾ western am▾
51:1251:12 Я, Я Сам Утешитель ваш. Кто ты, что боишься человека, который умирает, и сына человеческого, который то же, что трава,
51:12 ἐγώ εγω I εἰμι ειμι be ἐγώ εγω I εἰμι ειμι be ὁ ο the παρακαλῶν παρακαλεω counsel; appeal to σε σε.1 you γνῶθι γινωσκω know τίνα τις.1 who?; what? εὐλαβηθεῖσα ευλαβεομαι conscientious ἐφοβήθης φοβεω afraid; fear ἀπὸ απο from; away ἀνθρώπου ανθρωπος person; human θνητοῦ θνητος mortal καὶ και and; even ἀπὸ απο from; away υἱοῦ υιος son ἀνθρώπου ανθρωπος person; human οἳ ος who; what ὡσεὶ ωσει as if; about χόρτος χορτος grass; plant ἐξηράνθησαν ξηραινω wither; dry
51:12 אָנֹכִ֧י ʔānōḵˈî אָנֹכִי i אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i ה֖וּא hˌû הוּא he מְנַחֶמְכֶ֑ם mᵊnaḥemᵊḵˈem נחם repent, console מִֽי־ mˈî- מִי who אַ֤תְּ ʔˈat אַתְּ you וַ wa וְ and תִּֽירְאִי֙ ttˈîrᵊʔî ירא fear מֵ mē מִן from אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man יָמ֔וּת yāmˈûṯ מות die וּ û וְ and מִ mi מִן from בֶּן־ bben- בֵּן son אָדָ֖ם ʔāḏˌām אָדָם human, mankind חָצִ֥יר ḥāṣˌîr חָצִיר grass יִנָּתֵֽן׃ yinnāṯˈēn נתן give
51:12. ego ego ipse consolabor vos quis tu ut timeres ab homine mortali et a filio hominis qui quasi faenum ita arescetI myself will comfort you: who art thou, that thou shouldst be afraid of a mortal man, and of the son of man, who shall wither away like grass?
12. I, even I, am he that comforteth you: who art thou, that thou art afraid of man that shall die, and of the son of man which shall be made as grass;
51:12. It is I, I myself, who will console you. Who are you that you would be afraid of a mortal man, and of a son of man, who will wither like the grass?
51:12. I, [even] I, [am] he that comforteth you: who [art] thou, that thou shouldest be afraid of a man [that] shall die, and of the son of man [which] shall be made [as] grass;
I, [even] I, [am] he that comforteth you: who [art] thou, that thou shouldest be afraid of a man [that] shall die, and of the son of man [which] shall be made [as] grass:

51:12 Я, Я Сам Утешитель ваш. Кто ты, что боишься человека, который умирает, и сына человеческого, который то же, что трава,
51:12
ἐγώ εγω I
εἰμι ειμι be
ἐγώ εγω I
εἰμι ειμι be
ο the
παρακαλῶν παρακαλεω counsel; appeal to
σε σε.1 you
γνῶθι γινωσκω know
τίνα τις.1 who?; what?
εὐλαβηθεῖσα ευλαβεομαι conscientious
ἐφοβήθης φοβεω afraid; fear
ἀπὸ απο from; away
ἀνθρώπου ανθρωπος person; human
θνητοῦ θνητος mortal
καὶ και and; even
ἀπὸ απο from; away
υἱοῦ υιος son
ἀνθρώπου ανθρωπος person; human
οἳ ος who; what
ὡσεὶ ωσει as if; about
χόρτος χορτος grass; plant
ἐξηράνθησαν ξηραινω wither; dry
51:12
אָנֹכִ֧י ʔānōḵˈî אָנֹכִי i
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
ה֖וּא hˌû הוּא he
מְנַחֶמְכֶ֑ם mᵊnaḥemᵊḵˈem נחם repent, console
מִֽי־ mˈî- מִי who
אַ֤תְּ ʔˈat אַתְּ you
וַ wa וְ and
תִּֽירְאִי֙ ttˈîrᵊʔî ירא fear
מֵ מִן from
אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man
יָמ֔וּת yāmˈûṯ מות die
וּ û וְ and
מִ mi מִן from
בֶּן־ bben- בֵּן son
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
חָצִ֥יר ḥāṣˌîr חָצִיר grass
יִנָּתֵֽן׃ yinnāṯˈēn נתן give
51:12. ego ego ipse consolabor vos quis tu ut timeres ab homine mortali et a filio hominis qui quasi faenum ita arescet
I myself will comfort you: who art thou, that thou shouldst be afraid of a mortal man, and of the son of man, who shall wither away like grass?
51:12. It is I, I myself, who will console you. Who are you that you would be afraid of a mortal man, and of a son of man, who will wither like the grass?
51:12. I, [even] I, [am] he that comforteth you: who [art] thou, that thou shouldest be afraid of a man [that] shall die, and of the son of man [which] shall be made [as] grass;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13. Содержат в себе упрек по адресу малодушных и близоруких людей, которые боятся людского ничтожества, но забывают о силе Божественного всемогущества и утрачивают надежду на небо.

Я, Я Сам - Утешитель ваш. Раньше, утешителем Сиона пророк Исаия неоднократно называл Самого Господа (44:13; 51:3); очевидно, что и говорящий здесь Мессия, по существу, не отличается от Бога. Если же мы сопоставим данное место с его ближайшими параллелями из того же пророка (11:1-2; 48:16), и осветим все это новозаветным светом, именно словами Самого Господа: "утешитель же Дух Святой, Которого пошлет Отец во имя Мое, научит вас всему и напомнит вам все, что Я говорил вам" (Ин 14:26); то получим глубокое выражение тайны Троичности Лиц, при единстве их Божественного Существа.

Кто ты, что боишься человека... и сына человеческого, который тоже, что трава? Параллелизм образов "человека" и "сына человеческого" очень напоминает подобный же в псалмах 8:5: и 143:З. А сравнение кратковременной и скоропреходящей славы и силы человека с травою, кроме псалмов (102:15), не раз встречается и у самого пророка Исаии (37:27: и 40:6-8).
Albert Barnes: Notes on the Bible - 1834
51:12: I even I am he that comforteth you - The word 'I' is repeated here to give emphasis to the passage, and to impress deeply upon them the fact that their consolation came alone from God. The argument is, that since God was their protector and friend, they had no occasion to fear anything that man could do.
Of a man that shall die - God your comforter will endure foRev_er. But all men - even the most mighty - must soon die. And if God is our protector, what occasion can we have to fear what a mere mortal can do to us?
And of the son of man - This phrase is common in the Hebrew Scriptures, and means the same as man.
Shall be made as grass - They shall perish as grass does that is cut down at mid-day (see the notes at Isa 40:6-7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:12: am he: Isa 51:3, Isa 43:25, Isa 57:15-18, Isa 66:13; Joh 14:18, Joh 14:26, Joh 14:27; Act 9:31; Co2 1:3-5; Co2 7:5, Co2 7:6
that thou: Isa 51:7, Isa 51:8, Isa 2:22; Psa 118:6, Psa 146:4; Pro 29:26; Dan 3:16-18; Mat 10:28; Luk 12:4, Luk 12:5
man which: Isa 40:6; Psa 90:5, Psa 90:6, Psa 92:7, Psa 103:15, Psa 103:16; Jam 1:10, Jam 1:11; Pe1 1:24
Carl Friedrich Keil and Franz Delitzsch
51:12
In the second half the promise commences again, but with more distinct reference to the oppression of the exiles and the sufferings of Jerusalem. Jehovah Himself begins to speak now, setting His seal upon what is longed and hoped for. "I am your comforter: who art thou, that thou shouldst be afraid of a mortal who will die, and of a son of man who is made a blade of grass; that thou shouldst forget Jehovah thy Creator, who stretched out the heavens and founded the earth; that thou shouldst be afraid continually all the day of the fury of the tormentor, as he aims to destroy? and where is the fury of the tormentor left? He that is bowed down is quickly set loose, and does not die to the grave, and his bread does not fail him; as truly as I Jehovah am thy God, who frighteneth up the sea, so that its waves roar: Jehovah of hosts is His name." הוּא after אנכי אנכי is an emphatic repetition, and therefore a strengthening of the subject (αὐτὸς ἐγώ), as above, in Is 51:10, in אתּ־היא. From this major, that Jehovah is the comforter of His church, and by means of a minor, that whoever has Him for a comforter has no need to fear, the conclusion is drawn that the church has no cause to fear. Consequently we cannot adopt Knobel's explanation, "How small thou art, that thou art afraid." The meaning is rather, "Is it really the case with thee (i.e., art thou then so small, so forsaken), that thou hast any need to fear" (fut. consec., according to Ges. 129, 1; cf., ki, Ex 3:11; Judg 9:28)? The attributive sentence tâmūth (who will die) brings out the meaning involved in the epithet applied to man, viz., 'ĕnōsh (compare in the Persian myth Gayomard, from the old Persian gaya meretan, mortal life); חציר = כּחציר (Ps 37:2; Ps 90:5; Ps 103:15; compare above, Is 40:6-8) is an equation instead of a comparison. In Is 51:12 the address is thrown into a feminine form, in Is 51:13 into a masculine one; Zion being the object in the former, and (what is the same thing) Israel in the latter: that thou forgettest thy Creator, who is also the almighty Maker of the universe, and soarest about in constant endless alarm at the wrath of the tormentor, whilst he is aiming to destroy (pichad, contremiscere, as in Prov 28:14; ka'ăsher as in Ps 66:7; Num 27:14, lit., according as; kōnēn, viz., his arrows, or even his bow, as in Ps 11:2; Ps 7:13, cf., Is 21:13). We must not translate this quasi disposuisset, which is opposed to the actual fact, although syntactically possible (Job 10:19; Zech 10:6). The question with which the fear is met, "And where is the fury of the tormentor?" looks into the future: "There is not a trace of him to be seen, he is utterly swept away." If hammētsı̄q signifies the Chaldean, Is 51:14, in which the warning passes into a promise, just as in the first half the promise passed into a warning, is not to be understood as referring to oppression by their own countrymen, who were more heathenish than Israelitish in their disposition, as Knobel supposes; but tsō‛eh (from tsâ‛âh, to stoop or bend) is an individualizing description of the exiles, who were in captivity in Babylon, and some of them actually in prison (see Is 42:7, Is 42:22). Those who were lying there in fetters, and were therefore obliged to bend, hastened to be loosed, i.e., would speedily be set at liberty (the conquest of Babylon by Cyrus may be referred to here); they would not die and fall into the pit (constr. praegnans), nor would their bread fail; that is to say, if we regard the two clauses as the dissection of one thought (which is not necessary, however, though Hitzig supports it), "he will not die of starvation." The pledge of this is to be found in the all-sufficiency of Jehovah, who throws the sea into a state of trembling (even by a threatening word, geârâh; רגע is the construct of the participle, with the tone upon the last syllable, as in Lev 11:7; Ps 94:9 : see Br's Psalter, p. 132, from râga‛, tremefacere), so that its waves roar (cf., Jer 31:35, and the original passage in Job 26:12).
John Gill
51:12 I, even I, am he that comforteth you,.... This is an answer to the prayer of the prophet, or the church by him, in which the Lord promises not only assistance and help, but comfort; not only to exert his power and show his great strength by making bare his arm; but to open his heart, unbosom himself, and show his great love and strong affection for them; and so administer divine comforts unto them, giving more than was asked for: and he promises to do it himself, not by his prophets and ministers, word and ordinances, though these are the usual means; but he himself would do it by his Spirit and grace, and the immediate discoveries of his love; and which he repeats, to show the certainty of it, as well as to point out to their view the great Comforter himself; which is an instance of amazing condescension, and could not fail of exciting admiration and thankfulness in them; see 2Cor 1:3,
who art thou, that thou shouldest be afraid of a man that shall die; a poor faint hearted creature indeed, to be afraid of a frail mortal dying man; which is the case of every man, even of the greatest of men, of the kings and princes of the earth, who all die like other men; the most proud and haughty tyrants, the fierce and furious persecutors of the people of God. Perhaps the Roman Pagan persecutors may be had in view, whose edicts were very terrible to the first Christians, whose persecutions were very violent and furious, and the tortures and deaths they put them to were very dreadful; and which put them in great fear though they had no reason to fear them that could destroy the body, and do no more; and the rather, since these were mortal men, and did die, and their persecutions came to an end. Or it may be, the man of sin, the son of perdition, antichrist, is here referred to, who in his time has made all to tremble at him, Rev_ 13:3 but must die, and his power too, and will be destroyed with the breath of Christ's mouth, and the brightness of his coming; and therefore his church and people have no reason to be afraid of him:
and of the son of man, which shall be made as grass; as weak as that, which cannot stand before the scythe, is cut down, and tossed about, and trampled upon, and made hay of, and becomes the food of beasts, Ps 90:5. Or the words may be rendered, "and of the son of man, to whom grass shall be given"; (r) which if understood of Nebuchadnezzar king of Babylon, of whom the people of the Jews were afraid, and who was a type of antichrist, it was literally true of him, Dan 4:32.
(r) "herba dabitur", Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
51:12 comforteth-- (Is 51:3; Is 40:1).
thou--Zion.
son of man--frail and dying as his parent Adam.
be made as grass--wither as grass (Is 40:6-7).
51:1351:13: Եւ մոռացա՞ր զԱստուած զարարիչ քո, որ արար զերկինս եւ հաստատեաց զերկիր. եւ երկնչէիր միշտ զամենայն աւուրս յերեսաց սրտմտութեան նեղչին քոյ՝ որպէս խորհեցաւ ջնջել զքեզ։ Եւ արդ՝ ո՞ւր է սրտմտութիւն նեղչին քոյ[10178]. [10178] Օրինակ մի. Ջնջել զձեզ։
13 Դու մոռացար Աստծուն՝ քո Արարչին, որ ստեղծեց երկինքը եւ հաստատեց երկիրը, ու դու միշտ, ամէն օր վախենում էիր քեզ նեղողի բարկութիւնից՝ մտածելով, թէ նա կը բնաջնջի քեզ: Բայց ո՞ւր է քեզ նեղողի բարկութիւնը:
13 Քեզ՝ ստեղծող, երկինքները տարածող Ու երկրին հիմերը դնող Տէրը կը մոռնաս Ու բռնաւորին սրտմտութենէն ամէն օր կը վախնաս, Իբր թէ քեզ կորսնցնելու պատրաստուած է. Բայց հիմա ո՞ւր է բռնաւորին սրտմտութիւնը
Եւ մոռացար [807]զԱստուած զԱրարիչ քո, որ արար զերկինս եւ հաստատեաց զերկիր. եւ երկնչէիր միշտ զամենայն աւուրս յերեսաց սրտմտութեան նեղչին քո որպէս խորհեցաւ ջնջել զքեզ. եւ արդ ո՞ւր է սրտմտութիւն նեղչին քո:

51:13: Եւ մոռացա՞ր զԱստուած զարարիչ քո, որ արար զերկինս եւ հաստատեաց զերկիր. եւ երկնչէիր միշտ զամենայն աւուրս յերեսաց սրտմտութեան նեղչին քոյ՝ որպէս խորհեցաւ ջնջել զքեզ։ Եւ արդ՝ ո՞ւր է սրտմտութիւն նեղչին քոյ[10178].
[10178] Օրինակ մի. Ջնջել զձեզ։
13 Դու մոռացար Աստծուն՝ քո Արարչին, որ ստեղծեց երկինքը եւ հաստատեց երկիրը, ու դու միշտ, ամէն օր վախենում էիր քեզ նեղողի բարկութիւնից՝ մտածելով, թէ նա կը բնաջնջի քեզ: Բայց ո՞ւր է քեզ նեղողի բարկութիւնը:
13 Քեզ՝ ստեղծող, երկինքները տարածող Ու երկրին հիմերը դնող Տէրը կը մոռնաս Ու բռնաւորին սրտմտութենէն ամէն օր կը վախնաս, Իբր թէ քեզ կորսնցնելու պատրաստուած է. Բայց հիմա ո՞ւր է բռնաւորին սրտմտութիւնը
zohrab-1805▾ eastern-1994▾ western am▾
51:1351:13 и забываешь Господа, Творца своего, распростершего небеса и основавшего землю; и непрестанно, всякий день страшишься ярости притеснителя, как бы он готов был истребить? Но где ярость притеснителя?
51:13 καὶ και and; even ἐπελάθου επιλανθανομαι forget θεὸν θεος God τὸν ο the ποιήσαντά ποιεω do; make σε σε.1 you τὸν ο the ποιήσαντα ποιεω do; make τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even θεμελιώσαντα θεμελιοω found τὴν ο the γῆν γη earth; land καὶ και and; even ἐφόβου φοβεω afraid; fear ἀεὶ αει continually πάσας πας all; every τὰς ο the ἡμέρας ημερα day τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the θυμοῦ θυμος provocation; temper τοῦ ο the θλίβοντός θλιβω pressure; press against σε σε.1 you ὃν ος who; what τρόπον τροπος manner; by means γὰρ γαρ for ἐβουλεύσατο βουλευω intend; deliberate τοῦ ο the ἆραί αιρω lift; remove σε σε.1 you καὶ και and; even νῦν νυν now; present ποῦ που.1 where? ὁ ο the θυμὸς θυμος provocation; temper τοῦ ο the θλίβοντός θλιβω pressure; press against σε σε.1 you
51:13 וַ wa וְ and תִּשְׁכַּ֞ח ttiškˈaḥ שׁכח forget יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH עֹשֶׂ֗ךָ ʕōśˈeḵā עשׂה make נֹוטֶ֣ה nôṭˈeh נטה extend שָׁמַיִם֮ šāmayim שָׁמַיִם heavens וְ wᵊ וְ and יֹסֵ֣ד yōsˈēḏ יסד found אָרֶץ֒ ʔārˌeṣ אֶרֶץ earth וַ wa וְ and תְּפַחֵ֨ד ttᵊfaḥˌēḏ פחד tremble תָּמִ֜יד tāmˈîḏ תָּמִיד continuity כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֗ום yyˈôm יֹום day מִ mi מִן from פְּנֵי֙ ppᵊnˌê פָּנֶה face חֲמַ֣ת ḥᵃmˈaṯ חֵמָה heat הַ ha הַ the מֵּצִ֔יק mmēṣˈîq צוק oppress כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] כֹּונֵ֖ן kônˌēn כון be firm לְ lᵊ לְ to הַשְׁחִ֑ית hašḥˈîṯ שׁחת destroy וְ wᵊ וְ and אַיֵּ֖ה ʔayyˌē אַיֵּה where חֲמַ֥ת ḥᵃmˌaṯ חֵמָה heat הַ ha הַ the מֵּצִֽיק׃ mmēṣˈîq צוק oppress
51:13. et oblitus es Domini factoris tui qui tetendit caelos et fundavit terram et formidasti iugiter tota die a facie furoris eius qui te tribulabat et paraverat ad perdendum ubi nunc est furor tribulantisAnd thou hast forgotten the Lord thy maker, who stretched out the heavens, and founded the earth: and thou hast been afraid continually all the day at the presence of his fury who afflicted thee, and had prepared himself to destroy thee: where is now the fury of the oppressor?
13. and hast forgotten the LORD thy Maker, that stretched forth the heavens, and laid the foundations of the earth; and fearest continually all the day because of the fury of the oppressor, when he maketh ready to destroy? and where is the fury of the oppressor?
51:13. And have you forgotten the Lord, your Maker, who extended the heavens, and who founded the earth? And have you been in constant dread, all day long, at the face of his fury, of the one who afflicted you and who had prepared to destroy you? Where is the fury of the oppressor now?
51:13. And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where [is] the fury of the oppressor?
And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where [is] the fury of the oppressor:

51:13 и забываешь Господа, Творца своего, распростершего небеса и основавшего землю; и непрестанно, всякий день страшишься ярости притеснителя, как бы он готов был истребить? Но где ярость притеснителя?
51:13
καὶ και and; even
ἐπελάθου επιλανθανομαι forget
θεὸν θεος God
τὸν ο the
ποιήσαντά ποιεω do; make
σε σε.1 you
τὸν ο the
ποιήσαντα ποιεω do; make
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
θεμελιώσαντα θεμελιοω found
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἐφόβου φοβεω afraid; fear
ἀεὶ αει continually
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
τὸ ο the
πρόσωπον προσωπον face; ahead of
τοῦ ο the
θυμοῦ θυμος provocation; temper
τοῦ ο the
θλίβοντός θλιβω pressure; press against
σε σε.1 you
ὃν ος who; what
τρόπον τροπος manner; by means
γὰρ γαρ for
ἐβουλεύσατο βουλευω intend; deliberate
τοῦ ο the
ἆραί αιρω lift; remove
σε σε.1 you
καὶ και and; even
νῦν νυν now; present
ποῦ που.1 where?
ο the
θυμὸς θυμος provocation; temper
τοῦ ο the
θλίβοντός θλιβω pressure; press against
σε σε.1 you
51:13
וַ wa וְ and
תִּשְׁכַּ֞ח ttiškˈaḥ שׁכח forget
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
עֹשֶׂ֗ךָ ʕōśˈeḵā עשׂה make
נֹוטֶ֣ה nôṭˈeh נטה extend
שָׁמַיִם֮ šāmayim שָׁמַיִם heavens
וְ wᵊ וְ and
יֹסֵ֣ד yōsˈēḏ יסד found
אָרֶץ֒ ʔārˌeṣ אֶרֶץ earth
וַ wa וְ and
תְּפַחֵ֨ד ttᵊfaḥˌēḏ פחד tremble
תָּמִ֜יד tāmˈîḏ תָּמִיד continuity
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּ֗ום yyˈôm יֹום day
מִ mi מִן from
פְּנֵי֙ ppᵊnˌê פָּנֶה face
חֲמַ֣ת ḥᵃmˈaṯ חֵמָה heat
הַ ha הַ the
מֵּצִ֔יק mmēṣˈîq צוק oppress
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
כֹּונֵ֖ן kônˌēn כון be firm
לְ lᵊ לְ to
הַשְׁחִ֑ית hašḥˈîṯ שׁחת destroy
וְ wᵊ וְ and
אַיֵּ֖ה ʔayyˌē אַיֵּה where
חֲמַ֥ת ḥᵃmˌaṯ חֵמָה heat
הַ ha הַ the
מֵּצִֽיק׃ mmēṣˈîq צוק oppress
51:13. et oblitus es Domini factoris tui qui tetendit caelos et fundavit terram et formidasti iugiter tota die a facie furoris eius qui te tribulabat et paraverat ad perdendum ubi nunc est furor tribulantis
And thou hast forgotten the Lord thy maker, who stretched out the heavens, and founded the earth: and thou hast been afraid continually all the day at the presence of his fury who afflicted thee, and had prepared himself to destroy thee: where is now the fury of the oppressor?
51:13. And have you forgotten the Lord, your Maker, who extended the heavens, and who founded the earth? And have you been in constant dread, all day long, at the face of his fury, of the one who afflicted you and who had prepared to destroy you? Where is the fury of the oppressor now?
51:13. And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where [is] the fury of the oppressor?
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
13: И забываешь Господа Творца своего, распростершего небеса и основавшего землю... Сильное контрастное сопоставление: люди ежедневно трепещут пред временной и кажущейся силой какого-нибудь человеческого ничтожества, но основательно забывают действительную силу Творческого Всемогущества. Учение о Боге, как Всемогущем Творце мира - тоже весьма характерно для пророка Исаии (40:22; 42:5; 44:24; 45:12: и др.).
Adam Clarke: Commentary on the Bible - 1831
51:13: Of the oppressor, as if he, etc. - "The כ caph in כאשר keasher seems clearly to have changed its situation from the end of the preceding word to the beginning of this; or rather, to have been omitted by mistake there, because it was here. That it was there the Septuagint show by rendering המציקך hammetsikech θλιβοντος σε, of him, that oppressed thee. And so they render this word in both its places in this verse. The Vulgate also has the pronoun in the first instance; furoris ejus qui te tribulabat." Dr. Jubb. The correction seems well founded; I have not conformed the translation to it, because it makes little difference in the sense.
Albert Barnes: Notes on the Bible - 1834
51:13: And forgettest the Lord thy Maker - These verses are designed to rebuke that state of the mind - alas! too common, even among the people of God - where they are intimidated by the number and strength of their foes, and forget their dependence on God, and his promises of aid. In such circumstances God reproves them for their want of confidence in him, and calls on them to remember that he has made the heavens, and has all power to save them.
That hath stretched forth the heavens - (See the notes at Isa 40:12, Isa 40:26).
And hast feared continually every day - They had continually feared and trembled before their oppressors.
Because of the fury of the oppressor - Those who had oppressed them in Babylon.
As if he were ready to destroy - Margin, 'Made himself ready,' The idea is, that he was preparing to destroy the people - perhaps as a marksman is making ready his bow and arrows. The oppressor had been preparing to crush them in the dust, and they trembled, and did not remember that God was abundantly able to protect them.
And where is the fury of the oppressor? - What is there to dread? The idea is, that the enemies of the Jews would be cut off, and that they should therefore put their confidence in God, and rely on his promised aid.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:13: forgettest: Isa 17:10; Deu 32:18; Jer 2:32
that hath: Isa 40:22, Isa 42:5, Isa 44:24, Isa 45:12; Job 9:8, Job 37:18; Psa 102:25, Psa 102:26, Psa 104:2; Jer 10:11, Jer 10:12, Jer 51:15; Heb 1:9-12
feared: Isa 8:12, Isa 8:13, Isa 57:11; Heb 11:15
were ready: or, made himself ready, Isa 10:29-32; Exo 14:10-13, Exo 15:9, Exo 15:10; Est 5:14; Dan 3:15, Dan 3:19; Rev 20:9
where is: Isa 10:33, Isa 10:34, Isa 14:16, Isa 14:17, Isa 16:4, Isa 33:18, Isa 33:19, Isa 37:36-38; Exo 14:13; Est 7:10; Job 20:5-9; Psa 9:6, Psa 9:7, Psa 37:35, Psa 37:36, Psa 76:10; Dan 4:32, Dan 4:33; Mat 2:16-20; Act 12:23; Co1 1:20, Co1 15:55; Rev 19:20
John Gill
51:13 And forgettest the Lord thy Maker,.... That he is thy Maker, and therefore is able to protect and preserve thee; when the fear of man prevails God is forgotten, his power, his providence, his promises, and past instances of divine favour and goodness; were these more frequently recollected, considered, and thought of, they would prove an antidote against the fear of men; and especially when it is observed, that he that is our Maker is he
that hath stretched forth the heavens, and laid the foundations of the earth; these are amazing works of his hands; and what is it that he cannot do that has made these? these he upholds and maintains in being, and does all things in them as he pleases, and overrules all for his own glory and his people's good, and therefore they have nothing to fear from men; and yet they are afraid of them, such is their distrust and unbelief:
and hast feared continually every day; not only at some certain times, when the enemy has appeared very formidable, and threatened with destruction, or some terrible rumour has been spread, but every day, every hour, and every moment; and to be always in a panic must be very uncomfortable living, as well as very dishonourable:
because of the fury of the oppressor; either the king of Babylon, or antichrist:
as if he were ready to destroy: had drawn his sword, and just going to give the fatal blow:
and where, or "but where",
is the fury of the oppressor? where's the fury of Pharaoh, that great oppressor of God's Israel formerly? it is gone and vanished like smoke: where's the fury of Sennacherib king of Assyria, and his army, that threatened Jerusalem with ruin? it was over in a short time, in one night the whole host, or the greater part of it, were destroyed by an angel: and where is, or will be, the fury of the king of Babylon? it will not last always; nor the fury of the antichristian oppressor.
John Wesley
51:13 Where is the fury - Is it not all gone? He speaks of the thing as if it were already done, because it should certainly and suddenly be done.
Robert Jamieson, A. R. Fausset and David Brown
51:13 (Is 40:12, Is 40:26, Is 40:28), the same argument of comfort drawn from the omnipotence of the Creator.
as if . . . ready, &c.--literally, "when he directs," namely, his arrow, to destroy (Ps 21:12; Ps 7:13; Ps 11:2) [MAURER].
51:1451:14: զի ՚ի փրկութեանն քում ո՛չ կարասցէ կեալ. եւ ո՛չ յամեսցէ, եւ ո՛չ սպանցէ զքեզ յապականութիւն, եւ ո՛չ պակասեսցէ հացն քո[10179]։ [10179] Բազումք. Ո՛չ կարասցէ կալ։
14 Քո փրկութիւնը նա չի կարող կասեցնել, չի կարող ուշացնել, ոչ էլ կարող է քեզ ոչնչացնելով սպանել. եւ քո հացը չի պակասելու:
14 Կապուածը շուտով պիտի արձակուի, Գուբին մէջ պիտի չմեռնի, Իր հացը պիտի չպակսի
[808]Զի ի փրկութեանն քում ոչ կարասցէ կալ. եւ ոչ յամեսցէ, եւ ոչ սպանցէ զքեզ յապականութիւն, եւ ոչ պակասեսցէ հացն քո:

51:14: զի ՚ի փրկութեանն քում ո՛չ կարասցէ կեալ. եւ ո՛չ յամեսցէ, եւ ո՛չ սպանցէ զքեզ յապականութիւն, եւ ո՛չ պակասեսցէ հացն քո[10179]։
[10179] Բազումք. Ո՛չ կարասցէ կալ։
14 Քո փրկութիւնը նա չի կարող կասեցնել, չի կարող ուշացնել, ոչ էլ կարող է քեզ ոչնչացնելով սպանել. եւ քո հացը չի պակասելու:
14 Կապուածը շուտով պիտի արձակուի, Գուբին մէջ պիտի չմեռնի, Իր հացը պիտի չպակսի
zohrab-1805▾ eastern-1994▾ western am▾
51:1451:14 Скоро освобожден будет пленный, и не умрет в яме и не будет нуждаться в хлебе.
51:14 ἐν εν in γὰρ γαρ for τῷ ο the σῴζεσθαί σωζω save σε σε.1 you οὐ ου not στήσεται ιστημι stand; establish οὐδὲ ουδε not even; neither χρονιεῖ χρονιζω delay
51:14 מִהַ֥ר mihˌar מהר hasten צֹעֶ֖ה ṣōʕˌeh צעה put in chains לְ lᵊ לְ to הִפָּתֵ֑חַ hippāṯˈēₐḥ פתח open וְ wᵊ וְ and לֹא־ lō- לֹא not יָמ֣וּת yāmˈûṯ מות die לַ la לְ to † הַ the שַּׁ֔חַת ššˈaḥaṯ שַׁחַת pit וְ wᵊ וְ and לֹ֥א lˌō לֹא not יֶחְסַ֖ר yeḥsˌar חסר diminish לַחְמֹֽו׃ laḥmˈô לֶחֶם bread
51:14. cito veniet gradiens ad aperiendum et non interficiet usque ad internicionem nec deficiet panis eiusHe shall quickly come that is going to open unto you, and he shall not kill unto utter destruction, neither shall his bread fail.
14. The captive exile shall speedily be loosed; and he shall not die into the pit, neither shall his bread fail.
51:14. Advancing quickly, he will arrive to be revealed, and he will not kill unto utter destruction, nor will his bread fail.
51:14. The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.
The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail:

51:14 Скоро освобожден будет пленный, и не умрет в яме и не будет нуждаться в хлебе.
51:14
ἐν εν in
γὰρ γαρ for
τῷ ο the
σῴζεσθαί σωζω save
σε σε.1 you
οὐ ου not
στήσεται ιστημι stand; establish
οὐδὲ ουδε not even; neither
χρονιεῖ χρονιζω delay
51:14
מִהַ֥ר mihˌar מהר hasten
צֹעֶ֖ה ṣōʕˌeh צעה put in chains
לְ lᵊ לְ to
הִפָּתֵ֑חַ hippāṯˈēₐḥ פתח open
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יָמ֣וּת yāmˈûṯ מות die
לַ la לְ to
הַ the
שַּׁ֔חַת ššˈaḥaṯ שַׁחַת pit
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יֶחְסַ֖ר yeḥsˌar חסר diminish
לַחְמֹֽו׃ laḥmˈô לֶחֶם bread
51:14. cito veniet gradiens ad aperiendum et non interficiet usque ad internicionem nec deficiet panis eius
He shall quickly come that is going to open unto you, and he shall not kill unto utter destruction, neither shall his bread fail.
51:14. Advancing quickly, he will arrive to be revealed, and he will not kill unto utter destruction, nor will his bread fail.
51:14. The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.
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
14: Дает подтверждение мысли о грядущем спасении от Бога. Быть может, в нем говорится об египетском плене и бедствиях Израиля во время странствования его по пустыне Аравийской (крастели [перепела; Прим. ред. ], манна); но вероятнее - это просто образ всякого тягостного состояния, взятый из тогдашних обычаев сурово обращаться с пленными (держать их в подземельях и морить голодом).
Adam Clarke: Commentary on the Bible - 1831
51:14: The captive exile hasteneth that he may be loosed "He marcheth on with speed, who cometh to set free the captive" - Cyrus, if understood of the temporal redemption from the captivity of Babylon; in the spiritual sense, the Messiah, who comes to open the prison to them that are bound.
Albert Barnes: Notes on the Bible - 1834
51:14: The captive exile - Lowth renders this, evidently very improperly, 'He marcheth on with speed who cometh to set the captive free;' and supposes that it refers to Cyrus, if understood of the temporal redemption from the captivity at Babylon; in the spiritual sense, to the Messiah. But the meaning evidently is, that the exile who had been so long as it were enchained in Babylon, was about to be set free, and that the time was very near when the captivity was to end. The prisoner should not die there, but should be conducted again to his own land. The word used here, and rendered 'captive exile' (צעה tso‛ eh from צעה tsâ‛ â h), means properly 'that which is turned on one side,' or inclined, as, e. g., a vessel for pouring Jer 48:12. Then it means that which is inclined, bent, or bowed down as a captive in bonds. The Chaldee renders this, 'Vengeance shall be quickly Rev_ealed, and the just shall not die in corruption, and their food shall not fail.' Aben Ezra renders it, 'Bound.' The idea is, that they who were bowed down under bondage and oppression in Babylon, should very soon be released. This is one of the numerous passages which show that the scene of the prophetic vision is Babylon, and the time near the close of the captivity, and that the design of the prophet is to comfort them there, and to afford them the assurance that they would soon be released.
And that he should not die in the pit - That is, in Babylon, represented as a prison, or a pit. The nation would be restored to their own land. Prisoners were often confined in a deep pit or cavern, and hence, the word is synonymous with prison. The following extract from Pax. ton will illustrate this. 'The Athenians, and particularly the tribe of Hippothoontis, frequently condemned offenders to the pit. It was a dark, noisome hole, and had sharp spikes at the top, that no criminal might escape; and others at the bottom, to pierce and torment those unhappy persons who were thrown in. Similar to this place was the Lacedemonian Καιαδας Kaiadas, into which Aristomenes the Messenian being cast, made his escape in a very surprising manner.' Compare also Gen 37:20; Num 16:30; Psa 9:15; Psa 28:1; Psa 30:3, Psa 30:9; Psa 40:2; Psa 55:23; Psa 119:85; Psa 140:10; Jer 37:21; Zac 9:11.
Nor that his bread should fail - His needs shall be supplied until he is released.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:14: captive: Isa 48:20, Isa 52:2; Ezr 1:5; Act 12:7, Act 12:8
die: Jer 37:16, Jer 38:6-13; Lam 3:53, Lam 3:54; Zac 9:11
Geneva 1599
51:14 The captive exile (m) hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.
(m) He comforts them by the short time of their banishment: for in seventy years they were restored and the greatest empire of the world destroyed.
John Gill
51:14 The captive exile hasteneth that he may be loosed,.... The time hastens on, or God will hasten the time, for the release either of the captive Jews in literal Babylon, or of his people in mystical Babylon; or they that are in exile and captivity, as soon as ever opportunity offers for their release, will take it, and make no delay: though some understand the words by way of complaint, as if the persons spoken of were impatient, and could not wait the proper time of their deliverance:
and that he should not die in the pit; in captivity, which was like a pit or grave:
nor that his bread should fail: while in the pit or prison, or on his way home. Musculus interprets all this of Pharaoh, whom he supposes to be the oppressor in the preceding verse, and renders the words,
who hastened going to open, lest he should die in the destruction; who, when he saw the firstborn slain, hastened to open and let Israel go, and was urgent upon them to be gone immediately, lest he and all his people should perish in that calamity:
nor did his bread fail; the bread of the people delivered out of Egypt, so he understands it, but were provided with bread from heaven, all the while they were in the wilderness; and yet this instance of divine power and goodness was greatly forgotten in later times. Jerome applies the whole to Christ, who should quickly come; going and treading down his enemies; opening the way of victory; saving those that are converted, and giving the bread of doctrine to them: but the words are a promise to exiles and prisoners for the sake of Christ and his Gospel, that they should be quickly loosed and set free, and not die in prison, nor want bread, neither corporeal nor spiritual.
Robert Jamieson, A. R. Fausset and David Brown
51:14 captive exile--literally, one bowed down as a captive (Is 10:4) [MAURER]. The scene is primarily Babylon, and the time near the close of the captivity. Secondarily, and antitypically, the mystical Babylon, the last enemy of Israel and the Church, in which they have long suffered, but from which they are to be gloriously delivered.
pit--such as were many of the ancient dungeons (compare Jer 38:6, Jer 38:11, Jer 38:13; Gen 37:20).
nor . . . bread . . . fail-- (Is 33:16; Jer 37:21).
51:1551:15: Ե՛ս եմ Տէր Աստուած քո՝ որ խռովեմ զծով, եւ գոչեցուցանեմ զալիս նորա. Տէր Սաբաւովթ անուն է իմ[10180]։ [10180] Ոմանք. Զի ես եմ Տէր Աստուած քո, որ։
15 Ես եմ քո Տէր Աստուածը, որ ալեկոծում եմ ծովը եւ նրա ալիքներին ստիպում մռնչալ. Զօրութիւնների Տէր է իմ անունը:
15 Քանզի քու Տէր Աստուածդ ե՛ս եմ, Որ ծովը կը յուզեմ, այնպէս որ ալիքները կը գոռան։Իմ անունս Եհովա Սաբաւովթ է։
Ես`` եմ Տէր Աստուած քո` որ [809]խռովեմ զծով, եւ գոչեցուցանեմ զալիս`` նորա. Տէր Սաբաւովթ անուն է իմ:

51:15: Ե՛ս եմ Տէր Աստուած քո՝ որ խռովեմ զծով, եւ գոչեցուցանեմ զալիս նորա. Տէր Սաբաւովթ անուն է իմ[10180]։
[10180] Ոմանք. Զի ես եմ Տէր Աստուած քո, որ։
15 Ես եմ քո Տէր Աստուածը, որ ալեկոծում եմ ծովը եւ նրա ալիքներին ստիպում մռնչալ. Զօրութիւնների Տէր է իմ անունը:
15 Քանզի քու Տէր Աստուածդ ե՛ս եմ, Որ ծովը կը յուզեմ, այնպէս որ ալիքները կը գոռան։Իմ անունս Եհովա Սաբաւովթ է։
zohrab-1805▾ eastern-1994▾ western am▾
51:1551:15 Я Господь, Бог твой, возмущающий море, так что волны его ревут: Господь Саваоф имя Его.
51:15 ὅτι οτι since; that ἐγὼ εγω I ὁ ο the θεός θεος God σου σου of you; your ὁ ο the ταράσσων ταρασσω stir up; trouble τὴν ο the θάλασσαν θαλασσα sea καὶ και and; even ἠχῶν ηχεω sound τὰ ο the κύματα κυμα wave αὐτῆς αυτος he; him κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ὄνομά ονομα name; notable μοι μοι me
51:15 וְ wᵊ וְ and אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) רֹגַ֣ע rōḡˈaʕ רגע stir הַ ha הַ the יָּ֔ם yyˈom יָם sea וַ wa וְ and יֶּהֱמ֖וּ yyehᵉmˌû המה make noise גַּלָּ֑יו gallˈāʸw גַּל wave יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁמֹֽו׃ šᵊmˈô שֵׁם name
51:15. ego autem sum Dominus Deus tuus qui conturbo mare et intumescunt fluctus eius Dominus exercituum nomen meumBut I am the Lord thy God, who trouble the sea, and the waves thereof swell: the Lord of hosts is my name.
15. For I am the LORD thy God, which stirreth up the sea, that the waves thereof roar: the LORD of hosts is his name.
51:15. But I am the Lord, your God, who stirs up the sea, and who makes the waves swell. The Lord of hosts is my name.
51:15. But I [am] the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts [is] his name.
But I [am] the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts [is] his name:

51:15 Я Господь, Бог твой, возмущающий море, так что волны его ревут: Господь Саваоф имя Его.
51:15
ὅτι οτι since; that
ἐγὼ εγω I
ο the
θεός θεος God
σου σου of you; your
ο the
ταράσσων ταρασσω stir up; trouble
τὴν ο the
θάλασσαν θαλασσα sea
καὶ και and; even
ἠχῶν ηχεω sound
τὰ ο the
κύματα κυμα wave
αὐτῆς αυτος he; him
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ὄνομά ονομα name; notable
μοι μοι me
51:15
וְ wᵊ וְ and
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
רֹגַ֣ע rōḡˈaʕ רגע stir
הַ ha הַ the
יָּ֔ם yyˈom יָם sea
וַ wa וְ and
יֶּהֱמ֖וּ yyehᵉmˌû המה make noise
גַּלָּ֑יו gallˈāʸw גַּל wave
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
שְׁמֹֽו׃ šᵊmˈô שֵׁם name
51:15. ego autem sum Dominus Deus tuus qui conturbo mare et intumescunt fluctus eius Dominus exercituum nomen meum
But I am the Lord thy God, who trouble the sea, and the waves thereof swell: the Lord of hosts is my name.
51:15. But I am the Lord, your God, who stirs up the sea, and who makes the waves swell. The Lord of hosts is my name.
51:15. But I [am] the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts [is] his name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16. Торжественное повторное обещание заступления и помощи от Бога Его верному Сиону.

Я - Господь Бог твой... Господь Саваоф - имя Его... Вот, основание и вам надеяться на Меня и Мне - помочь вам: ибо Я - всесильный и Всемогущий Бог ваш, а вы - Мой избранный народ (ср. 54:5).
Albert Barnes: Notes on the Bible - 1834
51:15: But I am the Lord thy God - In order to show them that he was able to save them, God again refers to the fact that he had divided the sea, and delivered their fathers from bondage and oppression.
That divided the sea - The Red Sea. The Chaldee renders this, 'That rebuked the sea.' The Septuagint, Ὁ ταράσσων ho tarassō n - 'Who disturbs the sea.' or, who excites a tempest. Lowth renders it, 'Who stilleth at once the sea.' The Hebrew word is the same which occurs in Isa 51:4, where it is rendered, 'I will make my judgment to rest' (רגע râ ga‛). Probably the idea here is, that he restrains the raging of the sea as if by fear; that is, makes it tranquil or still by rebuking it. He had this power over all raging seas, and he had shown it in a special manner by his rebuking the Red Sea and making it rest, and causing a way to be made through it, when the children of Israel came out of Egypt.
The Lord of hosts is his name - (See the notes at Isa 1:9; compare the notes at Isa 42:8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:15: that divided: Isa 51:10; Neh 9:11; Job 26:12; Psa 74:13, Psa 114:3-5, Psa 136:13; Jer 31:35; Amo 9:5, Amo 9:6
The Lord: Isa 47:4, Isa 48:2, Isa 54:5; Jer 10:16
John Gill
51:15 But I am the Lord thy God that divided the sea, whose waves roared,.... Referring to the dividing of the Red sea by a violent wind, at which time the waves of it doubtless roared till they were made to stand quietly, as a wall on the right and left, for the Israelites to pass through, as in Is 51:10. Or this is to be understood of the power of God at any time in stilling and quieting the sea when it rages; which signification the word (s) here used has, as Aben Ezra observes; which power is expressed by a rebuke or reproof of it. And so the Targum,
"I am the Lord thy God, that rebuketh the sea:''
and in like manner the Syriac version; see Ps 106:9 with which compare Mt 8:26. Now he that can do, and oftentimes has done this, can rebuke, restrain, and still the fury of the oppressors, the rage of the persecutors, Rome Pagan or Papal, and deliver out of their hands, Ps 65:7,
the Lord of hosts is his name: the Lord of armies in heaven and earth, and therefore is able to do these things in a natural, civil, and religious sense.
(s) "qui tranquillat" Gakater; "faciens quiescere", so some in Vitringa; and the word has the signification of rest and quietness in ver 4.
Robert Jamieson, A. R. Fausset and David Brown
51:15 divided . . . sea--the Red Sea. The same Hebrew word as "make to rest" (Is 51:4). Rather, "that terrify the sea," that is, restrain it by My rebuke, "when its waves roar" [GESENIUS]. The Hebrew favors MAURER, "that terrify the sea so that the waves roar." The sense favors GESENIUS (Jer 5:22; Jer 31:35), or English Version (Is 51:9-10, which favors the special reference to the exodus from Egypt).
51:1651:16: Եդի՛ց զբանս իմ ՚ի բերանս քո, եւ ընդ հովանեա՛ւ ձեռին իմոյ ծածկեցից զքեզ. որով կանգնեցի զերկինս, եւ արկի զհիմունս երկրի. եւ ասացի ցՍիովն. Ժողովո՛ւրդ իմ ես դու։
16 Իմ խօսքերը քո բերանը դրեցի եւ իմ ձեռքի հովանու տակ առայ քեզ, որպէսզի երկինքը կանգնեցնեմ, երկրի հիմքերը հաստատեմ եւ ասեմ Սիոնին. “ Դու իմ ժողովուրդն ես”»:
16 Իմ խօսքերս քու բերանդ դրի, Քեզ ձեռքիս հովանիովը ծածկեցի, Որպէս զի երկինքը հաստատեմ ու երկրին հիմերը դնեմ Եւ Սիօնին ըսեմ՝ ‘Դուն իմ ժողովուրդս ես’։
Եդից զբանս իմ ի բերանս քո, եւ ընդ հովանեաւ ձեռին իմոյ ծածկեցից զքեզ, որով կանգնեցի զերկինս եւ արկի զհիմունս երկրի, եւ ասացի ցՍիոն. Ժողովուրդ իմ ես դու:

51:16: Եդի՛ց զբանս իմ ՚ի բերանս քո, եւ ընդ հովանեա՛ւ ձեռին իմոյ ծածկեցից զքեզ. որով կանգնեցի զերկինս, եւ արկի զհիմունս երկրի. եւ ասացի ցՍիովն. Ժողովո՛ւրդ իմ ես դու։
16 Իմ խօսքերը քո բերանը դրեցի եւ իմ ձեռքի հովանու տակ առայ քեզ, որպէսզի երկինքը կանգնեցնեմ, երկրի հիմքերը հաստատեմ եւ ասեմ Սիոնին. “ Դու իմ ժողովուրդն ես”»:
16 Իմ խօսքերս քու բերանդ դրի, Քեզ ձեռքիս հովանիովը ծածկեցի, Որպէս զի երկինքը հաստատեմ ու երկրին հիմերը դնեմ Եւ Սիօնին ըսեմ՝ ‘Դուն իմ ժողովուրդս ես’։
zohrab-1805▾ eastern-1994▾ western am▾
51:1651:16 И Я вложу слова Мои в уста твои, и тенью руки Моей покрою тебя, чтобы устроить небеса и утвердить землю и сказать Сиону: >.
51:16 θήσω τιθημι put; make τοὺς ο the λόγους λογος word; log μου μου of me; mine εἰς εις into; for τὸ ο the στόμα στομα mouth; edge σου σου of you; your καὶ και and; even ὑπὸ υπο under; by τὴν ο the σκιὰν σκια shadow; shade τῆς ο the χειρός χειρ hand μου μου of me; mine σκεπάσω σκεπαζω you ἐν εν in ᾗ ος who; what ἔστησα ιστημι stand; establish τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even ἐθεμελίωσα θεμελιοω found τὴν ο the γῆν γη earth; land καὶ και and; even ἐρεῖ ερεω.1 state; mentioned Σιων σιων Siōn; Sion λαός λαος populace; population μου μου of me; mine εἶ ειμι be σύ συ you
51:16 וָ wā וְ and אָשִׂ֤ים ʔāśˈîm שׂים put דְּבָרַי֙ dᵊvārˌay דָּבָר word בְּ bᵊ בְּ in פִ֔יךָ fˈîḵā פֶּה mouth וּ û וְ and בְ vᵊ בְּ in צֵ֥ל ṣˌēl צֵל shadow יָדִ֖י yāḏˌî יָד hand כִּסִּיתִ֑יךָ kissîṯˈîḵā כסה cover לִ li לְ to נְטֹ֤עַ nᵊṭˈōₐʕ נטע plant שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and לִ li לְ to יסֹ֣ד ysˈōḏ יסד found אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and לֵ lē לְ to אמֹ֥ר ʔmˌōr אמר say לְ lᵊ לְ to צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion עַמִּי־ ʕammî- עַם people אָֽתָּה׃ ס ʔˈāttā . s אַתָּה you
51:16. posui verba mea in ore tuo et in umbra manus meae protexi te ut plantes caelos et fundes terram et dicas ad Sion populus meus es tuI have put my words in thy mouth, and have protected thee in the shadow of my hand, that thou mightest plant the heavens, and found the earth: and mightest say to Sion: Thou art my people.
16. And I have put my words in thy mouth, and have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.
51:16. I have placed my words in your mouth, and I have protected you in the shadow of my hand, so that you might plant the heavens, and found the earth, and so that you might say to Zion, “You are my people.”
51:16. And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou [art] my people.
And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou [art] my people:

51:16 И Я вложу слова Мои в уста твои, и тенью руки Моей покрою тебя, чтобы устроить небеса и утвердить землю и сказать Сиону: <<ты Мой народ>>.
51:16
θήσω τιθημι put; make
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
εἰς εις into; for
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
καὶ και and; even
ὑπὸ υπο under; by
τὴν ο the
σκιὰν σκια shadow; shade
τῆς ο the
χειρός χειρ hand
μου μου of me; mine
σκεπάσω σκεπαζω you
ἐν εν in
ος who; what
ἔστησα ιστημι stand; establish
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
ἐθεμελίωσα θεμελιοω found
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
Σιων σιων Siōn; Sion
λαός λαος populace; population
μου μου of me; mine
εἶ ειμι be
σύ συ you
51:16
וָ וְ and
אָשִׂ֤ים ʔāśˈîm שׂים put
דְּבָרַי֙ dᵊvārˌay דָּבָר word
בְּ bᵊ בְּ in
פִ֔יךָ fˈîḵā פֶּה mouth
וּ û וְ and
בְ vᵊ בְּ in
צֵ֥ל ṣˌēl צֵל shadow
יָדִ֖י yāḏˌî יָד hand
כִּסִּיתִ֑יךָ kissîṯˈîḵā כסה cover
לִ li לְ to
נְטֹ֤עַ nᵊṭˈōₐʕ נטע plant
שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
לִ li לְ to
יסֹ֣ד ysˈōḏ יסד found
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
לֵ לְ to
אמֹ֥ר ʔmˌōr אמר say
לְ lᵊ לְ to
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
עַמִּי־ ʕammî- עַם people
אָֽתָּה׃ ס ʔˈāttā . s אַתָּה you
51:16. posui verba mea in ore tuo et in umbra manus meae protexi te ut plantes caelos et fundes terram et dicas ad Sion populus meus es tu
I have put my words in thy mouth, and have protected thee in the shadow of my hand, that thou mightest plant the heavens, and found the earth: and mightest say to Sion: Thou art my people.
51:16. I have placed my words in your mouth, and I have protected you in the shadow of my hand, so that you might plant the heavens, and found the earth, and so that you might say to Zion, “You are my people.”
51:16. And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou [art] my people.
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
16: Я вложу слова Мои в уста твои и тенью руки Моей покрою тебя... Здесь подробнее раскрываются промыслительные отношения Господа к Израилю. В одном из важнейших мессианских пророчеств Пятикнижия (Втор 18:18) начало данного стиха - Я вложу слова Мои в уста Его - изложено почти буквально и отнесено к личности Великого Пророка, по подобию Моисея, т. е. к Самому Мессии. Отсюда, можно заключать, что и повторение этих слов описывает события мессианской эпохи.

Чтобы устроить небеса и утвердить землю и сказать Сиону: ты Мой народ. Все эти образы, в которых рисуется Божественная помощь новому Сиону ("покрою тенью руки", "устроить небеса" и "утвердить землю"), невольно напоминают аналогичные же факты из начальной истории ветхозаветной теократии (водительство "столпа огненного", дарование "земли Ханаанской"). Фактически же новые обетования исполнились тогда, когда верующим открыто было Евангелие царствия Божия ("слово Мое в уста твои") и когда они признаны были "чадами Божиими" (Ин 1:12), "языком святым", "людьми Божьими" (1: Пет 2:9-10),
Adam Clarke: Commentary on the Bible - 1831
51:16: That I may plant the heavens "To stretch out the heavens" - In the present text it is לנתע lintoa, "to plant the heavens:" the phrase is certainly very obscure, and in all probability is a mistake for לנטות lintoth. This latter is the word used in Isa 51:13 just before, in the very same sentence; and this phrase occurs very frequently in Isaiah, Isa 40:22, Isa 42:5, Isa 44:24, Isa 45:12; the former in no other place. It is also very remarkable, that in the Samaritan text, Num 24:6, these two words are twice changed by mistake, one for the other, in the same verse.
Albert Barnes: Notes on the Bible - 1834
51:16: And I have put my words in thy mouth - That is, he had committed his truth to the Jewish people; to Zion. He had entrusted them with his statutes and his laws; he had given them the promise of the Messiah, and through him the assurance that the true religion would be spread to other nations. He would, therefore, preserve them, and restore them again to their own land.
And have covered thee in the shadow of mine hand - That is, I have protected thee (see the notes at Isa 49:2).
That I may plant the heavens - Lowth renders this, 'To stretch out the heavens.' Noyes, 'To establish the heavens.' Jerome, Ut plantes coelos - 'That thou mayest plant the heavens.' The Septuagint, Ἐν ῇ ἔστησα τὸν οὐρανὸν En ē estē sa ton ouranon 'By which I have established heaven.' The Chaldee renders it, 'In the shadow of my power have I protected thee, that I might raise up the people of whom it was said, that they should be multiplied as the stars of heaven.' But the language here is evidently entirely figurative. It refers to the restoration of the Jews to their own land; to the re-establishment of religion there; to the introduction of the new economy under the Messiah, and to all the great changes which would be consequent on that. This is compared with the work of forming the heavens, and laying the foundation of the earth. It would require almighty power; and it would produce so great changes, that it might be compared to the work of creating the universe out of nothing. Probably also the idea is included here that stability would be given to the true religion by what God was about to do permanency that might be compared with the firmness and duration of the heavens and the earth.
And say unto Zion ... - That is, God would restore them to their own land, and acknowledge them as his own.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:16: I have put: Isa 50:4, Isa 59:21; Deu 18:18; Joh 3:34, Joh 8:38-40, Joh 17:8; Rev 1:1
I have covered: Isa 49:2; Deu 33:27
plant: Isa 45:18, Isa 60:21, Isa 61:3, Isa 65:17, Isa 66:22; Psa 92:13; Pe2 3:13
and lay: Isa 48:13, Isa 49:8; Psa 75:3
Thou art: Isa 60:14, Isa 60:15; Jer 31:33, Jer 32:38; Zac 8:8, Zac 13:9; Heb 8:10
Carl Friedrich Keil and Franz Delitzsch
51:16
The promise, as the pledge of which Jehovah has staked His absolute power, to which everything must yield, now rises up to an eschatological height, from the historical point at which it began. "And I put my words into thy mouth, and in the shadow of my hand have I covered thee, to plant heavens, and to found an earth, and to say to Zion, Thou art my people." It is a lofty calling, a glorious future, for the preparation and introduction of which Israel, although fallen as low as Is 51:7 describes, has been equipped and kept in the shadow of unapproachable omnipotence. Jehovah has put His words into the mouth of this Israel - His words, the force and certainty of which are measured by His all-determining absoluteness. And what is the exalted calling which it is to subserve through the medium of these words, and for which it is preserved, without previously, or indeed at any time, passing away? We must not render it, "that thou mayest plant," etc., with which the conclusion does not harmonize, viz., "that thou mayest say," etc.; for it is not Israel who says this to Israel, but Jehovah says it to Israel. The planter, founder, speaker, is therefore Jehovah. It is God's own work, to which Israel is merely instrumentally subservient, by means of the words of God place din its mouth, viz., the new creation of the world, and the restoration of Israel to favour; both of them, the former as well as the latter, regalia of God. The reference is to the last times. The Targum explains it thus: "to restore the people of whom it is said, They will be as numerous as the stars of heaven; and to perfect the church, of which it is said, They will be as numerous as the dust of the earth." Knobel understands by this a completion of the theocracy, and a new arrangement of the condition of the world; Ewald, a new spiritual creation, of which the liberation of Israel is the first corner-stone. But the prophecy speaks of a new heaven and a new earth, in something more than a figurative sense, as a new creation of God (Is 65:17). Jehovah intends to create a new world of righteousness and salvation, and practically to acknowledge Zion as His people. The preparation for this great and all-renewing work of the future is aided by the true Israel, which is now enslaved by the heathen, and disowned and persecuted by its own countrymen. A future of salvation, embracing Israel and the heaven and the earth, is implied in the words placed by Jehovah in the mouth of His church, which was faithful to its calling. These words in their mouth are the seed-corns of a new world in the midst of the old. The fact that the very same thing is said here of the true spiritual Israel, as in Is 49:2 of the one servant of Jehovah, may be explained in the same manner as when the apostles apply to themselves, in Acts 13:47, a word of God relating to the one Servant of Jehovah, by saying, "So hath the Lord commanded us." The One is, in fact, one with this Israel; He is this Israel in its highest potency; He towers above it, but only as the head rises above the members of the body, with which it forms a living whole. There is no necessity, therefore, to assume, as Hengstenberg and Philippi do, that Is 51:13 contains an address from the One who then stood before the mind of the prophet. "There is no proof," as Vitringa affirms, "of any change in the object in this passage, nor any solid reason for assuming it." The circumference of the idea is always the same. Here, however, it merely takes the direction towards the centre, and penetrates its smaller inner circle, but does not go back to the centre itself.
Geneva 1599
51:16 And I have put my words in thy (n) mouth, and have covered thee in the shadow of my hand, that I may plant the (o) heavens, and lay the foundations of the earth, and say to Zion, Thou [art] my people.
(n) Meaning, of Isaiah and of all true ministers who are defended by his protection.
(o) That all things may be restored in heaven and earth, (Eph 1:10).
John Gill
51:16 And I have put my words in thy mouth,.... His promises and his truths, either in the mouth of his church, and people for them, both to preserve and transmit to future generations, and to publish and declare to the comfort of each other, Is 59:21 or to the Prophet Isaiah, to make known to the people of Israel; or to Christ himself, the great Prophet in Israel, by whom grace and truth are come, and by whom God has spoken all his mind and will, and in whom all the promises are yea and amen. The doctrines of God, and not men, as appears by their truth, purity, harmony and efficacy; they are the words of faith and sound doctrine, of peace and reconciliation, of pardon and righteousness, of salvation and eternal life; and these were put into the mouth of Christ, to be published and declared by him as the great Prophet of the church; for which he was abundantly qualified as man and Mediator, by being anointed with the Holy Ghost, without measure, and by having the tongue of the learned given him: hence he declares, that the doctrine he preached was not his own as man, but his Father's, and that he spoke nothing of himself, but what he heard of him, and was taught by him, and had a commandment from him to say; and which words or doctrines he delivered to his apostles, and put into their mouths to make known unto men; see Jn 7:16.
And have covered thee in the shadow of my hand; protected and defended both the church and its members, Christ and his ministers, his interest and kingdom, his Gospel, and the truths of it, with its ordinances; and continued them from age to age, notwithstanding the virulence and violence of false teachers and persecutors, see Is 49:2,
that I may plant the heavens, and lay the foundations of the earth; form and establish Gospel churches in the world, in the Roman empire, and elsewhere, both by the words and doctrines of the Gospel; by the ministry of the apostles, and other preachers of the word; and by the hand of almighty power, the efficacious grace of God attending the same: so the Septuagint, Syriac, and Arabic versions connect this clause with the former,
by which I have settled the heavens, &c; these are called "heavens", for their purity, brightness, and glory they have from the Lord; for the doctrines and ordinances of the Gospel, which are from heaven, and not of men; and for the true members of them, which are men born from above, and partakers of the heavenly calling; and for the ministers of the Gospel, those stars of light, which here hold forth the light of the divine word to men; and where the sun of righteousness arises with healing in his wings, and where the clouds drop down the rain of heavenly doctrine: these are said to be "planted", as if they were gardens, as the churches of Christ are, planted with all kind of pleasant plants, with trees of righteousness, the planting of the Lord, that he may be glorified; and these, being watered with the dew of heaven, flourish and bring forth fruit: but planting rather denotes the stability and duration of the churches of Christ, which will continue as long as the days of heaven: or "that thou mayest plant" (t); referring either to the ministers of the word, who are instruments in planting churches, 1Cor 3:7, or to Christ, the chief master builder and founder of them; though this may principally respect the making of the new heaven, and the new earth, which will be of Christ's forming and making, Rev_ 21:1 for it is not to be understood of the first making of the heavens and earth in a natural sense, or in a political sense of the settling and establishing of the Jewish nation:
and say unto Zion, thou art my people; the church of God, consisting whether of Jews or Gentiles, especially the latter, who once were not, but now, being called through the ministry of the word, are the people of God: and more particularly this will be declared and made manifest in the New Jerusalem state, when all the elect of God will be gathered in, Rev_ 21:3.
(t) "ut plantes", V. L.
John Wesley
51:16 I have - These words are spoken by God to his church and people, to whom he speaks both in the foregoing and following verses. For God's word is frequently said to be put into the mouths, not only of the prophets, but of the people also. Covered - Have protected thee by my almighty power, that I may bring thee to that perfect and blessed estate which is reserved for the days of the Messiah, which in scripture phrase is called a making of new heavens, and a new earth, Is 65:17.
Robert Jamieson, A. R. Fausset and David Brown
51:16 Addressed to Israel, embodied in "the servant of Jehovah" (Is 42:1), Messiah, its ideal and representative Head, through whom the elect remnant is to be restored.
put my words in thy mouth--true of Israel, the depository of true religion, but fully realized only in Israel's Head and antitype, Messiah (Is 49:2; Is 50:4-5; Is 59:21; Deut 18:18; Jn 3:34).
covered . . . in . . . shadow of . . . hand--protected thee (see on Is 49:2).
plant--rather, "fix" as a tabernacle; so it ought to be rendered (Dan 11:45). The "new creation," now going on in the spiritual world by the Gospel (Eph 2:10), and hereafter to be extended to the visible world, is meant (Is 65:17; Is 66:22; compare Is 13:13; 2Pet 3:10-13).
Zion--Its restoration is a leading part in the new creation to come (Is 65:17, Is 65:19).
51:1751:17: Զարթի՛ր զարթի՛ր արի՛ կա՛ց Երուսաղէմ, որ արբեր ՚ի ձեռանէ Տեառն զբաժակն բարկութեան նորա. զբաժակն կործանման, զբաժակն սրտմտութեան, զոր արբերն՝ եւ սթափեցեր[10181]։ [10181] Ոմանք. Եւ արի կա՛ց Երուսաղէմ։ Բազումք. Զոր արբերն եւ թափեցեր։
17 Զարթնի՛ր, զարթնի՛ր, ել կանգնի՛ր, Երուսաղէ՛մ, դու, որ Տիրոջ ձեռքից խմեցիր նրա բարկութեան բաժակը, կործանման բաժակը, ցասման բաժակը, որ խմեցիր ու դատարկեցիր:
17 Արթնցի՛ր, արթնցի՛ր ու ելի՛ր, ո՛վ Երուսաղէմ, Որ Տէրոջը ձեռքէն անոր բարկութեանը բաժակը խմեցիր, Թմրութեան բաժակին մրուրը քամելով խմեցիր։
Զարթիր, զարթիր, արի կաց, Երուսաղէմ, որ արբեր ի ձեռանէ Տեառն զբաժակն բարկութեան նորա. [810]զբաժակն կործանման, զբաժակն սրտմտութեան, զոր արբերն եւ թափեցեր:

51:17: Զարթի՛ր զարթի՛ր արի՛ կա՛ց Երուսաղէմ, որ արբեր ՚ի ձեռանէ Տեառն զբաժակն բարկութեան նորա. զբաժակն կործանման, զբաժակն սրտմտութեան, զոր արբերն՝ եւ սթափեցեր[10181]։
[10181] Ոմանք. Եւ արի կա՛ց Երուսաղէմ։ Բազումք. Զոր արբերն եւ թափեցեր։
17 Զարթնի՛ր, զարթնի՛ր, ել կանգնի՛ր, Երուսաղէ՛մ, դու, որ Տիրոջ ձեռքից խմեցիր նրա բարկութեան բաժակը, կործանման բաժակը, ցասման բաժակը, որ խմեցիր ու դատարկեցիր:
17 Արթնցի՛ր, արթնցի՛ր ու ելի՛ր, ո՛վ Երուսաղէմ, Որ Տէրոջը ձեռքէն անոր բարկութեանը բաժակը խմեցիր, Թմրութեան բաժակին մրուրը քամելով խմեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
51:1751:17 Воспряни, воспряни, восстань, Иерусалим, ты, который из руки Господа выпил чашу ярости Его, выпил до дна чашу опьянения, осушил.
51:17 ἐξεγείρου εξεγειρω raise up; awakened ἐξεγείρου εξεγειρω raise up; awakened ἀνάστηθι ανιστημι stand up; resurrect Ιερουσαλημ ιερουσαλημ Jerusalem ἡ ο the πιοῦσα πινω drink τὸ ο the ποτήριον ποτηριον cup τοῦ ο the θυμοῦ θυμος provocation; temper ἐκ εκ from; out of χειρὸς χειρ hand κυρίου κυριος lord; master τὸ ο the ποτήριον ποτηριον cup γὰρ γαρ for τῆς ο the πτώσεως πτωσις fall τὸ ο the κόνδυ κονδυ the θυμοῦ θυμος provocation; temper ἐξέπιες εκπινω and; even ἐξεκένωσας εκκενοω empty out
51:17 הִתְעֹורְרִ֣י hiṯʕôrᵊrˈî עור be awake הִֽתְעֹורְרִ֗י hˈiṯʕôrᵊrˈî עור be awake ק֚וּמִי ˈqûmî קום arise יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁתִ֛ית šāṯˈîṯ שׁתה drink מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] כֹּ֣וס kˈôs כֹּוס cup חֲמָתֹ֑ו ḥᵃmāṯˈô חֵמָה heat אֶת־ ʔeṯ- אֵת [object marker] קֻבַּ֜עַת qubbˈaʕaṯ קֻבַּעַת cup כֹּ֧וס kˈôs כֹּוס cup הַ ha הַ the תַּרְעֵלָ֛ה ttarʕēlˈā תַּרְעֵלָה reeling שָׁתִ֖ית šāṯˌîṯ שׁתה drink מָצִֽית׃ māṣˈîṯ מצה drain
51:17. elevare elevare consurge Hierusalem quae bibisti de manu Domini calicem irae eius usque ad fundum calicis soporis bibisti et epotasti usque ad fecesArise, arise, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his wrath; thou hast drunk even to the bottom of the cup of dead sleep, and thou hast drunk even to the dregs.
17. Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the bowl of the cup of staggering, and drained it.
51:17. Lift up, Lift up! Arise, O Jerusalem! You drank, from the hand of the Lord, the cup of his wrath. You drank, even to the bottom of the cup of deep sleep. And you were given to drink, all the way to the dregs.
51:17. Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, [and] wrung [them] out.
Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, [and] wrung [them] out:

51:17 Воспряни, воспряни, восстань, Иерусалим, ты, который из руки Господа выпил чашу ярости Его, выпил до дна чашу опьянения, осушил.
51:17
ἐξεγείρου εξεγειρω raise up; awakened
ἐξεγείρου εξεγειρω raise up; awakened
ἀνάστηθι ανιστημι stand up; resurrect
Ιερουσαλημ ιερουσαλημ Jerusalem
ο the
πιοῦσα πινω drink
τὸ ο the
ποτήριον ποτηριον cup
τοῦ ο the
θυμοῦ θυμος provocation; temper
ἐκ εκ from; out of
χειρὸς χειρ hand
κυρίου κυριος lord; master
τὸ ο the
ποτήριον ποτηριον cup
γὰρ γαρ for
τῆς ο the
πτώσεως πτωσις fall
τὸ ο the
κόνδυ κονδυ the
θυμοῦ θυμος provocation; temper
ἐξέπιες εκπινω and; even
ἐξεκένωσας εκκενοω empty out
51:17
הִתְעֹורְרִ֣י hiṯʕôrᵊrˈî עור be awake
הִֽתְעֹורְרִ֗י hˈiṯʕôrᵊrˈî עור be awake
ק֚וּמִי ˈqûmî קום arise
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁתִ֛ית šāṯˈîṯ שׁתה drink
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
כֹּ֣וס kˈôs כֹּוס cup
חֲמָתֹ֑ו ḥᵃmāṯˈô חֵמָה heat
אֶת־ ʔeṯ- אֵת [object marker]
קֻבַּ֜עַת qubbˈaʕaṯ קֻבַּעַת cup
כֹּ֧וס kˈôs כֹּוס cup
הַ ha הַ the
תַּרְעֵלָ֛ה ttarʕēlˈā תַּרְעֵלָה reeling
שָׁתִ֖ית šāṯˌîṯ שׁתה drink
מָצִֽית׃ māṣˈîṯ מצה drain
51:17. elevare elevare consurge Hierusalem quae bibisti de manu Domini calicem irae eius usque ad fundum calicis soporis bibisti et epotasti usque ad feces
Arise, arise, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his wrath; thou hast drunk even to the bottom of the cup of dead sleep, and thou hast drunk even to the dregs.
51:17. Lift up, Lift up! Arise, O Jerusalem! You drank, from the hand of the Lord, the cup of his wrath. You drank, even to the bottom of the cup of deep sleep. And you were given to drink, all the way to the dregs.
51:17. Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, [and] wrung [them] out.
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
17: С 17-23: ст. идет начало уже новой пророческой речи, продолжением и окончанием которой служит вся дальнейшая глава. Основанием поместить начало новой речи в конце данной главы послужило, очевидно, их близкое родство по содержанию и характеру. Круг пророчественных утешений постепенно как бы смыкается и становится все уже и теснее: сначала пророк обращался ко всему Израилю (48: гл.), затем - к избранным представителям его (51), а теперь - он взывает к одному Иерусалиму - духовно-политическому средоточию и центру верного Сиона.

Воспряни, воспряни, восстань Иерусалим... Повторение известных слов, помимо общего его смысла - подчеркнуть важность произносимого и обратить на него усиленное внимание - имеет у пророка Исаии еще и особое назначение - служит гранью новых отделов его речей (ср. 5:25; 9:12, 17, 21; 10:4; 48:22; 57:21; а также: 5:8, 11, 20; 22:1; 23:1; 28:1; 30:1; 38:1, 12; 51:1, 4, 7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out. 18 There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up. 19 These two things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee? 20 Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God. 21 Therefore hear now this, thou afflicted, and drunken, but not with wine: 22 Thus saith thy Lord the LORD, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again: 23 But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.
God, having awoke for the comfort of his people, here calls upon them to awake, as afterwards, ch. lii. 1. It is a call to awake not so much out of the sleep of sin (though that also is necessary in order to their being ready for deliverance) as out of the stupor of despair. When the inhabitants of Jerusalem were in captivity they, as well as those who remained upon the spot, were so overwhelmed with the sense of their troubles that they had no heart or spirit to mind any thing that tended to their comfort or relief; they were as the disciples in the garden, sleeping for sorrow (Luke xxii. 45), and therefore, when the deliverance came, they are said to have been like those that dream, Ps. cxxxvi. 1. Nay, it is a call to awake, not only from sleep, but from death, like that to the dry bones to live, Ezek. xxxvii. 9. "Awake, and look about thee, that thou mayest see the day of thy deliverance dawn, and mayest be ready to bid it welcome. Recover thy senses; sink not under thy load, but stand up, and bestir thyself for thy own help." This may be applied to the Jerusalem that was in the apostle's time, which is said to have been in bondage with her children (Gal. iv. 25), and to have been under the power of a spirit of slumber (Rom. xi. 8); they are called to awake, and mind the things that belonged to their everlasting peace, and then the cup of trembling should be taken out of their hands, peace should be spoken to them, and they should triumph over Satan, who had blinded their eyes and lulled them asleep. Now,
I. It is owned that Jerusalem had long been in a very deplorable condition, and sunk into the depths of misery.
1. She had lain under the tokens of God's displeasure. He had put into her hand the cup of his fury, that is, her share of his displeasure. The dispensations of his providence concerning her had been such that she had reason to think he was angry with her. She had provoked him to anger most bitterly, and was made to taste the bitter fruits of it. The cup of God's fury is, and will be, a cup of trembling to all those that have it put into their hands: damned sinners will find it so to eternity. It is said (Ps. lxxv. 8) that the dregs of the cup, the loathsome sediments in the bottom of it, all the wicked of the earth shall wring them out, and drink them; but here Jerusalem, having made herself as the wicked of the earth, is compelled to wring them out and drink them; for wherever there has been a cup of fornication, as there had been in Jerusalem's hand when she was idolatrous, sooner or later there will be a cup of fury, a cup of trembling. Therefore stand in awe and sin not.
2. Those that should have helped her in her distress failed her, and were either unable or unwilling to help her, as might have been expected, v. 18. She is intoxicated with the cup of God's fury, and, being so, staggers, and is very unsteady in her counsels and attempts. She knows not what she says or does, much less knows she what to say or do; and, in this unhappy condition, of all the sons that she has brought forth and brought up, that she was borne and educated (and there were many famous ones, for of Zion it was said that this and that man were born there, Ps. lxxxvii. 5), there is none to guide her, none to take her by the hand to keep her either from falling or from shaming herself, to lend either a hand to help her out of her trouble or a tongue to comfort her under it. Think it not strange if wise and good men are disappointed in their children, and have not that succour from them which they expected, but those that were arrows in their hand prove arrows in their heart, when Jerusalem herself has none of all her sons, prince, priest, nor prophet, that has such a sense either of duty or gratitude as to help her when she has most need of help. Thus they complain, Ps. lxxiv. 9. There is none to tell us how long. Now that which aggravated this disappointment was, (1.) That her trouble was very great, and yet there was none to pity or help her: These two things have come unto thee (v. 19), to complete thy desolation and destruction, even the famine and the sword, two sore judgments, and very terrible. Or the two things were the desolation and destruction by which the city was wasted and the famine and sword by which the citizens perished. Or the two things were the trouble itself (made up of desolation, destruction, famine, and sword) and her being helpless, forlorn, and comfortless, under it. "Two sad things indeed, to be in this woeful case, and to have none to pity thee, to sympathize with thee in thy griefs, or to help to bear the burden of thy cares, to have none to comfort thee, by suggesting that to thee which might help to alleviate thy grief or doing that for thee which might help to redress thy grievances." Or these two things that had come upon Jerusalem are the same with the two things that were afterwards to come upon Babylon (ch. xlvii. 9), loss of children and widowhood--piteous case, and yet, "when thou hast brought it upon thyself by thy own sin and folly, who shall be sorry for thee?--a case that calls for comfort, and yet, when thou art froward under thy trouble, frettest, and makest thyself uneasy, by whom shall I comfort thee?" Those that will not be counselled cannot be helped. (2.) That those who should have been her comforters were their own tormentors (v. 20): They have fainted, as quite dispirited and driven to despair; they have no patience in which to keep possession of their own souls and the enjoyment of themselves, nor any confidence in God's promise, by which to keep possession of the comfort of that. They throw themselves upon the ground, in vexation at their troubles, and there they lie at the head of all the streets, complaining to all that pass by (Lam. i. 12), pining away for want of necessary food; there they lie like a wild bull in a net, fretting and raging, struggling and pulling, to help themselves, but entangling themselves so much the more, and making their condition the worse by their own passions and discontents. Those that are of a meek and quiet spirit are, under affliction, like a dove in a net, mourning indeed, but silent and patient. Those that are of a froward peevish spirit are like a wild bull in a net, uneasy to themselves, vexatious to their friends, and provoking to their God: They are full of the fury of the Lord, the rebuke of our God. God is angry with them, and contends with them, and they are full of that only, and take no notice of his wise and gracious designs in afflicting them, never enquire wherefore he contends with them, and therefore nothing appears in them but anger at God and quarrelling with him. They are displeased at God for the dispensations of his providence concerning them, and so they do but make bad worse. This had long been Jerusalem's woeful case, and God took cognizance of it. But,
II. It is promised that Jerusalem's troubles shall at length come to an end, and be transferred to her persecutors (v. 21): Nevertheless hear this, thou afflicted. It is often the lot of God's church to be afflicted, and God has always something to say to her then which she will do well to hearken to. "Thou art drunken, not as formerly with wine, not with the intoxicating cup of Babylon's whoredoms and idolatries, but with the cup of affliction. Know then, for thy comfort," 1. "That the Lord Jehovah is thy Lord and thy God, for all this." It is expressed emphatically (v. 22): "Thus saith thy Lord, the Lord, and thy God--the Lord, who is able to help thee, and has wherewithal to relieve thee,--thy Lord, who has an incontestable right to thee, and will not alienate it,--thy God, in covenant with thee, and who has undertaken to make thee happy." Whatever the distresses of God's people may be, he will not disown his relation to them, nor have they lost their interest in him and in his promise. 2. "That he is the God who pleads the cause of his people, as their patron and protector, who takes what is done against them a done against himself." The cause of God's people, and of that holy religion which they profess, is a righteous cause, otherwise the righteous God would not appear for it; yet it may for a time be run down, and seem as if it were lost. But God will plead it, either by convincing the consciences or confounding the mischievous projects of those that fight against it. He will plead it by clearing up the equity and excellency of it to the world and by giving success to those that act in defence of it. It is his own cause; he has espoused it, and therefore will plead it with jealousy. 3. That they should shortly take leave of their troubles and bid a final farewell to them: "I will take out of thy hand the cup of trembling, that bitter cup; it shall pass from thee." Throwing away the cup of trembling will not do, nor saying, "We will not, we cannot, drink it;" but, if we patiently submit, he that put it into out hands will himself take it out of our hands. Nay, it is promised, "Thou shalt no more drink it again. God has let fall his controversy with thee, and will not revive the judgment." 4. That their persecutors and oppressors should be made to drink of the same bitter cup of which they had drunk so deeply, v. 23. See here, (1.) How insolently they had abused and trampled upon the people of God: They have said to thy soul, to thee, to thy life, Bow down, that we may go over. Nay, they have said it to thy conscience, taking a pride and pleasure in forcing thee to worship idols. Herein the New-Testament Babylon treads in the steps of that old oppressor, tyrannizing over men's consciences, giving law to them, putting them upon the rack, and compelling them to sinful compliances. Those that set up an infallible head and judge, requiring an implicit faith in his dictates and obedience to his commands, do in effect say to men's souls, Bow down, that we may go over, and they say it with delight. (2.) How meanly the people of God (having by their sin lost much of their courage and sense of honour) truckled to them: Thou hast laid thy body as the ground. Observe, The oppressors required souls to be subjected to them, that every man should believe and worship just as they would have them. But all they could gain by their threats and violence was that people laid their bodies on the ground; they brought them to an external and hypocritical conformity, but conscience cannot be forced, nor is it mentioned to their praise that they yielded thus far. But observe, (3.) How justly God will reckon with those who have carried it so imperiously towards his people: The cup of trembling shall be put into their hand. Babylon's case shall be as bad as ever Jerusalem's was. Daniel's persecutors shall be thrown into Daniel's den; let them see how they like it. And the Lord is known by these judgments which he executes.
Adam Clarke: Commentary on the Bible - 1831
51:17: The cup of trembling - כוס התרעלה cos hattarelah, "the cup of mortal poison," veneni mortiferi. - Montan. This may also allude to the ancient custom of taking off criminals by a cup of poison. Socrates is well known to have been sentenced by the Areopagus to drink a cup of the juice of hemlock, which occasioned his death. See the note on Heb 2:9, and see also Bishop Lowth's note on Isa 51:21.
Albert Barnes: Notes on the Bible - 1834
51:17: Awake, awake - (See the notes at Isa 51:9). This verse commences an address to Jerusalem under a new figure or image. The figure employed is that of a man who has been overcome by the cup of the wrath of Yahweh, that had produced the same effect as inebriation. Jerusalem had reeled and fallen prostrate. There had been none to sustain her, and she had sunk to the dust. Calamities of the most appalling kind had come upon her, and she is now called on to arouse from this condition, and to recover her former splendor and power.
Which hast drunk at the hand of the Lord - The wrath of Yahweh is not unfrequently compared to a cup producing intoxication. The reason is, that it produces a similar effect. It prostrates the strength, and makes the subject of it reel, stagger, and fall. In like manner, all calamities are represented under the image of a cup that is drunk, producing a prostrating effect on the frame. Thus the Saviour says, 'The cup which my Father hath given me, shall I not drink it?' (Joh 18:11; compare Mat 20:22-23; Mat 26:39, Mat 26:42). The effects of drinking the cup of God's displeasure are often beautifully set forth. Thus, in Psa 75:8 :
In the hand of Jehovah there is a cup, and the wine is red;
It is full of a mixed liquor, and he poureth out of the same,
Verily the dregs thereof all the ungodly of the earth shall wring them out and drink them.
Plato, as referred to by Lowth, has an idea resembling this. 'Suppose,' says he, 'God had given to men a medicating potion inducing fear; so that the more anyone should drink of it, so much the more miserable he should find himself at every draught, and become fearful of everything present and future; and at last, though the most courageous of people, should become totally possessed by fear; and afterward, having slept off the effects of it, should become himself again.' A similar image is used by Homer (Iliad, xvi. 527ff), where he places two vessels at the threshold of Jupiter, one of good, the other of evil. He gives to some a mixed potion of each; to others from the evil vessel only, and these are completely miserable:
Two urns by Jove's high throne have ever stood
The source of evil one, and one of good;
From thence the cup of mortal man he fills,
Blessings to these; to those distributes ills.
To most he mingles both: The wretch decreed
To taste the bad unmix'd, is curs'd indeed;
Pursued by wrongs, by meagre famine driven,
He wanders, outcast by both earth and heaven:
The happiest taste not happiness sincere,
But find the cordial draught is dash'd with care.
But nowhere is this image handled with greater force and sublimity than in this passage of Isaiah. Jerusalem is here represented as staggering under the effects of it; she reels and falls; none assist her from where she might expect aid; not one of them is able to support her. All her sons had fainted and become powerless Isa 51:20; they were lying prostrate at the head of every street, like a bull taken in a net, struggling in vain to rend it, and to extricate himself. Jehovah's wrath had produced complete and total prostration throughout the whole city.
Thou hast drunken the dregs - Gesenius renders this, 'The goblet cup.' But the common view taken of the passage is, that it means that the cup had been drunk to the dregs. All the intoxicating liquor had been poured off. They had entirely exhausted the cup of the wrath of God. Similar language occurs in Rev 14:10 : 'The same shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation.' The idea of the dregs is taken from the fact that, among the ancients, various substances, as honey, dates, etc., were put into wine, in order to produce the intoxicating quality in the highest degree. The sediment of course would remain at the bottom of the cask or cup when the wine was poured off. Homer, who lived about a thousand years before Christ, and whose descriptions are always regarded as exact accounts of the customs in his time, frequently mentions potent drugs as being mixed with wines. In the 'Odyssey' (iv. 220), he tells us that Helen prepared for Telemachus and his companions a beverage which was highly stupefactive, and soothing to his mind. To produce these qualities, he says that she threw into the wine drugs which were:
Νηπενθες τ ̓ ἀλοχον τε κακων ἐπιληθον ἁπαντων -
Nē penthes t' alochon te kakō n epilē thon apantō n -
Grief-assuaging, rage-allaying, and the oblivious antidote for every species of misfortune. Such mixtures were common among the Hebrews. It is possible that John Rev 14:10 refers to such a mixture of the simple juice of the grape with intoxicating drugs when he uses the expression implying a seeming contradiction, κεκερασμένου ἀκράτου kekerasmenou akratou - (mixed, unmixed wine) - rendered in our version, 'poured out without mixture.' The reference is rather to the pure juice of the grape mixed, or mingled with intoxicating drugs.
The cup of trembling - The cup producing trembling, or intoxication (compare Jer 25:15; Jer 49:12; Jer 51:7; Lam 4:21; Hab 2:16; Eze 23:31-33). The same figure occurs often in the Arabic poets (see Gesenius Commentary zu. isa in loc.)
And wrung them out - (מצית mâ tsiym). This properly means, to suck out; that is, they had as it were sucked off all the liquid from the dregs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:17: awake: Isa 51:9, Isa 52:1, Isa 60:1, Isa 60:2; Jdg 5:12; Co1 15:34; Eph 5:14
which hast: Deu 28:28, Deu 28:34; Job 21:20; Psa 11:6, Psa 60:3, Psa 75:8, Psa 75:10; Jer 25:15-17, Jer 25:27; Eze 23:31-34; Zac 12:2; Rev 14:10, Rev 18:6
Carl Friedrich Keil and Franz Delitzsch
51:17
Just as we found above, that the exclamation "awake" (‛ūrı̄), which the church addresses to the arm of Jehovah, grew out of the preceding great promises; so here there grows out of the same another "awake" (hith‛ōrerı̄), which the prophet addresses to Jerusalem in the name of his God, and the reason for which is given in the form of new promises. "Wake thyself up, wake thyself up, stand up, O Jerusalem, thou that hast drunk out of the hand of Jehovah the goblet of His fury: the goblet cup of reeling hast thou drunk, sipped out. There was none who guided her of all the children that she had brought forth; and none who took her by the hand of all the children that she had brought up. There were two things that happened to thee; who should console thee? Devastation, and ruin, and famine, and the sword: how should I comfort thee? Thy children were benighted, lay at the corners of all the streets like a snared antelope: as those who were full of the fury of Jehovah, the rebuke of thy God. Therefore hearken to this, O wretched and drunken, but not with wine: Thus saith thy Lord, Jehovah, and thy God that defendeth His people, Behold, I take out of thine hand the goblet of reeling, the goblet cup of my fury: thou shalt not continue to drink it any more. And I put it into the hand of thy tormentors; who said to thy soul, Bow down, that we may go over; and thou madest thy back like the ground, and like a public way for those who go over it." In Is 51:17, Jerusalem is regarded as a woman lying on the ground in the sleep of faintness and stupefaction. She has been obliged to drink, for her punishment, the goblet filled with the fury of the wrath of God, the goblet which throws those who drink it into unconscious reeling; and this goblet, which is called qubba‛ath kōs (κύπελλον ποτηιρίου, a genitive construction, though appositional in sense), for the purpose of giving greater prominence to its swelling sides, she has not only had to drink, but to drain quite clean (cf., Ps 75:9, and more especially Ezek 23:32-34). Observe the plaintive falling of the tone in shâthı̄th mâtsı̄th. In this state of unconscious stupefaction was Jerusalem lying, without any help on the part of her children; there was not one who came to guide the stupefied one, or took her by the hand to lift her up. The consciousness of the punishment that their sins had deserved, and the greatness of the sufferings that the punishment had brought, pressed so heavily upon all the members of the congregation, that not one of them showed the requisite cheerfulness and strength to rise up on her behalf, so as to make her fate at any rate tolerable to her, and ward off the worst calamities. What elegiac music we have here in the deep cadences: mikkol-bânı̄m yâlâdâh, mikkol-bânı̄m giddēlâh! So terrible was her calamity, that no one ventured to break the silence of the terror, or give expression to their sympathy. Even the prophet, humanly speaking, is obliged to exclaim, "How (mı̄, literally as who, as in Amos 7:2, Amos 7:5) should I comfort thee!" He knew of no equal or greater calamity, to which he could point Jerusalem, according to the principle which experience confirms, solamen miseris socios habuisse malorum. This is the real explanation, according to Lam 2:13, though we must not therefore take mı̄ as an accusative = bemı̄, as Hitzig does. The whole of the group is in the tone of the Lamentations of Jeremiah. There were two kinds of things (i.e., two kinds of evils: mishpâchōth, as in Jer 15:3) that had happened to her (קרא = קרה, with which it is used interchangeably even in the Pentateuch) - namely, the devastation and ruin of their city and their land, famine and the sword to her children, their inhabitants.
In Is 51:20 this is depicted with special reference to the famine. Her children were veiled (‛ullaph, deliquium pati, lit., obvelari), and lay in a state of unconsciousness like corpses at the corner of every street, where this horrible spectacle presented itself on every hand. They lay ketho' mikhmâr (rendered strangely and with very bad taste in the lxx, viz., like a half-cooked turnip; but given correctly by Jerome, sicut oryx, as in the lxx at Deut 14:5, illaqueatus), i.e., like a netted antelope (see at Job 39:9), i.e., one that has been taken in a hunter's net and lies there exhausted, after having almost strangled itself by ineffectual attempts to release itself. The appositional וגו המלאים, which refers to בניך, gives as a quippe qui the reason for all this suffering. It is the punishment decreed by God, which has pierced their very heart, and got them completely in its power. This clause assigning the reason, shows that the expression "thy children" (bânayikh) is not to be taken here in the same manner as in Lam 2:11-12; Lam 4:3-4, viz., as referring to children in distinction from adults; the subject is a general one, as in Is 5:25. With lâkhē̄n (therefore, Is 51:21) the address turns from the picture of sufferings to the promise, in the view of which the cry was uttered, in Is 51:17, to awake and arise. Therefore, viz., because she had endured the full measure of God's wrath, she is to hear what His mercy, that has now begun to move, purposes to do. The connecting form shekhurath stands here, according to Ges. 116, 1, notwithstanding the (epexegetical) Vav which comes between. We may see from Is 29:9 how thoroughly this "drunk, but not with wine," is in Isaiah's own style (from this distinction between a higher and lower sphere of related facts, compare Is 47:14; Is 48:10). The intensive plural 'ădōnı̄m is only applied to human lords in other places in the book of Isaiah; but in this passage, in which Jerusalem is described as a woman, it is used once of Jehovah. Yârı̄bh ‛ammō is an attributive clause, signifying "who conducts the cause of His people," i.e., their advocate or defender. He takes the goblet of reeling and wrath, which Jerusalem has emptied, for ever out of her hand, and forces it newly filled upon her tormentors. There is no ground whatever for reading מוניך (from ינה, to throw down, related to יון, whence comes יון, a precipitate or sediment) in the place of מוגי (pret. hi. of יגה, (laborare, dolere), that favourite word of the Lamentations of Jeremiah (Lam 1:5, Lam 1:12; Lam 3:32, cf., Is 1:4), the tone of which we recognise here throughout, as Lowth, Ewald, and Umbreit propose after the Targum ליך מונן דהוו. The words attributed to the enemies, shechı̄ vena‛ăbhorâh (from shâchâh, the kal of which only occurs here), are to be understood figuratively, as in Ps 129:3. Jerusalem has been obliged to let her children be degraded into the defenceless objects of despotic tyranny and caprice, both at home in their own conquered country, and abroad in exile. But the relation is reversed now. Jerusalem is delivered, after having been punished, and the instruments of her punishment are given up to the punishment which their pride deserved.
Geneva 1599
51:17 Awake, awake, stand up, O Jerusalem, which hast drank at the hand of the LORD the (p) cup of his fury; thou hast drank the dregs of the cup of trembling, [and] wrung [them] out.
(p) You have been justly punished and sufficiently as (Is 40:2) and this punishment in the elect is by measure, and according as God gives grace to hear it: but in the reprobate it is the just vengeance of God to drive them to an insensibleness and madness, as (Jer 25:15-16).
John Gill
51:17 Awake, awake, stand up, O Jerusalem,.... As persons out of a sleep, or out of a stupor, or even out of the sleep of death; for this respects a more glorious state of the church, the Jerusalem, the mother of us all, after great afflictions; and especially if it respects the more glorious state of all on earth, signified by the New Jerusalem, that will be preceded by the resurrection of the dead, called the first resurrection, when the saints will awake out of the dust of the earth, and stand upon their feet; see Dan 12:2, though the last glorious state of the church, in the spiritual reign of Christ, is also expressed by the rising of the witnesses slain, by their standing on their feet, and by their ascension to heaven, Rev_ 11:11, before which will be a time of great affliction to the church, as here:
which hast drunk at the hand of the Lord the cup of his fury; it is no unusual thing in Scripture for the judgments of God, upon a nation and people, or on particular persons, to be signified by a cup, and especially on wicked men, as the effect of divine wrath, Ps 11:6. Here it signifies that judgment that begins at the house and church of God, 1Pet 4:17, which looks as if it arose from the wrath and fury of an incensed God: and though it may greatly intend the wrathful persecutions of men, yet since they are by the permission and will of God, and are bounded and limited by him, they are called "his cup", and said to come from his hand; and the people of God take them, or consider them as coming by his appointment:
thou hast drunk the dregs of the cup of trembling, and wrung them out; alluding to excessive drinking, which brings a trembling of limbs, and sometimes paralytic disorders on men, and to the thick sediments in the bottom of the cup, which are fixed there, as the word (u) signifies, and are not easily got out, and yet every drop and every dreg are drunk up; signifying, that the whole portion of sufferings, allotted to the Lord's people, shall come upon them, even what are most disagreeable to them, and shall fill them with trembling and astonishment.
(u) "crassamentum", Junius & Tremellius, Piscator, Vitringa.
John Wesley
51:17 Awake - Heb. Rouse up thyself: come out of that forlorn condition in which thou hast so long been. Stand up - Upon thy feet, O thou who hast been thrown to the ground. Drunk - Who hast been sorely afflicted. The cup - Which strikes him that drinks it with deadly horror. And wrung - Drunk every drop of it.
Robert Jamieson, A. R. Fausset and David Brown
51:17 Awake, awake, stand up, O Jerusalem, &c.-- (Is 52:1).
drunk--Jehovah's wrath is compared to an intoxicating draught because it confounds the sufferer under it, and makes him fall (Job 21:20; Ps 60:3; Ps 75:8; Jer 25:15-16; Jer 49:12; Zech 12:2; Rev_ 14:10); ("poured out without mixture"; rather, "the pure wine juice mixed with intoxicating drugs").
of trembling--which produced trembling or intoxication.
wrung . . . out--drained the last drop out; the dregs were the sediments from various substances, as honey, dates, and drugs, put into the wine to increase the strength and sweetness.
51:1851:18: Եւ ո՛չ ոք էր որ մխիթարէր զքեզ յամենայն որդւոցն քոց զոր ծնար. եւ ո՛չ ոք էր որ ձեռնտո՛ւ լինէր քեզ յամենայն որդւոցն քոց զորս բարձրացուցեր[10182]։ [10182] Յօրինակին. Եւ ո՛չ ոք է որ մխիթա՛՛։
18 Եւ քո բոլոր որդիների մէջ, որոնց դու ծնեցիր, մէկը չեղաւ, որ մխիթարէր քեզ. քո բոլոր որդիների մէջ, որոնց դու մեծացրիր, մէկը չեղաւ, որ զօրավիգ դառնար քեզ:
18 Անոր բոլոր ծնած որդիներէն՝ իրեն առաջնորդ չկայ Ու բոլոր մեծցուցած տղաքներէն՝ իրեն ձեռնտու չկայ։
Եւ ոչ ոք էր որ [811]մխիթարէր զքեզ`` յամենայն որդւոցն քոց զոր ծնար, եւ ոչ ոք էր որ ձեռնտու լինէր քեզ յամենայն որդւոցն քոց զորս բարձրացուցեր:

51:18: Եւ ո՛չ ոք էր որ մխիթարէր զքեզ յամենայն որդւոցն քոց զոր ծնար. եւ ո՛չ ոք էր որ ձեռնտո՛ւ լինէր քեզ յամենայն որդւոցն քոց զորս բարձրացուցեր[10182]։
[10182] Յօրինակին. Եւ ո՛չ ոք է որ մխիթա՛՛։
18 Եւ քո բոլոր որդիների մէջ, որոնց դու ծնեցիր, մէկը չեղաւ, որ մխիթարէր քեզ. քո բոլոր որդիների մէջ, որոնց դու մեծացրիր, մէկը չեղաւ, որ զօրավիգ դառնար քեզ:
18 Անոր բոլոր ծնած որդիներէն՝ իրեն առաջնորդ չկայ Ու բոլոր մեծցուցած տղաքներէն՝ իրեն ձեռնտու չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
51:1851:18 Некому было вести его из всех сыновей, рожденных им, и некому было поддержать его за руку из всех сыновей, {которых} он возрастил.
51:18 καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the παρακαλῶν παρακαλεω counsel; appeal to σε σε.1 you ἀπὸ απο from; away πάντων πας all; every τῶν ο the τέκνων τεκνον child σου σου of you; your ὧν ος who; what ἔτεκες τικτω give birth; produce καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ἀντιλαμβανόμενος αντιλαμβανω relieve; lay hold of τῆς ο the χειρός χειρ hand σου σου of you; your οὐδὲ ουδε not even; neither ἀπὸ απο from; away πάντων πας all; every τῶν ο the υἱῶν υιος son σου σου of you; your ὧν ος who; what ὕψωσας υψοω elevate; lift up
51:18 אֵין־ ʔên- אַיִן [NEG] מְנַהֵ֣ל mᵊnahˈēl נהל lead לָ֔הּ lˈāh לְ to מִ mi מִן from כָּל־ kkol- כֹּל whole בָּנִ֖ים bānˌîm בֵּן son יָלָ֑דָה yālˈāḏā ילד bear וְ wᵊ וְ and אֵ֤ין ʔˈên אַיִן [NEG] מַחֲזִיק֙ maḥᵃzîq חזק be strong בְּ bᵊ בְּ in יָדָ֔הּ yāḏˈāh יָד hand מִ mi מִן from כָּל־ kkol- כֹּל whole בָּנִ֖ים bānˌîm בֵּן son גִּדֵּֽלָה׃ giddˈēlā גדל be strong
51:18. non est qui sustentet eam ex omnibus filiis quos genuit et non est qui adprehendat manum eius ex omnibus filiis quos enutrivitThere is none that can uphold her among all the children that she hath brought forth: and there is none that taketh her by the hand among all the children that she hath brought up.
18. There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up.
51:18. There is no one who can uphold her, out of all the sons whom she has conceived. And there is no one who would take her by the hand, out of all the sons whom she has raised.
51:18. [There is] none to guide her among all the sons [whom] she hath brought forth; neither [is there any] that taketh her by the hand of all the sons [that] she hath brought up.
none to guide her among all the sons [whom] she hath brought forth; neither [is there any] that taketh her by the hand of all the sons [that] she hath brought up:

51:18 Некому было вести его из всех сыновей, рожденных им, и некому было поддержать его за руку из всех сыновей, {которых} он возрастил.
51:18
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
παρακαλῶν παρακαλεω counsel; appeal to
σε σε.1 you
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
τέκνων τεκνον child
σου σου of you; your
ὧν ος who; what
ἔτεκες τικτω give birth; produce
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
ἀντιλαμβανόμενος αντιλαμβανω relieve; lay hold of
τῆς ο the
χειρός χειρ hand
σου σου of you; your
οὐδὲ ουδε not even; neither
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
υἱῶν υιος son
σου σου of you; your
ὧν ος who; what
ὕψωσας υψοω elevate; lift up
51:18
אֵין־ ʔên- אַיִן [NEG]
מְנַהֵ֣ל mᵊnahˈēl נהל lead
לָ֔הּ lˈāh לְ to
מִ mi מִן from
כָּל־ kkol- כֹּל whole
בָּנִ֖ים bānˌîm בֵּן son
יָלָ֑דָה yālˈāḏā ילד bear
וְ wᵊ וְ and
אֵ֤ין ʔˈên אַיִן [NEG]
מַחֲזִיק֙ maḥᵃzîq חזק be strong
בְּ bᵊ בְּ in
יָדָ֔הּ yāḏˈāh יָד hand
מִ mi מִן from
כָּל־ kkol- כֹּל whole
בָּנִ֖ים bānˌîm בֵּן son
גִּדֵּֽלָה׃ giddˈēlā גדל be strong
51:18. non est qui sustentet eam ex omnibus filiis quos genuit et non est qui adprehendat manum eius ex omnibus filiis quos enutrivit
There is none that can uphold her among all the children that she hath brought forth: and there is none that taketh her by the hand among all the children that she hath brought up.
51:18. There is no one who can uphold her, out of all the sons whom she has conceived. And there is no one who would take her by the hand, out of all the sons whom she has raised.
51:18. [There is] none to guide her among all the sons [whom] she hath brought forth; neither [is there any] that taketh her by the hand of all the sons [that] she hath brought up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Ты... выпил чашу ярости Его... некому было вести его... из всех сыновей, которых он возрастил. Под чашей гнева Божия, которую до конца испил Иерусалим, разумеется чаша бедствий и страданий, которые попущены Богом за грехи его обитателей и для вразумления их (ср. Пс 74:9). Под чадами Иерусалима, не оказавшими ему в критическую минуту никакой поддержки, святой Кирилл Александрийский разумеет ответственных вождей еврейского народа - его священников, левитов и книжников, - которые, по словам Спасителя, "взяли ключ разумения закона", но ни сами не спасаются, ни других не спасают (Мф 23: гл.). В особенности это полное бессилие народных вождей сказалось во время последнего разрушения Иерусалима римлянами, когда междоусобная борьба и интриги, так называемых "зилотов", больше, чем римская осада, содействовали падению города и развитию в нем ужасных бедствий (Иосиф Флавий).
Albert Barnes: Notes on the Bible - 1834
51:18: There is none to guide her - The image here is taken from the condition of one who is under the influence of an intoxicating draught, and who needs some one to sustain and guide him. The idea is, than among all the inhabitants of Jerusalem in the time of the calamity, there was none who could restore to order the agitated and distracted affairs of the nation. All its wisdom was destroyed; its counsels perplexed; its power overcome.
All the sons whom she hath brought forth - All the inhabitants of Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:18: none: Isa 3:4-8, Isa 49:21; Psa 88:18, Psa 142:4; Mat 9:36, Mat 15:14
that taketh: Isa 41:13, Isa 45:1; Job 8:20 *marg. Jer 31:32; Mar 8:23; Act 9:8, Act 13:11; Heb 8:9
John Gill
51:18 There is none to guide her among all the sons whom she hath brought forth,.... Still alluding to drunken persons staggering in the streets, that can scarcely stand on their feet, and do not know their way, and yet have none to hold them up and guide them, not even of their friends and relations:
neither is there any that taketh her by the hand of all the sons that she hath brought up; to hold her up from falling, of which there is danger by reeling to and fro, through the intoxicating liquor; and this, either for want of sons, these being dead, or through want of filial affection in them. This was true of Jerusalem, literally understood, at the time of her last destruction by the Romans, when she had no king, priest, nor prophet, to counsel and direct, defend and protect her; and will be the case of the church of God at the slaying of the witnesses, when their own friends will be shy of them, and refuse or neglect to do any kind offices, or show any respect unto them, signified by not suffering their dead bodies to be put into graves, Rev_ 11:9.
John Wesley
51:18 None to guide - When thou wast drunk with this cup, and not able to go.
Robert Jamieson, A. R. Fausset and David Brown
51:18 Following up the image in Is 51:17, intoxicated and confused by the cup of God's anger, she has none to guide her in her helpless state; she has not yet awakened out of the sleep caused by that draught. This cannot apply to the Babylonish captivity; for in it they had Ezekiel and Daniel, Ezra and Nehemiah, as "guides," and soon awoke out of that sleep; but it applies to the Jews now, and will be still more applicable in their coming oppression by Antichrist.
51:1951:19: Երկո՛ւ ինչ հակառա՛կ կան քեզ. եւ ո՞վ է որ տրտմակից լինիցի քեզ. կործանո՛ւմն եւ բեկումն, սո՛վ եւ սուր. եւ ո՞ է որ մխիթարիցէ զքեզ[10183]։ [10183] Ոմանք. Եւ ո՞ որ մխիթարեսցէ զքեզ։
19 Երկու բան կայ քեզ հակառակ. եւ ո՞վ է, որ ցաւակից է լինելու քեզ. կործանում եւ կոտորած, սով եւ սուր է լինելու, եւ ո՞վ է, որ մխիթարելու է քեզ:
19 Երկու բաներ քեզի պատահեցան, Ո՞վ քեզի պիտի ցաւակցի. Կործանում ու կոտորած, սով ու սուր։Քեզ ինչո՞վ մխիթարեմ։
Երկու ինչ [812]հակառակ կան`` քեզ. եւ ո՞վ է որ տրտմակից լինիցի քեզ. կործանումն եւ բեկումն, սով եւ սուր. [813]եւ ո՞ է որ մխիթարիցէ`` զքեզ:

51:19: Երկո՛ւ ինչ հակառա՛կ կան քեզ. եւ ո՞վ է որ տրտմակից լինիցի քեզ. կործանո՛ւմն եւ բեկումն, սո՛վ եւ սուր. եւ ո՞ է որ մխիթարիցէ զքեզ[10183]։
[10183] Ոմանք. Եւ ո՞ որ մխիթարեսցէ զքեզ։
19 Երկու բան կայ քեզ հակառակ. եւ ո՞վ է, որ ցաւակից է լինելու քեզ. կործանում եւ կոտորած, սով եւ սուր է լինելու, եւ ո՞վ է, որ մխիթարելու է քեզ:
19 Երկու բաներ քեզի պատահեցան, Ո՞վ քեզի պիտի ցաւակցի. Կործանում ու կոտորած, սով ու սուր։Քեզ ինչո՞վ մխիթարեմ։
zohrab-1805▾ eastern-1994▾ western am▾
51:1951:19 Тебя постигли два {бедствия}, кто пожалеет о тебе? опустошение и истребление, голод и меч: кем я утешу тебя?
51:19 δύο δυο two ταῦτα ουτος this; he ἀντικείμενά αντικειμαι oppose σοι σοι you τίς τις.1 who?; what? σοι σοι you συλλυπηθήσεται συλλυπεω grieve altogether πτῶμα πτωμα corpse καὶ και and; even σύντριμμα συντριμμα fracture λιμὸς λιμος famine; hunger καὶ και and; even μάχαιρα μαχαιρα short sword τίς τις.1 who?; what? σε σε.1 you παρακαλέσει παρακαλεω counsel; appeal to
51:19 שְׁתַּ֤יִם šᵊttˈayim שְׁנַיִם two הֵ֨נָּה֙ hˈēnnā הֵנָּה they קֹֽרְאֹתַ֔יִךְ qˈōrᵊʔōṯˈayiḵ קרא encounter מִ֖י mˌî מִי who יָנ֣וּד yānˈûḏ נוד waver לָ֑ךְ lˈāḵ לְ to הַ ha הַ the שֹּׁ֧ד ššˈōḏ שֹׁד violence וְ wᵊ וְ and הַ ha הַ the שֶּׁ֛בֶר ššˈever שֶׁבֶר breaking וְ wᵊ וְ and הָ hā הַ the רָעָ֥ב rāʕˌāv רָעָב hunger וְ wᵊ וְ and הַ ha הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger מִ֥י mˌî מִי who אֲנַחֲמֵֽךְ׃ ʔᵃnaḥᵃmˈēḵ נחם repent, console
51:19. duo sunt quae occurrerunt tibi quis contristabitur super te vastitas et contritio et fames et gladius quis consolabitur teThere are two things that have happened to thee: who shall be sorry for thee? desolation, and destruction, and the famine, and the sword, who shall comfort thee?
19. These two things are befallen thee; who shall bemoan thee? desolation and destruction, and the famine and the sword; how shall I comfort thee?
51:19. There are two things which have happened to you. Who will be saddened over you? There is devastation and destruction, and famine and sword. Who will console you?
51:19. These two [things] are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee?
These two [things] are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee:

51:19 Тебя постигли два {бедствия}, кто пожалеет о тебе? опустошение и истребление, голод и меч: кем я утешу тебя?
51:19
δύο δυο two
ταῦτα ουτος this; he
ἀντικείμενά αντικειμαι oppose
σοι σοι you
τίς τις.1 who?; what?
σοι σοι you
συλλυπηθήσεται συλλυπεω grieve altogether
πτῶμα πτωμα corpse
καὶ και and; even
σύντριμμα συντριμμα fracture
λιμὸς λιμος famine; hunger
καὶ και and; even
μάχαιρα μαχαιρα short sword
τίς τις.1 who?; what?
σε σε.1 you
παρακαλέσει παρακαλεω counsel; appeal to
51:19
שְׁתַּ֤יִם šᵊttˈayim שְׁנַיִם two
הֵ֨נָּה֙ hˈēnnā הֵנָּה they
קֹֽרְאֹתַ֔יִךְ qˈōrᵊʔōṯˈayiḵ קרא encounter
מִ֖י mˌî מִי who
יָנ֣וּד yānˈûḏ נוד waver
לָ֑ךְ lˈāḵ לְ to
הַ ha הַ the
שֹּׁ֧ד ššˈōḏ שֹׁד violence
וְ wᵊ וְ and
הַ ha הַ the
שֶּׁ֛בֶר ššˈever שֶׁבֶר breaking
וְ wᵊ וְ and
הָ הַ the
רָעָ֥ב rāʕˌāv רָעָב hunger
וְ wᵊ וְ and
הַ ha הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
מִ֥י mˌî מִי who
אֲנַחֲמֵֽךְ׃ ʔᵃnaḥᵃmˈēḵ נחם repent, console
51:19. duo sunt quae occurrerunt tibi quis contristabitur super te vastitas et contritio et fames et gladius quis consolabitur te
There are two things that have happened to thee: who shall be sorry for thee? desolation, and destruction, and the famine, and the sword, who shall comfort thee?
51:19. There are two things which have happened to you. Who will be saddened over you? There is devastation and destruction, and famine and sword. Who will console you?
51:19. These two [things] are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee?
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
19: Тебя постигли два бедствия... опустошение и истребление, голод и меч... Судя по тем сильным краскам, которыми здесь изображается плачевная судьба Иерусалима, пророчество не столько имеет в виду ближайшее пленение его Навуходоносором, сколько более отдаленное и более грозное разрушение его Титом.
Adam Clarke: Commentary on the Bible - 1831
51:19: These two things - desolation, and destruction, and the famine, and the sword - That is, desolation by famine, and destruction by the sword, taking the terms alternately: of which form of construction see other examples. De S. Poesi, Hebrews Prael. xix., and Prelim. Dissert. p. 30. The Chaldee paraphrast, not rightly understanding this, has had recourse to the following expedient: "Two afflictions are come upon thee, and when four shall come upon thee, depredation, and destruction, and the famine, and the sword" Five MSS. הרעב haraab, without the conjunction ו vau; and so the Septuagint and Syriac.
By whom shall I comfort thee "Who shall comfort thee" - A MS., the Septuagint, Syriac, Chaldee, and Vulgate have it in the third person, ינחמך yenachamech, which is evidently right.
Albert Barnes: Notes on the Bible - 1834
51:19: These two things are come unto thee - Margin, 'Happened.' That is, two sources of calamity have come upon thee; to wit, famine and the sword, producing desolation and destruction; or desolation by famine, and destruction by the sword (see Lowth on Hebrew Poetry, Lect. xix.) The idea here is, that far-spread destruction had occurred, caused by the two things, famine and the sword.
Who shall be sorry for thee? - That is, who shall be able so to pity thee as to furnish relief?
Desolation - By famine.
And destruction - Margin, as Hebrew, 'Breaking.' refers to the calamities which would be inflicted by the sword. The land would be desolated, and famine would spread over it. This refers, doubtless, to the series of calamities that would come upon it in connection with the invasion of the Chaldeans.
By whom shall I comfort thee? - This intimates a desire on the part of Yahweh to give them consolation. But the idea is, that the land would be laid waste, and that they who would have been the natural comforters should be destroyed. There would be none left to whom a resort could be had for consolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:19: two things: Isa 47:9; Eze 14:21
are come: Heb. happened
who shall: Job 2:11; Psa 69:20; Jer 9:17-21; Lam 1:9, Lam 1:12, Lam 1:17; Amo 7:2
destruction: Heb. breaking
by whom: Isa 22:4, Isa 61:2; Job 42:11; Ecc 4:1; Lam 1:16; Amo 7:2; Co2 7:6, Co2 7:7, Co2 7:13; Th2 2:16, Th2 2:17
Geneva 1599
51:19 These two (q) [things] have come to thee; who shall be sorry for thee? desolation, and destruction, and famine, and the sword: by whom shall I comfort thee?
(q) Of which the one is outward as of the things that come to the body, as war, and famine and the other is inward, and belongs to the mind: that is, to be without comfort: therefore he says "How will you be comforted?"
John Gill
51:19 These two things are come unto thee,.... Affliction from the hand of God, though by means of enemies, and no friends to help, support, and comfort, as before hinted: or else this respects what follows, after it is said,
who shall be sorry for thee? lament or bemoan thee? they of the earth will rejoice and be glad, and others will not dare to show any concern outwardly, whatever inward grief may be in their breasts, Rev_ 11:10,
desolation, and destruction, and the famine, and the sword; which may be the two things before mentioned, for though there are four words, they are reducible to two things, desolation, which is the sword, and by it, and destruction, which is the famine, and comes by that, as Kimchi observes: or the words may be rendered thus, "desolation, and destruction, even the famine and the sword"; so that there is no need of making these things four, and of considering them as distinct from the other two, as the Targum makes them, which paraphrases the whole thus,
"two tribulations come upon thee, O Jerusalem, thou canst not arise; when four shall come upon thee, spoiling and breach, and the famine and the sword, there shall be none to comfort thee but I.''
All this was literally true of Jerusalem, both at the destruction of it by the Chaldeans and by the Romans, and will be mystically true of the church at the slaying of the witnesses by the sword of antichrist; when there will be a famine, not of bread, nor of water, but of hearing the word of the Lord; and which will bring great devastation and desolation on the interest of Christ:
by whom shall I comfort thee? there being no ministry of the word, nor administration of the ordinances, the usual means of comfort, the witnesses being slain; see Lam 1:9.
John Wesley
51:19 These things - Those which follow, which tho' expressed in four words, may fitly be reduced to two things, the desolation or devastation of the land, and the destruction of the people by famine and sword. So famine and sword are not named as new evils, but only as the particular ways of bringing the destruction. By whom - I cannot find any man who is able to comfort and relieve thee.
Robert Jamieson, A. R. Fausset and David Brown
51:19 two--classes of evils, for he enumerates four, namely, desolation and destruction to the land and state; famine and the sword to the people.
who shall be sorry for thee--so as to give thee effectual relief: as the parallel clause, "By whom shall I comfort thee?" shows (Lam 2:11-13).
51:2051:20: Որդիքն քո տարակուսեալք՝ որ ննջեն ՚ի կիցս ամենայն ճանապարհաց, իբրեւ զճակնդեղ կիսեփեաց, լի՛ էին ՚ի բարկութենէ Տեառն. լուծեալք ՚ի Տեառնէ Աստուծոյ[10184]։ [10184] Ոմանք. Լի են ՚ի բարկութենէ Տեառն։
20 Քո որդիները, տարակուսած, քուն են մտել բոլոր ճանապարհների խաչմերուկներում: Նրանք կարծես կիսեփ ճակնդեղ լինեն: Նրանց մէջ Տիրոջ բարկութիւնն է լցուած, նրանք խոտորուած են Տէր Աստծուց:
20 Քու տղաքդ նուաղած են, Փողոցներուն գլուխը կը պառկին Որոգայթի մէջ բռնուած յամոյրի պէս։Անոնք Տէրոջը բարկութիւնովը, Քու Աստուծոյդ յանդիմանութիւնովը լեցուած են։
Որդիքն քո տարակուսեալք` որ ննջեն ի կիցս ամենայն ճանապարհաց, իբրեւ [814]զճակնդեղ կիսեփեաց``, լիք են ի բարկութենէ Տեառն. [815]լուծեալք ի Տեառնէ Աստուծոյ:

51:20: Որդիքն քո տարակուսեալք՝ որ ննջեն ՚ի կիցս ամենայն ճանապարհաց, իբրեւ զճակնդեղ կիսեփեաց, լի՛ էին ՚ի բարկութենէ Տեառն. լուծեալք ՚ի Տեառնէ Աստուծոյ[10184]։
[10184] Ոմանք. Լի են ՚ի բարկութենէ Տեառն։
20 Քո որդիները, տարակուսած, քուն են մտել բոլոր ճանապարհների խաչմերուկներում: Նրանք կարծես կիսեփ ճակնդեղ լինեն: Նրանց մէջ Տիրոջ բարկութիւնն է լցուած, նրանք խոտորուած են Տէր Աստծուց:
20 Քու տղաքդ նուաղած են, Փողոցներուն գլուխը կը պառկին Որոգայթի մէջ բռնուած յամոյրի պէս։Անոնք Տէրոջը բարկութիւնովը, Քու Աստուծոյդ յանդիմանութիւնովը լեցուած են։
zohrab-1805▾ eastern-1994▾ western am▾
51:2051:20 Сыновья твои изнемогли, лежат по углам всех улиц, как серна в тенетах, исполненные гнева Господа, прещения Бога твоего.
51:20 οἱ ο the υἱοί υιος son σου σου of you; your οἱ ο the ἀπορούμενοι απορεω perplex οἱ ο the καθεύδοντες καθευδω asleep; sleep ἐπ᾿ επι in; on ἄκρου ακρον top; tip πάσης πας all; every ἐξόδου εξοδος exodus ὡς ως.1 as; how σευτλίον σευτλιον the πλήρεις πληρης full θυμοῦ θυμος provocation; temper κυρίου κυριος lord; master ἐκλελυμένοι εκλυω faint; let loose διὰ δια through; because of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God
51:20 בָּנַ֜יִךְ bānˈayiḵ בֵּן son עֻלְּפ֥וּ ʕullᵊfˌû עלף cover שָׁכְב֛וּ šāḵᵊvˈû שׁכב lie down בְּ bᵊ בְּ in רֹ֥אשׁ rˌōš רֹאשׁ head כָּל־ kol- כֹּל whole חוּצֹ֖ות ḥûṣˌôṯ חוּץ outside כְּ kᵊ כְּ as תֹ֣וא ṯˈô תְּאֹו wild sheep מִכְמָ֑ר miḵmˈār מִכְמָר net הַֽ hˈa הַ the מְלֵאִ֥ים mᵊlēʔˌîm מלא be full חֲמַת־ ḥᵃmaṯ- חֵמָה heat יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH גַּעֲרַ֥ת gaʕᵃrˌaṯ גְּעָרָה rebuke אֱלֹהָֽיִךְ׃ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s)
51:20. filii tui proiecti sunt dormierunt in capite omnium viarum sicut bestia inlaqueata pleni indignatione Domini increpatione Dei tuiThy children are cast forth, they have slept at the head of all the ways, and the wild ox that is snared: full of the indignation of the Lord, of the rebuke of thy God.
20. Thy sons have fainted, they lie at the top of all the streets, as an antelope in a net; they are full of the fury of the LORD, the rebuke of thy God.
51:20. Your sons have been cast out. They have slept at the head of all the roads, and they have been ensnared like a gazelle. They have been filled by the indignation of the Lord, by the rebuke of your God.
51:20. Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God.
Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God:

51:20 Сыновья твои изнемогли, лежат по углам всех улиц, как серна в тенетах, исполненные гнева Господа, прещения Бога твоего.
51:20
οἱ ο the
υἱοί υιος son
σου σου of you; your
οἱ ο the
ἀπορούμενοι απορεω perplex
οἱ ο the
καθεύδοντες καθευδω asleep; sleep
ἐπ᾿ επι in; on
ἄκρου ακρον top; tip
πάσης πας all; every
ἐξόδου εξοδος exodus
ὡς ως.1 as; how
σευτλίον σευτλιον the
πλήρεις πληρης full
θυμοῦ θυμος provocation; temper
κυρίου κυριος lord; master
ἐκλελυμένοι εκλυω faint; let loose
διὰ δια through; because of
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
51:20
בָּנַ֜יִךְ bānˈayiḵ בֵּן son
עֻלְּפ֥וּ ʕullᵊfˌû עלף cover
שָׁכְב֛וּ šāḵᵊvˈû שׁכב lie down
בְּ bᵊ בְּ in
רֹ֥אשׁ rˌōš רֹאשׁ head
כָּל־ kol- כֹּל whole
חוּצֹ֖ות ḥûṣˌôṯ חוּץ outside
כְּ kᵊ כְּ as
תֹ֣וא ṯˈô תְּאֹו wild sheep
מִכְמָ֑ר miḵmˈār מִכְמָר net
הַֽ hˈa הַ the
מְלֵאִ֥ים mᵊlēʔˌîm מלא be full
חֲמַת־ ḥᵃmaṯ- חֵמָה heat
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
גַּעֲרַ֥ת gaʕᵃrˌaṯ גְּעָרָה rebuke
אֱלֹהָֽיִךְ׃ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s)
51:20. filii tui proiecti sunt dormierunt in capite omnium viarum sicut bestia inlaqueata pleni indignatione Domini increpatione Dei tui
Thy children are cast forth, they have slept at the head of all the ways, and the wild ox that is snared: full of the indignation of the Lord, of the rebuke of thy God.
51:20. Your sons have been cast out. They have slept at the head of all the roads, and they have been ensnared like a gazelle. They have been filled by the indignation of the Lord, by the rebuke of your God.
51:20. Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God.
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
20: Сыновья твои изнемогли и лежат - как серна в тенетах... Повторение все той же мысли о полной растерянности и беспомощности населения Иерусалима. Обращает на себя внимание последнее сравнение, которое по LXX читается совершенно иначе: "как свекла недоваренная". Блаженный Иероним объясняет это тем, что LXX евр. слово "tho" - что значит "серна", перевели сирийским thoveth, что значит "свекла". Но первый перевод правильнее и он имеет аналогию себе у того же пророка (13:14).
Adam Clarke: Commentary on the Bible - 1831
51:20: As a wild bull in a net: they are full, etc. "Like the oryx taken in the toils; drenched to the full" - "Perhaps מכמרה מלאים michmerah meleim." Secker. The demonstrative ה he, prefixed to מלאים meleim, full, seems improper in this place.
Albert Barnes: Notes on the Bible - 1834
51:20: Thy sons - Jerusalem is here represented as a mother. Her sons, that is, her inhabitants, had become weak and prostrate everywhere, and were unable to afford consolation.
They lie at the head of all the streets - The 'head' of the streets is the same which in Lam 2:19; Lam 4:1, is denominated 'the top of the streets.' The head or top of the streets denotes, doubtless, the beginning of a way or street; the corner from which other streets diverge. These would be public places, where many would be naturally assembled, and where, in time of a siege, they would be driven together. This is a description of the state produced by famine. Weak, pale, and emaciated, the inhabitants of Jerusalem, in the places of public concourse, would lie prostrate and inefficient, and unable to meet and repel their foes. They would be overpowered with famine, as a wild bull is insnared in a net, and rendered incapable of any effort. This reters undoubtedly to the famine that would be produced during the siege of the Babylonians. The state of things under the siege has been also described by Jeremiah:
Arise, cry out in the night;
In the beginning of the watches pour out thine heart before the Lord;
Lift up thy hands toward him for the life of thy young children,
That faint for hunger at the top of every street.
The young and old lie on the ground in the streets,
My virgins and my young men are fallen by the sword;
Thou hast slain them in the day of thy anger;
Thou hast killed, and not pitied.
- Lam 2:19-21
The tongue of the sucking child cleaveth to the roof of
His mouth for thirst;
The young children ask bread, and no man breaketh it unto them;
They that did feed delicately are desolate in the streets;
They that were brought up in scarlet embrace dunghills.
- Lam 4:4-5
As a wild bull in a net - The word rendered here 'wild bull' is תוא tô'. Gesenius supposes it is the same as תאו t'ô, a species of gazelle, so called from its swiftness. Aquila, Symm. and Theod. render it here, Ὀρυξ Oruch - 'Oryx;' Jerome also renders it, Oryx - 'A wild goat' or stag. The Septuagint renders it, Σευτλίον ἡμίεφθον Seutlion hē miephthon - 'A parboiled beet!' The Chaldee, 'As broken bottles.' Bochart (Hieroz. i. 3. 28), supposes it means a species of mountain-goat, and demonstratos that it is common in the East to take such animals in a net. Lowth renders it, 'Oryx.' The streets of Hebrew towns, like those of ancient Babylon, and of most modern Oriental cities, had gates which were closed at night, and on some occasions of broil and danger. A person then wishing to escape would be arrested by the closed gate and if he was pursued, would be taken somewhat like a wild bull in a net. It was formerly the custom, as it is now in Oriental countries, to take wild animals in this manner. A space of ground of considerable extent - usually in the vicinity of springs and brooks, where the animals were in the habit of repairing morning and evening - was enclosed by nets into which the animals were driven by horsemen and hounds, and when there enclosed, they were easily taken. Such scenes are still represented in Egyptian paintings (see Wilkinson's Ancient Egyptians, vol. iii. pp. 2-36), and such a custom pRev_ailed among the Romans. Virgil represents AEneas and Dido as repairing to a wood for the purpose of hunting at break of day, and the attendants as surrounding the grove with nets or toils.
Venatum AEneas, unaque miscrrima Dido,
In nemus ire parant, ubi primos crastinus ortus
Extulerit Titan, radusque retexerit orbem.
His ego nigrantem conmixta grandine nimbum,
Dum trepidant alae, saltusque indagine cingunt,
Desuper infundam, et tonitru coelum omne ciebo.
AEn. iv. 117ff.
The idea here is plain. It is, that as a wild animal is secured by the toils of the hunter, and rendered unable to escape, so it was with the inhabitants of Jerusalem suffering under the wrath of God. They were humbled, and prostrate, and powerless, and were, like the stag that was caught, entirely at the disposal of him who had thus insnared them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:20: sons: Isa 40:30; Jer 14:18; Lam 1:15, Lam 1:19, Lam 2:11, Lam 2:12, Lam 4:2, Lam 5:13
a wild: Isa 8:21; Eze 12:13, Eze 17:20; Rev 16:9-11
full: Isa 51:17, Isa 51:21, Isa 9:19-21; Psa 88:15, Psa 88:16; Lam 3:15, Lam 3:16; Rev 14:10, but, Isa 29:9, Isa 49:26; Eze 39:19
John Gill
51:20 Thy sons have fainted,.... Through want of food, or at the desolation made, and have no spirit in them to appear in the interest of true religion:
they lie at the head of all the streets; emaciated by famine, and not able to walk, but drop down in the streets, and there lie panting and pining away; or slain by the enemy; or with the famine, and the sword, as Aben Ezra, and none to bury them; so the dead bodies of the witnesses shall lie in the street of the great city unburied, Rev_ 11:8.
as a wild bull in a net; that is slain, being taken; or, if alive, however it flings about and struggles, cannot extricate itself: so it may denote such that survive the calamity, yet held under the power of the enemy; and though inwardly fretting, and very impatient, cannot help themselves, no more than such a creature taken in a toil or net; which Aben Ezra takes to be a fowl, to which a net best agrees; and the Vulgate Latin version renders it, "as the oryx snared"; which Drusius says is the name of a bird; though it is used for a wild goat. So Aristotle (w) makes mention of it as of the goat kind, and says it has two hoofs, or is cloven footed, and has one horn; and Bochart (x) takes it to be the same with the unicorn of the Scriptures, or the "monoceros"; and, according to some writers (y), it is a very fierce and bold creature, and not easily taken; and therefore it is no wonder, when it is in the net, that it strives, though in vain, and till it is weary, to get out of it, and yet is obliged to lie there. But Kimchi says the word here used signifies a wild ox or bull (z), as we render it: in Hebrew it is called "tho" or "thoa", and very probably is the same with the "thoos" mentioned by Aristotle (a) and Pliny (b), and is rendered a wild ox in Deut 14:5, where it is reckoned among sheep, goats, and deer. It is strange that the Septuagint should render it, "as beet half boiled"; or flaccid and withering, as the Syriac and Arabic versions, taking it for an herb: and as much out of the way is the Targum, which renders it,
"as broken bottles:''
they are full of the fury of the Lord, the rebuke of thy God; that is, Jerusalem's sons, the members of the church of God, professors of religion, now full of calamities, which may seem to flow from the wrath of God, and be rebukes in fury, when they are only in love, Rev_ 3:19 and from whence they shall be delivered, and their enemies punished, as follows.
(w) Hist. Animal. l. 2. c. 1. (x) Hierozoic. l. 3. c. 27, 28. (y) Oppian. de Cyneget. l. 2. apud Gataker. & Sanctium in loc. "saevus oryx", Martial. l. 13. Epigr. 95. (z) And so it is explained in Gloss. in T. Bab. Bava Kama, fol. 117. 1. (a) Hist. Animal. l. 2. c. 17. (b) Nat. Hist. l. 8. c. 34.
John Wesley
51:20 Fainted - They are so far from being able to comfort thee, that they themselves faint away. They lie - Dead by famine or the sword. As a bull - Those of them who are not slain are struggling for life.
Robert Jamieson, A. R. Fausset and David Brown
51:20 head of all . . . streets-- (Lam 2:19; Lam 4:1).
wild bull--rather, "oryx" [JEROME], or gazelle [GESENIUS], or wild goat [BOCHART]; commonly in the East taken in a net, of a wide sweep, into which the beasts were hunted together. The streets of cities in the East often have gates, which are closed at night; a person wishing to escape would be stopped by them and caught, as a wild animal in a net.
51:2151:21: Վասն այնորիկ լո՛ւր տառապեալդ՝ որ արբեալդ ես եւ ո՛չ ՚ի գինւոյ[10185]։ [10185] Ոմանք. Վասն այսորիկ լո՛ւր։ Ուր Ոսկան ՚ի լուս՛՛. Լուր այսմ տառապեալդ։
21 Դրա համար էլ լսի՛ր, ո՛վ տառապեալդ, որ հարբած ես, բայց ոչ գինուց:
21 Ուրեմն մտիկ ըրէ՛, ո՛վ ողորմելի, Որ արբած ես, բայց ոչ գինիէն
Վասն այնորիկ լուր, տառապեալդ` որ արբեալդ ես եւ ոչ ի գինւոյ:

51:21: Վասն այնորիկ լո՛ւր տառապեալդ՝ որ արբեալդ ես եւ ո՛չ ՚ի գինւոյ[10185]։
[10185] Ոմանք. Վասն այսորիկ լո՛ւր։ Ուր Ոսկան ՚ի լուս՛՛. Լուր այսմ տառապեալդ։
21 Դրա համար էլ լսի՛ր, ո՛վ տառապեալդ, որ հարբած ես, բայց ոչ գինուց:
21 Ուրեմն մտիկ ըրէ՛, ո՛վ ողորմելի, Որ արբած ես, բայց ոչ գինիէն
zohrab-1805▾ eastern-1994▾ western am▾
51:2151:21 Итак выслушай это, страдалец и опьяневший, но не от вина.
51:21 διὰ δια through; because of τοῦτο ουτος this; he ἄκουε ακουω hear τεταπεινωμένη ταπεινοω humble; bring low καὶ και and; even μεθύουσα μεθυω get drunk οὐκ ου not ἀπὸ απο from; away οἴνου οινος wine
51:21 לָכֵ֛ן lāḵˈēn לָכֵן therefore שִׁמְעִי־ šimʕî- שׁמע hear נָ֥א nˌā נָא yeah זֹ֖את zˌōṯ זֹאת this עֲנִיָּ֑ה ʕᵃniyyˈā עָנִי humble וּ û וְ and שְׁכֻרַ֖ת šᵊḵurˌaṯ שָׁכֻר drunk וְ wᵊ וְ and לֹ֥א lˌō לֹא not מִ mi מִן from יָּֽיִן׃ ס yyˈāyin . s יַיִן wine
51:21. idcirco audi hoc paupercula et ebria non a vinoTherefore hear this, thou poor little one, and thou that art drunk but not with wine.
21. Therefore hear now this, thou afflicted, and drunken, but not with wine:
51:21. Therefore, listen to this, O poor little ones, and you who have been inebriated, but not by wine.
51:21. Therefore hear now this, thou afflicted, and drunken, but not with wine:
Therefore hear now this, thou afflicted, and drunken, but not with wine:

51:21 Итак выслушай это, страдалец и опьяневший, но не от вина.
51:21
διὰ δια through; because of
τοῦτο ουτος this; he
ἄκουε ακουω hear
τεταπεινωμένη ταπεινοω humble; bring low
καὶ και and; even
μεθύουσα μεθυω get drunk
οὐκ ου not
ἀπὸ απο from; away
οἴνου οινος wine
51:21
לָכֵ֛ן lāḵˈēn לָכֵן therefore
שִׁמְעִי־ šimʕî- שׁמע hear
נָ֥א nˌā נָא yeah
זֹ֖את zˌōṯ זֹאת this
עֲנִיָּ֑ה ʕᵃniyyˈā עָנִי humble
וּ û וְ and
שְׁכֻרַ֖ת šᵊḵurˌaṯ שָׁכֻר drunk
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מִ mi מִן from
יָּֽיִן׃ ס yyˈāyin . s יַיִן wine
51:21. idcirco audi hoc paupercula et ebria non a vino
Therefore hear this, thou poor little one, and thou that art drunk but not with wine.
51:21. Therefore, listen to this, O poor little ones, and you who have been inebriated, but not by wine.
51:21. Therefore hear now this, thou afflicted, and drunken, but not with wine:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Итак, выслушай это, страдалец и опьяневший, но не от вина. Непосредственное обращение к Иерусалиму, уже испившему чашу страданий. Последний образ - "вы пьяны, но не от вина" - еще раз буквально встречается у пророка Исаии в первой части (29:9).
Adam Clarke: Commentary on the Bible - 1831
51:21: Drunken, but not with wine - Aeschylus has the same expression: -
Αοινοις εμμανεις θυμωμασι·
Eumen. 863.
Intoxicated with passion, not with wine.
Schultens thinks that this circumlocution, as he calls it, gradum adfert incomparabiliter majorem; and that it means, not simply without wine, but much more than with wine. Gram. Hebrews p. 182. See his note on Job 30:38.
The bold image of the cup of God's wrath, often employed by the sacred writers, (see note on Isa 1:22), is nowhere handled with greater force and sublimity than in this passage of Isaiah, Isa 51:17-23. Jerusalem is represented in person as staggering under the effects of it, destitute of that assistance which she might expect from her children; not one of them being able to support or to lead her. They, abject and amazed, lie at the head of every street, overwhelmed with the greatness of their distress; like the oryx entangled in a net, in vain struggling to rend it, and extricate himself. This is poetry of the first order, sublimity of the highest character.
Plato had an idea something like this: "Suppose," says he, "God had given to men a medicating potion inducing fear, so that the more any one should drink of it, so much the more miserable he should find himself at every draught, and become fearful of every thing both present and future; and at last, though the most courageous of men, should be totally possessed by fear: and afterwards, having slept off the effects of it, should become himself again." De Leg. i., near the end. He pursues at large this hypothesis, applying it to his own purpose, which has no relation to the present subject. Homer places two vessels at the disposal of Jupiter, one of good, the other of evil. He gives to some a potion mixed of both; to others from the evil vessel only: these are completely miserable. Iliad 24:527-533.
Δοιοι γαρ τε πιθοι κατακειαται εν Διος ουδει
Δωρων, οἱα διδωσι, κακων, ἑτερος δε εαων,
Ὡ μεν καμμιξας δῳη Ζευς τερπικεραυνος,
Αλλοτε μεν τε κακῳ ὁγε κυρεται, αλλοτε δ' εσθλῳ·
Ὡ δε κε των λυγρων δῳη, λωβητον εθηκε.
Και ἑ κακη βουβρωστις επι χθονα διαν ελαυνει·
Φοιτᾳ δ' ουτε θεοισι τετιμενος, ουτι βροτοισιν.
"Two urns by Jove's high throne have ever stood,
The source of evil one, and one of good;
From thence the cup of mortal man he fills,
Blessings to these, to those distributes ills;
To most he mingles both: the wretch decreed
To taste the bad unmixed, is cursed indeed:
Pursued by wrongs, by meagre famine driven,
He wanders outcast both of earth and heaven."
Pope
Albert Barnes: Notes on the Bible - 1834
51:21: And drunken, but not with wine - Overcome and prostrate, but not under the influence of intoxicating drink. They were prostrate by the wrath of God.
Geneva 1599
51:21 Therefore hear now this, thou afflicted, and drunk, but (r) not with wine:
(r) But with trouble and fear.
John Gill
51:21 Therefore hear now this, thou afflicted,.... By Babylon, by antichrist and his followers; hear, for thy comfort, the following prophecy:
and drunken, but not with wine; not with wine in a literal sense; nor with the wine of the fornication of the whore of Rome; nor with idolatry, as the kings of the earth are said to be, Rev_ 17:2 but, as the Targum expresses it, with tribulation; with afflictions at the hand of God, and persecutions from men.
John Wesley
51:21 Not with wine - But with the cup of God's fury.
Robert Jamieson, A. R. Fausset and David Brown
51:21 drunken . . . not with wine-- (Is 29:9; compare Is 51:17, Is 51:20, here; Lam 3:15).
51:2251:22: Ա՛յսպէս ասէ Տէր Աստուած որ դատի զժողովուրդ իւր. Ահաւասիկ ՚ի բա՛ց արարի ՚ի ձեռանէ քումմէ զբաժակն կործանման, զբաժակն սրտմտութեան իմոյ ※ եւ ո՛չ եւս յաւելցես ըմպել զնա[10186]։ [10186] Բազումք. Ահաւադիկ ՚ի բաց ա՛՛։
22 Այսպէս է ասում Տէր Աստուած, որ դատում է իր ժողովրդին. «Ահա քո ձեռքից հեռացրի կործանման բաժակը, իմ բարկութեան բաժակը, եւ դու այլեւս չես խմելու այն:
22 Այսպէս կ’ըսէ քու Եհովա Տէրդ Եւ քու Աստուածդ, որ իր ժողովուրդին դատը կը պաշտպանէ.«Ահա քու ձեռքէդ՝ թմրութեան բաժակը, Իմ բարկութեանս բաժակին մրուրը առի. Զանիկա անգամ մըն ալ պիտի չխմես։
Այսպէս ասէ [816]Տէր Աստուած որ դատի զժողովուրդ իւր``. Ահաւադիկ ի բաց արարի ի ձեռանէ քումմէ զբաժակն [817]կործանման, զբաժակն`` սրտմտութեան իմոյ, եւ ոչ եւս յաւելցես ըմպել զնա:

51:22: Ա՛յսպէս ասէ Տէր Աստուած որ դատի զժողովուրդ իւր. Ահաւասիկ ՚ի բա՛ց արարի ՚ի ձեռանէ քումմէ զբաժակն կործանման, զբաժակն սրտմտութեան իմոյ ※ եւ ո՛չ եւս յաւելցես ըմպել զնա[10186]։
[10186] Բազումք. Ահաւադիկ ՚ի բաց ա՛՛։
22 Այսպէս է ասում Տէր Աստուած, որ դատում է իր ժողովրդին. «Ահա քո ձեռքից հեռացրի կործանման բաժակը, իմ բարկութեան բաժակը, եւ դու այլեւս չես խմելու այն:
22 Այսպէս կ’ըսէ քու Եհովա Տէրդ Եւ քու Աստուածդ, որ իր ժողովուրդին դատը կը պաշտպանէ.«Ահա քու ձեռքէդ՝ թմրութեան բաժակը, Իմ բարկութեանս բաժակին մրուրը առի. Զանիկա անգամ մըն ալ պիտի չխմես։
zohrab-1805▾ eastern-1994▾ western am▾
51:2251:22 Так говорит Господь твой, Господь и Бог твой, отмщающий за Свой народ: вот, Я беру из руки твоей чашу опьянения, дрожжи из чаши ярости Моей: ты не будешь уже пить их,
51:22 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the κρίνων κρινω judge; decide τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ἰδοὺ ιδου see!; here I am εἴληφα λαμβανω take; get ἐκ εκ from; out of τῆς ο the χειρός χειρ hand σου σου of you; your τὸ ο the ποτήριον ποτηριον cup τῆς ο the πτώσεως πτωσις fall τὸ ο the κόνδυ κονδυ the θυμοῦ θυμος provocation; temper καὶ και and; even οὐ ου not προσθήσῃ προστιθημι add; continue ἔτι ετι yet; still πιεῖν πινω drink αὐτό αυτος he; him
51:22 כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say אֲדֹנַ֣יִךְ ʔᵃḏōnˈayiḵ אָדֹון lord יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וֵ wē וְ and אלֹהַ֨יִךְ֙ ʔlōhˈayiḵ אֱלֹהִים god(s) יָרִ֣יב yārˈîv ריב contend עַמֹּ֔ו ʕammˈô עַם people הִנֵּ֥ה hinnˌē הִנֵּה behold לָקַ֛חְתִּי lāqˈaḥtî לקח take מִ mi מִן from יָּדֵ֖ךְ yyāḏˌēḵ יָד hand אֶת־ ʔeṯ- אֵת [object marker] כֹּ֣וס kˈôs כֹּוס cup הַ ha הַ the תַּרְעֵלָ֑ה ttarʕēlˈā תַּרְעֵלָה reeling אֶת־ ʔeṯ- אֵת [object marker] קֻבַּ֨עַת֙ qubbˈaʕaṯ קֻבַּעַת cup כֹּ֣וס kˈôs כֹּוס cup חֲמָתִ֔י ḥᵃmāṯˈî חֵמָה heat לֹא־ lō- לֹא not תֹוסִ֥יפִי ṯôsˌîfî יסף add לִ li לְ to שְׁתֹּותָ֖הּ šᵊttôṯˌāh שׁתה drink עֹֽוד׃ ʕˈôḏ עֹוד duration
51:22. haec dicit Dominator tuus Dominus et Deus tuus qui pugnavit pro populo suo ecce tuli de manu tua calicem soporis fundum calicis indignationis meae non adicies ut bibas illud ultraThus saith thy Sovereign the Lord, and thy God, who will fight for his people: Behold I have taken out of thy hand the cup of dead sleep, the dregs of the cup of my indignation, thou shalt not drink it again any more.
22. Thus saith thy Lord the LORD, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of staggering, even the bowl of the cup of my fury; thou shalt no more drink it again:
51:22. Thus says your Sovereign, the Lord, and your God, who will fight on behalf of his people: Behold, I have taken the cup of deep sleep from your hand. You shall no longer drink from the bottom of the cup of my indignation.
51:22. Thus saith thy Lord the LORD, and thy God [that] pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, [even] the dregs of the cup of my fury; thou shalt no more drink it again:
Thus saith thy Lord the LORD, and thy God [that] pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, [even] the dregs of the cup of my fury; thou shalt no more drink it again:

51:22 Так говорит Господь твой, Господь и Бог твой, отмщающий за Свой народ: вот, Я беру из руки твоей чашу опьянения, дрожжи из чаши ярости Моей: ты не будешь уже пить их,
51:22
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
κρίνων κρινω judge; decide
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
ἰδοὺ ιδου see!; here I am
εἴληφα λαμβανω take; get
ἐκ εκ from; out of
τῆς ο the
χειρός χειρ hand
σου σου of you; your
τὸ ο the
ποτήριον ποτηριον cup
τῆς ο the
πτώσεως πτωσις fall
τὸ ο the
κόνδυ κονδυ the
θυμοῦ θυμος provocation; temper
καὶ και and; even
οὐ ου not
προσθήσῃ προστιθημι add; continue
ἔτι ετι yet; still
πιεῖν πινω drink
αὐτό αυτος he; him
51:22
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
אֲדֹנַ֣יִךְ ʔᵃḏōnˈayiḵ אָדֹון lord
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וֵ וְ and
אלֹהַ֨יִךְ֙ ʔlōhˈayiḵ אֱלֹהִים god(s)
יָרִ֣יב yārˈîv ריב contend
עַמֹּ֔ו ʕammˈô עַם people
הִנֵּ֥ה hinnˌē הִנֵּה behold
לָקַ֛חְתִּי lāqˈaḥtî לקח take
מִ mi מִן from
יָּדֵ֖ךְ yyāḏˌēḵ יָד hand
אֶת־ ʔeṯ- אֵת [object marker]
כֹּ֣וס kˈôs כֹּוס cup
הַ ha הַ the
תַּרְעֵלָ֑ה ttarʕēlˈā תַּרְעֵלָה reeling
אֶת־ ʔeṯ- אֵת [object marker]
קֻבַּ֨עַת֙ qubbˈaʕaṯ קֻבַּעַת cup
כֹּ֣וס kˈôs כֹּוס cup
חֲמָתִ֔י ḥᵃmāṯˈî חֵמָה heat
לֹא־ lō- לֹא not
תֹוסִ֥יפִי ṯôsˌîfî יסף add
לִ li לְ to
שְׁתֹּותָ֖הּ šᵊttôṯˌāh שׁתה drink
עֹֽוד׃ ʕˈôḏ עֹוד duration
51:22. haec dicit Dominator tuus Dominus et Deus tuus qui pugnavit pro populo suo ecce tuli de manu tua calicem soporis fundum calicis indignationis meae non adicies ut bibas illud ultra
Thus saith thy Sovereign the Lord, and thy God, who will fight for his people: Behold I have taken out of thy hand the cup of dead sleep, the dregs of the cup of my indignation, thou shalt not drink it again any more.
51:22. Thus says your Sovereign, the Lord, and your God, who will fight on behalf of his people: Behold, I have taken the cup of deep sleep from your hand. You shall no longer drink from the bottom of the cup of my indignation.
51:22. Thus saith thy Lord the LORD, and thy God [that] pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, [even] the dregs of the cup of my fury; thou shalt no more drink it again:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: Как после радостного известия пророк Исаия обычно спешит сделать и предостережение, так после скорбной вести он преподает утешение. Народу израильскому после известного искуса в очищающих его исторических страданиях обещается, во-первых, освобождение от врагов (22: ст.); а во-вторых, даже наказание этих самых врагов (23: ст.). "Враждуйте народы, но трепещите" - восклицав некогда пророк Исаия (8:9-10), т. е. осуществляйте, пока, - беспрепятственно побуждения вашего злого и испорченного сердца. Но помните, что Бог, Который все ваше зло претворяет в добро, рано или поздно позовет вас к ответу и даст и вам испить фиал ярости Его (ср. 8, 10, 14: и 49: гл., а также Откр 16: гл.).
Albert Barnes: Notes on the Bible - 1834
51:22: I have taken out of thy hand the cup of trembling - (See the notes at Isa 51:17). This verse contains a promise that they would be delivered from the effect of the wrath of God, under which they had been suffering so long.
Thou shalt no more drink it again - Thou shalt no more be subject to similar trials and calamities (see Isa 54:7-9). Probably the idea here is, not that Jerusalem would never be again destroyed, which would not be true, for it was afterward subjected to severer trials under the Romans; but that the people who should then return - the pious exiles - should be preserved foRev_er after from similar sufferings. The object of the prophet is to console them, and this he does by the assurance that they should be subjected to such trials no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:22: pleadeth: Sa1 25:39; Psa 35:1; Pro 22:23; Jer 50:34, Jer 51:36; Joe 3:2; Mic 7:9
I have: Isa 51:17, Isa 54:7-9, Isa 62:8; Eze 39:29
John Gill
51:22 Thus saith the Lord, the Lord and thy God,.... He who is Lord of all, the eternal Jehovah, who can do all things, and who is the covenant God of his people, and will do all things he has purposed and promised, and which are for their good and his glory; of which they may be assured from the consideration of these names and titles of his, for which reason they seem to be used and mentioned:
that pleadeth the cause of his people, which is a righteous one, as he will make it appear to be, by delivering them out of their troubles, and by avenging their bodies.
Behold, I have taken out of thy hand the cup of trembling; which he himself had put there, Is 51:17, and which none but himself could take out; not she herself, nor any of her sons, nor indeed could they give her any relief; but when the Lord's time is come to favour his people, he himself will remove it:
even the dregs of the cup of my fury; it shall all be clean taken away, nothing of it shall remain:
thou shalt no more drink it again; or "any longer" (c); after the slaying of the witnesses, and their rising again, there will be no more persecution of the church of God; see Is 2:9.
(c) "non ultra", V. L. Pagninus, Montanus.
John Wesley
51:22 That pleadeth - Who, tho' he has fought against thee, is now reconciled to thee, and will maintain thy cause against all thine adversaries.
Robert Jamieson, A. R. Fausset and David Brown
51:22 pleadeth . . . cause-- (Ps 35:1; Jer 50:34; Mic 7:9).
no more drink it-- (Is 54:7-9). This cannot apply to Israel after the return from Babylon, but only to them after their final restoration.
51:2351:23: Եւ տա՛ց ՚ի ձեռս վնասակարացն քոց, եւ ՚ի ձեռս այնոցիկ որ տառապեցուցինն զքեզ. որք ասէինն ցանձն քո. Խոնարհեա՛ց՝ թո՛ղ անցցուք։ Եւ եդին հաւասա՛ր երկրի զմէջ քո, արտաքոյ անցաւորաց քոց[10187]։[10187] Բազումք յաւելուն. Եւ տաց զնա ՚ի ձեռս։ Ոմանք. Եւ եդի, կամ՝ եդից հաւասար... արտաքոյ անցաւորաց։
23 Այն տալիս եմ քեզ վնասողների ձեռքը, նրանց ձեռքը, ովքեր տառապանքի դատապարտեցին քեզ, ովքեր քեզ ասում էին. “ Խոնարհուի՛ր, որ անցնենք”: Եւ քո մէջքը գետնին հաւասար դարձրին քո վրայով անցնողների համար»:
23 Զանիկա քեզ հարստահարողներուն ձեռքը պիտի տամ, Որոնք քու անձիդ կ’ըսէին՝ ‘Ծռէ՛, որպէս զի անցնինք’Ու դուն կռնակդ՝ անցնողներուն համար՝ Գետնի պէս ու փողոցի պէս դրիր»։
Եւ տաց զնա ի ձեռս [818]վնասակարացն քոց, եւ ի ձեռս`` այնոցիկ որ տառապեցուցինն զքեզ. որք ասէինն ցանձն քո. Խոնարհեաց, թող անցցուք: Եւ [819]եդին հաւասար երկրի զմէջ քո, [820]արտաքոյ անցաւորաց քոց:

51:23: Եւ տա՛ց ՚ի ձեռս վնասակարացն քոց, եւ ՚ի ձեռս այնոցիկ որ տառապեցուցինն զքեզ. որք ասէինն ցանձն քո. Խոնարհեա՛ց՝ թո՛ղ անցցուք։ Եւ եդին հաւասա՛ր երկրի զմէջ քո, արտաքոյ անցաւորաց քոց[10187]։
[10187] Բազումք յաւելուն. Եւ տաց զնա ՚ի ձեռս։ Ոմանք. Եւ եդի, կամ՝ եդից հաւասար... արտաքոյ անցաւորաց։
23 Այն տալիս եմ քեզ վնասողների ձեռքը, նրանց ձեռքը, ովքեր տառապանքի դատապարտեցին քեզ, ովքեր քեզ ասում էին. “ Խոնարհուի՛ր, որ անցնենք”: Եւ քո մէջքը գետնին հաւասար դարձրին քո վրայով անցնողների համար»:
23 Զանիկա քեզ հարստահարողներուն ձեռքը պիտի տամ, Որոնք քու անձիդ կ’ըսէին՝ ‘Ծռէ՛, որպէս զի անցնինք’Ու դուն կռնակդ՝ անցնողներուն համար՝ Գետնի պէս ու փողոցի պէս դրիր»։
zohrab-1805▾ eastern-1994▾ western am▾
51:2351:23 и подам ее в руки мучителям твоим, которые говорили тебе: >; и ты хребет твой делал как бы землею и улицею для проходящих.
51:23 καὶ και and; even ἐμβαλῶ εμβαλλω inject; cast in αὐτὸ αυτος he; him εἰς εις into; for τὰς ο the χεῖρας χειρ hand τῶν ο the ἀδικησάντων αδικεω injure; unjust to σε σε.1 you καὶ και and; even τῶν ο the ταπεινωσάντων ταπεινοω humble; bring low σε σε.1 you οἳ ος who; what εἶπαν επω say; speak τῇ ο the ψυχῇ ψυχη soul σου σου of you; your κύψον κυπτω stoop ἵνα ινα so; that παρέλθωμεν παρερχομαι pass; transgress καὶ και and; even ἔθηκας τιθημι put; make ἴσα ισος equal τῇ ο the γῇ γη earth; land τὰ ο the μετάφρενά μεταφρενον of you; your ἔξω εξω outside τοῖς ο the παραπορευομένοις παραπορευομαι travel by / around
51:23 וְ wᵊ וְ and שַׂמְתִּ֨יהָ֙ śamtˈîhā שׂים put בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹוגַ֔יִךְ môḡˈayiḵ יגה grieve אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָמְר֥וּ ʔāmᵊrˌû אמר say לְ lᵊ לְ to נַפְשֵׁ֖ךְ nafšˌēḵ נֶפֶשׁ soul שְׁחִ֣י šᵊḥˈî שׁחה bow down וְ wᵊ וְ and נַעֲבֹ֑רָה naʕᵃvˈōrā עבר pass וַ wa וְ and תָּשִׂ֤ימִי ttāśˈîmî שׂים put כָ ḵā כְּ as † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth גֵּוֵ֔ךְ gēwˈēḵ גֵּו back וְ wᵊ וְ and כַ ḵa כְּ as † הַ the ח֖וּץ ḥˌûṣ חוּץ outside לַ la לְ to † הַ the עֹבְרִֽים׃ ס ʕōvᵊrˈîm . s עבר pass
51:23. et ponam illud in manu eorum qui te humiliaverunt et dixerunt animae tuae incurvare ut transeamus et posuisti ut terram corpus tuum et quasi viam transeuntibusAnd I will put it in the hand of them that have oppressed thee, and have said to thy soul: Bow down, that we may go over: and thou hast laid thy body as the ground, and as a way to them that went over.
23. and I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy back as the ground, and as the street, to them that go over.
51:23. And I will set it in the hand of those who have humiliated you, and who have said to your soul: “Bow down, so that we pass over.” And you placed your body on the ground, as a path for them to pass over.
51:23. But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.
But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over:

51:23 и подам ее в руки мучителям твоим, которые говорили тебе: <<пади ниц, чтобы нам пройти по тебе>>; и ты хребет твой делал как бы землею и улицею для проходящих.
51:23
καὶ και and; even
ἐμβαλῶ εμβαλλω inject; cast in
αὐτὸ αυτος he; him
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
τῶν ο the
ἀδικησάντων αδικεω injure; unjust to
σε σε.1 you
καὶ και and; even
τῶν ο the
ταπεινωσάντων ταπεινοω humble; bring low
σε σε.1 you
οἳ ος who; what
εἶπαν επω say; speak
τῇ ο the
ψυχῇ ψυχη soul
σου σου of you; your
κύψον κυπτω stoop
ἵνα ινα so; that
παρέλθωμεν παρερχομαι pass; transgress
καὶ και and; even
ἔθηκας τιθημι put; make
ἴσα ισος equal
τῇ ο the
γῇ γη earth; land
τὰ ο the
μετάφρενά μεταφρενον of you; your
ἔξω εξω outside
τοῖς ο the
παραπορευομένοις παραπορευομαι travel by / around
51:23
וְ wᵊ וְ and
שַׂמְתִּ֨יהָ֙ śamtˈîhā שׂים put
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מֹוגַ֔יִךְ môḡˈayiḵ יגה grieve
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אָמְר֥וּ ʔāmᵊrˌû אמר say
לְ lᵊ לְ to
נַפְשֵׁ֖ךְ nafšˌēḵ נֶפֶשׁ soul
שְׁחִ֣י šᵊḥˈî שׁחה bow down
וְ wᵊ וְ and
נַעֲבֹ֑רָה naʕᵃvˈōrā עבר pass
וַ wa וְ and
תָּשִׂ֤ימִי ttāśˈîmî שׂים put
כָ ḵā כְּ as
הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
גֵּוֵ֔ךְ gēwˈēḵ גֵּו back
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
ח֖וּץ ḥˌûṣ חוּץ outside
לַ la לְ to
הַ the
עֹבְרִֽים׃ ס ʕōvᵊrˈîm . s עבר pass
51:23. et ponam illud in manu eorum qui te humiliaverunt et dixerunt animae tuae incurvare ut transeamus et posuisti ut terram corpus tuum et quasi viam transeuntibus
And I will put it in the hand of them that have oppressed thee, and have said to thy soul: Bow down, that we may go over: and thou hast laid thy body as the ground, and as a way to them that went over.
51:23. And I will set it in the hand of those who have humiliated you, and who have said to your soul: “Bow down, so that we pass over.” And you placed your body on the ground, as a path for them to pass over.
51:23. But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
51:23: Them that afflict thee "Them who oppress thee" - The Septuagint, Chaldee, Syriac, and Vulgate appear to have read מוניך monayich, as in Isa 40:26." - Secker.
Which have said to thy soul, Bow down "Who say to thee, Bow down thy body" - A very strong and most expressive description of the insolent pride of eastern conquerors; which, though it may seem greatly exaggerated, yet hardly exceeds the strict truth. An example has already been given of it in the note to Isa 49:23. I will here add one or two more. "Joshua called for all the men of Israel; and said unto the captains of the men of war that went with him, Come near, put your feet upon the necks of these kings," Jos 10:24. "Adonibezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: As I have done, so hath God requited me," Jdg 1:7. The Emperor Valerianus, being through treachery taken prisoner by Sapor king of Persia, was treated by him as the basest and most abject slave: for the Persian monarch commanded the unhappy Roman to bow himself down, and offer him his back, on which he set his foot, in order to mount his chariot or horse whenever he had occasion. - Lactantius, De Mort. Persec. cap. 5. Aurel. Victor. Epitome, cap. xxxii. - L.
Albert Barnes: Notes on the Bible - 1834
51:23: But I will put it into the hand of them that afflict thee - The nations that have made war upon thee, and that have reduced thee to bondage, particularly the Babylonians. The calamities which the Jews had suffered, God would transfer to their foes.
Which have said to thy soul, Bow down, that we may go over - This is a striking description of the pride of eastern conquerors. It was not uncommon for conquerors actually to put their feet on the necks of conquered kings, and tread them in the dust. Thus in Jos 10:24, 'Joshua called for all the men of Israel, and said unto the captains of the men of war that went with them, Come near, put your feet upon the necks of these kings.' So David says, 'Thou has given me the necks of mine enemies' Psa 18:40. 'The emperor Valerianus being through treachery taken prisoner by Sapor king of Persia, was treated by him as the basest and most abject slave, for the Persian monarch commanded the unhappy Roman to bow himself down and offer him his back, on which he set his foot in order to mount his chariot, or his horse, whenever he had occasion.' (Lactantius, as quoted by Lowth) Mr. Lane (Modern Egyptians, vol. i. p. 199) describes an annual ceremony which may serve to illustrate this passage: 'A considerable number of Durweeshes, says he (I am sure there were not less than sixty, but I could not count their number), laid themselves down upon the ground, side by side, as close as possible to each other, having their backs upward, having their legs extended, and their arms placed together beneath their foreheads.
When the Sheikh approached, his horse hesitated several minutes to step upon the back of the first prostrate man; but being pulled and urged on behind, he at length stepped upon them: and then without apparent fear, ambled with a high pace over them all, led by two persons, who ran over the prostrate men, one sometimes treading on the feet, and the other on the heads. Not one of the men thus trampled on by the horse seemed to be hurt; but each the moment that the animal had passed over him, jumped up and followed the Sheikh. Each of them received two treads from the horse, one from one of his fore-legs, and a second from a hind-leg.' It seems probable that this is a relic of an ancient usage alluded to in the Bible, in which captives were made to lie down on the ground, and the conqueror rode insultingly over them.
Thou hast laid thy body as the ground - That is, you were utterly humbled and prostrated (compare Psa 66:11-12). From all this, however, the promise is, that they should be rescued and delivered. The account of their deliverance is contained in the following chapter Isa 52:1-12; and the assurance of rescue is there made more cheering and glorious by directing the eye forward to the coming of the Messiah Isa 52:13-15; Isa 53:1-12, and to the glorious results which would follow from his advent (Isa 54:1). These chapters are all connected, and they should be read continuously. Material injury is done to the sense by the manner in which the division is made, if indeed any division should have been made at all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:23: I will: Isa 49:25, Isa 49:26; Pro 11:8, Pro 21:18; Jer 25:17-29; Zac 12:2; Rev 17:6-8, Rev 17:18
Bow: Jos 10:24; Psa 65:11, Psa 65:12; Rev 11:2, Rev 13:16, Rev 13:17
x
John Gill
51:23 And I will put it into the hand of them that afflict me,.... As the Lord did to literal Babylon, Jer 25:15, so will he do to mystical Babylon; he will retaliate upon her all the evils she has done to others, and destroy them that destroyed the earth; see Rev_ 11:18,
which have said to thy soul, bow down, that we may go over; who not only afflicted the bodies, but tyrannized over the souls and consciences of men; obliging them to a compliance with their idolatrous practices, to bow down and worship the beast, and his image; and thereby acknowledge subjection to the see of Rome, and its authority over them: the allusion seems to be the custom of the eastern kings trampling upon the necks of their conquered enemies, Josh 10:24, and the pope of Rome has, in a literal sense, trampled upon the necks even of kings and emperors.
And thou hast laid thy body as the ground, and as the street, to them that went over; which expresses the low estate of the church of Christ, or holy city, while trodden under foot by the Gentiles during the reign of antichrist, Rev_ 11:2, and may also denote the sneaking outward compliance of some through the force of persecution, when they did not cordially embrace, nor with conscience, and from their heart, submit to the authority of the church of Rome; but though the people of God are represented in such a low and grovelling condition, yet they shall arise out of it, and come into a very flourishing one, as the next chapter shows.
John Wesley
51:23 Go over - That we may trample upon thee.
Robert Jamieson, A. R. Fausset and David Brown
51:23 (Is 49:26; Jer 25:15-29; Zech 12:2).
Bow down that . . . go over--Conquerors often literally trod on the necks of conquered kings, as Sapor of Persia did to the Roman emperor Valerian (Josh 10:24; Ps 18:40; Ps 66:11-12).
Zion long in bondage (Is 51:17-20) is called to put on beautiful garments appropriate to its future prosperity.