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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. Всеобщее призвание ко вступлению в новозаветную церковь чрез посредство Мессии, Отрока Господня. 6-7. Необходимость нравственного возрождения, как условие помилования Богом грешника и принятия последнего в церковь. 8-11. Несравненная высота и действенная сила Божественного Слова, способная духовно переродить человека. 12-13. Радостная картина будущего всеобщего возрождения.

Заключительные стихи предшествующей 54: главы представляли, как мы видели, речь Самого Господа. Настоящая глава у нас с самого начала открывается словами Господа, так что, с этой стороны, она служит естественным продолжением предыдущего повествования. Что же касается внутренней связи двух этих глав, то она становится более естественной и понятной при перестановке их: в 55: главе указывается причина (призвание в новозаветную церковь всех желающих и нравственно-возрожденных), а в 54: следствие ее (необыкновенное внешнее распространение и внутреннее утверждение и процветание Христовой церкви).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
As we had much of Christ in the 53rd chapter, and much of the church of Christ in the 54th chapter, so in this chapter we have much of the covenant of grace made with us in Christ. The "sure mercies of David," which are promised here (ver. 3), are applied by the apostle to the benefits which flow to us from the resurrection of Christ (Acts xiii. 34), which may serve as a key to this chapter; not but that it was intended for the comfort of the people of God that lived then, especially of the captives in Babylon, and others of the dispersed of Israel; but unto us was this gospel preached as well as unto them, and much more clearly and fully in the New Testament. Here is, I. A free and gracious invitation to all to come and take the benefit of gospel grace, ver. 1. II. Pressing arguments to enforce this invitation, ver. 2-4. III. A promise of the success of this invitation among the Gentiles, ver. 5. IV. An exhortation to repentance and reformation, with great encouragement given to hope for pardon thereupon, ver. 6-9. V. The ratification of all this, with the certain efficacy of the word of God, ver. 10, 11. And a particular instance of the accomplishment of it in the return of the Jews out of their captivity, which was intended for a sign of the accomplishment of all these other promises.
Adam Clarke: Commentary on the Bible - 1831
This chapter first displays the fullness, freeness, excellence, and everlasting nature of the blessings of the Gospel, and foretells again the enlargement of Messiah's kingdom, Isa 55:1-5. This view leads the prophet to exhort all to seize the precious opportunity of sharing in such blessings, which were not, however, to be expected without repentance and reformation, Isa 55:6, Isa 55:7. And as the things now and formerly predicted were so great as to appear incredible, the prophet points to the omnipotence of God, who would infallibly accomplish his word, and bring about those glorious deliverances which he had promised; the happy effects of which are again set forth by images beautiful and poetical in the highest degree, Isa 55:8-13.
Albert Barnes: Notes on the Bible - 1834
55:0: This chapter is closely connected in sense with the preceding chapter. It flows from the doctrines stated in Isa 53:1-12, and is designed to state what would follow from the coming of the Messiah. It would result from that work that the most free and full invitations would be extended to all people to return to God, and to obtain his favor. There would be such ample provision made for the salvation of human beings, that the most liberal invitations could be extended to sinners. The main idea in the chapter, I conceive to be, that the effect of the work of the Redeemer would be to lay the foundation for a universal invitation to people to come and be saved. So ample would be the merits of his death Isa 53:1-12, that all might come and partake of eternal life. To state this, I suppose to be the main design of this chapter. It may be regarded as comprising the following parts:
I. A universal invitation to come and embrace the provisions of mercy.
1. All were invited to come, even they who were the most poor and needy, who had no money, as freely as to running waters and streams Isa 55:1.
2. They were now regarded as spending their money and their labor for that which produced no permanent satisfaction - descriptive of the world in its vain efforts to find enjoyment Isa 55:2.
3. If they would come to God they should live, and he would make with them an eternal covenant Isa 55:3.
II. To encourage them to this, the assurance is presented that God had given the Messiah to be a leader of the people, and that under him distant nations should embrace the truth and be saved Isa 55:4-5.
III. In view of the fullness of the provisions of mercy, and of the fact that a great leader had been provided, all are encouraged to come and seek God. This invitation is pressed on their attention by several considerations:
1. Yahweh might now be found, and he was ready to pardon abundantly all sinners who were disposed to forsake the error of their way and to return to him Isa 55:6-7.
2. God shows that his plans were high above those of people, and his thoughts more elevated than theirs, and his counsels should stand. The rain descended on the earth and accomplished his great plans, and so it would be with his word. His promises would be fulfilled, and his designs would take effect, and there was, therefore, every encouragement to come, and partake of his favor and his grace Isa 55:8-11.
3. There should be rich and abundant blessings attending their return to God, and universal rejoicing from their embracing the religion of the Redeemer, and becoming interested in his mercy and salvation Isa 55:12-13.
There is not to be found in the Bible a chapter more replete with rich invitations than this, nor perhaps is there anywhere to be found one of more exquisite beauty. To the end of the world it will stand as the fullest conceivable demonstration that God intended that the offers of salvation should be made to all people, and that he designs that his gospel shall accomplish the great plans which he had in view when he devised the scheme of redemption. While this precious chapter remains in the book of God, no sinner need despair of salvation who is disposed to return to him; no one can plead that he is too great a sinner to be saved; no one can maintain successfully that the provisions of mercy are limited in their nature or their applicability to any portion of the race; and no minister of the gospel need be desponding about the success of the work in which he is engaged. The gospel shall just as certainly produce the effect which God intended as the rain which comes down in fertilizing showers upon the dry and thirsty earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 55:1, The prophet, with the promises of Christ, calls to faith, Isa 55:6, and to repentance; Isa 55:8, The happy success of them that believe.
John Gill
INTRODUCTION TO ISAIAH 55
As the two preceding chapters are prophecies of Christ and his church, this treats of his word and ordinances, and of the nature, use, and efficacy of them. It begins with an invitation of thirsty souls to them, Is 55:1, an expostulation with them for taking wrong methods, and a dissuasive from them, Is 55:2, which is followed with an exhortation to hear the word of Christ, attend on his ordinances; to which they are encouraged with promises of life and covenant blessings, Is 55:2. Christ is prophesied of in his offices; and the conversion of the Gentiles to him is foretold, Is 55:4, men are called upon to seek the Lord, where and while he might be found; and both wicked and unrighteous persons, forsaking their ways and thoughts, are encouraged to turn to the Lord, in hopes of pardon, and in consideration of his ways and thoughts not being like theirs, Is 55:6, the nature and efficacy of the word of God are expressed and illustrated by the similes of rain and snow, Is 55:10, and the conversion of the Lord's people, in consequence of the word being made effectual, is predicted, the issue of which is the glory of God, Is 55:12.
55:155:1: Ո՛ որ ծարաւիդ էք՝ երթա՛յք ՚ի ջուր. եւ որ միանգամ ո՛չ ունիք արծաթ, երթա՛յք գնեցէ՛ք. եւ կերիջի՛ք առանց արծաթոյ՝ եւ գնոց գինւոյ[10217]. [10217] Ոմանք. Որ ծարաւիդ էք... առանց արծաթոյ եւ գնոց գնոյ։
1 «Ո՛վ դուք, որ ծարաւած էք, գնացէ՛ք ջրի, եւ դուք, որ բոլորովին արծաթ չունէք, գնացէք գնեցէ՛ք ու կերէ՛ք առանց արծաթի եւ առանց գինու համար վճարելու[41]:[41] 41. Եբրայերէնում՝ գինի եւ կաթ ծախու առէք:
55 «Ո՛վ ծարաւցածներ, ջուրերուն եկէ՛քԵւ ստակ չունեցողնե՛ր, եկէ՛ք, ծախու առէ՛ք ու կերէ՛ք. Եկէ՛ք, առանց ստակի եւ ձրի Գինի ու կաթ ծախու առէք։
Ո որ ծարաւիդ էք` երթայք ի ջուր. եւ որ միանգամ ոչ ունիք արծաթ, երթայք գնեցէք. եւ կերիջիք առանց արծաթոյ եւ գնոց [862]գինւոյ:

55:1: Ո՛ որ ծարաւիդ էք՝ երթա՛յք ՚ի ջուր. եւ որ միանգամ ո՛չ ունիք արծաթ, երթա՛յք գնեցէ՛ք. եւ կերիջի՛ք առանց արծաթոյ՝ եւ գնոց գինւոյ[10217].
[10217] Ոմանք. Որ ծարաւիդ էք... առանց արծաթոյ եւ գնոց գնոյ։
1 «Ո՛վ դուք, որ ծարաւած էք, գնացէ՛ք ջրի, եւ դուք, որ բոլորովին արծաթ չունէք, գնացէք գնեցէ՛ք ու կերէ՛ք առանց արծաթի եւ առանց գինու համար վճարելու[41]:
[41] 41. Եբրայերէնում՝ գինի եւ կաթ ծախու առէք:
55 «Ո՛վ ծարաւցածներ, ջուրերուն եկէ՛քԵւ ստակ չունեցողնե՛ր, եկէ՛ք, ծախու առէ՛ք ու կերէ՛ք. Եկէ՛ք, առանց ստակի եւ ձրի Գինի ու կաթ ծախու առէք։
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55:155:1 Жаждущие! идите все к водам; даже и вы, у которых нет серебра, идите, покупайте и ешьте; идите, покупайте без серебра и без платы вино и молоко.
55:1 οἱ ο the διψῶντες διψαω thirsty πορεύεσθε πορευομαι travel; go ἐφ᾿ επι in; on ὕδωρ υδωρ water καὶ και and; even ὅσοι οσος as much as; as many as μὴ μη not ἔχετε εχω have; hold ἀργύριον αργυριον silver piece; money βαδίσαντες βαδιζω buy καὶ και and; even πίετε πινω drink ἄνευ ανευ without ἀργυρίου αργυριον silver piece; money καὶ και and; even τιμῆς τιμη honor; value οἴνου οινος wine καὶ και and; even στέαρ στεαρ suet; dough
55:1 הֹ֤וי hˈôy הֹוי alas כָּל־ kol- כֹּל whole צָמֵא֙ ṣāmˌē צָמֵא thirsty לְכ֣וּ lᵊḵˈû הלך walk לַ la לְ to † הַ the מַּ֔יִם mmˈayim מַיִם water וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֵֽין־ ʔˈên- אַיִן [NEG] לֹ֖ו lˌô לְ to כָּ֑סֶף kˈāsef כֶּסֶף silver לְכ֤וּ lᵊḵˈû הלך walk שִׁבְרוּ֙ šivrˌû שׁבר buy grain וֶֽ wˈe וְ and אֱכֹ֔לוּ ʔᵉḵˈōlû אכל eat וּ û וְ and לְכ֣וּ lᵊḵˈû הלך walk שִׁבְר֗וּ šivrˈû שׁבר buy grain בְּ bᵊ בְּ in לֹוא־ lô- לֹא not כֶ֛סֶף ḵˈesef כֶּסֶף silver וּ û וְ and בְ vᵊ בְּ in לֹ֥וא lˌô לֹא not מְחִ֖יר mᵊḥˌîr מְחִיר price יַ֥יִן yˌayin יַיִן wine וְ wᵊ וְ and חָלָֽב׃ ḥālˈāv חָלָב milk
55:1. o omnes sitientes venite ad aquas et qui non habetis argentum properate emite et comedite venite emite absque argento et absque ulla commutatione vinum et lacAll you that thirst, come to the waters: and you that have no money make haste, buy, and eat: come ye, buy wine and milk without money, and without any price.
1. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.
Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price:

55:1 Жаждущие! идите все к водам; даже и вы, у которых нет серебра, идите, покупайте и ешьте; идите, покупайте без серебра и без платы вино и молоко.
55:1
οἱ ο the
διψῶντες διψαω thirsty
πορεύεσθε πορευομαι travel; go
ἐφ᾿ επι in; on
ὕδωρ υδωρ water
καὶ και and; even
ὅσοι οσος as much as; as many as
μὴ μη not
ἔχετε εχω have; hold
ἀργύριον αργυριον silver piece; money
βαδίσαντες βαδιζω buy
καὶ και and; even
πίετε πινω drink
ἄνευ ανευ without
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
τιμῆς τιμη honor; value
οἴνου οινος wine
καὶ και and; even
στέαρ στεαρ suet; dough
55:1
הֹ֤וי hˈôy הֹוי alas
כָּל־ kol- כֹּל whole
צָמֵא֙ ṣāmˌē צָמֵא thirsty
לְכ֣וּ lᵊḵˈû הלך walk
לַ la לְ to
† הַ the
מַּ֔יִם mmˈayim מַיִם water
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֵֽין־ ʔˈên- אַיִן [NEG]
לֹ֖ו lˌô לְ to
כָּ֑סֶף kˈāsef כֶּסֶף silver
לְכ֤וּ lᵊḵˈû הלך walk
שִׁבְרוּ֙ šivrˌû שׁבר buy grain
וֶֽ wˈe וְ and
אֱכֹ֔לוּ ʔᵉḵˈōlû אכל eat
וּ û וְ and
לְכ֣וּ lᵊḵˈû הלך walk
שִׁבְר֗וּ šivrˈû שׁבר buy grain
בְּ bᵊ בְּ in
לֹוא־ lô- לֹא not
כֶ֛סֶף ḵˈesef כֶּסֶף silver
וּ û וְ and
בְ vᵊ בְּ in
לֹ֥וא lˌô לֹא not
מְחִ֖יר mᵊḥˌîr מְחִיר price
יַ֥יִן yˌayin יַיִן wine
וְ wᵊ וְ and
חָלָֽב׃ ḥālˈāv חָלָב milk
55:1. o omnes sitientes venite ad aquas et qui non habetis argentum properate emite et comedite venite emite absque argento et absque ulla commutatione vinum et lac
All you that thirst, come to the waters: and you that have no money make haste, buy, and eat: come ye, buy wine and milk without money, and without any price.
1. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: С 1-3: ст. идет обычное у пророка Исаии в торжественных случаях поэтически-образное, и потому довольно многословное, вступление в речь или, точнее, обращение к адресатам речи, с общим указанием и самого предмета ее.

Жаждущие! идите все к водам... В сухом и жарком климате Палестины (где жил и действовал пророк Исаия), обычно страдающей от сильных засух и недостатка влаги, образ чистого, холодного ключа и его освежающих вод был особенно ясен и убедителен для всех. Но что это именно был только образ, дававший представление о другой воде, - о "воде спасения" - это видно из раннейших слов самого пророка Исаии: - "и в радости будете почерпать воду из источников спасения" (12:3), или: "ибо Я изолью воды на жаждущее и потоки на иссохшее; изолью дух Мой на племя твое..." (44:3: ср. 41:17: и др.); и в особенности ясно из слов Господа Иисуса Христа, который Свою известную проповедь о спасении, сказанную в праздник Преполовения, начал с раскрытия того же самого образа: "кто жаждет, иди ко Мне и пей" (Ин 7:37). А в другом месте, в беседе с женой самарянкой Он поясняет, что эта "вода" - "которую Я дам, делается источником воды, текущей в жизнь вечную" (Ин 4:14).

Примечание. В этот день, церковь наша с воспоминанием об освящении от ангела воды в купели Силоамской соединяет воспоминание учения Иисуса Христа о воде живой, т. е. о Святом Духе (Ин 7:38), и при этом молится Господу о напоении всех жаждущих спасения водами благочестия. На этом основании в нашем отечестве и приурочен ко дню Преполовения благочестивый церковно-народный обычай освящать воду на реках, в колодцах, - и эта вода, подобно воде Богоявленской, считается весьма важным освятительным средством в домашнем употреблении. В связи с этим обычаем, без сомнения, находится и другой, по которому наши поселяне в сопровождении священников совершают особые крестные ходы на поля, причем обыкновенно над нивами, засеянными хлебом, читаются установленные молитвы и священник окропляет нивы святою водою. Прим. ред.

Идите все к водам, даже и вы, у которых нет серебра... Прекрасное и сильное выражение мысли о всеобщем признании в новозаветную церковь, не обусловливаемом ни богатством, ни властью, ни происхождением, словом, никакими внешними преимуществами.

"Дары Святого Духа даются верующим туне (Мф 10:8), так как Господу не нужны блага человека (Пс 15:2). Или как в др. месте, уже Новозаветное Писание прекрасно говорит, что Бог "алчущих исполнил благ, и богатящихся отпустил ни с чем" (Лк 1:53). Приемлемые человеком, они имеют для него такое же значение, какое вино и молоко - для истощенного человеческого организма, т. е. укрепляющее и питающее" (Комм. СПб. проф. - 845: с.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. 2 Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. 3 Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. 4 Behold, I have given him for a witness to the people, a leader and commander to the people. 5 Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.
Here, I. We are all invited to come and take the benefit of that provision which the grace of God has made for poor souls in the new covenant, of that which is the heritage of the servants of the Lord (ch. liv. 17), and not only their heritage hereafter, but their cup now, v. 1. Observe,
1. Who are invited: Ho, every one. Not the Jews only, to whom first the word of salvation was sent, but the Gentiles, the poor and the maimed, the halt and the blind, are called to this marriage supper, whoever can be picked up out of the highways and the hedges. It intimates that in Christ there is enough for all and enough for each, that ministers are to make a general offer of life and salvation to all, that in gospel times the invitation should be more largely made than it had been and should be sent to the Gentiles, and that the gospel covenant excludes none that do not exclude themselves. The invitation is published with an Oyez-Ho, take notice of it. He that has ears to hear let him hear.
2. What is the qualification required in those that shall be welcome--they must thirst. All shall be welcome to gospel grace upon those terms only that gospel grace be welcome to them. Those that are satisfied with the world and its enjoyments for a portion, and seek not for a happiness in the favour of God,--those that depend upon the merit of their own works for a righteousness, and see no need they have of Christ and his righteousness,--these do not thirst; they have no sense of their need, are in no pain or uneasiness about their souls, and therefore will not condescend so far as to be beholden to Christ. But those that thirst are invited to the waters, as those that labour, and are heavy-laden, are invited to Christ for rest. Note, Where God gives grace he first gives a thirsting after it; and, where he has given a thirsting after it, he will give it, Ps. lxxxi. 10.
3. Whither they are invited: Come you to the waters. Come to the water-side, to the ports, and quays, and wharfs, on the navigable rivers, into which goods are imported; thither come and buy, for that is the market-place of foreign commodities; and to us they would have been for ever foreign if Christ had not brought in an everlasting righteousness. Come to Christ; for he is the fountain opened; he is the rock smitten. Come to holy ordinances, to those streams that make glad the city of our God; come to them, and though they may seem to you plain and common things, like waters, yet to those who believe in Christ the things signified will be as wine and mile, abundantly refreshing. Come to the healing waters; come to the living waters. Whoever will, let him come, and partake of the waters of life, Rev. xxii. 17. Our Saviour referred to it, John vii. 37. If any man thirst, let him come to me and drink.
4. What they are invited to do. (1.) Come, and buy. Never did any tradesman court customers that he hoped to get by as Christ courts us to that which we only are to be gainers by. "Come and buy, and we can assure you you shall have a good bargain, which you will never repent of nor lose by. Come and buy; make it your own by an application of the grace of the gospel to yourselves; make it your own upon Christ's terms, nay, your own upon any terms, nor deliberating whether you shall agree to them." (2.) "Come, and eat; make it still more your own, as that which we eat is more our own than that which we only buy." We must buy the truth, not that we may lay it by to be looked at, but that we may feed and feast upon it, and that the spiritual life may be nourished and strengthened by it. We must buy necessary provisions for our souls, be willing to part with any thing, though ever so dear to us, so that we may but have Christ and his graces and comforts. We must part with sin, because it is an opposition to Christ, part with all opinion of our own righteousness, as standing in competition with Christ, and part with life itself, and its most necessary supports, rather than quit our interest in Christ. And, when we have bought what we need, let us not deny ourselves the comfortable use of it, but enjoy it, and eat the labour of our hands: Buy, and eat.
5. What is the provision they are invited to: "Come, and buy wine and milk, which will not only quench the thirst" (fair water would do that), "but nourish the body, and revive the spirits." The world comes short of our expectations. We promise ourselves, at least, water in it, but we are disappointed of that, as the troops of Tema, Job vi. 19. But Christ outdoes our expectations. We come to the waters, and would be glad of them, but we find there wine and milk, which were the staple commodities of the tribe of Judah, and which the Shiloh of that tribe is furnished with to entertain the gathering of the people to him, Gen. xlix. 10, 12. His eyes shall be red with wine and his teeth white with milk. We must come to Christ, to have milk for babes, to nourish and cherish those that are but lately born again; and with him strong men shall find that which will be a cordial to them: they shall have wine to make glad their hearts. We must part with our puddle-water, nay, with our poison, that we may procure this wine and milk.
6. The free communication of this provision: Buy it without money, and without price. A strange way of buying, not only without ready money (that is common enough), but without any money, or the promise of any; yet it seems not so strange to those who have observed Christ's counsel to Laodicea, that was wretchedly poor, to come and buy, Rev. iii. 17, 18. Our buying without money intimates, (1.) That the gifts offered us are invaluable and such as no price can be set upon. Wisdom is that which cannot be gotten for gold. (2.) That he who offers them has no need of us, nor of any returns we can make him. He makes us these proposals, not because he has occasion to sell, but because he has a disposition to give. (3.) That the things offered are already bought and paid for. Christ purchased them at the full value, with price, not with money, but with his own blood, 1 Pet. i. 19. (4.) That we shall be welcome to the benefits of the promise, though we are utterly unworthy of them, and cannot make a tender of any thing that looks like a valuable consideration. We ourselves are not of any value, nor is any thing we have or can do, and we must own it, that, if Christ and heaven be ours, we may see ourselves for ever indebted to free grace.
II. We are earnestly pressed and persuaded (and O that we would be prevailed with!) to accept this invitation, and make this good bargain for ourselves.
1. That which we are persuaded to is to hearken to God and to his proposals: "Hearken diligently unto me, v. 2. Not only give me the hearing, but approve of what I say, and apply it to yourselves (v. 3): Incline your ear, as you do to that which you find yourselves concerned in and pleased with; bow the ear, and let the proud heart stoop to the humbling methods of the gospel; bend the ear this way, that you may hear with attention and remark; hear, and come unto me; not only come and treat with me, but comply with me, come up to my terms;" accept God's offers as very advantageous; answer his demands as very fit and reasonable.
2. The arguments used to persuade us to this are taken,
(1.) From the unspeakable wrong we do to ourselves if we neglect and refuse this invitation: "Wherefore do you spend money for that which is not bread, which will not yield you, no, not beggar's food, dry bread, when with me you may have wine and milk without money? Wherefore do you spend your labour and toil for that which will not be so much as dry bread to you, for it satisfies not?" See here, [1.] The vanity of the things of this world. They are not bread, not proper food for a soul; they afford no suitable nourishment or refreshment. Bread is the staff of the natural life, but it affords no support at all to the spiritual life. All the wealth and pleasure in the world will not make one meal's meat for a soul. Eternal truth and eternal good are the only food for a rational and immortal soul, the life of which consists in reconciliation and conformity to God, and in union and communion with him, which the things of the world will not at all befriend. They satisfy not; they yield not any solid comfort and content to the soul, nor enable it to say, "Now I have what I would have." Nay, they do not satisfy even the appetites of the body. The more men have the more they would have, Eccl. i. 8. Haman was unsatisfied in the midst of his abundance. They flatter, but they do not fill; they please for a while, like the dream of a hungry man, who awakes and his soul is empty. They soon surfeit, but they never satisfy; they cloy a man, but do not content him, or make him truly easy. It is all vanity and vexation. [2.] The folly of the children of this world. They spend their money and labour for these uncertain unsatisfying things. Rich people live by their money, poor people by their labour; but both mistake their truest interest, while the one is trading, the other toiling, for the world, both promising themselves satisfaction and happiness in it, but both miserably disappointed. God vouchsafes compassionately to reason with them: "Wherefore do you thus act against your own interest? Why do you suffer yourselves to be thus imposed upon?" Let us reason with ourselves, and let the result of these reasonings be a holy resolution not to labour for the meat that perishes, but for that which endures to everlasting life, John vi. 27. Let all the disappointments we meet with in the world help to drive us to Christ, and lead us to seek for satisfaction in him only. This is the way to make sure which will be made sure.
(2.) From the unspeakable kindness we do to ourselves if we accept this invitation and comply with it. [1.] hereby we secure to ourselves present pleasure and satisfaction: "If you hearken to Christ, you eat that which is good, which is both wholesome and pleasant, good in itself and good for you." God's good word and promise, a good conscience, and the comforts of God's good Spirit, are a continual feast to those that hearken diligently and obediently to Christ. Their souls shall delight themselves in fatness, that is, in the riches and most grateful delights. Here the invitation is not, "Come, and buy," lest that should discourage, but, "Come, and eat; come and entertain yourselves with that which will be abundantly pleasing; eat, O friends!" It is sad to think that men should need to be courted thus to their own bliss. [2.] Hereby we secure to ourselves lasting happiness: "Hear, and your soul shall live; you shall not only be saved from perishing eternally, but you shall be eternally blessed:" for less than that cannot be the life of an immortal soul. The words of Christ are spirit and life, life to spirits (John vi. 33, 63), the words of this life, Acts v. 20. On what easy terms is happiness offered to us! It is but "Hear, and you shall live." [3.] The great God graciously secures all this to us: "Come to me, and I will make an everlasting covenant with you, will put myself into covenant-relations and under covenant-engagements to you, and thereby settle upon you the sure mercies of David." Note, First, If we come to God to serve him, he will covenant with us to do us good and make us happy; such are his condescension to us and concern for us. Secondly, God's covenant with us is an everlasting covenant--its contrivance from everlasting, its continuance to everlasting. Thirdly, The benefits of this covenant are mercies suited to our case, who, being miserable, are the proper objects of mercy. They come from God's mercy, and are ordered every way in kindness to us. Fourthly, They are the mercies of David, such mercies as God promised to David (Ps. lxxxix. 28, 29, &c.), which are called the mercies of David his servant, and are appealed to by Solomon, 2 Chron. vi. 42. It shall be a covenant as sure as that with David, Jer. xxxiii. 25, 26. The covenant of royalty was a figure of the covenant of grace, 2 Sam. xxiii. 5. Or, rather, by David here we are to understand the Messiah. Covenant-mercies are all his mercies; they are purchased by him; they are promised in him; they are treasured up in his hand, and out of his hand they are dispensed to us. He is the Mediator and trustee of the covenant; to him this is applied, Acts xiii. 34. They are the ta hosia (the word used there, and by the Septuagint here)--the holy things of David, for they are confirmed by the holiness of God (Ps. lxxxix. 35) and are intended to advance holiness among men. Fifthly, They are sure mercies. The covenant, being well-ordered in all things, is sure. It is sure in the general proposal of it; God is real and sincere, serious and in earnest, in the offer of these mercies. It is sure in the particular application of it to believers; God's gifts and callings are without repentance. They are the mercies of David, and therefore sure, for in Christ the promises are all yea and amen.
III. Jesus Christ is promised for the making good of all the other promises which we are here invited to accept of, v. 4. He is that David whose sure mercies all the blessings and benefits of the covenant are. "And God has given him in his purpose and promise, has constituted and appointed him, and in the fulness of time will as surely send him as if he had already come, to be all that to us which is necessary to our having the benefit of these preparations." He has given him freely; for what more free than a gift? There was nothing in us to merit such a favour, but Christ is the gift of God. We want one, 1. To attest the truth of the promises which we are invited to take the benefit of; and Christ is given for a witness that God is willing to receive us into his favour upon gospel terms, to confirm the promises made unto the fathers, that we may venture our souls upon those promises with entire satisfaction. Christ is a faithful witness, we may take his word--a competent witness, for he lay in the bosom of the Father from eternity, and was perfectly apprised of the whole matter. Christ, as a prophet, testifies the will of God to the world; and to believe is to receive his testimony. 2. To assist us in closing with the invitation, and coming up to the terms of it. We know not how to find the way to the waters where we are to be supplied, but Christ is given to be a leader. We know not what to do that we may be qualified or it, and become sharers in it, but he is given for a commander, to show us what to do and enable us to do it. Much difficulty and opposition lie in our way to Christ; we have spiritual enemies to grapple with, but, to animate us for the conflict, we have a good captain, like Joshua, a leader and commander to tread our enemies under our feet and to put us in possession of the land of promise. Christ is a commander by his precept and a leader by his example; our business is to obey him and follow him.
IV. The Master of the feast being fixed, it is next to be furnished with guests, for the provision shall not be lost, nor made in vain, v. 5. 1. The Gentiles shall be called to this feast, shall be invited out of the highways and the hedges: "Thou shalt call a nation that thou knowest not, that is, that was not formerly called and owned as thy nation, that thou didst not send prophets to as to Israel, the people whom God knew above all the families of the earth." The Gentiles shall now be favoured as they never were before; their knowing God is said to be rather their being known of God, Gal. iv. 9. 2. They shall come at the call: Nations that knew not thee shall run unto thee; those that had long been afar off from Christ shall be made nigh; those that had been running from him shall run to him, with the greatest speed and alacrity imaginable. There shall be a concourse of believing Gentiles to Christ, who, being lifted up from the earth, will draw all men to him. Now see the reason, (1.) Why the Gentiles will thus flock to Christ; it is because of the Lord his God, because he is the Son of God, and is declared to be so with power, because they now see his God is one with whom they have to do, and there is no coming to him as their God but by making an interest in his Son. Those that are brought to be acquainted with God, and understand how the concern lies between them and him, cannot but run to Jesus Christ, who is the only Mediator between God and Man, and there is no coming to God but by him. (2.) Why God will bring them to him; it is because he is the Holy One of Israel, true to his promises, and he has promised to glorify him by giving him the heathen for his inheritance. When Greeks began to enquire after Christ he said, The hour has come that the Son of man should be glorified, John xii. 22, 23. And his being glorified in his resurrection and ascension was the great argument by which multitudes were wrought upon to run to him.
Adam Clarke: Commentary on the Bible - 1831
55:1: Ho, every one that thirsteth - "Water," says Zimchi, "is a metaphor for the law and wisdom: as the world cannot subsist without water, so it is impossible that it can subsist without wisdom. The law is also compared to wine and milk: to wine because wine rejoiceth the heart, as it is written: 'The statutes of the Lord are right, rejoicing the heart,' Psa 19:8. It is compared also to milk, because milk is the subsistence of the child; so are the words of the law the nourishment of his soul who walks in the Divine teaching, and grows up under it."
Come, buy wine and milk - In ancient times our forefathers used what is now called the old third person singular, ending in eth, for the imperative mood. We have a fine example of His in the first verses of this chapter. I shall present them as they stand in my old MS. Bible: - Alle gee thirstinge cummeth to wateris: and gee that han not sylver, goth forth and bieth, and etith. Cummeth, bieth without silver, and without eny chaungyng, wyn and mylc. Heerith gee, heering me and etith gode thinge, and deliten schal in fattnesse your soule. Bowith in your eie and cummeth to mee, heerith and liven schal your soule. And I shall smyten with gou, everlastynge covenant, the faithful mercies of David.
Albert Barnes: Notes on the Bible - 1834
55:1: Ho - (הוי hô y). This word here is designed to call attention to the subject as one of importance.
Every one that thirsteth - The word 'thirst' often indicates intense desire, and is thus applied to the sense of want which sinners often have, and to their anxious wishes for salvation. It is not improbable that the Savior had this passage in his eye when he pronounced the blessing on those who hunger and thirst after righteousness Mat 5:6. No needs are so keen, none so imperiously demand supply, as those of hunger and thirst. They occur daily; and when long continued, as in the case of those who are shipwrecked, and doomed to wander months or years over burning sands with scarcely any drink or food, nothing is more distressing. Hence, the figure is often used to denote any intense desire for anything, and especially an ardent desire for salvation (see Psa 42:2; Psa 63:1; Psa 143:6; Joh 7:37). The invitation here is made to all. 'Everyone' (כל kô l) is entreated to come. It is not offered to the elect only, or to the rich, the great, the noble; but it is made to all. It is impossible to conceive of language more universal in its nature than this; and while this stands in the Word of God, the invitation may be made to all, and should be made to all, and must be made to all. It proves that provision is made for all. Can God invite to a salvation which has not been provided? Can he ask a man to partake of a banquet which has no existence? Can he ask a man to drink of waters when there are none? Can he tantalize the hopes and mock the miseries of people by inviting them to enter a heaven where they would be unwelcome, or to dwell in mansions which have never been provided? (compare Mat 11:28; Mar 16:15; Joh 7:37; Rev 22:17).
Come ye to the waters - Water, floods, overflowing streams, or copious showers, are often used in the Scriptures to denote abundant blessings from God, and especially the blessings which would exist under the Messiah (see Isa 35:6; Isa 43:20; Isa 44:3).
And he that hath no money - The poor; they who would be unable to purchase salvation if it were to be sold. The idea here is the absolute freeness of the offer of salvation. No man can excuse himself for not being a Christian because he is poor; no man who is rich can ever boast that he has bought salvation, or that he has obtained it on more easy terms because he had property.
Come ye, buy and eat - (Compare Mat 13:44-46). That is, procure it without paying a price. The word rendered here 'buy' (שׁבר shâ bar), properly means to break, then to purchase etc. (grain), as that which is broken in a mill (Gesenius), or that which breaks hunger; compare Eng. breakfast (Castell.)
Buy wine - (יין yayin). Wine was commonly used in their feasts, and indeed was an article of common drink (see the notes at Isa 25:6). Here it is emblematic of the blessings of salvation spoken of as a feast made for people. Wine is usually spoken of as that which exhilarates, or makes glad the heart Jdg 9:13; Sa2 13:28; Psa 104:15, and it is possible that the image here may be designed specifically to denote that the blessings of salvation make people happy, or dissipate the sorrows of life, and cheer them in their troubles and woes.
And milk - Milk, in the Scriptures, is used to denote that which nourishes, or is nutritious Deu 32:14; Jdg 4:1; Jdg 5:25; Isa 7:22; Co1 9:7. It is mentioned as used with wine in Sol 5:1, 'I have drunk my wine with my milk;' and with honey Sol 4:11, 'Honey and milk are under my tongue.' The sense here is, that the blessings of the gospel are suited to nourish and support the soul as well as to make it glad and cheerful.
Without money ... - None are so poor that they cannot procure it; none are so rich that they can purchase it with gold. If obtained at all by the poor or the rich, it must be without money and without price. If the poor are willing to accept of it as a gift, they are welcome; and if the rich will not accept of it as a gift, they cannot obtain it. What a debt of gratitude we owe to God, who has thus placed it within the reach of all: How cheerfully and thankfully should we accept float as a gift which no wealth, however princely, could purchase, and which, being purchased by the merits of the Redeemer, is put within the reach of the humblest child of Adam!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:1: Ho: Rut 4:1; Pro 1:21-23, Pro 8:4; Zac 2:6
every: Isa 41:17, Isa 41:18; Psa 42:1, Psa 42:2, Psa 63:1, Psa 143:6; Joh 4:10-14, Joh 7:37, Joh 7:38; Rev 21:6; Rev 22:1, Rev 22:17
and: Mat 13:44; Rev 3:18
buy wine: Sol 1:2, Sol 1:4, Sol 5:1; Zac 9:15, Zac 10:7; Mat 26:29; Joh 2:3-10
milk: Joe 3:18; Co1 3:2; Pe1 2:2
without money: Isa 52:3; Rom 3:24; Eph 2:4-8
Carl Friedrich Keil and Franz Delitzsch
55:1
All things are ready; the guests are invited; and nothing is required of them except to come. "Alas, all ye thirsty ones, come ye to the water; and ye that have no silver, come ye, buy, and eat! Yea, come, buy wine and milk without money and without payment! Wherefore do ye weigh silver for that which is not bread, and the result of your labour for that which satisfieth not? O hearken ye to me, and eat the good, and let your soul delight itself in fat." Hitzig and Knobel understand by water, wine, and milk, the rich material blessings which awaited the exiles on their return to their fatherland, whereas they were now paying tribute and performing service inf Babylon without receiving anything in return. But the prophet was acquainted with something higher than either natural water (Is 54:3, cf., Is 41:17) or natural wine (Is 25:6). He knew of an eating and drinking which reached beyond the mere material enjoyment (Is 65:13); and the expression ה טּוּב, whilst it includes material blessings (Jer 31:12), is not exhausted by them (Is 63:7, cf., Ps 27:13), just as התענּג in Is 58:14 (cf., Ps 37:4, Ps 37:11) does not denote a feeling or worldly, but of spiritual joy. Water, wine, and milk, as the fact that water is placed first clearly shows, are not the produce of the Holy Land, but figurative representations of spiritual revival, recreation, and nourishment (cf., 1Pet 2:2, "the sincere milk of the word"). The whole appeal is framed accordingly. When Jehovah summons the thirsty ones of His people to come to the water, the summons must have reference to something more than the water to which a shepherd leads his flock. And as buying without money or any other medium of exchange is an idea which neutralizes itself in the sphere of natural objects, wine and ilk are here blessings and gifts of divine grace, which are obtained by grace (χάριτι, gratis), their reception being dependent upon nothing but a sense of need, and a readiness to accept the blessings offered. Again, the use of the verb שׁברוּ, which is confined in other passages to the purchase of cereals, is a sufficient proof that the reference is not to natural objects, but to such objects as could properly be compared to cereals. The bread and other provisions, which Israel obtained in its present state of punishment, are called "not bread," and "not serving to satisfy," because that which truly satisfies the soul comes from above, and being of no earthly nature, is to be obtained by those who are the most destitute of earthly supplies. Can any Christian reader fail to recall, when reading the invitation in Is 55:1, the words of the parable in Mt 22:4, "All things are now ready?" And does not Is 55:2 equally suggest the words of Paul in Rom 11:6, "If by grace, then is it no more of works?" Even the exclamation hoi (alas! see Is 18:1), with which the passage commences, expresses deep sorrow on account of the unsatisfied thirst, and the toilsome labour which affords nothing but seeming satisfaction. The way to true satisfaction is indicated in the words, "Hearken unto me:" it is the way of the obedience of faith. In this way alone can the satisfaction of the soul be obtained.
Geneva 1599
55:1 Ho, every one that (a) thirsteth, come ye to the waters, and he that hath (b) no money; come ye, buy, and eat; yea, come, buy (c) wine and milk without money and without price.
(a) Christ by proposing his graces and gifts to his Church, exempts the hypocrites who are full with their imagined works, and the Epicureans who are full with their worldly lusts, and so do not thirst after these waters.
(b) Signifying that God's benefits cannot be bought for money.
(c) By waters, wine, milk and bread, he means all things necessary to the spiritual life, as these are necessary to this corporal life.
John Gill
55:1 Ho, everyone that thirsteth, come ye to the waters,.... These are the words not of the prophet, but of the Lord, as what follows throughout the chapter shows; and are directed to the Gentiles, as Aben Ezra thinks: and indeed their conversion is manifestly spoken of in it; and who, Kimchi says, after the war of Gog and Magog, shall know that the Lord reigns, and shall come and be desirous of learning his judgments and laws. The word "ho" is expressive of calling, as the Jewish commentators rightly observe; and carries in it an invitation, in which there seems to be a commiseration of the case of the persons called and it is delivered in indefinite terms, and very openly and publicly; and has in it the nature of a Gospel call or invitation, to persons described as "thirsty"; not in natural, much less in a sinful sense, but in a spiritual one; thirsting after forgiveness of sin by the blood of Christ; after justification by his righteousness; after salvation by him; after more knowledge of him, more communion with him, and more conformity to him; and after the milk of the word, and breasts of ordinances; being sensible of sin and danger, and having a spiritual appetite, and a desire after spiritual things. Such as these are persons made alive; are in distress, and sensible of it; and have desires formed in them after divine things: and these are invited and encouraged to "come to the waters"; by which are meant not Christ, though he is as "rivers of water"; and sensible sinners are directed to come to him, and that as in a starving and famishing condition, and having nothing to help themselves with; and such things are to be had of him, which like water are refreshing and reviving, as his grace, and the blessings of it; and which serve to extinguish thirst, and free from it; yet not he, nor the grace of the spirit, are intended, which is often signified by water in Scripture; but rather the ordinances of the Gospel, which are the means of conveying grace, and of refreshing and comforting distressed minds; in order to which, such may come and hear the word, come and partake of all ordinances. The allusion seems to be to such places by the waterside, where ships, laden with provisions, come and unlade; and where persons, by a public crier, are informed of it, and are called to come and buy. So water means the water side, Judg 7:4. Aben Ezra, Jarchi, and Kimchi, interpret them of the law, and the doctrines of it; and so the Targum,
"ho, everyone that would learn, let him come and learn;''
but the Gospel, and the doctrines and ordinances of that, seem rather designed:
and he that hath no money; not in a natural, but in a spiritual sense: unconverted persons have nothing to support themselves or pay off their debts with, though they fancy they have, and that they are rich, and stand in need of nothing; but sensible souls know they have none, and that they are poor and needy; yet these are invited to come where provisions are to be had, since they are to be had at free cost:
come ye, buy and eat; come to the ordinances, partake of them freely, and feed upon the provisions therein made:
come, buy wine and milk, without money, and without price; by wine and milk are meant the Gospel and its doctrines, compared to good old generous wine, for the antiquity of them, and for their being of a reviving and refreshing nature; and to "milk", for its purity and sweetness, and for its cooling and nourishing nature, and because easy of digestion; these are to be bought, and not to be sold. Prov 23:23, but not in a proper sense; no valuable consideration can be given for them, for they are of more worth than thousands of gold and silver; nor have we anything to give to God for them, and the blessings of grace conveyed by them, which is not his own, or can be profitable to him; but in an improper sense, when something thought valuable is parted with for them, as sinful and righteous self, and even everything in life, when called for, and that itself; these are bought without any money or price on our part; they are freely given and received; and on this basis may men expect them, and have them. The Targum is,
"he that hath no silver, come, hear and learn; come, hear and learn, without price and money, doctrine better than wine and milk.''
John Wesley
55:1 Thirsteth - For the grace of God and the blessings of the gospel. This thirst implies a vehement, and active, and restless desire after it. No money - Those who are most worthless and wicked, if they do but thirst may be welcome. Buy - Procure or receive that which is freely offered. Wine and milk - All gospel - blessings; in particular, that peace and joy in the Holy Ghost, which are better than wine, and that love of God which nourishes the soul, as milk does the body.
Robert Jamieson, A. R. Fausset and David Brown
55:1 THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Is 55:1-13)
every one--After the special privileges of Israel (Isa. 54:1-17) there follow, as the consequence, the universal invitation to the Gentiles (Lk 24:47; Rom 11:12, Rom 11:15).
Ho--calls the most earnest attention.
thirsteth--has a keen sense of need (Mt 5:6).
waters . . . wine and milk--a gradation. Not merely water, which is needed to maintain life at all, but wine and milk to strengthen, cheer, and nourish; the spiritual blessings of the Gospel are meant (Is 25:6; Song 5:1; Jn 7:37). "Waters," plural, to denote abundance (Is 43:20; Is 44:3).
no money--Yet, in Is 55:2, it is said, "ye spend money." A seeming paradox. Ye are really spiritual bankrupts: but thinking yourselves to have money, namely, a devotion of your own making, ye lavish it on that "which is not bread," that is, on idols, whether literal or spiritual.
buy . . . without money--another paradox. We are bought, but not with a price paid by ourselves (1Cor 6:20; 1Pet 1:18-19). In a different sense we are to "buy" salvation, namely, by parting with everything which comes between us and Christ who has bought it for us and by making it our own (Mt 13:44, Mt 13:46; Lk 12:33; Rev_ 3:18).
55:255:2: եւ զճարպ բնաւ ընդէ՞ր իսկ գնէք արծաթոյ՝ եւ ոչ հացի. եւ զվաստակս ձեր ո՛չ ՚ի յագուրդ։ Լուարո՛ւք ինձ՝ եւ կերիջի՛ք զբարութիւնս. եւ վայելեսցեն ՚ի բարութեան անձինք ձեր[10218]։ [10218] Ոմանք. Ձեր ո՛չ յագուրդ։
2 Բայց ինչո՞ւ արծաթով ճարպ էք գնում եւ ոչ թէ հաց, ձեր վաստակն ինչո՞ւ կշտանալու համար չէք ծախսում: Լսեցէ՛ք ինձ եւ բարիքնե՛ր ճաշակեցէք, ու բարութեան մէջ ձեր հոգիները վայելք պիտի զգան:
2 Ինչո՞ւ ձեր ստակը կը վատնէք ոչ թէ հացի համար Եւ ձեր վաստակը՝ այնպիսի բանի համար, որ չի կշտացներ. Ուշադրութեամբ ինծի մտիկ ըրէ՛ք, որպէս զի բարիքներ ուտէք Ու ձեր հոգին պարարտութեամբ զուարճանայ։
եւ զճարպ բնաւ ընդէ՞ր իսկ գնէք արծաթոյ` եւ ոչ հացի,`` եւ զվաստակս ձեր ոչ ի յագուրդ. լուարուք ինձ` եւ կերիջիք զբարութիւնս, եւ վայելեսցեն ի բարութեան անձինք ձեր:

55:2: եւ զճարպ բնաւ ընդէ՞ր իսկ գնէք արծաթոյ՝ եւ ոչ հացի. եւ զվաստակս ձեր ո՛չ ՚ի յագուրդ։ Լուարո՛ւք ինձ՝ եւ կերիջի՛ք զբարութիւնս. եւ վայելեսցեն ՚ի բարութեան անձինք ձեր[10218]։
[10218] Ոմանք. Ձեր ո՛չ յագուրդ։
2 Բայց ինչո՞ւ արծաթով ճարպ էք գնում եւ ոչ թէ հաց, ձեր վաստակն ինչո՞ւ կշտանալու համար չէք ծախսում: Լսեցէ՛ք ինձ եւ բարիքնե՛ր ճաշակեցէք, ու բարութեան մէջ ձեր հոգիները վայելք պիտի զգան:
2 Ինչո՞ւ ձեր ստակը կը վատնէք ոչ թէ հացի համար Եւ ձեր վաստակը՝ այնպիսի բանի համար, որ չի կշտացներ. Ուշադրութեամբ ինծի մտիկ ըրէ՛ք, որպէս զի բարիքներ ուտէք Ու ձեր հոգին պարարտութեամբ զուարճանայ։
zohrab-1805▾ eastern-1994▾ western am▾
55:255:2 Для чего вам отвешивать серебро за то, что не хлеб, и трудовое свое за то, что не насыщает? Послушайте Меня внимательно и вкушайте благо, и душа ваша да насладится туком.
55:2 ἵνα ινα so; that τί τις.1 who?; what? τιμᾶσθε τιμαω honor; value ἀργυρίου αργυριον silver piece; money καὶ και and; even τὸν ο the μόχθον μοχθος toil ὑμῶν υμων your οὐκ ου not εἰς εις into; for πλησμονήν πλησμονη repletion; satisfaction ἀκούσατέ ακουω hear μου μου of me; mine καὶ και and; even φάγεσθε εσθιω eat; consume ἀγαθά αγαθος good καὶ και and; even ἐντρυφήσει εντρυφαω revel ἐν εν in ἀγαθοῖς αγαθος good ἡ ο the ψυχὴ ψυχη soul ὑμῶν υμων your
55:2 לָ֤מָּה lˈāmmā לָמָה why תִשְׁקְלוּ־ ṯišqᵊlû- שׁקל weigh כֶ֨סֶף֙ ḵˈesef כֶּסֶף silver בְּֽ bᵊˈ בְּ in לֹוא־ lô- לֹא not לֶ֔חֶם lˈeḥem לֶחֶם bread וִ wi וְ and יגִיעֲכֶ֖ם yḡîʕᵃḵˌem יְגִיעַ toil בְּ bᵊ בְּ in לֹ֣וא lˈô לֹא not לְ lᵊ לְ to שָׂבְעָ֑ה śovʕˈā שִׂבְעָה satiety שִׁמְע֨וּ šimʕˌû שׁמע hear שָׁמֹ֤ועַ šāmˈôₐʕ שׁמע hear אֵלַי֙ ʔēlˌay אֶל to וְ wᵊ וְ and אִכְלוּ־ ʔiḵlû- אכל eat טֹ֔וב ṭˈôv טֹוב good וְ wᵊ וְ and תִתְעַנַּ֥ג ṯiṯʕannˌaḡ ענג be dainty בַּ ba בְּ in † הַ the דֶּ֖שֶׁן ddˌešen דֶּשֶׁן fatness נַפְשְׁכֶֽם׃ nafšᵊḵˈem נֶפֶשׁ soul
55:2. quare adpenditis argentum non in panibus et laborem vestrum non in saturitate audite audientes me et comedite bonum et delectabitur in crassitudine anima vestraWhy do you spend money for that which is not bread, and your labour for that which doth not satisfy you? Hearken diligently to me, and eat that which is good, and your soul shall be delighted in fatness.
2. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.
Wherefore do ye spend money for [that which is] not bread? and your labour for [that which] satisfieth not? hearken diligently unto me, and eat ye [that which is] good, and let your soul delight itself in fatness:

55:2 Для чего вам отвешивать серебро за то, что не хлеб, и трудовое свое за то, что не насыщает? Послушайте Меня внимательно и вкушайте благо, и душа ваша да насладится туком.
55:2
ἵνα ινα so; that
τί τις.1 who?; what?
τιμᾶσθε τιμαω honor; value
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
τὸν ο the
μόχθον μοχθος toil
ὑμῶν υμων your
οὐκ ου not
εἰς εις into; for
πλησμονήν πλησμονη repletion; satisfaction
ἀκούσατέ ακουω hear
μου μου of me; mine
καὶ και and; even
φάγεσθε εσθιω eat; consume
ἀγαθά αγαθος good
καὶ και and; even
ἐντρυφήσει εντρυφαω revel
ἐν εν in
ἀγαθοῖς αγαθος good
ἡ ο the
ψυχὴ ψυχη soul
ὑμῶν υμων your
55:2
לָ֤מָּה lˈāmmā לָמָה why
תִשְׁקְלוּ־ ṯišqᵊlû- שׁקל weigh
כֶ֨סֶף֙ ḵˈesef כֶּסֶף silver
בְּֽ bᵊˈ בְּ in
לֹוא־ lô- לֹא not
לֶ֔חֶם lˈeḥem לֶחֶם bread
וִ wi וְ and
יגִיעֲכֶ֖ם yḡîʕᵃḵˌem יְגִיעַ toil
בְּ bᵊ בְּ in
לֹ֣וא lˈô לֹא not
לְ lᵊ לְ to
שָׂבְעָ֑ה śovʕˈā שִׂבְעָה satiety
שִׁמְע֨וּ šimʕˌû שׁמע hear
שָׁמֹ֤ועַ šāmˈôₐʕ שׁמע hear
אֵלַי֙ ʔēlˌay אֶל to
וְ wᵊ וְ and
אִכְלוּ־ ʔiḵlû- אכל eat
טֹ֔וב ṭˈôv טֹוב good
וְ wᵊ וְ and
תִתְעַנַּ֥ג ṯiṯʕannˌaḡ ענג be dainty
בַּ ba בְּ in
† הַ the
דֶּ֖שֶׁן ddˌešen דֶּשֶׁן fatness
נַפְשְׁכֶֽם׃ nafšᵊḵˈem נֶפֶשׁ soul
55:2. quare adpenditis argentum non in panibus et laborem vestrum non in saturitate audite audientes me et comedite bonum et delectabitur in crassitudine anima vestra
Why do you spend money for that which is not bread, and your labour for that which doth not satisfy you? Hearken diligently to me, and eat that which is good, and your soul shall be delighted in fatness.
2. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
2-3: стихи выражают одну и туже мысль - о превосходстве вечных, небесных благ пред суетными и призрачными земными, - которая, сначала выражается в вопросительно-отрицательной (2: ст.), а затем, в категорически-положительной форме (3: ст.).

2: Для чего вам отвешивать серебро за то, что не хлеб... что не насыщает?... Сопоставляя данный здесь пророческий образе известной речью Спасителя о "хлебе жизни" (Ин 6: гл.), мы получаем право сказать, что пророк противополагает чувственные и обманчивые земные удовольствия высшим духовным благам, в центре которых стоит забота о вечном, небесном спасении. Дополнительным комментарием к этому месту может служить также сравнительное рассуждение Апостола Павла о ветхозаветной и новозаветной праведности: "ибо когда вы были рабами греха... какой плод вы имели тогда? Такие дела, каких ныне сами стыдитесь, потому что конец их - смерть. Но ныне, когда вы освободились от греха и стали рабами Богу, плод ваш есть святость, а конец - жизнь вечная" (Рим 6:20-22).

Послушайте Меня внимательно и вкушайте благо... Точнее, мысль пророка должна быть передана в условной форме: "если послушаете Меня, то вкусите благо". Самое приглашение "послушать" речи о спасении и истинном благе очень близко напоминает подобные же воззвания Божественной Премудрости к ее чадам (Притч 8:1, 6). О "вкушении же блага", как уделе праведного, пророк говорил не раз и раньше, даже еще в первой половине своей книги (1:19; 3:10. См. также и вперед 58:14). А что это "благо" имеет не материальный, а духовный характер, это следует уже из одного того, что с ним пророк все время связывает "жизнь души" (2-3: ст.).
Adam Clarke: Commentary on the Bible - 1831
55:2: Wherefore do ye spend - Why should ye be so zealously attached to a doctrine from which your souls derive neither comfort nor nourishment?
Albert Barnes: Notes on the Bible - 1834
55:2: Wherefore do ye spend money - Margin, 'Weigh.' That is, in Hebrew, 'weigh silver.' Before money was coined, the precious metals were weighed, and hence, to make a payment is represented as weighing out silver Gen 23:16.
For that which is not bread - The idea here is, that people are endeavoring to purchase happiness, and are disappointed. Bread is the support of life; it is therefore emblematic of whatever contributes to support and comfort. And in regard to the pursuit of happiness in the pleasures of life, and in ambition, vanity, and vice, people are as much disappointed, as he would be who should spend his money, and procure nothing that would sustain life.
And your labor for that which satisfieth not - You toil, and expend the avails of your labor for that which does not produce satisfaction. What a striking description of the condition of the world! The immortal mind will not be satisfied with wealth, pleasure, or honor. It never has been. Where is the man who is satisfied with his wealth, and who says it is enough? Where is there one who is satisfied with pleasure, and vanity, and gaiety? There is a void in the heart which these things do not, cannot fill. There is a consciousness that the soul was made for higher and nobler purposes, and that nothing but God can meet its boundless desires. Where is the man who has ever been satisfied with ambition? Alexander wept on the throne of the world; and though Diocletian and Charles V descended voluntarily from the throne to private life, it was because there was nothing in royalty to satisfy the soul, and not because they found happiness enough there. There never was a more simple and true description of this whole world than in this expression of Isaiah, that people are spending their money and their labor for that which satisfieth not.
Hearken diligently unto me - The idea is, that by attending to his words and embracing his offers, they would find that without money or price which they were vainly seeking at so much expense and with so much toil.
And eat ... - The prophet here returns to the image in the former verse. They were invited to partake of that which would nourish the soul, and which would fill it with joy.
And let your soul delight itself in fatness - 'Fatness in the Scriptures is used to denote the richest food Gen 27:28-39; Job 36:16; Psa 65:11, and hence, is an emblem of the rich and abundant blessings resulting from the favor of God Psa 36:9; Psa 63:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:2: do ye: Isa 44:20; Jer 2:13; Hos 8:7, Hos 12:1; Hab 2:13; Mat 15:9; Luk 15:15, Luk 15:16; Rom 9:31, Rom 10:2, Rom 10:3; Phi 3:4-7; Heb 13:9
spend: Heb. weigh, Isa 46:6
Hearken: Isa 51:1, Isa 51:4, Isa 51:7; Exo 15:26; Deu 11:13; Psa 34:11; Pro 1:33, Pro 7:23, Pro 8:32; Mar 7:14; Rom 10:17
eat: Isa 25:6; Psa 22:26, Psa 36:8, Psa 63:5; Pro 9:5; Jer 31:14; Mat 22:4; Luk 15:23; Joh 6:48-58
Geneva 1599
55:2 Why do ye spend money for [that which is] not bread? (d) and your labour for [that which] satisfieth not? hearken diligently to me, and eat ye [that which is] good, and let your soul delight itself in (e) fatness.
(d) He reproves their ingratitude, who refuse those things that God offers willingly, and in the mean time spare neither cost nor labour to obtain those which are not profitable.
(e) You will be fed abundantly.
John Gill
55:2 Wherefore do ye spend money for that which is not bread?.... Lavish away time, opportunities, and strength, in reading and hearing false doctrine, which is not bread, but chaff; is not wholesome, does not nourish, but is harmful and destructive; eats as does a canker, instead of feeding and refreshing; such as the vain philosophy of the Gentiles, the traditions of the Jews, and the errors and heresies of false teachers:
and your labour for that which satisfieth not? labouring to seek for happiness in worldly things, which is not to be had; or to obtain righteousness by the works of the law, which is not to be attained to in that way; all such labour is in vain, no satisfaction is enjoyed, nor peace and comfort had, nor any solid food; these are husks which swine eat:
hearken diligently unto me; not the prophet, but the Lord himself. The Targum renders it,
"my Word;''
the essential Word, Christ Jesus, hearken to his doctrine, which is bread, and of a satisfying nature:
and eat ye that which is good; not the law, as the Jewish commentators; but the good word of God, the Gospel, which being found and eaten by faith, or mixed with faith by them that hear it, and so digested, is the joy and rejoicing of the heart:
and let your soul delight itself in fatness; in the goodness and fatness of the Lord's house, attending on the word and ordinances with spiritual pleasure and delight; and which is the way to become fat and flourishing in spiritual things; see Ps 36:8.
John Wesley
55:2 Money - All your time, and strength, and cost. Not bread - For those things which can never nourish or satisfy you, such as worldly goods, or pleasures. Eat ye - That which is truly and solidly, and everlastingly good. In fatness - In this pleasant food of gospel - enjoyments.
Robert Jamieson, A. R. Fausset and David Brown
55:2 not bread-- (Hab 2:13). "Bread of deceit" (Prov 20:17). Contrast this with the "bread of life" (Jn 6:32, Jn 6:35; also Lk 14:16-20).
satisfieth not-- (Eccles 1:8; Eccles 4:8).
hearken . . . and eat--When two imperatives are joined, the second expresses the consequence of obeying the command in the first (Gen 42:18). By hearkening ye shall eat. So in Is 55:1, "buy and eat." By buying, and so making it your own, ye shall eat, that is, experimentally enjoy it (Jn 6:53). Compare the invitation (Prov 9:5-6; Mt 22:4).
fatness-- (Ps 36:8; Ps 63:5).
55:355:3: Ունկնդիր լերուք լսելեօք ձերովք՝ զհե՛տ եկայք ճանապարհաց իմոց։ Լուարո՛ւք ինձ, եւ կեցցեն ՚ի բարութեան անձինք ձեր. եւ եդից ընդ ձեզ ո՛ւխտ յաւիտենական զսրբութիւնսն Դաւթի զհաւատարիմս[10219]։ [10219] Ոմանք. Զհետ երթայք ճանապարհաց ի՛՛։
3 Ակա՛նջ դրէք ինձ եւ հետեւեցէ՛ք իմ ճանապարհին: Լսեցէ՛ք ինձ, եւ ձեր հոգիները կ’ապրեն բարութեան մէջ, ու ես ձեզ հետ յաւիտենական ուխտ կը կնքեմ՝ շնորհելով ձեզ Դաւթին խոստացուած անանց սրբութիւնները[42]:[42] 42. Եբրայերէնում՝ ողորմութիւնները:
3 Ձեր ականջը խոնարհեցուցէք ու ինծի եկէ՛ք. Մտիկ ըրէ՛ք ու ձեր հոգին պիտի ապրի։Ձեզի հետ յաւիտենական ուխտ մը պիտի ընեմ, Դաւիթին մնայուն ողորմութիւնները ձեզի տալով։
Ունկնդիր լերուք լսելեօք ձերովք, [863]զհետ եկայք ճանապարհաց իմոց``. լուարուք ինձ, եւ կեցցեն [864]ի բարութեան անձինք ձեր. եւ եդից ընդ ձեզ ուխտ յաւիտենական [865]զսրբութիւնսն Դաւթի զհաւատարիմս:

55:3: Ունկնդիր լերուք լսելեօք ձերովք՝ զհե՛տ եկայք ճանապարհաց իմոց։ Լուարո՛ւք ինձ, եւ կեցցեն ՚ի բարութեան անձինք ձեր. եւ եդից ընդ ձեզ ո՛ւխտ յաւիտենական զսրբութիւնսն Դաւթի զհաւատարիմս[10219]։
[10219] Ոմանք. Զհետ երթայք ճանապարհաց ի՛՛։
3 Ակա՛նջ դրէք ինձ եւ հետեւեցէ՛ք իմ ճանապարհին: Լսեցէ՛ք ինձ, եւ ձեր հոգիները կ’ապրեն բարութեան մէջ, ու ես ձեզ հետ յաւիտենական ուխտ կը կնքեմ՝ շնորհելով ձեզ Դաւթին խոստացուած անանց սրբութիւնները[42]:
[42] 42. Եբրայերէնում՝ ողորմութիւնները:
3 Ձեր ականջը խոնարհեցուցէք ու ինծի եկէ՛ք. Մտիկ ըրէ՛ք ու ձեր հոգին պիտի ապրի։Ձեզի հետ յաւիտենական ուխտ մը պիտի ընեմ, Դաւիթին մնայուն ողորմութիւնները ձեզի տալով։
zohrab-1805▾ eastern-1994▾ western am▾
55:355:3 Приклоните ухо ваше и придите ко Мне: послушайте, и жива будет душа ваша, и дам вам завет вечный, неизменные милости, {обещанные} Давиду.
55:3 προσέχετε προσεχω pay attention; beware τοῖς ο the ὠτίοις ωτιον ear ὑμῶν υμων your καὶ και and; even ἐπακολουθήσατε επακολουθεω follow after ταῖς ο the ὁδοῖς οδος way; journey μου μου of me; mine ἐπακούσατέ επακουω hear from μου μου of me; mine καὶ και and; even ζήσεται ζαω live; alive ἐν εν in ἀγαθοῖς αγαθος good ἡ ο the ψυχὴ ψυχη soul ὑμῶν υμων your καὶ και and; even διαθήσομαι διατιθεμαι put through; make ὑμῖν υμιν you διαθήκην διαθηκη covenant αἰώνιον αιωνιος eternal; of ages τὰ ο the ὅσια οσιος responsible; devout Δαυιδ δαβιδ Dabid; Thavith τὰ ο the πιστά πιστος faithful
55:3 הַטּ֤וּ haṭṭˈû נטה extend אָזְנְכֶם֙ ʔoznᵊḵˌem אֹזֶן ear וּ û וְ and לְכ֣וּ lᵊḵˈû הלך walk אֵלַ֔י ʔēlˈay אֶל to שִׁמְע֖וּ šimʕˌû שׁמע hear וּ û וְ and תְחִ֣י ṯᵊḥˈî חיה be alive נַפְשְׁכֶ֑ם nafšᵊḵˈem נֶפֶשׁ soul וְ wᵊ וְ and אֶכְרְתָ֤ה ʔeḵrᵊṯˈā כרת cut לָכֶם֙ lāḵˌem לְ to בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant עֹולָ֔ם ʕôlˈām עֹולָם eternity חַֽסְדֵ֥י ḥˈasᵊḏˌê חֶסֶד loyalty דָוִ֖ד ḏāwˌiḏ דָּוִד David הַ ha הַ the נֶּאֱמָנִֽים׃ nneʔᵉmānˈîm אמן be firm
55:3. inclinate aurem vestram et venite ad me audite et vivet anima vestra et feriam vobis pactum sempiternum misericordias David fidelesIncline your ear and come to me: hear and your soul shall live, and I will make an everlasting covenant with you, the faithful mercies of David.
3. Incline your ear, and come unto me; hear, and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David.
Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, [even] the sure mercies of David:

55:3 Приклоните ухо ваше и придите ко Мне: послушайте, и жива будет душа ваша, и дам вам завет вечный, неизменные милости, {обещанные} Давиду.
55:3
προσέχετε προσεχω pay attention; beware
τοῖς ο the
ὠτίοις ωτιον ear
ὑμῶν υμων your
καὶ και and; even
ἐπακολουθήσατε επακολουθεω follow after
ταῖς ο the
ὁδοῖς οδος way; journey
μου μου of me; mine
ἐπακούσατέ επακουω hear from
μου μου of me; mine
καὶ και and; even
ζήσεται ζαω live; alive
ἐν εν in
ἀγαθοῖς αγαθος good
ἡ ο the
ψυχὴ ψυχη soul
ὑμῶν υμων your
καὶ και and; even
διαθήσομαι διατιθεμαι put through; make
ὑμῖν υμιν you
διαθήκην διαθηκη covenant
αἰώνιον αιωνιος eternal; of ages
τὰ ο the
ὅσια οσιος responsible; devout
Δαυιδ δαβιδ Dabid; Thavith
τὰ ο the
πιστά πιστος faithful
55:3
הַטּ֤וּ haṭṭˈû נטה extend
אָזְנְכֶם֙ ʔoznᵊḵˌem אֹזֶן ear
וּ û וְ and
לְכ֣וּ lᵊḵˈû הלך walk
אֵלַ֔י ʔēlˈay אֶל to
שִׁמְע֖וּ šimʕˌû שׁמע hear
וּ û וְ and
תְחִ֣י ṯᵊḥˈî חיה be alive
נַפְשְׁכֶ֑ם nafšᵊḵˈem נֶפֶשׁ soul
וְ wᵊ וְ and
אֶכְרְתָ֤ה ʔeḵrᵊṯˈā כרת cut
לָכֶם֙ lāḵˌem לְ to
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
עֹולָ֔ם ʕôlˈām עֹולָם eternity
חַֽסְדֵ֥י ḥˈasᵊḏˌê חֶסֶד loyalty
דָוִ֖ד ḏāwˌiḏ דָּוִד David
הַ ha הַ the
נֶּאֱמָנִֽים׃ nneʔᵉmānˈîm אמן be firm
55:3. inclinate aurem vestram et venite ad me audite et vivet anima vestra et feriam vobis pactum sempiternum misericordias David fideles
Incline your ear and come to me: hear and your soul shall live, and I will make an everlasting covenant with you, the faithful mercies of David.
3. Incline your ear, and come unto me; hear, and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: И дам вам завет вечный, неизменные милости, обещанные Давиду. Как содержание данной главы, так и весь ход пророческих речей Исаии не оставляет сомнения в том, что здесь идет речь о "Новом Завете", т. е. о христианской церкви, с которой Господь вступил в союз, как жених с невестою. Ветхого Завета нельзя видеть здесь и потому, что пророк еще в первой половине книги не сказал об его прекращении и уничтожении грехами людей (24:5). Но, конечно, в силу внутреннего сродства идеальных черт ветхозаветного союза с новозаветным, последний справедливо может быть назван восстановлением, или точнее - дополнением первого. В этом смысле вполне понятным становится и упоминание о мессианских обетованиях, данных Богом Давиду (2: Цар 7:14-16), поскольку последние имели не столько исторический, сколько прообразовательно-пророческий смысл, т. е. относились или к Лицу Самого Мессии, или к Его эпохе.
Adam Clarke: Commentary on the Bible - 1831
55:3: I will make an everlasting covenant - Hebrews אכרתה לכם ברית עולם echrethah lachem berith olam, "I will cut the old or everlasting covenant sacrifice with you." That covenant sacrifice which was pointed out of old from the very beginning; and which is to last to the consummation of ages; viz., the Lamb of God that was slain from the foundation of the world.
The sure mercies of David - That is, says Kimchi, "The Messiah," called here David; as it is written, "David my servant shall be a prince over you."
Albert Barnes: Notes on the Bible - 1834
55:3: Hear, and your soul shall live - That is, if you attend to my command and embrace my promises, you shall live. Religion in the Scriptures is often represented as life Joh 5:40; Joh 6:33; Joh 8:13; Joh 20:31; Rom 5:17-18; Rom 6:4; Rom 8:6; Jo1 5:12; Rev 2:7-10. It stands opposed to the death of sin - to spiritual and eternal death.
And I will make an everlasting covenant with you - On the word 'covenant,' see the notes at Isa 28:18; Isa 42:6; Isa 49:8. Here it means that God would bind himself to be their God, their protector, and their friend. This covenant would be made with all who would come to him. It would not be with the nation of the Jews, as such, or with any community, as such, but it would be with all who should embrace the offers of life and salvation.
Even the sure mercies of David - I will confirm to you, and fulfill in you, the solemn promises made to David. The transaction here referred to is that which is celebrated in Psa 89:2-4 :
For I have said, mercy shall be built up foRev_er;
Thy faithfulness hast thou established in the very heavens.
I have made a covenant with my chosen,
I have sworn unto David my servant,
Thy seed will I establish foRev_er,
And build up thy throne to all generations.
A kingdom had thus been promised to David, and he had been assured that the true religion should flourish among those who were to succeed him in Israel. The prophet here says that this solemn promise. would be fulfilled in those who should embrace the Messiah, and that God would ratify with them this covenant. The word rendered here 'mercies' (חסד chesed), properly means kindness, goodwill, pity, compassion; then goodness, mercy, grace. The word rendered 'sure,' denotes that which is established, or confirmed; that in which confidence may be placed. The whole expression denotes that the covenant made with David was one which promised great favors, and was one which was not to be abrogated, but which was to be perpetual. With all who embraced the Messiah, God would enter into such an unchanging and unwavering covenant - a covenant which was not to be Rev_oked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:3: Incline: Psa 78:1, Psa 119:112; Pro 4:20
come: Mat 11:28; Joh 6:37, Joh 6:44, Joh 6:45, Joh 7:37
hear: Mat 13:16, Mat 17:5; Joh 5:24, Joh 5:25, Joh 8:47, Joh 10:27
and I will: Isa 54:8, Isa 61:8; Gen 17:7; Sa2 23:5; Jer 32:40, Jer 50:5; Heb 13:20
the sure: Sa2 7:8-17; Psa 89:28, Psa 89:35-37; Jer 33:20, Jer 33:21, Jer 33:26; Eze 37:24, Eze 37:25; Act 13:34
Carl Friedrich Keil and Franz Delitzsch
55:3
And in this way it is possible to obtain not only the satisfaction of absolute need, but a superabundant enjoyment, and an overflowing fulfilment of the promise. "Incline your ear, and come to me: hear, and let your soul revive; and I will make an everlasting covenant with you, the true mercies of David. Behold, I have set him as a witness for nations, a prince and commander of nations. Behold, thou wilt call a mass of people that thou knowest not; and a mass of people that knoweth thee not will hasten to thee, for the sake of Jehovah thy God, and for the Holy One of Israel, that He hath made thee glorious." The expression "make a covenant" (kârath berı̄th) is not always applied to a superior in relation to an inferior (compare, on the contrary, Ezra 10:3); but here the double-sided idea implied in pactio is confined to one side alone, in the sense of a spontaneous sponsio having all the force of a covenant (Is 61:8; compare 2Chron 7:18, where kârath by itself signifies "to promise with the force of a covenant"), and also of the offer of a covenant or anticipated conclusion of a covenant, as in Ezek 34:25, and in the case before us, where "the true mercies of David" are attached to the idea of offering or granting involved in the expression, "I will make an everlasting covenant with you," as a more precise definition of the object. All that is required on the part of Israel is hearing, and coming, and taking: let it do this, and it will be pervaded by new life; and Jehovah will meet with with an everlasting covenant, viz., the unchangeable mercies of David. Our interpretation of this must be dependent chiefly upon whether Is 55:4 is regarded as looking back to the history of David, or looking forward to something future. In the latter case we are either to understand by "David" the second David (according to Hos 3:5; Jer 30:9; Ezek 34:24), so that the allusion is to the mercies granted in the Messiah, and according to Is 9:7, enduring "from henceforth even for ever;" or else David is the son of Jesse, and "the mercies of David" are the mercies bestowed upon him, which are called "the true mercies" as mercies promised and running into the future (Ps 89:50; 2Chron 6:42), in which case Is 55:4 explains what David will become in the person of his antitype the second David. The directly Messianic application of the name "David" is to be objected to, on the ground that the Messiah is never so called without further remark; whilst the following objections may be adduced to the indirectly Messianic interpretation of Is 55:4 (David in the Messiah). (1.) The change of the tense in Is 55:4, Is 55:5, which requires that we should assume that Is 55:4 points backwards into the past, and Is 55:5 forwards into the future.
(Note: F. Philippi observes that הן, which refers to the future in Is 55:5 at any rate, must be taken as referring to the same sphere of time as that which immediately precedes. But hēn in Isaiah points sometimes backwards (Is 50:1; Is 64:4), sometimes forwards; and where two follow one another, of which the one points backwards and the other forwards, the former is followed by the perfect, the latter by the future (Is 50:1-2). But if they both point to the future, the future tense is used in both instances (Is 50:9). A better argument in favour of the prophetic interpretation of Is 55:4 might be drawn from the fact that נתתּי הן may mean "I give (set, lay, or make) even now" (e.g., Jer 1:9). But what we have said above is sufficient proof that this is not the meaning here (if this were the meaning, we should rather expect נתתּיו הן).)
(2.) That the choice of the expression in Is 55:4, Is 55:5 is designed to represent what Israel has to look for in the future as going beyond what was historically realized in David; for in Is 55:5 the mass of the heathen world, which has hitherto stood out of all relation to Israel, answers to the לאמּים. (3.) That the juxtaposition of the Messiah and Israel would be altogether without parallel in these prophecies (chapters 40-66), and contrary to their peculiar character; for the earlier stereotype idea of the Messiah is here resolved into the idea of the "servant of Jehovah," from which it returns again to its primary use, i.e., from the national basis to the individual, by means of the ascending variations through which this expression passes, and thus reaches a more comprehensive, spiritual, and glorified form. The personal "servant of Jehovah" is undoubtedly no other than the "Son of David" of the earlier prophecy; but the premises, from which we arrive at this conclusion in connection with our prophet, are not that the "servant of Jehovah" is of the seed of David and the final personal realization of the promise of a future king, but that he is of the nation of Israel, and the final personal realization of the idea of Israel, both in its inward nature, and in its calling in relation to the whole world of nations.
Consequently Is 55:4 and Is 55:5 stand to one another in the relation of type and antitype, and the "mercies of David" are called "the true mercies" (Probably with an allusion to 2Kings 7:16; cf., Ps 89:29-30), as being inviolable-mercies which had both been realized in the case of David himself, and would be realized still further, inasmuch as they must endure for an everlasting future, and therefore be further and further fulfilled, until they have reached that lofty height, on the summit of which they will remain unchangeable for ever. It is of David the son of Jesse that Jehovah says in Is 55:4, "I have given him for a witness to peoples, a leader and commander to the peoples." So far as the sense is concerned, נגיד is as much a construct as מצוּה. In the application to David of the term עד, which never means anything but testis, witness, in these prophecies, we may clearly see the bent of the prophet's mind towards what is spiritual. David had subdued nations by the force of arms, but his true and loftiest greatness consisted in the fact that he was a witness of the nations - a witness by the victorious power of his word, the conquering might of his Psalms, the attractive force of his typical life. What he expresses so frequently in the Psalms as a resolution and a vow, viz., that he will proclaim the name of Jehovah among the nations (Ps 18:50; Ps 57:10), he has really fulfilled: he has not only overcome them by bloody warfare, but by the might of his testimony, more especially as "the sweet psalmist of Israel" (2Kings 23:1). What David himself was able to say in Ps 18:43, "People that I did not know served me," will be fulfilled to a still wider extent in the experience of Israel. Having been presented with the promised "inviolable mercies of David," it will effect a spiritual conquest over the heathen world, even over that portion which has hitherto stood in no reciprocal relation to it, and gain possession of it for itself for the sake of Jehovah, whom it has for its God, and to the Holy One of Israel (ל of the object, in relation to which, or at the instigation of which, anything is done), because He hath glorified it (His people: פארך is not a pausal form for פארך, cf., Is 54:6, but for פארך, פארך, hence = פארך, cf., ענך, Is 30:19); so that joining themselves to Israel is the same as joining themselves to God and to the church of the God of revelation (cf., Is 60:9, where Is 55:5 is repeated almost word for word).
Geneva 1599
55:3 Incline your ear, and come to me: hear, and your soul shall live; and I will make an everlasting covenant with you, [even] the (f) sure mercies of David.
(f) The same covenant which through my mercy I ratified and confirmed to David, that it would be eternal, (2Kings 7:13; Acts 13:34).
John Gill
55:3 Incline your ear, and come unto me,.... The exhortations are repeated, to show the importance of them, how welcome these persons were to the Lord, and to his house, and his earnest and tender care and concern for them:
hear, and your soul shall live; or, "that your soul may live (f)"; spiritually and eternally. There must be life before hearing; men must be made alive before they can come to Christ spiritually, or hear his word so as to have a spiritual understanding of it, or savingly believe it; but the meaning is, that by coming and hearing the word of the Lord, they should have something to live upon, good, solid, substantial food; and that they should live comfortably and plentifully, and that for ever. It was reckoned a great absurdity in Sunlungus, a Chinese philosopher, who asserted (g) that a man had three ears, one different from the two that are seen; it is true in a spiritual sense.
And I will make an everlasting covenant with you; which is to be understood not of the covenant of works, nor of the covenant of circumcision, nor of the Sinai covenant; but of the covenant of grace, which is an "everlasting one"; it is from everlasting, being founded in the everlasting love of God, is according to his eternal purposes; Christ is the Mediator of it, who as such was set up from everlasting, and the promises and blessings of it were so early put into his hands; and it will continue to everlasting, sure, firm, unalterable, and immovable. This, properly speaking, was made with Christ from all eternity, and his people in him; it is made manifest to them at conversion, when they are shown it, and their interest in it; when God makes himself known to them as their covenant God, and Christ as the Mediator of it is revealed to them; when the Lord puts his Spirit into them, and makes them partakers of the grace of it; shows them their interest in the blessings of it, and opens and applies the promises of it unto them; and these are made manifest in the ministration of the Gospel, and in the administration of ordinances: even "the sure mercies of David"; that is, the Messiah, the son of David, and his antitype, whence he is often called by his name, Ezek 34:23, and so Aben Ezra, Kimchi, and others (h), interpret it. The blessings of the covenant are called "mercies", because they spring from the mercy of God, as redemption, pardon of sin, regeneration, salvation, and eternal life; and they are the mercies of David, or of Christ, for the promises of them were made to him, and the things themselves put into his hands, and are ratified and confirmed by his blood, and through him come to his people: and these are "sure", firm, and steadfast, through the faithfulness and holiness of God, who has given them to Christ; through being in a covenant ordered in all things and sure; and also being in the hands of Christ, in whom the promises are yea and amen, and the blessings sure to all the seed; see Acts 13:34, Acts 13:34.
(f) "ut vivat", Junius & Tremellius, Vitringa. (g) Martin. Hist. Sinic. l. 4. p. 170. (h) Abarbinel, Mashmiah Jeshuah, fol. 26, 1.
John Wesley
55:3 An everlasting covenant - That everlasting covenant of grace and peace which I made with Abraham, and his seed. Of David - Even that covenant which was made first with Abraham, and then with David, concerning those glorious and sure blessings which God hath promised to his people, one and the chief of which was giving Christ to die for their sins. David here seems to be put for the son of David.
Robert Jamieson, A. R. Fausset and David Brown
55:3 me . . . live--by coming to me ye shall live: for "I am the life" (Jn 14:6).
everlasting covenant-- (Jer 32:40; 2Kings 23:5).
with you . . . David--God's covenant is with the antitypical David, Messiah (Ezek 34:23), and so with us by our identification with Him.
sure--answering to "everlasting," irrevocable, unfailing, to be relied on (Ps 89:2-4, Ps 89:28-29, Ps 89:34-36; Jer 33:20-21; 2Kings 7:15-16; 2Cor 1:18-20).
mercies of David--the mercies of grace (Is 63:7; Jn 1:16) which I covenanted to give to David, and especially to Messiah, his antitype. Quoted in Acts 13:34.
55:455:4: Ահաւասիկ ՚ի վկայութիւն հեթանոսաց ետու զնա. իշխա՛ն եւ հրամանատար ազգաց[10220]։ [10220] Ոմանք. Ահաւադիկ ՚ի վկայութիւն։
4 Ահա նրան տուեցի որպէս հեթանոսների վկայ, որպէս ազգերի իշխան եւ հրամանատար:
4 Ահա զանիկա ժողովուրդներուն՝ վկայ, Ազգերուն առաջնորդ ու հրամանատար դրի։
Ահաւասիկ ի վկայութիւն հեթանոսաց ետու զնա, իշխան եւ հրամանատար ազգաց:

55:4: Ահաւասիկ ՚ի վկայութիւն հեթանոսաց ետու զնա. իշխա՛ն եւ հրամանատար ազգաց[10220]։
[10220] Ոմանք. Ահաւադիկ ՚ի վկայութիւն։
4 Ահա նրան տուեցի որպէս հեթանոսների վկայ, որպէս ազգերի իշխան եւ հրամանատար:
4 Ահա զանիկա ժողովուրդներուն՝ վկայ, Ազգերուն առաջնորդ ու հրամանատար դրի։
zohrab-1805▾ eastern-1994▾ western am▾
55:455:4 Вот, Я дал Его свидетелем для народов, вождем и наставником народам.
55:4 ἰδοὺ ιδου see!; here I am μαρτύριον μαρτυριον evidence; testimony ἐν εν in ἔθνεσιν εθνος nation; caste δέδωκα διδωμι give; deposit αὐτόν αυτος he; him ἄρχοντα αρχων ruling; ruler καὶ και and; even προστάσσοντα προστασσω ordain; order ἔθνεσιν εθνος nation; caste
55:4 הֵ֛ן hˈēn הֵן behold עֵ֥ד ʕˌēḏ עֵד witness לְאוּמִּ֖ים lᵊʔûmmˌîm לְאֹם people נְתַתִּ֑יו nᵊṯattˈiʸw נתן give נָגִ֥יד nāḡˌîḏ נָגִיד chief וּ û וְ and מְצַוֵּ֖ה mᵊṣawwˌē צוה command לְאֻמִּֽים׃ lᵊʔummˈîm לְאֹם people
55:4. ecce testem populis dedi eum ducem ac praeceptorem gentibusBehold I have given him for a witness to the people, for a leader and a master to the Gentiles.
4. Behold, I have given him for a witness to the peoples, a leader and commander to the peoples.
Behold, I have given him [for] a witness to the people, a leader and commander to the people:

55:4 Вот, Я дал Его свидетелем для народов, вождем и наставником народам.
55:4
ἰδοὺ ιδου see!; here I am
μαρτύριον μαρτυριον evidence; testimony
ἐν εν in
ἔθνεσιν εθνος nation; caste
δέδωκα διδωμι give; deposit
αὐτόν αυτος he; him
ἄρχοντα αρχων ruling; ruler
καὶ και and; even
προστάσσοντα προστασσω ordain; order
ἔθνεσιν εθνος nation; caste
55:4
הֵ֛ן hˈēn הֵן behold
עֵ֥ד ʕˌēḏ עֵד witness
לְאוּמִּ֖ים lᵊʔûmmˌîm לְאֹם people
נְתַתִּ֑יו nᵊṯattˈiʸw נתן give
נָגִ֥יד nāḡˌîḏ נָגִיד chief
וּ û וְ and
מְצַוֵּ֖ה mᵊṣawwˌē צוה command
לְאֻמִּֽים׃ lᵊʔummˈîm לְאֹם people
55:4. ecce testem populis dedi eum ducem ac praeceptorem gentibus
Behold I have given him for a witness to the people, for a leader and a master to the Gentiles.
4. Behold, I have given him for a witness to the peoples, a leader and commander to the peoples.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Вот, я дал Его свидетелем для народов, вождем и наставником... Основываясь на ближайшей грамматической связи, многие из рационалистически настроенных экзегетов, под словом "его" разумеют не Мессию, а Давида, о котором только что говорилось (Гезениус, Эвальд, Кнобель, Чейн и др.). Но, по мнению очень многих других толкователей, здесь вовсе нет надобности рабски следовать грамматике, в явный ущерб здравому смыслу, так как более, чем рискованно личность исторического Давида признать свидетелем для современников пророка Исаии их наставником и вождем; и не только для современников, но и для их отдаленнейших потомков, так как речь пророка имеет в виду, главным образом последних (Витринг, Розенмюллер, Умбрейт, Орелли, The Pulp. Com. и др.). Мессия здесь назван "свидетелей", совершенно согласно со словами Самого Христа, Который говорил: "Я на то родился и на то пришел в мир, чтобы свидетельствовать об истине" (Ин 18:37). Неоднократно также Мессия - этот возлюбленный Отрок Господень, выставляется вселенским учителем, вождем и повелителем народов, как у Самого пророка Исаии, так и у других пророков (42:6; 43:9, 12; 44:8; 49:1-2; 51:4; Иер 30:9; Иез 34:23-24; и др.).
Albert Barnes: Notes on the Bible - 1834
55:4: Behold, I have given him - This is evidently the language of God respecting the Messiah, or of David as representing the Messiah. Rosenmuller supposes that the name David here is used to designate the Messiah, and in support of this appeals to Eze 34:23-24; Eze 37:24-25; Jer 30:9; Hos 3:5. An examination of these passages will show that they all refer to the Messiah by the name of David; and it is morally certain that in the passage before us, the name David Isa 55:3 suggested the Messiah. It seems to me that this is to be regarded as a direct address respecting the Messiah, and that the object of the speaker here is to state a reason why he should be embraced. That reason was that God had constituted him as a leader. The Chaldee renders this, 'Lo, I have constituted him as a prince to the people, a king and ruler over all kingdoms.' Kimchi says that it means that the Messiah would be a monitor or a mediator between people and him who would accuse them. Grotius supposes that Jeremiah is intended here; but in that opinion he is destined undoubtedly to stand foRev_er alone. The almost unbroken interpretation, from the earliest times, is that which refers it directly to the Messiah.
For a witness to the people - Noyes renders this, 'A ruler.' Rosenmuller, 'A monitor,' - one whose office it was publicly to admonish, or reprove others in the presence of witnesses. Jerome renders it, 'A witness.' The Septuagint, Μαρτύριον Marturion - 'A testimony.' The Chaldee (רב rab), 'A prince.' The Hebrew word (עד ‛ ē d) means properly "a witness" Pro 19:5-9; then testimony, witness borne Exo 20:13; Deu 5:17; then a prince, chief, lawgiver, commander. Compare the use of the verb in Kg2 17:13; Psa 50:7; Psa 81:9; Lam 2:13. The parallelism requires us to understand it in this sense here - as one who stood forth to bear solemn testimony in regard to God to his law, and claims, and plans; and one who, therefore, was designated to be the instructor, guide, and teacher of people.
A leader - Chaldee, 'A king.' The idea is, that he would sustain the relation of a sovereign. One of the important offices of the Messiah is that of king.
A commander - Or, rather, a lawgiver. He would originate the laws and institutions of his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:4: I have: Joh 3:16, Joh 18:37; Ti1 6:13; Rev 1:5, Rev 3:14
a leader: Isa 49:8-10; Psa 2:6; Jer 30:9; Eze 34:23, Eze 34:24; Dan 9:25; Hos 3:5; Mic 5:2-4; Mat 2:6, Mat 28:18-20; Joh 10:3, Joh 10:27, Joh 12:26, Joh 13:13; Th2 1:8; Eph 5:24; Heb 2:10, Heb 5:9
Geneva 1599
55:4 Behold, I have given (g) him [for] a witness to the people, a leader and commander to the people.
(g) Meaning Christ, of whom David was a figure.
John Gill
55:4 Behold, I have given him for a witness to the people,.... That is, the Messiah, as Aben Ezra, Kimchi, and Ben Melech rightly interpret it. This respects an act past in eternity, in God's eternal purposes and decrees, when he appointed Christ to the office of a Mediator; and this was an act of his grace, a free gift of his, flowing from his love to his people, both Jews and Gentiles, even all his elect, to whom Christ is a "witness", both of his father and of himself: of his father, of his good will to men, in forming the scheme of their salvation; of his love to sinners, in the mission of him; of his justice and holiness, which appear in his being the propitiation for sin; of his truth in his promises; of his whole mind and will, with respect to doctrine and worship: he is a witness of himself; of his deity and perfections; of his divine and eternal sonship; of his existence before his incarnation; of his Messiahship; of the end of his coming into the world; of his sufferings, death, and resurrection; of his second coming; and of the several characters he bears: he is a witness of the covenant itself, as well as the surety, Mediator, and messenger of it, and of truth in general; to which he has bore witness by his word and doctrines; by his works and miracles; by his sufferings and death; by the Scriptures of truth; by his Gospel, and the ministers of it; and by his spirit, and a faithful witness he is:
a leader and commander to the people; he is a "leader", as he is a teacher of his people, who teaches them to profit, and leads them in the way they should go; as a king that guides his subjects with the skilfulness of his hands, as David the type of him did; as a general leads out and on his armies to battle; as a shepherd leads his flock to good pastures; as a guide to those that know not the way; and as one that goes before others by way of example: Christ leads his people out of their own ways into his ways; and he leads them in a right way to the city of their habitation, to heaven at last; and he leads them on gradually and gently, as they are able to bear. He is a "commander" in a military way, a wise, powerful, valiant, and courageous one, and always victorious; and in a political sense, as a King commands his subjects, whose commands are to be obeyed; and indeed they are written on the hearts of his people; they are not grievous, though they cannot be performed in their own strength; nor is it designed that life and salvation should be obtained by the observance of them, but are done to testify subjection to Christ, and gratitude to him. The Targum is,
"behold, I have appointed him a Prince to the people, a King, and a ruler over all kingdoms.''
John Wesley
55:4 Behold - I have appointed, and will in due time actually give. Him - The David last mentioned, even Christ. A witness - To declare the will of God concerning the duty and salvation of men, to bear witness to truth, to confirm God's promises, and, among others, those which respect the calling of the Gentiles: to be a witness of both parties of that covenant made between God and men. The people - To all people.
Robert Jamieson, A. R. Fausset and David Brown
55:4 him--the mystical David (Ezek 37:24-25; Jer 30:9; Hos 3:5). Given by God (Is 49:6).
witness--He bore witness even unto death for God, to His law, claims, and plan of redeeming love (Jn 18:37; Rev_ 1:5). Revelation is a "testimony"; because it is propounded to be received on the authority of the Giver, and not merely because it can be proved by arguments.
commander--"preceptor" [HORSLEY]; "lawgiver" [BARNES].
to the people--rather, "peoples."
55:555:5: Ազգք որ ո՛չ գիտիցեն, կարդասցե՛ն առ քեզ. եւ ժողովուրդք որ զքեզ ո՛չ ճանաչէին՝ ապաստա՛ն արասցեն զքեզ. վասն Տեառն Աստուծոյ քո Սրբոյն Իսրայէլի. զի փառաւո՛ր արար զքեզ[10221]։ [10221] Ոմանք. Զի փառաւոր արար զձեզ։
5 Քեզ չիմացող ազգերը պիտի դիմեն քեզ, եւ քեզ չճանաչող ժողովուրդներն ապաւէն պիտի դարձնեն քեզ յանուն քո Տէր Աստծու՝ Իսրայէլի սրբի, որը փառաւորեց քեզ»:
5 Ահա անծանօթ ազգը պիտի կանչես Եւ քեզ չճանչցող ազգերը քեզի պիտի դիմեն Քու Տէր Աստուծոյդ համար Ու Իսրայէլի Սուրբին համար, Քանզի անիկա քեզ փառաւորեց։
[866]Ազգք որ ոչ գիտիցեն` կարդասցեն առ քեզ``, եւ ժողովուրդք որ զքեզ ոչ ճանաչէին` ապաստան արասցեն զքեզ, վասն Տեառն Աստուծոյ քո, Սրբոյն Իսրայելի, զի փառաւոր արար զքեզ:

55:5: Ազգք որ ո՛չ գիտիցեն, կարդասցե՛ն առ քեզ. եւ ժողովուրդք որ զքեզ ո՛չ ճանաչէին՝ ապաստա՛ն արասցեն զքեզ. վասն Տեառն Աստուծոյ քո Սրբոյն Իսրայէլի. զի փառաւո՛ր արար զքեզ[10221]։
[10221] Ոմանք. Զի փառաւոր արար զձեզ։
5 Քեզ չիմացող ազգերը պիտի դիմեն քեզ, եւ քեզ չճանաչող ժողովուրդներն ապաւէն պիտի դարձնեն քեզ յանուն քո Տէր Աստծու՝ Իսրայէլի սրբի, որը փառաւորեց քեզ»:
5 Ահա անծանօթ ազգը պիտի կանչես Եւ քեզ չճանչցող ազգերը քեզի պիտի դիմեն Քու Տէր Աստուծոյդ համար Ու Իսրայէլի Սուրբին համար, Քանզի անիկա քեզ փառաւորեց։
zohrab-1805▾ eastern-1994▾ western am▾
55:555:5 Вот, ты призовешь народ, которого ты не знал, и народы, которые тебя не знали, поспешат к тебе ради Господа Бога твоего и ради Святаго Израилева, ибо Он прославил тебя.
55:5 ἔθνη εθνος nation; caste ἃ ος who; what οὐκ ου not ᾔδεισάν ειδω realize; have idea σε σε.1 you ἐπικαλέσονταί επικαλεω invoke; nickname σε σε.1 you καὶ και and; even λαοί λαος populace; population οἳ ος who; what οὐκ ου not ἐπίστανταί επισταμαι well aware; stand over σε σε.1 you ἐπὶ επι in; on σὲ σε.1 you καταφεύξονται καταφευγω flee for refuge ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the θεοῦ θεος God σου σου of you; your τοῦ ο the ἁγίου αγιος holy Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ἐδόξασέν δοξαζω glorify σε σε.1 you
55:5 הֵ֣ן hˈēn הֵן behold גֹּ֤וי gˈôy גֹּוי people לֹֽא־ lˈō- לֹא not תֵדַע֙ ṯēḏˌaʕ ידע know תִּקְרָ֔א tiqrˈā קרא call וְ wᵊ וְ and גֹ֥וי ḡˌôy גֹּוי people לֹֽא־ lˈō- לֹא not יְדָע֖וּךָ yᵊḏāʕˌûḵā ידע know אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to יָר֑וּצוּ yārˈûṣû רוץ run לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) וְ wᵊ וְ and לִ li לְ to קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel כִּ֥י kˌî כִּי that פֵאֲרָֽךְ׃ ס fēʔᵃrˈāḵ . s פאר glorify
55:5. ecce gentem quam nesciebas vocabis et gentes quae non cognoverunt te ad te current propter Dominum Deum tuum et Sanctum Israhel quia glorificavit teBehold thou shalt call a nation, which thou knewest not: and the nations that knew not thee shall run to thee, because of the Lord thy God, and for the Holy One of Israel, for he hath glorified thee.
5. Behold, thou shalt call a nation that thou knowest not, and a nation that knew not thee shall run unto thee, because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.
Behold, thou shalt call a nation [that] thou knowest not, and nations [that] knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee:

55:5 Вот, ты призовешь народ, которого ты не знал, и народы, которые тебя не знали, поспешат к тебе ради Господа Бога твоего и ради Святаго Израилева, ибо Он прославил тебя.
55:5
ἔθνη εθνος nation; caste
ἃ ος who; what
οὐκ ου not
ᾔδεισάν ειδω realize; have idea
σε σε.1 you
ἐπικαλέσονταί επικαλεω invoke; nickname
σε σε.1 you
καὶ και and; even
λαοί λαος populace; population
οἳ ος who; what
οὐκ ου not
ἐπίστανταί επισταμαι well aware; stand over
σε σε.1 you
ἐπὶ επι in; on
σὲ σε.1 you
καταφεύξονται καταφευγω flee for refuge
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
τοῦ ο the
ἁγίου αγιος holy
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
ἐδόξασέν δοξαζω glorify
σε σε.1 you
55:5
הֵ֣ן hˈēn הֵן behold
גֹּ֤וי gˈôy גֹּוי people
לֹֽא־ lˈō- לֹא not
תֵדַע֙ ṯēḏˌaʕ ידע know
תִּקְרָ֔א tiqrˈā קרא call
וְ wᵊ וְ and
גֹ֥וי ḡˌôy גֹּוי people
לֹֽא־ lˈō- לֹא not
יְדָע֖וּךָ yᵊḏāʕˌûḵā ידע know
אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to
יָר֑וּצוּ yārˈûṣû רוץ run
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
וְ wᵊ וְ and
לִ li לְ to
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
כִּ֥י kˌî כִּי that
פֵאֲרָֽךְ׃ ס fēʔᵃrˈāḵ . s פאר glorify
55:5. ecce gentem quam nesciebas vocabis et gentes quae non cognoverunt te ad te current propter Dominum Deum tuum et Sanctum Israhel quia glorificavit te
Behold thou shalt call a nation, which thou knewest not: and the nations that knew not thee shall run to thee, because of the Lord thy God, and for the Holy One of Israel, for he hath glorified thee.
5. Behold, thou shalt call a nation that thou knowest not, and a nation that knew not thee shall run unto thee, because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
5: Вот, ты призовешь народ, которого ты не знал... Едва ли справедливо, как это делает, напр., Якимов и некоторые др. комментаторы, находить и здесь указание на Мессию и призвание Им народов в новозаветную церковь. Недопустимость такого взгляда обусловливается последующим контекстом, где говорится, что призвавший народ раньше совершенно не знал его; а этого, разумеется, нельзя сказать про Мессию, так как это противоречило бы Его Божественному всеведению. Почему правильнее видеть здесь указание на народ израильский, который, хотя сам в большой своей массе и не знал Христа, но других-то привел, или призвал к Нему. Виновниками такого неожиданного, в известном смысле, даже чудесного результата были лучшие представители исторического Израиля - его пророки и вожди, и наконец, Сам Обетованный Мессия - Святый Израилев. Все эти мысли мы встречаем у пророка Исаии и еще не раз (49:7, 23; 60:3, 10, 16; 62:2: и др.).
Albert Barnes: Notes on the Bible - 1834
55:5: Behold, thou shalt call ... - This is evidently an address to the Messiah, and is a promise that the Gentiles should be called by him to the fellowship of the gospel.
That thou knowest not - The phrase 'thou knowest not,' means a nation that had not been regarded as his own people.
And nations that knew not thee - The pagan nations that were strangers to thee.
Shall run unto thee - Indicating the haste and anxiety which they would have to partake of the benefits of the true religion.
Because of the Lord thy God - From respect to the God who had appointed the Messiah, and who had organized the Church.
For he hath glorified thee - Joh 16:5. God had glorified him by appointing him to be the Messiah; and he would glorify him in the future triumphs of the gospel, in the day of judgment, and in the eternal splendors of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:5: thou shalt: Isa 11:10, Isa 11:11, Isa 52:15, Isa 56:8; Gen 49:10; Psa 18:43; Rom 15:20; Eph 2:11, Eph 3:5
nation: Isa 60:5; Hos 1:10; Zac 2:11, Zac 8:20-23
he: Isa 60:9; Psa 110:1-3; Luk 24:26; Joh 13:31, Joh 13:32, Joh 17:1; Act 3:13, Act 5:31; Heb 5:5; Pe1 1:11
Geneva 1599
55:5 Behold, thou shalt call a nation [that] thou knowest not, (h) and nations [that] knew not thee shall run to thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.
(h) That is, the Gentiles, who before you did not receive to be your people.
John Gill
55:5 Behold, thou shalt call a nation that thou knowest not,.... And even nations, as in the next clause; not all the individuals of them, though the Gospel is sent to all nations; and in the latter day the kingdoms of this world shall be the Lord's, and all nations shall serve him. It denotes a great concourse of people to Christ, even such as were not known by him: he knows all mankind as he is the omniscient God, and especially them that are his, these he has a special and peculiar knowledge of; he knows them as his beloved, chosen, and redeemed ones, even before conversion; and yet, in a sense, they are unknown to him before calling; they are not taken notice of by him in an open way; they are not owned and acknowledged to be his; there is no intimacy between them; they are not admitted to fellowship and communion with him. The phrase denotes them to be a foreign people, and so properly describes the Gentiles, who were without Christ, and aliens from the commonwealth of Israel. These, Jehovah the Father says, for these are his words to his Son, he shall "call"; not merely with an external call, by the ministry of the word, though this is Christ's call, and is the means of bringing souls to him; but sometimes this is a call of persons who are not chosen and saved, and is of no effect; but with the internal call, by his Spirit and grace, which is according to the purpose of God, and is peculiar to his elect; is the fruit of love, and by special grace, and to special blessings; is by the power of God, and is irresistible, unfrustrable, and irreversible: hence the following effect,
and nations that knew not thee shall run unto thee; knew not even God himself, as the Gentiles did not, much less the Messiah; they knew neither his person nor his offices, nor the way of peace, life, and salvation by him; were in a state of gross darkness; and to whom the Gospel was not known, which is a revelation of Christ, and of good things by him. Now the promise is, that, upon the above call, such persons should "run" unto Christ; light goes along with that call, directing to the object, where all grace and salvation be; life is infused, by which they are quickened, and move; and strength is given, by which they stand upon their feet, walk and run; efficacious grace, then exerted, draws them; and under a sense of danger, and in a view of safety in Christ, they run with all readiness and cheerfulness to him, and lay hold on him the hope set before them. The Targum adds,
"to bring tribute unto thee.''
Because of the Lord thy God; because of the love of God, with which they are drawn; and because of his power, which is put forth upon them; because of his grace, and the proclamations of it in Christ, and the declaration of his will, that whoever believes in him shall have everlasting life; and because he has appointed Christ, and him only, to be their Saviour and Redeemer; and because there is no coming to God but by him:
for the Holy One of Israel; or, "and" or "even to the Holy One of Israel" (i); that is, Christ, who is holy in his natures and offices, and the sanctifier of his people; to him shall they run, for the cleansing of their filthy souls in the fountain of his blood; and for the expiation of their sin and guilt, by his atoning sacrifice; and for righteousness and strength; for grace, and all the supplies of it; for peace, pardon, and eternal life:
for he hath glorified thee; that is, God the Father has glorified his Son, through the miracles wrought by him in his state of humiliation; by supporting him, as man, in his work, and under all his sufferings; and by raising him from the dead, and at his ascension to heaven; and by bestowing on him the gifts of the Spirit without measure, to give to others; which, with the reasons before suggested, induce, engage, and encourage sons to run to Christ, when called by his grace. Some understand all this of the first Christian church, consisting of believing Jews, who should call the Gentiles by her ministers unto Christ, by the conversion and accession of which she would be glorified. These nations are those the apostles were sent and preached unto, after the resurrection of Christ, all the nations of the world, even most distant and remote; and particularly those the Apostle Paul preached unto from Jerusalem, round about to Illyricum; and which the ministers of the word preached unto, in the first ages of the Gospel; such as those mentioned by Tertullian (k) in his time, as the Parthians, Medea, Elamites; the inhabitants of Mesopotamia, Armenia, Phrygia, Cappadocia, Pontus, Asia, and Pamphylia; the Egyptians, Africans, Romans, Getulians, Moors, Spaniards, Gauls, Britons, Sarmatians, Dacians, Germans, and Sythians; besides many other nations, provinces, and isles unknown, too many to enumerate, who professed the name of Christ; and yet more, when the whole Roman empire became Christian, in the times of Constantine; to which may be added the various kingdoms in Europe, which cast off the Romish yoke at the Reformation; together with many of the American nations, or new found world, who now embrace and profess the Christian religion.
(i) "et ad Sanctum Israel", Montanus, Cocceius. (k) Adversus Judaeos, c. 7.
John Wesley
55:5 Thou - Thou, O Messiah. Call - To the knowledge of thyself. Knewest not - With that special knowledge which implies approbation. Because - Because the Lord shall by many tokens, manifest himself to be thy God, and thee to be his son and faithful servant. Glorify thee - By confirming thy word with illustrious signs and miracles, and particularly by thy resurrection, and glorious ascension.
Robert Jamieson, A. R. Fausset and David Brown
55:5 thou--Jehovah addresses Messiah.
call . . . run--God must call, before man can, or will, run (Song 1:4; Jn 6:44). Not merely come, but run eagerly.
thou knowest not--now as thy people (so in Mt 7:23).
nation . . . nations--gradation; from Israel, one nation, the Gospel spread to many nations, and will do so more fully on Israel's conversion.
knew not thee-- (Is 52:15; Eph 2:11-12).
because of . . . thy God . . . glorified thee-- (Is 60:5, Is 60:9; Zech 8:23); where similar language is directed to Israel, because of the identification of Israel with Messiah, who is the ideal Israel (Mt 2:15; compare with Hos 11:1; see Acts 3:13).
55:655:6: Խնդրեցէ՛ք զՏէր. եւ յորժամ գտանիցէք զնա, կարդացէ՛ք առ նա. եւ իբրեւ մերձեսցի առ ձեզ,
6 Փնտռեցէ՛ք Տիրոջը եւ, երբ գտնէք, կանչեցէ՛ք նրան. երբ նա ձեզ մօտենայ,
6 Տէ՛րը փնտռեցէք, քանի որ անիկա կը գտնուի. Զանիկա՛ կանչեցէք, քանի որ անիկա մօտ է։
Խնդրեցէք զՏէր [867]եւ յորժամ գտանիցէք զնա``, կարդացէք առ նա [868]եւ իբրեւ մերձեսցի առ ձեզ:

55:6: Խնդրեցէ՛ք զՏէր. եւ յորժամ գտանիցէք զնա, կարդացէ՛ք առ նա. եւ իբրեւ մերձեսցի առ ձեզ,
6 Փնտռեցէ՛ք Տիրոջը եւ, երբ գտնէք, կանչեցէ՛ք նրան. երբ նա ձեզ մօտենայ,
6 Տէ՛րը փնտռեցէք, քանի որ անիկա կը գտնուի. Զանիկա՛ կանչեցէք, քանի որ անիկա մօտ է։
zohrab-1805▾ eastern-1994▾ western am▾
55:655:6 Ищите Господа, когда можно найти Его; призывайте Его, когда Он близко.
55:6 ζητήσατε ζητεω seek; desire τὸν ο the θεὸν θεος God καὶ και and; even ἐν εν in τῷ ο the εὑρίσκειν ευρισκω find αὐτὸν αυτος he; him ἐπικαλέσασθε επικαλεω invoke; nickname ἡνίκα ηνικα whenever; when δ᾿ δε though; while ἂν αν perhaps; ever ἐγγίζῃ εγγιζω get close; near ὑμῖν υμιν you
55:6 דִּרְשׁ֥וּ diršˌû דרשׁ inquire יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in הִמָּצְאֹ֑ו himmāṣᵊʔˈô מצא find קְרָאֻ֖הוּ qᵊrāʔˌuhû קרא call בִּֽ bˈi בְּ in הְיֹותֹ֥ו hᵊyôṯˌô היה be קָרֹֽוב׃ qārˈôv קָרֹוב near
55:6. quaerite Dominum dum inveniri potest invocate eum dum prope estSeek ye the Lord, while he may be found: call upon him, while he is near.
6. Seek ye the LORD while he may be found, call ye upon him while he is near:
Seek ye the LORD while he may be found, call ye upon him while he is near:

55:6 Ищите Господа, когда можно найти Его; призывайте Его, когда Он близко.
55:6
ζητήσατε ζητεω seek; desire
τὸν ο the
θεὸν θεος God
καὶ και and; even
ἐν εν in
τῷ ο the
εὑρίσκειν ευρισκω find
αὐτὸν αυτος he; him
ἐπικαλέσασθε επικαλεω invoke; nickname
ἡνίκα ηνικα whenever; when
δ᾿ δε though; while
ἂν αν perhaps; ever
ἐγγίζῃ εγγιζω get close; near
ὑμῖν υμιν you
55:6
דִּרְשׁ֥וּ diršˌû דרשׁ inquire
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
הִמָּצְאֹ֑ו himmāṣᵊʔˈô מצא find
קְרָאֻ֖הוּ qᵊrāʔˌuhû קרא call
בִּֽ bˈi בְּ in
הְיֹותֹ֥ו hᵊyôṯˌô היה be
קָרֹֽוב׃ qārˈôv קָרֹוב near
55:6. quaerite Dominum dum inveniri potest invocate eum dum prope est
Seek ye the Lord, while he may be found: call upon him, while he is near.
6. Seek ye the LORD while he may be found, call ye upon him while he is near:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Содержат в себе указание тех условий, которым должны удовлетворять все, призываемые в новозаветную церковь. Они должны "искать Бога" и "призывать Его", тем более, что Он от каждого из нас, деятельно ищущего Его, бывает всегда близко (ср. Деян 17:27). Затем - и это самое важное - ищущие входа в Мессианское царство должны радикально переменить не только характер своей жизни и деятельности (да оставит нечестивый путь свой...), но и самый образ своих мыслей (и беззаконник - помыслы свои...) Нетрудно видеть, как близко все это напоминает основной мотив первой новозаветной проповеди - Предтечи Господня Иоанна Крестителя: "покайтесь, ибо приблизилось Царство Небесное... сотворите же достойный плод покаяния!" (Мф 3:2, 8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Seek ye the LORD while he may be found, call ye upon him while he is near: 7 Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. 8 For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. 9 For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. 10 For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: 11 So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. 12 For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. 13 Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off.
We have here a further account of that covenant of grace which is made with us in Jesus Christ, both what is required and what is promised in the covenant, and of those considerations that are sufficient abundantly to confirm our believing compliance with and reliance on that covenant. This gracious discovery of God's good-will to the children of men is not to be confined either to the Jew or to the Gentile, to the Old Testament or to the New, much less to the captives in Babylon. No, both the precepts and the promises are here given to all, to every one that thirsts after happiness, v. 1. And who does not? Hear this, and live.
I. Here is a gracious offer made of pardon, and peace, and all happiness, to poor sinners, upon gospel terms, v. 6, 7.
1. Let them pray, and their prayers shall be heard and answered (v. 6): "Seek the Lord while he may be found. Seek him whom you have left by revolting from your allegiance to him and whom you have lost by provoking him to withdraw his favour from you. Call upon him now while he is near, and within call." Observe here,
(1.) The duties required. [1.] "Seek the Lord. Seek to him, and enquire of him, as your oracle. Ask the law at his mouth. What wilt thou have me to do? Seek for him, and enquire after him, as your portion and happiness; seek to be reconciled to him and acquainted with him, and to be happy in his favour. Be sorry that you have lost him; be solicitous to find him; take the appointed method of finding him, making use of Christ as your way, the Spirit as your guide, and the word as your rule." [2.] "Call upon him. Pray to him, to be reconciled, and, being reconciled, pray to him for every thing else you have need of."
(2.) The motives made use of to press these duties upon us: While he may be found--while he is near. [1.] It is implied that now God is near and will be found, so that it shall not be in vain to seek him and to call upon him. Now his patience is waiting on us, his word is calling to us, and his Spirit striving with us. Let us now improve our advantages and opportunities; for now is the accepted time. But, [2.] There is a day coming when he will be afar off, and will not be found, when the day of his patience is over, and his Spirit will strive no more. There may come such a time in this life, when the heart is incurably hardened; it is certain that at death and judgment the door will be shut, Luke xvi. 26; xiii. 25, 26. Mercy is now offered, but then judgment without mercy will take place.
2. Let them repent and reform, and their sins shall be pardoned, v. 7. Here is a call to the unconverted, to the wicked and the unrighteous--to the wicked, who live in known gross sins, to the unrighteous, who live in the neglect of plain duties: to them is the word of this salvation sent, and all possible assurance given that penitent sinners shall find God a pardoning God. Observe here,
(1.) What it is to repent. There are two things involved in repentance:-- [1.] It is to turn from sin; it is to forsake it. It is to leave it, and to leave it with loathing and abhorrence, never to return to it again. The wicked must forsake his way, his evil way, as we would forsake a false way that will never bring us to the happiness we aim at, and a dangerous way, that leads to destruction. Let him not take one step more in that way. Nay, there must be not only a change of the way, but a change of the mind; the unrighteous must forsake his thoughts. Repentance, if it be true, strikes at the root, and washes the heart from wickedness. We must alter our judgments concerning persons and things, dislodge the corrupt imaginations and quit the vain pretences under which an unsanctified heart shelters itself. Note, It is not enough to break off from evil practices, but we must enter a caveat against evil thoughts. Yet this is not all: [2.] To repent is to return to the Lord; to return to him as our God, our sovereign Lord, against whom we have rebelled, and to whom we are concerned to reconcile ourselves; it is to return to the Lord as the fountain of life and living waters, which we had forsaken for broken cisterns.
(2.) What encouragement we have thus to repent. If we do so, [1.] God will have mercy. He will not deal with us as our sins have deserved, but will have compassion on us. Misery is the object of mercy. Now both the consequences of sin, by which we have become truly miserable (Ezek. xvi. 5, 6), and the nature of repentance, by which we are made sensible of our misery and are brought to bemoan ourselves (Jer. xxxi. 18), both these make us objects of pity, and with God there are tender mercies. [2.] He will abundantly pardon. He will multiply to pardon (so the word is), as we have multiplied to offend. Though our sins have been very great and very many, and though we have often backslidden and are still prone to offend, yet God will repeat his pardon, and welcome even backsliding children that return to him in sincerity.
II. Here are encouragements given us to accept this offer and to venture our souls upon it. For, look which way we will, we find enough to confirm us in our belief of its validity and value.
1. If we look up to heaven, we find God's counsels there high and transcendent, his thoughts and ways infinitely above ours, v. 8, 9. The wicked are urged to forsake their evil ways and thoughts (v. 7) and to return to God, that is, to bring their ways and thoughts to concur and comply with his; "for" (says he) "my thoughts and ways are not as yours. Yours are conversant only about things beneath; they are of the earth earthy: but mine are above, as the heaven is high above the earth; and, if you would approve yourselves true penitents, yours must be so too, and your affections must be set on things above." Or, rather, it is to be understood as an encouragement to us to depend upon God's promise to pardon sin, upon repentance. Sinners may be ready to fear that God will not be reconciled to them, because they could not find in their hearts to be reconciled to one who should have so basely and so frequently offended them. "But" (says God) "my thoughts in this matter are not as yours, but as far above them as the heaven is above the earth." They are so in other things. Men's sentiments concerning sin, and Christ, and holiness, concerning this world and the other, are vastly different from God's; but in nothing more than in the matter of reconciliation. We think God apt to take offence and backward to forgive--that, if he forgives once, he will not forgive a second time. Peter thought it a great deal to forgive seven times (Matt. xviii. 21), and a hundred pence go far with us; but God meets returning sinners with pardoning mercy; he forgives freely, and as he gives: it is without upbraiding. We forgive and cannot forget; but, when God forgives sin, he remembers it no more. Thus God invites sinners to return to him, by possessing them with good thoughts of him, as Jer. xxxi. 20.
2. If we look down to this earth, we find God's word there powerful and effectual, and answering all its great intentions, v. 10, 11. Observe here, (1.) The efficacy of God's word in the kingdom of nature. He saith to the snow, Be thou on the earth; he appoints when it shall come, to what degree, and how long it shall lie there; he saith so to the small rain and the great rain of his strength, Job xxxvii. 6. And according to his order they come down from heaven, and do whatsoever he commands them upon the face of the world, whether it be for correction, or for his land, or for mercy, v. 12, 13. It returns not re infectâ--without having accomplished its end, but waters the earth, which he is therefore said to do from his chambers, Ps. civ. 13. And the watering of the earth is in order to its fruitfulness. Thus he makes it to bring forth and bud, for the products of the earth depend upon the dews of heaven; and thus it gives not only bread to the eater, present maintenance to the owner and his family, but seed likewise to the sower, that he may have food for another year. The husbandman must be a sower as well as an eater, else he will soon see the end of what he has. (2.) The efficacy of his word in the kingdom of providence and grace, which is as certain as the former: "So shall my word be, as powerful in the mouth of prophets as it is in the hand of providence; it shall not return unto me void, as unable to effect what it was sent for, or meeting with an insuperable opposition; no, it shall accomplish that which I please" (for it is the declaration of his will, according to the counsel of which he works all things) "and it shall prosper in the thing for which I sent it." This assures us, [1.] That the promises of God shall all have their full accomplishment in due time, and not one iota or tittle of them shall fail, 1 Kings viii. 56. These promises of mercy and grace shall have as real an effect upon the souls of believers, for their sanctification and comfort, as ever the rain had upon the earth, to make it fruitful. [2.] That according to the different errands on which the word is sent it will have its different effects. If it be not a savour of life unto life, it will be a savour of death unto death; if it do not convince the conscience and soften the heart, it will sear the conscience and harden the heart; if it do not ripen for heaven, it will ripen for hell. See ch. vi. 9. One way or other, it will take effect. [3.] That Christ's coming into the world, as the dew from heaven (Hos. xiv. 5), will not be in vain. For, if Israel be not gathered, he will be glorious in the conversion of the Gentiles; to them therefore the tenders of grace must be made when the Jews refuse them, that the wedding may be furnished with guests and the gospel not return void.
3. If we take a special view of the church, we shall find what great things God has done, and will do, for it (v. 12, 13): You shall go out with joy, and be led forth with peace. This refers, (1.) To the deliverance and return of the Jews out of Babylon. They shall go out of their captivity, and be led forth towards their own land again. God will go before them as surely, though not as sensibly, as before their fathers in the pillar of cloud and fire. They shall go out, not with trembling, but with triumph, not with any regret to part with Babylon, or any fear of being fetched back, but with joy and peace. Their journey home over the mountains shall be pleasant, and they shall have the good-will and good wishes of all the countries they pass through. The hills and their inhabitants shall, as in a transport of joy, break forth into singing; and, if the people should altogether hold their peace, even the trees of the field would attend them with their applauses and acclamations. And, when they come to their own land, it shall be ready to bid them welcome; for, whereas they expected to find it all overgrown with briers and thorns, it shall be set with fir-trees and myrtle-trees: for, though it lay desolate, yet it enjoyed its sabbaths (Lev. xxvi. 34), which, when they were over, like the land after the sabbatical year, it was the better for. And this shall redound much to the honour of God and be to him for a name. But, (2.) Without doubt it looks further. This shall be for an everlasting sign, that it, [1.] The redemption of the Jews out of Babylon shall be a ratification of those promises that relate to gospel times. The accomplishment of the predictions relating to that great deliverance would be a pledge and earnest of the performance of all the other promises; for thereby it shall appear that he is faithful who has promised. [2.] It shall be a representation of the blessings promised and a type and figure of them. First, Gospel grace will set those at liberty that were in bondage to sin and Satan. They shall go out and be led forth. Christ shall make them free, and then they shall be free indeed. Secondly, It will fill those with joy that were melancholy. Ps. xiv. 7, Jacob shall rejoice, and Israel shall be glad. The earth and the inferior part of the creation shall share in the joy of this salvation, Ps. xciv. 11, 12. Thirdly, It will make a great change in men's characters. Those that were as thorns and briers, good for nothing but the fire, nay, hurtful and vexatious, shall become graceful and useful as the fir-tree and the myrtle-tree. Thorns and briers came in with sin and were the fruits of the curse, Gen. iii. 18. The raising of pleasant trees in the room of them signifies the removal of the curse of the law and the introduction of gospel blessings. The church's enemies were as thorns and briers; but, instead of them, God will raise up friends to be her protection and ornament. Or it may denote the world's growing better; instead of a generation of thorns and briers, there shall come up a generation of fir-trees and myrtles; the children shall be wiser and better than the parents. And, fourthly, in all this God shall be glorified. It shall be to him for a name, by which he will be made known and praised, and by it the people of God shall be encouraged. It shall be for an everlasting sign of God's favour to them, assuring them that, though it may for a time be clouded, it shall never be cut off. The covenant of grace is an everlasting covenant; for the present blessings of it are signs of everlasting ones.
Adam Clarke: Commentary on the Bible - 1831
55:6: Seek ye the Lord while he may be found - Rab. David Kimchi gives the true sense of this passage: "Seek ye the Lord, because he may be found: call upon him, because he is near. Repent before ye die, for after death there is no conversion of the soul."
Albert Barnes: Notes on the Bible - 1834
55:6: Seek ye the Lord - The commencement of religion in the heart is often represented as seeking for God. or inquiring for his ways Deu 4:29; Job 5:8; Job 8:5; Psa 9:10; Psa 14:2; Psa 27:8. This is to be regarded as addressed not to the Jewish exiles only or uniquely, but to all in view of the coming and work of the Messiah. That work would be so full and ample that an invitation could be extended to all to seek after God, and to return to him. It is implied here:
1. That people are by nature ignorant of God - since they are directed to 'seek' for him.
2. That if people will obtain his favor it must be sought. No man becomes his friend without desiring it; no one who does not earnestly seek for it.
3. That the invitation to seek God should be made to all. In this passage it is unlimited (compare Isa 55:7). Where there are sinners, there the invitation is to be offered.
4. That the knowledge of God is of inestimable value. He would not command people to seek that which was worthless; he would not urge it with so much earnestness as is here manifested if it were not of inexpressible importance.
While he may be found - It is implied here:
1. That God may now be found.
2. That the time will come when it will be impossible to obtain his favor.
The leading thought is, that under the Messiah the offer of salvation will be made to people fully and freely. But the period will come when it will be withdrawn. If God forsakes human beings; if he wholly withdraws his Spirit; if they have committed the sin which hath never forgiveness; or if they neglect or despise the provisions of mercy and die in their sins, it will be too late, and mercy cannot then be found. How unspeakably important, then, is it to seek for mercy at once - lest, slighted now, the offer should be withdrawn. or lest death should Overtake us, and we be removed to a world where mercy is unknown! How important is the present moment - for another moment may place us beyond the reach of pardon and of grace! How amazing the stupidity of men who suffer their present moments to pass away unimproved, and who, amidst the gaieties and the business of life, permit the day of salvation to pass by, and lose their souls! And how just is the condemnation of the sinner! If a man will not do so simple a thing as to ask for pardon, he ought to perish. The universe will approve the condemnation of such a man; and the voice of complaint can never be raised against that Holy Being who consigns such a sinner to hell.
Call ye upon him - That is, implore his mercy (see Rom 10:13; compare Joe 2:32). How easy are the terms of salvation! How just will be the condemnation of a sinner if he will not call upon God! Assuredly, if people will not breathe out one broken-hearted petition to the God of heaven that they may be saved, they have only to blame themselves if they are lost. The terms of salvation could be made no easier; and man can ask nothing more simple.
While he is near - In an important sense God is equally near to us at all times. But this figurative language is taken from the mode of speaking among people, and it denotes that there are influences more favorable for seeking him at some periods than others. Thus God comes near to us in the preaching of his word, when it is borne with power to the conscience; in his providences, when he strikes down a friend and comes into the very circle where we move, or the very dwelling where we abide; when he lays his hand upon us in sickness, he is near us by day and by night; in a Rev_ival of religion, or when a pious friend pleads with us, God is near to us then, and is calling us to his favor. These are favorable times for salvation; times which, if they are suffered to pass by unimproved, return no more; periods which will all soon be gone, and when they are gone, the sinner irrecoverably dies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:6: Seek: Isa 45:19; Ch1 28:9; Ch2 19:3; Job 8:5; Psa 14:2, Psa 27:8, Psa 32:6, Psa 95:7; Jer 29:12-14; Amo 5:6; Mat 5:25, Mat 7:7, Mat 7:8, Mat 25:11, Mat 25:12; Luk 13:25; Joh 7:33, Joh 7:34, Joh 8:21, Joh 12:35, Joh 12:36; Co2 6:1, Co2 6:2; Heb 2:3, Heb 3:13
while he is near: Isa 12:6, Isa 46:13; Deu 4:7; Psa 75:1, Psa 145:18, Psa 148:14; Eze 8:6; Eph 3:13
Carl Friedrich Keil and Franz Delitzsch
55:6
So gracious is the offer which Jehovah now makes to His people, so great are the promises that He makes to it, viz., the regal glory of David, and the government of the world by virtue of the religion of Jehovah. Hence the exhortation is addressed to it in Is 55:6 and Is 55:7 : "Seek ye Jehovah while He may be found, call ye upon Him while He is near. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return to Jehovah, and He will have compassion upon him; and to our God, for He will abundantly pardon." They are to seek to press into the fellowship of Jehovah (dârash with the radical meaning terere, to acquire experimental knowledge or confidential acquaintance with anything) now that He is to be found (Is 65:1, compare the parallelism of words and things in Jer 29:14), and to call upon Him, viz., for a share in that superabundant grace, ow that He is near, i.e., now that He approaches Israel, and offers it. In the admonition to repentance introduced in Is 55:7, both sides of the μετάνοια find expression, viz., turning away from sinful self-will, and turning to the God of salvation. The apodosis with its promises commences with וירחמהוּ - then will He have compassion upon such a man; and consequently לסלוח כּי־ירבּה (with כּי because the fragmentary sentence ואל־אלהינוּ did not admit of the continuation with ו) has not a general, but an individual meaning (vid., Ps 130:4, Ps 130:7), and is to be translated as a future (for the expression, compare Is 26:17).
Geneva 1599
55:6 Seek ye the LORD while he may be (i) found, call ye upon him while he is near:
(i) When he offers himself by the preaching of his word.
John Gill
55:6 Seek ye the Lord while he may be found,.... The Lord is to be sought unto at all times, whenever the people of God meet together, especially on sabbath days, and while the external ministry of the word lasts, and life itself; so the Targum,
"seek the fear of the Lord, while ye are alive.''
Kimchi compares it with Eccles 9:10. The Jewish writers, as Aben Ezra and others, generally interpret it before the sealing of the decree, or before the decree is gone forth. It may be understood of place, as well as time, and be rendered, "seek the Lord in the place where he may be found" (l); God is to be found, as Aben Ezra observes, in all places, and at all times; under the Old Testament there was a particular place appointed for the worship of God, the tabernacle and temple, where he was to be sought unto, and might be found; under the New Testament, all places are alike, and wherever the church and people of God meet together, there he is to be sought, and there he may be found, even in his house and ordinances:
call ye upon him while he is near; the same thing designed by different words: seeking and calling design not only prayer, but the whole of public worship, and the time and place when and where the Lord is to be found, and is near. Aben Ezra thinks it refers to the Shechinah in the sanctuary. Perhaps it may have some respect to the time of Christ's incarnation, and his being in the land of Judea; and to the destruction of the temple by the Romans, when the Lord could be no more sought unto, and found in that place; or when the Christians were obliged to move from Jerusalem, because of the siege of it; and when the Jews had no more an opportunity of hearing the Gospel there.
(l) So in the Jerusalem Talmud, as quoted by Abendana on the place,
"seek the Lord, where he is found, in the synagogues, and in the schools; call upon him, where he is near, in the synagogues, and in the schools.''
And so another Jewish writer, mentioned by him, interprets the words,
"whilst the Shechinah is found in the sanctuary; before he hides his face, and causes his Shechinah to remove from you.''
John Wesley
55:6 Seek - Labour to get the knowledge of God's will, and to obtain his grace and favour. While - In this day of grace, while he offers mercy and reconciliation. Near - Ready and desirous to receive you to mercy.
Robert Jamieson, A. R. Fausset and David Brown
55:6 The condition and limit in the obtaining of the spiritual benefits (Is 55:1-3): (1) Seek the Lord. (2) Seek Him while He is to be found (Is 65:1; Ps 32:6; Mt 25:1-13; Jn 7:34; Jn 8:21; 2Cor 6:2; Heb 2:3; Heb 3:13, Heb 3:15).
call--casting yourselves wholly on His mercy (Rom 10:13). Stronger than "seek"; so "near" is more positive than "while He may be found" (Rom 10:8-9).
near--propitious (Ps 34:18; Ps 145:18).
55:755:7: թողցէ՛ ամպարիշտն զճանապարհս իւր, եւ այր անօրէն զխորհուրդս իւր. եւ դարձցի՛ առ Տէր եւ գտցէ զողորմութիւն. եւ առ Աստուած մեր՝ զի բազմապատիկ թողցէ զանօրէնութիւնս ձեր։
7 ամբարիշտը թող հրաժարուի իր ընթացքից, անօրէն մարդը՝ իր խորհուրդներից, թող նա վերադառնայ Տիրոջ մօտ՝ եւ ողորմութիւն կը գտնի, մեր Աստծո՛ւ մօտ, որը բազմապատիկ թողութիւն պիտի շնորհի ձեր անօրէնութիւններին:
7 Թող ամբարիշտը՝ իր ճամբայէն Ու անօրէն մարդը իր խորհուրդներէն հրաժարի Եւ Տէրոջը դառնայ ու անիկա պիտի ողորմի անոր Ու մեր Աստուծոյն՝ վասն զի անիկա առատապէս կը ներէ։
թողցէ ամպարիշտն զճանապարհս իւր, եւ այր անօրէն զխորհուրդս իւր. եւ դարձցի առ Տէր եւ [869]գտցէ զողորմութիւն``. եւ առ Աստուած մեր` զի բազմապատիկ թողցէ զանօրէնութիւնս ձեր:

55:7: թողցէ՛ ամպարիշտն զճանապարհս իւր, եւ այր անօրէն զխորհուրդս իւր. եւ դարձցի՛ առ Տէր եւ գտցէ զողորմութիւն. եւ առ Աստուած մեր՝ զի բազմապատիկ թողցէ զանօրէնութիւնս ձեր։
7 ամբարիշտը թող հրաժարուի իր ընթացքից, անօրէն մարդը՝ իր խորհուրդներից, թող նա վերադառնայ Տիրոջ մօտ՝ եւ ողորմութիւն կը գտնի, մեր Աստծո՛ւ մօտ, որը բազմապատիկ թողութիւն պիտի շնորհի ձեր անօրէնութիւններին:
7 Թող ամբարիշտը՝ իր ճամբայէն Ու անօրէն մարդը իր խորհուրդներէն հրաժարի Եւ Տէրոջը դառնայ ու անիկա պիտի ողորմի անոր Ու մեր Աստուծոյն՝ վասն զի անիկա առատապէս կը ներէ։
zohrab-1805▾ eastern-1994▾ western am▾
55:755:7 Да оставит нечестивый путь свой и беззаконник помыслы свои, и да обратится к Господу, и Он помилует его, и к Богу нашему, ибо Он многомилостив.
55:7 ἀπολιπέτω απολειπω leave behind ὁ ο the ἀσεβὴς ασεβης irreverent τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even ἀνὴρ ανηρ man; husband ἄνομος ανομος lawless τὰς ο the βουλὰς βουλη intent αὐτοῦ αυτος he; him καὶ και and; even ἐπιστραφήτω επιστρεφω turn around; return ἐπὶ επι in; on κύριον κυριος lord; master καὶ και and; even ἐλεηθήσεται ελεεω show mercy; have mercy on ὅτι οτι since; that ἐπὶ επι in; on πολὺ πολυς much; many ἀφήσει αφιημι dismiss; leave τὰς ο the ἁμαρτίας αμαρτια sin; fault ὑμῶν υμων your
55:7 יַעֲזֹ֤ב yaʕᵃzˈōv עזב leave רָשָׁע֙ rāšˌāʕ רָשָׁע guilty דַּרְכֹּ֔ו darkˈô דֶּרֶךְ way וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אָ֖וֶן ʔˌāwen אָוֶן wickedness מַחְשְׁבֹתָ֑יו maḥšᵊvōṯˈāʸw מַחֲשָׁבָה thought וְ wᵊ וְ and יָשֹׁ֤ב yāšˈōv שׁוב return אֶל־ ʔel- אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וִֽ wˈi וְ and ירַחֲמֵ֔הוּ yraḥᵃmˈēhû רחם have compassion וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that יַרְבֶּ֥ה yarbˌeh רבה be many לִ li לְ to סְלֹֽוחַ׃ sᵊlˈôₐḥ סלח forgive
55:7. derelinquat impius viam suam et vir iniquus cogitationes suas et revertatur ad Dominum et miserebitur eius et ad Deum nostrum quoniam multus est ad ignoscendumLet the wicked forsake his way, and the unjust man his thoughts, and let him return to the Lord, and he will have mercy on him, and to our God: for he is bountiful to forgive.
7. let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.
Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon:

55:7 Да оставит нечестивый путь свой и беззаконник помыслы свои, и да обратится к Господу, и Он помилует его, и к Богу нашему, ибо Он многомилостив.
55:7
ἀπολιπέτω απολειπω leave behind
ὁ ο the
ἀσεβὴς ασεβης irreverent
τὰς ο the
ὁδοὺς οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνὴρ ανηρ man; husband
ἄνομος ανομος lawless
τὰς ο the
βουλὰς βουλη intent
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπιστραφήτω επιστρεφω turn around; return
ἐπὶ επι in; on
κύριον κυριος lord; master
καὶ και and; even
ἐλεηθήσεται ελεεω show mercy; have mercy on
ὅτι οτι since; that
ἐπὶ επι in; on
πολὺ πολυς much; many
ἀφήσει αφιημι dismiss; leave
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
ὑμῶν υμων your
55:7
יַעֲזֹ֤ב yaʕᵃzˈōv עזב leave
רָשָׁע֙ rāšˌāʕ רָשָׁע guilty
דַּרְכֹּ֔ו darkˈô דֶּרֶךְ way
וְ wᵊ וְ and
אִ֥ישׁ ʔˌîš אִישׁ man
אָ֖וֶן ʔˌāwen אָוֶן wickedness
מַחְשְׁבֹתָ֑יו maḥšᵊvōṯˈāʸw מַחֲשָׁבָה thought
וְ wᵊ וְ and
יָשֹׁ֤ב yāšˈōv שׁוב return
אֶל־ ʔel- אֶל to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וִֽ wˈi וְ and
ירַחֲמֵ֔הוּ yraḥᵃmˈēhû רחם have compassion
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
כִּֽי־ kˈî- כִּי that
יַרְבֶּ֥ה yarbˌeh רבה be many
לִ li לְ to
סְלֹֽוחַ׃ sᵊlˈôₐḥ סלח forgive
55:7. derelinquat impius viam suam et vir iniquus cogitationes suas et revertatur ad Dominum et miserebitur eius et ad Deum nostrum quoniam multus est ad ignoscendum
Let the wicked forsake his way, and the unjust man his thoughts, and let him return to the Lord, and he will have mercy on him, and to our God: for he is bountiful to forgive.
7. let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.
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Albert Barnes: Notes on the Bible - 1834
55:7: Let the wicked ... - In this verse we are told what is necessary in order to seek God and to return to him, and the encouragement which we have to do it. The first step is for the sinner to forsake his way. He must come to a solemn pause, and resolve to abandon all his transgressions. His evil course; his vices; his corrupt practices; and his dissipated companions, must be forsaken.
And the unrighteous man - Margin, "Man of iniquity." This is a literal translation. The address is made to all people, for all are such.
His thoughts - The Hebrew word denotes all that is the object of thought; and the idea is, that the man must abandon his plans and purposes of life. The thoughts, in the sight of a holy God, are not less important than the external deportment; and no man can obtain his favor who is not ready to abandon his erroneous opinions, his pride and vanity, his plans of evil, and his purposes of life that are opposed to God.
And let him return unto the Lord - Man, in the Scriptures, is everywhere described as having wandered away from the true God. Religion consists in returning to him for pardon, for consolation, for protection, for support. The true penitent is desirous of returning to him, as the prodigal son returned to his father's house; the man who loves sin chooses to remain at a distance from God.
And to our God - The God of his people; the God of the speaker here. It is the language of those who have found mercy. The idea is, that he who has bestowed mercy on us, will be ready to bestow it on others. 'We have returned to God. We have had experience of his compassion, and we have such a conviction of his overflowing mercy, that we can assure all others that if they will return to our God, he will abundantly pardon them.' The doctrine is, that they who have found favor have a deep conviction of the abounding compassion of God, and such a sense of the fullness of his mercy, that they are disposed to offer the assurance to all others, that they may also obtain full forgiveness. Compare Rev 22:17 - 'And let him that heareth say, Come.'
For he will abundantly pardon - Margin, as Hebrew, 'Multiply to pardon.' He abounds in forgiveness. This is the conviction of those who are pardoned; this is the promise of inestimable worth which is made to all who are willing to return to God. On the ground of this promise all may come to him, and none who come shall be sent empty away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:7: the wicked: Isa 1:16-18; Ch2 7:14; Pro 28:13; Jer 3:3, Jer 8:4-6; Eze 3:18, Eze 3:19; Eze 18:21-23, Eze 18:27-32, Eze 33:11, Eze 33:14-16; Hos 14:1, Hos 14:2; Jon 3:10; Mat 9:13; Luk 15:10, Luk 15:24; Act 3:19, Act 26:20; Co1 6:9-11; Jam 4:8-10
unrighteous man: Heb. man of iniquity
his thoughts: Gen 6:5; Psa 66:18; Jer 4:14; Zac 8:17; Mat 15:18, Mat 15:19, Mat 23:25, Mat 23:26; Mar 7:21, Mar 7:23; Luk 11:39, Luk 11:40; Act 8:21, Act 8:22; Jam 1:15
for: Isa 43:25, Isa 44:22; Exo 34:6, Exo 34:7; Num 14:18, Num 14:19; Psa 51:1, Psa 130:7; Jer 3:12, Jer 3:13; Luk 7:47; Rom 5:16-21; Eph 1:6-8; Ti1 1:15, Ti1 1:16
abundantly: Heb. multiply to
Geneva 1599
55:7 Let the wicked (k) forsake his way, and the unrighteous man his thoughts: and let him return to the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.
(k) By this he shows that repentance must be joined with faith, and how we cannot call on God correctly, unless the fruits of our faith appear.
John Gill
55:7 Let the wicked forsake his way,.... His evil way, as the Targum paraphrases it, his wicked course of life; and which is his own way, of his own choosing, and in which he delights, and a very dangerous one it is; and yet he is bent upon it, and nothing can turn him from it but efficacious grace; nor will he ever forsake it till he sees the evil, danger, and loathsomeness of it; and when he does forsake it, it is so as not to make sin the course of his life, though he does not and cannot live without sin. The word for "wicked" signifies restless, troublesome, and ungodly, and is expressive of the pollution and guilt of sin all are under. Some are notoriously wicked, and all men are wicked in the account of God, though they may think otherwise themselves; and they become so their own apprehensions, when they are thoroughly awakened and convinced of sin, and of the evil of their ways, and are enabled to forsake them: though this may also be understood of "his own way" of saving himself, which is by works of righteousness he has done, in opposition to God's way of saving men by Jesus Christ; which way of his own must be relinquished, and Christ alone must be applied unto, and laid hold on, for salvation:
and the unrighteous man his thoughts: not his natural thoughts, but his sinful ones, his wrong thoughts of religion, righteousness, and salvation; particularly his thoughts of being justified by his own righteousness; which thoughts are to be forsaken, as being contrary to God's way of justifying sinners; and as all men are unrighteous, are destitute of righteousness, and full of unrighteousness, so is the self-righteous person; and he must be divested of all thoughts of his own righteousness, and acknowledge himself an unrighteous man, ere he receives mercy, forgiveness, righteousness and salvation, at the hands of the Lord:
and let him return unto the Lord; from whom he has departed, against whom he has sinned, and who only can save him; and this he does when he comes and acknowledges his sin before the Lord, implores his grace and mercy, and attends his word and worship; all which is the fruit and effect of powerful and efficacious grace, in turning and drawing. The Targum is,
"and let him turn to the worship of the Lord:''
and he will have mercy upon him; which shows that the returning of the sinner to God is not meritorious, it is mercy still to receive him; and which is here mentioned as the motive to return; there is an abundance of it with the Lord, and he has resolved and promised to show it, and he takes delight in it, and many are the instances of it:
and to our God, for he will abundantly pardon; God is to be applied unto, not as an absolute God, or out of Christ; but as our God in Christ, in whom he has proclaimed his name, a God gracious and merciful, and so he does abundantly pardon. The promise of pardon is absolute and unconditional, and is here observed as the motive to forsake sin, and not that as the condition of pardon; the design is to comfort those that are distressed with sin; God does and will pardon, and none but he can, and he has declared that he will; forgiveness is with him, and it is published in the Gospel, and there have been many instances of it.
The Lord does abundantly pardon, or "multiply to pardon" (m); he pardons all sorts of sinners, and all sorts of sins; original sin, actual sins and transgressions; all backslidings and revoltings; all but the sin against the Holy Ghost.
(m) "multiplicabit ad parcendum vel ut parcat", Pagninus, Montanus, Vatablus; "multiplicabit condonare", Cocceius; "multus erit ut proritietur": Munster.
John Wesley
55:7 Return - By sincere repentance, and faith.
Robert Jamieson, A. R. Fausset and David Brown
55:7 unrighteous--Hebrew, "man of iniquity"; true of all men. The "wicked" sins more openly in "his way"; the "unrighteous" refers to the more subtle workings of sin in the "thoughts." All are guilty in the latter respect, thought many fancy themselves safe, because not openly "wicked in ways" (Ps 94:11). The parallelism is that of gradation. The progress of the penitent is to be from negative reformation, "forsaking his way," and a farther step, "his thoughts," to positive repentance, "returning to the Lord" (the only true repentance, Zech 12:10), and making God his God, along with the other children of God (the crowning point; appropriation of God to ourselves: "to our God"). "Return" implies that man originally walked with God, but has apostatized. Isaiah saith, "our God," the God of the believing Israelites; those themselves redeemed desire others to come to their God (Ps 34:8; Rev_ 22:17).
abundantly pardon--Literally, "multiply to pardon," still more than "have mercy"; God's graciousness is felt more and more the longer one knows Him (Ps 130:7).
55:855:8: Զի ո՛չ են խորհուրդք իմ իբրեւ զխորհուրդս ձեր, եւ ո՛չ ճանապարհք իմ իբրեւ զճանապարհս ձեր՝ ասէ Տէր։
8 «Իմ խորհուրդները նման չեն ձեր խորհուրդներին, եւ ոչ էլ իմ ճանապարհները՝ ձեր ճանապարհներին, -ասում է Տէրը, -
8 Քանզի ‘Իմ խորհուրդներս ձեր խորհուրդները չեն Ու իմ ճամբաներս ձեր ճամբաները չեն’, կ’ըսէ Տէրը։
Զի ոչ են խորհուրդք իմ իբրեւ զխորհուրդս ձեր, եւ ոչ ճանապարհք իմ իբրեւ զճանապարհս ձեր` ասէ Տէր:

55:8: Զի ո՛չ են խորհուրդք իմ իբրեւ զխորհուրդս ձեր, եւ ո՛չ ճանապարհք իմ իբրեւ զճանապարհս ձեր՝ ասէ Տէր։
8 «Իմ խորհուրդները նման չեն ձեր խորհուրդներին, եւ ոչ էլ իմ ճանապարհները՝ ձեր ճանապարհներին, -ասում է Տէրը, -
8 Քանզի ‘Իմ խորհուրդներս ձեր խորհուրդները չեն Ու իմ ճամբաներս ձեր ճամբաները չեն’, կ’ըսէ Տէրը։
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55:855:8 Мои мысли не ваши мысли, ни ваши пути пути Мои, говорит Господь.
55:8 οὐ ου not γάρ γαρ for εἰσιν ειμι be αἱ ο the βουλαί βουλη intent μου μου of me; mine ὥσπερ ωσπερ just as αἱ ο the βουλαὶ βουλη intent ὑμῶν υμων your οὐδὲ ουδε not even; neither ὥσπερ ωσπερ just as αἱ ο the ὁδοὶ οδος way; journey ὑμῶν υμων your αἱ ο the ὁδοί οδος way; journey μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master
55:8 כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not מַחְשְׁבֹותַי֙ maḥšᵊvôṯˌay מַחֲשָׁבָה thought מַחְשְׁבֹ֣ותֵיכֶ֔ם maḥšᵊvˈôṯêḵˈem מַחֲשָׁבָה thought וְ wᵊ וְ and לֹ֥א lˌō לֹא not דַרְכֵיכֶ֖ם ḏarᵊḵêḵˌem דֶּרֶךְ way דְּרָכָ֑י dᵊrāḵˈāy דֶּרֶךְ way נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
55:8. non enim cogitationes meae cogitationes vestrae neque viae vestrae viae meae dicit DominusFor my thoughts are not your thoughts: nor your ways my ways, saith the Lord.
8. For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.
For my thoughts [are] not your thoughts, neither [are] your ways my ways, saith the LORD:

55:8 Мои мысли не ваши мысли, ни ваши пути пути Мои, говорит Господь.
55:8
οὐ ου not
γάρ γαρ for
εἰσιν ειμι be
αἱ ο the
βουλαί βουλη intent
μου μου of me; mine
ὥσπερ ωσπερ just as
αἱ ο the
βουλαὶ βουλη intent
ὑμῶν υμων your
οὐδὲ ουδε not even; neither
ὥσπερ ωσπερ just as
αἱ ο the
ὁδοὶ οδος way; journey
ὑμῶν υμων your
αἱ ο the
ὁδοί οδος way; journey
μου μου of me; mine
λέγει λεγω tell; declare
κύριος κυριος lord; master
55:8
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
מַחְשְׁבֹותַי֙ maḥšᵊvôṯˌay מַחֲשָׁבָה thought
מַחְשְׁבֹ֣ותֵיכֶ֔ם maḥšᵊvˈôṯêḵˈem מַחֲשָׁבָה thought
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
דַרְכֵיכֶ֖ם ḏarᵊḵêḵˌem דֶּרֶךְ way
דְּרָכָ֑י dᵊrāḵˈāy דֶּרֶךְ way
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
55:8. non enim cogitationes meae cogitationes vestrae neque viae vestrae viae meae dicit Dominus
For my thoughts are not your thoughts: nor your ways my ways, saith the Lord.
8. For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Идет изложение мысли о спасительной, нравственно-возрождающей силе Божественного Слова, представляющей в этом отношении блестящий контраст слабому человеческому слову. В более легком перифразе содержание этих четырех стихов можно передать такими словами: "Ваши намерения и поступки, - говорит Господь людям, - отстоят от Моих, как небо от земли: поскольку у вас все изменчиво, противоречиво, бесхарактерно и слабовольно, постольку у Меня всякое обещание и слово запечатлено характером абсолютной непреложности и всегда осуществляется в полной своей мере и на самом деле. Следовательно, несомненно осуществится и то слово - о спасении грешников, при условии их покаяния, - о котором только что говорилось выше и которое некоторым могло показаться соблазнительным, ввиду односторонне-формального взгляда ветхозаветного человечества, что спасаются только одни праведники (ср. Мф 10:6; 18:11; Лк 9:56). В интересах единства и подлинности кн. пророка Исаии важно отметить, что подобная же характеристика людских замыслов и Божественных определений встречалась у него и в начальных главах (Ис 7:7; 8:10). В переносном смысле, под словом Господним и которые разумеют Ипостасное Слово Отчее, явившееся в мир, чтобы совершить волю Отца (Ин 1:1; 17:4).
Albert Barnes: Notes on the Bible - 1834
55:8: For my thoughts are not your thoughts - Interpreters have differed in regard to the connection of this verse with the preceding. It is evident, I think, that it is properly connected with the subject of pardon; and the sense must be, that the plans and purposes of God in regard to forgiveness are as far above those of people as the heavens are higher than the earth, Isa 55:9. But in what respects his plan of pardon differs from those of people, the prophet does not intimate, and can be understood only by the views which are presented in other parts of the Bible. The connection here would seem to demand some such view as the following:
1. People find it difficult to pardon at all. They harbor malice; they seek Rev_enge; they are slow to forgive an injury. Not so with God. He harbors no malice; he has no desire of Rev_enge; he has no reluctance to forgive.
2. It may refer to the number of offences. People, if they forgive once, are slow to forgive a second time, and still more reluctant to forgive a third time, and if the offence is often repeated they refuse to forgive altogether. Not so with God. No matter how often we have violated his law, yet be can multiply forgiveness in proportion to our faults.
3. The number of the offenders. People may pardon one or a few who injure them, but if the number is greatly increased, their compassions are closed, and they feel that the world is arrayed against them. Not so with God. No matter how numerous the offenders - though they embrace the inhabitants of the whole world - yet he can extend forgiveness to them all.
4. In regard to the aggravation of offences. People forgive a slight injury. However, if it is aggravated, they are slow to pardon. But not so with God. No matter bow aggravated the offence, he is ready to forgive. It may be added:
5. That his thoughts in regard to the mode of pardon are far above ours. The plan of forgiveness through a Redeemer - the scheme of pardon so fully illustrated in Isa 53:1-12, and on which the reasoning of the prophet here is based - is as far above any of the modes of pardon among people, as the heavens are above the earth. The scheme which contemplated the incarnation of the Son of God; which proffered forgiveness only through his substituted sufferings, and in virtue of his bitter death, was one which man could not have thought of, and which surpasses all the schemes and plans of people. In this respect, God's ways are not, our ways, and his thoughts are not our thoughts.
But at the same time that this passage, refers primarily to the subject of pardon, and should be interpreted as having a main reference to that, it is also true of the ways of God in general. His ways are not our ways, and his thoughts are not ours in regard to his plans in the creation and government of the world. He has plans for accomplishing his purposes which are different from ours, and he secures our own welfare by schemes that cross our own. He disappoints our hopes; foils our expectations; crosses our designs; removes our property, or our friends; and thwarts our purposes in life. He leads us in a path which we bad not intended: and secures our ultimate happiness in modes which are contrary to all our designs and desires. It follows from this:
1. That we should form our plans with submission to the higher purposes of God.
2. We should resign ourselves to him when he chooses to thwart our plans, and to take away our comforts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:8: Sa2 7:19; Psa 25:10, Psa 40:5, Psa 92:5; Pro 21:8, Pro 25:3; Jer 3:1; Eze 18:29; Dan 4:37; Hos 14:9
Carl Friedrich Keil and Franz Delitzsch
55:8
The appeal, to leave their own way and their own thoughts, and yield themselves to God the Redeemer, and to His word, is now urged on the ground of the heaven-wide difference between the ways and thoughts of this God and the despairing thoughts of men (Is 40:27; Is 49:24), and their aimless labyrinthine ways. "For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah: no, heaven is high above the earth; so high are my ways above your ways, and my thoughts above your thoughts." The kı̄ (imo) introduces the undeniable statement of a fact patent to the senses, for the purpose of clearly setting forth, by way of comparison, the relation in which the ways and thoughts of God stand to those of man. There is no necessity to supply כאשׁר after כּי, as Hitzig and Knobel do. It is simply omitted, as in Is 62:5 and Jer 3:20, or like כּן in Prov 26:11, etc. On what side the heaven-wide elevation is to be seen, is shown in what follows. They are not so fickle, so unreliable, or so powerless.
Geneva 1599
55:8 For my (l) thoughts [are] not your thoughts, neither [are] your ways my ways, saith the LORD.
(l) Although you are not soon reconciled one to another and judge me by yourselves, yet I am easy to be reconciled, yea, I offer my mercies to you.
John Gill
55:8 For my thoughts are not your thoughts,.... In some things there may be a likeness between the thoughts of God and the thoughts of men, as to the nature of them: thoughts are natural and essential to them both; they are within them, are internal acts, and unknown to others, till made known; but then the thoughts of men are finite and limited, whereas the thoughts of the Lord are infinite and boundless; men's thoughts have a beginning, but the Lord's have none; though not so much the nature as the quality of them is here intended: the thoughts of men are evil, even the imagination of their thoughts, yea, every imagination is, and that always and only so; but the thoughts of God are holy, as appears from his purposes and covenant, and all his acts of grace, in redemption, calling, and preparing his people for glory: the thoughts of men, as to the object of them, are vain, and nothing worth; their thoughts and sentiments of things are very different from the Lord's, as about sin, concerning Christ, the truths of the Gospel, the people of God, religion, holiness, and a future state, and in reference to the business of salvation; they think they can save themselves; that their own works of righteousness are sufficient to justify them; their privileges and profession such, that they shall be saved; their wisdom, riches, and honour, a security to them from damnation: however, that their sincere obedience, with repentance for what is amiss, will entitle them to happiness: but the thoughts of God are the reverse of all this; particularly with respect to pardoning mercy their thoughts are different; carnal men think of mercy, but not of justice, and of having pardoning mercy in an absolute way, and not through Christ, and without conversion and repentance; and so this is a reason why men's thoughts are to be forsaken, because so very unlike to the Lord's. Or else these words are to be considered as an argument, proving that God does abundantly pardon all returning sinners; since he is not like men, backward to forgive, especially great and aggravated crimes, but is ready, free, and willing to forgive, even those of the most aggravated circumstances.
Neither are your ways my ways, saith the Lord; the ways which God prescribes and directs men to walk in are different from theirs; his are holy, theirs unholy; his are plain, theirs crooked; his are ways of light, theirs ways of darkness; his are pleasant, theirs not so, at least in the issue; his lead to life, theirs to death; and therefore there is good reason why they should leave their evil ways, and walk in his. Moreover, the ways which he takes in the salvation of men are different from those which they, naturally pursue, and especially in the pardon of sin; he pardons freely, fully, without any reserve, or private grudge, forgetting as well as forgiving.
John Wesley
55:8 For - If any man injure you, especially if he do it greatly and frequently, you are slow and backward to forgive him. But I am ready to forgive all penitents, how many, and great, and numberless soever their sins be.
Robert Jamieson, A. R. Fausset and David Brown
55:8 For--referring to Is 55:7. You need not doubt His willingness "abundantly to pardon" (compare Is 55:12); for, though "the wicked" man's "ways," and "the unrighteous man's thoughts," are so aggravated as to seem unpardonable, God's "thoughts" and "ways" in pardoning are not regulated by the proportion of the former, as man's would be towards his fellow man who offended him; compare the "for" (Ps 25:11; Rom 5:19).
55:955:9: Այլ որպէս հեռի՛ են երկինք յերկրէ. ա՛յնպէս հեռի՛ են ճանապարհք իմ ՚ի ճանապարհաց ձերոց, եւ խորհուրդք իմ ՚ի խորհրդոց ձերոց։
9 այլ, ինչպէս երկինքն է հեռու երկրից, այնպէս էլ իմ ճանապարհներն են հեռու ձեր ճանապարհներից, եւ իմ խորհուրդները՝ ձեր խորհուրդներից:
9 Հապա որչափ երկինք երկրէն բարձր է, Այնչափ իմ ճամբաներս ձեր ճամբաներէն բարձր են Եւ իմ խորհուրդներս՝ ձեր խորհուրդներէն։
Այլ որպէս հեռի են երկինք յերկրէ, այնպէս հեռի են ճանապարհք իմ ի ճանապարհաց ձերոց, եւ խորհուրդք իմ ի խորհրդոց ձերոց:

55:9: Այլ որպէս հեռի՛ են երկինք յերկրէ. ա՛յնպէս հեռի՛ են ճանապարհք իմ ՚ի ճանապարհաց ձերոց, եւ խորհուրդք իմ ՚ի խորհրդոց ձերոց։
9 այլ, ինչպէս երկինքն է հեռու երկրից, այնպէս էլ իմ ճանապարհներն են հեռու ձեր ճանապարհներից, եւ իմ խորհուրդները՝ ձեր խորհուրդներից:
9 Հապա որչափ երկինք երկրէն բարձր է, Այնչափ իմ ճամբաներս ձեր ճամբաներէն բարձր են Եւ իմ խորհուրդներս՝ ձեր խորհուրդներէն։
zohrab-1805▾ eastern-1994▾ western am▾
55:955:9 Но как небо выше земли, так пути Мои выше путей ваших, и мысли Мои выше мыслей ваших.
55:9 ἀλλ᾿ αλλα but ὡς ως.1 as; how ἀπέχει απεχω hold off; have in full ὁ ο the οὐρανὸς ουρανος sky; heaven ἀπὸ απο from; away τῆς ο the γῆς γη earth; land οὕτως ουτως so; this way ἀπέχει απεχω hold off; have in full ἡ ο the ὁδός οδος way; journey μου μου of me; mine ἀπὸ απο from; away τῶν ο the ὁδῶν οδος way; journey ὑμῶν υμων your καὶ και and; even τὰ ο the διανοήματα διανοημα notion ὑμῶν υμων your ἀπὸ απο from; away τῆς ο the διανοίας διανοια mind; intention μου μου of me; mine
55:9 כִּֽי־ kˈî- כִּי that גָבְה֥וּ ḡāvᵊhˌû גָּבַהּ be high שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens מֵ mē מִן from אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כֵּ֣ן kˈēn כֵּן thus גָּבְה֤וּ gāvᵊhˈû גָּבַהּ be high דְרָכַי֙ ḏᵊrāḵˌay דֶּרֶךְ way מִ mi מִן from דַּרְכֵיכֶ֔ם ddarᵊḵêḵˈem דֶּרֶךְ way וּ û וְ and מַחְשְׁבֹתַ֖י maḥšᵊvōṯˌay מַחֲשָׁבָה thought מִ mi מִן from מַּחְשְׁבֹתֵיכֶֽם׃ mmaḥšᵊvōṯêḵˈem מַחֲשָׁבָה thought
55:9. quia sicut exaltantur caeli a terra sic exaltatae sunt viae meae a viis vestris et cogitationes meae a cogitationibus vestrisFor as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts.
9. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
For [as] the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts:

55:9 Но как небо выше земли, так пути Мои выше путей ваших, и мысли Мои выше мыслей ваших.
55:9
ἀλλ᾿ αλλα but
ὡς ως.1 as; how
ἀπέχει απεχω hold off; have in full
ὁ ο the
οὐρανὸς ουρανος sky; heaven
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
οὕτως ουτως so; this way
ἀπέχει απεχω hold off; have in full
ἡ ο the
ὁδός οδος way; journey
μου μου of me; mine
ἀπὸ απο from; away
τῶν ο the
ὁδῶν οδος way; journey
ὑμῶν υμων your
καὶ και and; even
τὰ ο the
διανοήματα διανοημα notion
ὑμῶν υμων your
ἀπὸ απο from; away
τῆς ο the
διανοίας διανοια mind; intention
μου μου of me; mine
55:9
כִּֽי־ kˈî- כִּי that
גָבְה֥וּ ḡāvᵊhˌû גָּבַהּ be high
שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens
מֵ mē מִן from
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כֵּ֣ן kˈēn כֵּן thus
גָּבְה֤וּ gāvᵊhˈû גָּבַהּ be high
דְרָכַי֙ ḏᵊrāḵˌay דֶּרֶךְ way
מִ mi מִן from
דַּרְכֵיכֶ֔ם ddarᵊḵêḵˈem דֶּרֶךְ way
וּ û וְ and
מַחְשְׁבֹתַ֖י maḥšᵊvōṯˌay מַחֲשָׁבָה thought
מִ mi מִן from
מַּחְשְׁבֹתֵיכֶֽם׃ mmaḥšᵊvōṯêḵˈem מַחֲשָׁבָה thought
55:9. quia sicut exaltantur caeli a terra sic exaltatae sunt viae meae a viis vestris et cogitationes meae a cogitationibus vestris
For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts.
9. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
55:9: For as the heavens are higher - I am persuaded that כ caph, the particle of comparison, is lost in this place, from the likeness of the particle כי ki, immediately preceding it. So Houbigant and Secker. And their remark is confirmed by all the ancient Versions, which express it; and by the following passage of Psa 103:11, which is almost the same: -
הארץ על שמים כגבה כי haarets al shamayim chigboah ki יראיו על חסדו גבר yereaiv al chasdo gabar
"For as the heavens are high above the earth,
So high is his goodness over them that fear him."
Where, by the nature of the sentence, the verb in the second line ought to be the same with that in the first; גבה gabah, not גבר gabar: so Archbishop Secker conjectured; referring however to Psa 117:2.
Albert Barnes: Notes on the Bible - 1834
55:9: For as the heavens ... - This verse is designed merely to illustrate the idea in the former. There is as great a difference between the plans of God and those of people, as between the heavens and the earth. A similar comparison occurs in Psa 103:11 -
For as the heaven is high alcove the earth,
So great is his mercy toward them that fear him.
Compare Psa 57:10 -
For thy mercy is great unto the heavens,
And thy truth unto the clouds.
Also Psa 89:2 -
Mercy shall be built up foRev_er,
Thy faithfulness shalt thou establish in the very heavens.
The idea in all these passages is substantially the same - that the mercy and compassion of God are illimitable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:9: Psa 36:5, Psa 77:19, Psa 89:2, Psa 103:11; Mat 11:25; Rom 11:31-36
John Gill
55:9 For as the heavens, are higher than the earth,.... Than which there cannot be conceived a greater distance:
so are my ways higher than your ways, and my thoughts than your thoughts; which may denote the heavenliness of the ways and thoughts of God, the eternity and unsearchableness of them, and their excellency and preciousness; as well as the very great distance between his ways and thoughts and men's which this is designed to illustrate.
Robert Jamieson, A. R. Fausset and David Brown
55:9 (Ps 57:10; Ps 89:2; Ps 103:11). "For" is repeated from Is 55:8. But MAURER, after the negation, translates, "but."
55:1055:10: Զոր օրինակ եթէ իջանիցէ անձրեւ կամ ձիւն յերկնից, եւ անդրէն ո՛չ դառնայ մինչեւ արբուսցէ զերկիր, ծնցի եւ բղխեսցէ. եւ տացէ սերմն սերմանողի՝ եւ հաց ՚ի կերակուր։
10 Ինչպէս որ, ասենք, երբ անձրեւ կամ ձիւն է իջնում երկնքից եւ կրկին այնտեղ չի վերադառնում, քանի դեռ չի ոռոգել երկիրը, չի ծլեցրել ու պտղաբերել այն, սերմանողին սերմ եւ ուտելու հաց չի տուել,
10 Վասն զի ինչպէս անձրեւն ու ձիւնը երկնքէն կ’իջնեն եւ հոն չեն դառնար, Հապա երկիրը կ’ոռոգեն ու զանիկա պտղաբեր եւ արգասաւոր կ’ընեն, Ցանողին՝ հունտ եւ ուտողին հաց կու տան
Զոր օրինակ եթէ իջանիցէ անձրեւ կամ ձիւն յերկնից, եւ անդրէն ոչ դառնայ մինչեւ արբուսցէ զերկիր, ծնցի եւ բղխեսցէ, եւ տացէ սերմն սերմանողի եւ հաց ի կերակուր:

55:10: Զոր օրինակ եթէ իջանիցէ անձրեւ կամ ձիւն յերկնից, եւ անդրէն ո՛չ դառնայ մինչեւ արբուսցէ զերկիր, ծնցի եւ բղխեսցէ. եւ տացէ սերմն սերմանողի՝ եւ հաց ՚ի կերակուր։
10 Ինչպէս որ, ասենք, երբ անձրեւ կամ ձիւն է իջնում երկնքից եւ կրկին այնտեղ չի վերադառնում, քանի դեռ չի ոռոգել երկիրը, չի ծլեցրել ու պտղաբերել այն, սերմանողին սերմ եւ ուտելու հաց չի տուել,
10 Վասն զի ինչպէս անձրեւն ու ձիւնը երկնքէն կ’իջնեն եւ հոն չեն դառնար, Հապա երկիրը կ’ոռոգեն ու զանիկա պտղաբեր եւ արգասաւոր կ’ընեն, Ցանողին՝ հունտ եւ ուտողին հաց կու տան
zohrab-1805▾ eastern-1994▾ western am▾
55:1055:10 Как дождь и снег нисходит с неба и туда не возвращается, но напояет землю и делает ее способною рождать и произращать, чтобы она давала семя тому, кто сеет, и хлеб тому, кто ест,
55:10 ὡς ως.1 as; how γὰρ γαρ for ἐὰν εαν and if; unless καταβῇ καταβαινω step down; descend ὑετὸς υετος rain ἢ η or; than χιὼν χιων snow ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even οὐ ου not μὴ μη not ἀποστραφῇ αποστρεφω turn away; alienate ἕως εως till; until ἂν αν perhaps; ever μεθύσῃ μεθυω get drunk τὴν ο the γῆν γη earth; land καὶ και and; even ἐκτέκῃ εκτικτω and; even ἐκβλαστήσῃ εκβλαστανω and; even δῷ διδωμι give; deposit σπέρμα σπερμα seed τῷ ο the σπείροντι σπειρω sow καὶ και and; even ἄρτον αρτος bread; loaves εἰς εις into; for βρῶσιν βρωσις meal; eating
55:10 כִּ֡י kˈî כִּי that כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֵרֵד֩ yērˌēḏ ירד descend הַ ha הַ the גֶּ֨שֶׁם ggˌešem גֶּשֶׁם rain וְ wᵊ וְ and הַ ha הַ the שֶּׁ֜לֶג ššˈeleḡ שֶׁלֶג snow מִן־ min- מִן from הַ ha הַ the שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and שָׁ֨מָּה֙ šˈāmmā שָׁם there לֹ֣א lˈō לֹא not יָשׁ֔וּב yāšˈûv שׁוב return כִּ֚י ˈkî כִּי that אִם־ ʔim- אִם if הִרְוָ֣ה hirwˈā רוה drink אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הֹולִידָ֖הּ hôlîḏˌāh ילד bear וְ wᵊ וְ and הִצְמִיחָ֑הּ hiṣmîḥˈāh צמח sprout וְ wᵊ וְ and נָ֤תַן nˈāṯan נתן give זֶ֨רַע֙ zˈeraʕ זֶרַע seed לַ la לְ to † הַ the זֹּרֵ֔עַ zzōrˈēₐʕ זרע sow וְ wᵊ וְ and לֶ֖חֶם lˌeḥem לֶחֶם bread לָ lā לְ to † הַ the אֹכֵֽל׃ ʔōḵˈēl אכל eat
55:10. et quomodo descendit imber et nix de caelo et illuc ultra non revertitur sed inebriat terram et infundit eam et germinare eam facit et dat semen serenti et panem comedentiAnd as the rain and the snow come down from heaven, and return no more thither, but soak the earth, and water it, and make it to spring, and give seed to the sower, and bread to the eater:
10. For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, and giveth seed to the sower and bread to the eater;
For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:

55:10 Как дождь и снег нисходит с неба и туда не возвращается, но напояет землю и делает ее способною рождать и произращать, чтобы она давала семя тому, кто сеет, и хлеб тому, кто ест,
55:10
ὡς ως.1 as; how
γὰρ γαρ for
ἐὰν εαν and if; unless
καταβῇ καταβαινω step down; descend
ὑετὸς υετος rain
ἢ η or; than
χιὼν χιων snow
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
οὐ ου not
μὴ μη not
ἀποστραφῇ αποστρεφω turn away; alienate
ἕως εως till; until
ἂν αν perhaps; ever
μεθύσῃ μεθυω get drunk
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἐκτέκῃ εκτικτω and; even
ἐκβλαστήσῃ εκβλαστανω and; even
δῷ διδωμι give; deposit
σπέρμα σπερμα seed
τῷ ο the
σπείροντι σπειρω sow
καὶ και and; even
ἄρτον αρτος bread; loaves
εἰς εις into; for
βρῶσιν βρωσις meal; eating
55:10
כִּ֡י kˈî כִּי that
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֵרֵד֩ yērˌēḏ ירד descend
הַ ha הַ the
גֶּ֨שֶׁם ggˌešem גֶּשֶׁם rain
וְ wᵊ וְ and
הַ ha הַ the
שֶּׁ֜לֶג ššˈeleḡ שֶׁלֶג snow
מִן־ min- מִן from
הַ ha הַ the
שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
שָׁ֨מָּה֙ šˈāmmā שָׁם there
לֹ֣א lˈō לֹא not
יָשׁ֔וּב yāšˈûv שׁוב return
כִּ֚י ˈkî כִּי that
אִם־ ʔim- אִם if
הִרְוָ֣ה hirwˈā רוה drink
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הֹולִידָ֖הּ hôlîḏˌāh ילד bear
וְ wᵊ וְ and
הִצְמִיחָ֑הּ hiṣmîḥˈāh צמח sprout
וְ wᵊ וְ and
נָ֤תַן nˈāṯan נתן give
זֶ֨רַע֙ zˈeraʕ זֶרַע seed
לַ la לְ to
† הַ the
זֹּרֵ֔עַ zzōrˈēₐʕ זרע sow
וְ wᵊ וְ and
לֶ֖חֶם lˌeḥem לֶחֶם bread
לָ lā לְ to
† הַ the
אֹכֵֽל׃ ʔōḵˈēl אכל eat
55:10. et quomodo descendit imber et nix de caelo et illuc ultra non revertitur sed inebriat terram et infundit eam et germinare eam facit et dat semen serenti et panem comedenti
And as the rain and the snow come down from heaven, and return no more thither, but soak the earth, and water it, and make it to spring, and give seed to the sower, and bread to the eater:
10. For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, and giveth seed to the sower and bread to the eater;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
10-11-12-13: Заключительные стихи главы говорят о плодах искупления, рисуя их широкими штрихами, в яркой картине. Плоды эти непосредственно отразятся на людях, которые с весельем сердца выйдут из своего духовного плена - рабства греха и дьявола (Ин 8:31-32); но они же коснутся и всей остальной природы, поскольку она разделяет вместе с человеком, как печальную, так и радостную его участь (Быт 3:18; Рим 8:19-22). Любовь пророка Исаии говорить подобными образами и сравнениями доказывается и многими другими местами его книги (5:25; 13:2; 14:25; 30:17; 35:2; 44:2; 49:13: и др.).
Albert Barnes: Notes on the Bible - 1834
55:10: For as the rain cometh down - The meaning of this verse and the following is plain. This refers evidently, as the whole passage does, to the times which should succeed the coming of the Messiah. The hearts of people by nature are what the earth would be without the rains of heaven - barren and sterile. But God says that his truth shall certainly accomplish an effect similar to that produced by descending showers. The rain never descends in vain. It makes the earth fertile, beautiful, and lovely. So would it be with his truth in the moral world. The comparison of truth with descending rain or dews is exceedingly beautiful, and occurs not unfrequently in the Bible. See Deu 32:2 -
My doctrine shall drop as the rain,
My speech shall distil as the dew,
As the small rain upon the tender herb,
And as the showers upon the grass.
Compare Sa2 23:4; Psa 72:6; Isa 5:6; the note at Isa 44:3.
And the snow - This is a part of the emblem or symbol designed to denote the fertilizing effect of the truth of God. The snow, as well as the rain, accomplishes important purposes in rendering the earth fertile. It constitutes a covering that contributes to the warmth and preservation of plants and vegetation in the colder latitudes, and on the hills and mountains is accumulated in the winter months to fill the streams, or produce the overflowing of the rivers in the spring and the summer. This expression should not, however, be pressed ad unguem in the interpretation, as if it contained any special spiritual signification. It is a part of the general description of that which descends from heaven to render the earth fertile.
From heaven - From the clouds.
And returneth not thither - That is, not in the form in which they descend on the earth. They return not there as rain and snow. The main idea is, they do not return without accomplishing the effect which God intends.
And bud - Put forth its increase; causes it to sprout up, or germinate. The word 'bud' is applied rather to the small protuberance on the ends of limbs and branches, which contains the germ of the future leaf or flower. This word צמח tsâ mach means rather "to germinate," or to cause to vegetate in general. It is applied to the putting forth of vegetation. on the earth when the showers descend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:10: as the rain: Isa 5:6, Isa 30:23, Isa 61:11; Deu 32:2; Sa1 23:4; Psa 65:9-13, Psa 72:6, Psa 72:7; Eze 34:26; Hos 10:12; Rev 11:6
give: Co2 9:9-11
Carl Friedrich Keil and Franz Delitzsch
55:10
This is set forth under a figure drawn from the rain and the snow. "For as the rain cometh down, and the snow from heaven, and returneth not thither, till it has moistened the earth, and fertilized it, and made it green, and offered seed to the sower and bread to the eater; so will my word be which goeth forth out of my mouth: it will not return to me fruitless, till it has accomplished that which I willed, and prosperously carried out that for which I sent it." The rain and snow come down from the sky, and return not thither till they have .... The perfects after אם כּי are all to be understood as such (Ewald, 356, a). Rain and snow return as vapour to the sky, but not without having first of all accomplished the purpose of their descent. And so with the word of Jehovah, which goeth forth out of His mouth (יצא, not יצא, Is 45:23, because it is thought of as still going on in the preaching of the prophet): it will not return without having effected its object, i.e., without having accomplished what was Jehovah's counsel, or "good pleasure" - without having attained the end for which it was sent by Jehovah (constr. as in 2Kings 11:22; 3Kings 14:6). The word is represented in other places as the messenger of God (Is 9:8; Ps 107:20; Ps 147:15.). The personification presupposes that it is not a mere sound or letter. As it goeth forth out of the mouth of God it acquires shape, and in this shape is hidden a divine life, because of its divine origin; and so it runs, with life from God, endowed with divine power, supplied with divine commissions, like a swift messenger through nature and the world of man, there to melt the ice, as it were, and here to heal and to save; and does not return from its course till it has given effect to the will of the sender. This return of the word to God also presupposes its divine nature. The will of God, which becomes concrete and audible in the word, is the utterance of His nature, and is resolved into that nature again as soon as it is fulfilled. The figures chosen are rich in analogies. As snow and rain are the mediating causes of growth, and therefore the enjoyment of what is reaped; so is the soil of the human heart softened, refreshed, and rendered productive or prolific by the word out of the mouth of Jehovah; and this word furnishes the prophet, who resembles the sower, with the seed which he scatters, and brings with it bread which feeds the souls: for every word that proceedeth out of the mouth of God is bread (Deut 8:3).
John Gill
55:10 For as the rain cometh down, and the snow from heaven, and returneth not thither,.... Rain and snow come down from the clouds in the heavens, and do not return again until they have done what they are sent to do, or have produced the following effects; otherwise they may be exhaled into vapours, as they often are, and drawn up again by the sun:
but watereth the earth, and maketh it bring forth and bud; or, "inebriateth the earth" (n); soaks into it, and reaches the seed that is sown in it, and causes that to spring up, and rise into stalk and ear:
that it may give seed to the sower and bread to the eater; produce a sufficiency for food both for man and beast, and enough for seed to sow the ground with the following year.
(n) , Sept.; "sed inebriats" Pagninus, Junius & Tremellius; "quin imo inebriavit terram", Montanus.
John Wesley
55:10 The snow - Which in its season contributes to the fruitfulness of the earth. Returneth not - Without effect. And bread - That it may bring forth store of bread - corn, both for mens present supplies, and for seed for the next year.
Robert Jamieson, A. R. Fausset and David Brown
55:10 The hearts of men, once barren of spirituality, shall be made, by the outpouring of the Spirit under Messiah, to bear fruits of righteousness (Is 5:6; Deut 32:2; 2Kings 23:4; Ps 72:6).
snow--which covers plants from frost in winter; and, when melted in spring, waters the earth.
returneth not--void; as in Is 55:11; it returns not in the same shape, or without "accomplishing" the desired end.
bud--germinate.
55:1155:11: Ա՛յնպէս եղիցի բանն իմ, որ ելանէ ՚ի բերանոյ իմմէ. մի՛ դարձցի դատարկ՝ մինչեւ կատարեսցէ զոր ինչ կամիցիմ. եւ դիւրեցից զճանապարհս քո, եւ զճանապարհս իմ պահեսցե՛ս։
11 այդպէս էլ պիտի լինի իմ խօսքը, որ ելնում է իմ բերանից. նա դատարկ չի վերադառնալու, մինչեւ որ չկատարի այն, ինչ կամենում եմ ես: Պիտի հեշտացնեմ քո ճանապարհները, որպէսզի իմ ճանապարհներն էլ դու պահպանես:
11 Իմ բերնէս ելած խօսքն ալ այնպէս պիտի ըլլայ։Ինծի պարապ պիտի չդառնայ, հապա իմ կամքս պիտի կատարէ, Յաջողութեամբ գործադրէ այն բանը, որուն համար զանիկա ղրկեցի։
այնպէս եղիցի բանն իմ որ ելանէ ի բերանոյ իմմէ. մի՛ դարձցի դատարկ` մինչեւ կատարեսցէ զոր ինչ կամիցիմ. եւ [870]դիւրեցից զճանապարհս քո, եւ զճանապարհս իմ պահեսցես:

55:11: Ա՛յնպէս եղիցի բանն իմ, որ ելանէ ՚ի բերանոյ իմմէ. մի՛ դարձցի դատարկ՝ մինչեւ կատարեսցէ զոր ինչ կամիցիմ. եւ դիւրեցից զճանապարհս քո, եւ զճանապարհս իմ պահեսցե՛ս։
11 այդպէս էլ պիտի լինի իմ խօսքը, որ ելնում է իմ բերանից. նա դատարկ չի վերադառնալու, մինչեւ որ չկատարի այն, ինչ կամենում եմ ես: Պիտի հեշտացնեմ քո ճանապարհները, որպէսզի իմ ճանապարհներն էլ դու պահպանես:
11 Իմ բերնէս ելած խօսքն ալ այնպէս պիտի ըլլայ։Ինծի պարապ պիտի չդառնայ, հապա իմ կամքս պիտի կատարէ, Յաջողութեամբ գործադրէ այն բանը, որուն համար զանիկա ղրկեցի։
zohrab-1805▾ eastern-1994▾ western am▾
55:1155:11 так и слово Мое, которое исходит из уст Моих, оно не возвращается ко Мне тщетным, но исполняет то, что Мне угодно, и совершает то, для чего Я послал его.
55:11 οὕτως ουτως so; this way ἔσται ειμι be τὸ ο the ῥῆμά ρημα statement; phrase μου μου of me; mine ὃ ος who; what ἐὰν εαν and if; unless ἐξέλθῃ εξερχομαι come out; go out ἐκ εκ from; out of τοῦ ο the στόματός στομα mouth; edge μου μου of me; mine οὐ ου not μὴ μη not ἀποστραφῇ αποστρεφω turn away; alienate ἕως εως till; until ἂν αν perhaps; ever συντελεσθῇ συντελεω consummate; finish ὅσα οσος as much as; as many as ἠθέλησα θελω determine; will καὶ και and; even εὐοδώσω ευοδοω prosper τὰς ο the ὁδούς οδος way; journey σου σου of you; your καὶ και and; even τὰ ο the ἐντάλματά ενταλμα precept μου μου of me; mine
55:11 כֵּ֣ן kˈēn כֵּן thus יִֽהְיֶ֤ה yˈihyˈeh היה be דְבָרִי֙ ḏᵊvārˌî דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֵצֵ֣א yēṣˈē יצא go out מִ mi מִן from פִּ֔י ppˈî פֶּה mouth לֹֽא־ lˈō- לֹא not יָשׁ֥וּב yāšˌûv שׁוב return אֵלַ֖י ʔēlˌay אֶל to רֵיקָ֑ם rêqˈām רֵיקָם with empty hands כִּ֤י kˈî כִּי that אִם־ ʔim- אִם if עָשָׂה֙ ʕāśˌā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָפַ֔צְתִּי ḥāfˈaṣtî חפץ desire וְ wᵊ וְ and הִצְלִ֖יחַ hiṣlˌîₐḥ צלח be strong אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שְׁלַחְתִּֽיו׃ šᵊlaḥtˈiʸw שׁלח send
55:11. sic erit verbum meum quod egredietur de ore meo non revertetur ad me vacuum sed faciet quaecumque volui et prosperabitur in his ad quae misi illudSo shall my word be, which shall go forth from my mouth: it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it.
11. so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.
So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper [in the thing] whereto I sent it:

55:11 так и слово Мое, которое исходит из уст Моих, оно не возвращается ко Мне тщетным, но исполняет то, что Мне угодно, и совершает то, для чего Я послал его.
55:11
οὕτως ουτως so; this way
ἔσται ειμι be
τὸ ο the
ῥῆμά ρημα statement; phrase
μου μου of me; mine
ὃ ος who; what
ἐὰν εαν and if; unless
ἐξέλθῃ εξερχομαι come out; go out
ἐκ εκ from; out of
τοῦ ο the
στόματός στομα mouth; edge
μου μου of me; mine
οὐ ου not
μὴ μη not
ἀποστραφῇ αποστρεφω turn away; alienate
ἕως εως till; until
ἂν αν perhaps; ever
συντελεσθῇ συντελεω consummate; finish
ὅσα οσος as much as; as many as
ἠθέλησα θελω determine; will
καὶ και and; even
εὐοδώσω ευοδοω prosper
τὰς ο the
ὁδούς οδος way; journey
σου σου of you; your
καὶ και and; even
τὰ ο the
ἐντάλματά ενταλμα precept
μου μου of me; mine
55:11
כֵּ֣ן kˈēn כֵּן thus
יִֽהְיֶ֤ה yˈihyˈeh היה be
דְבָרִי֙ ḏᵊvārˌî דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֵצֵ֣א yēṣˈē יצא go out
מִ mi מִן from
פִּ֔י ppˈî פֶּה mouth
לֹֽא־ lˈō- לֹא not
יָשׁ֥וּב yāšˌûv שׁוב return
אֵלַ֖י ʔēlˌay אֶל to
רֵיקָ֑ם rêqˈām רֵיקָם with empty hands
כִּ֤י kˈî כִּי that
אִם־ ʔim- אִם if
עָשָׂה֙ ʕāśˌā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָפַ֔צְתִּי ḥāfˈaṣtî חפץ desire
וְ wᵊ וְ and
הִצְלִ֖יחַ hiṣlˌîₐḥ צלח be strong
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שְׁלַחְתִּֽיו׃ šᵊlaḥtˈiʸw שׁלח send
55:11. sic erit verbum meum quod egredietur de ore meo non revertetur ad me vacuum sed faciet quaecumque volui et prosperabitur in his ad quae misi illud
So shall my word be, which shall go forth from my mouth: it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it.
11. so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.
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Albert Barnes: Notes on the Bible - 1834
55:11: So shall my word be - All the truth which God Rev_eals is as much adapted to produce an effect on the hard and sterile hearts of men as the rain is on the earth.
It shall not return unto me void - It shall not return to me without accomplishing that which I intend.
And it shall prosper - (See the note at Isa 52:13). This proves:
1. That God has a design in giving his Word to people. He has as distinct an intention in his Word as he has in sending down rain upon the earth.
2. That whatever is his design in giving the gospel, it shall be accomplished. It is never spoken in vain, and never fails to produce the effect which he intends. The gospel is no more preached in vain than the rain falls in vain. And though that often falls on barren rocks, or on arid sands; on extended plains where no vegetation is produced, or in the wilderness 'where no man is,' and seems to our eyes in vain, yet it is not so. God has a design in each drop that falls on sands or rocks, as really as in the copious shower that falls on fertile fields. And so the gospel often falls on the hard and barren hearts of men. It is addressed to the proud, the sensual, the avaricious, and the unbelieving, and seems to be spoken in vain, and to return void unto God. But it is not so. He has some design in it, and that will be accomplished. It is proof of the fullness of his mercy. It leaves people without excuse, and justifies himself. Or when long presented - apparently long in vain - it ultimately becomes successful, and sinners are at last brought to abandon their sins, and to turn unto God. It is indeed often rejected and despised. It falls on the ears of people apparently as the rain falls on the hard rock, and there are, so to speak, large fields where the gospel is preached as barren and unfruitful of any spiritual good as the extended desert is of vegetation, and the gospel seems to be preached to almost entire communities with as little effect as is produced when the rains fall on the deserts of Arabia, or of Africa. But there will be better and happier times. Though the gospel may not now produce all the good effects which we may desire, yet it will be ultimately successful to the full wish of the widest benevolence, and the whole world shall be filled with the knowledge and the love of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:11: shall my: Isa 54:9; Deu 32:2; Mat 24:35; Luk 8:11-16; Joh 6:63; Rom 10:17; Co1 1:18; Co1 3:6-9; Th1 2:13; Heb 6:7; Jam 1:18; Pe1 1:23
it shall accomplish: Isa 44:26-28, Isa 45:23, Isa 46:10; Eph 1:9-11
Geneva 1599
55:11 So shall my (m) word be that proceedeth from my mouth: it shall not return to me void, but it shall accomplish that which I please, and it shall prosper [in the thing] for which I sent it.
(m) If these small things have their effect, as daily experience shows much more will my promise which I have made and confirmed, bring to pass the things which I have spoken for your deliverance.
John Gill
55:11 So shall my word be that goeth forth out of my mouth,.... My good word, as the Targum; this may either be understood of Christ, the eternal Word, who is called the Word of God, and may be said to go forth out of his mouth, being spoken of by all his holy prophets, since the world began, whose coming was like the rain or snow, Hos 6:3, he came from heaven, from his Father there, and as a free gift of his, and in consequence of a decree, as the rain does; the manner of his coming, like that, was suddenly, gratefully, and with great efficacy, watering his people with his grace, through the ministry of the word, and making them fruitful; and though he returned to heaven again, yet not empty, without fruit and effect; he produced a large harvest of souls, and procured all blessings of grace for them, and accomplished the whole will and pleasure of God, in effecting the salvation of his people; and the pleasure of the Lord prospered in his hand: or else it may be interpreted of God's word of promise; the promises are made in heaven, and come from thence as the rain and snow do; are the gifts of God's grace; are very refreshing and reviving, as rain to the earth; and are always effectual, being yea and amen in Christ Jesus; and being made good, fulfil purposes, or the good will and pleasure of God; particularly promises concerning Christ, pardon and peace through him; such as are given forth in this chapter: or rather it may be meant of the word of the Gospel, which is of God; comes from heaven; is a blessing grace; falls according to divine direction here and there; tarries not for the expectations, desires, or deserts of men; falls in great plenty; and is a blessing wherever it comes: it is the means of softening the hard hearts of men; of cooling the conscience set on fire by the law, and allaying the heat of divine wrath there; and of refreshing and reviving drooping, disconsolate, and weary souls: it is the means of the first buddings of grace in the Lord's people, and of the larger exercises and flourishings of it, and of all fruitfulness in good works: it is productive of seed to Christ the sower, and fruit to his ministers who labour under him, and of bread to the eater, the believer, whom it furnishes with the bread of life to feed upon by faith:
Tit shall not return to me void; it is accompanied with a divine energy; it is the power of God to salvation:
but it shall accomplish that which I please; in the conversion of sinners, and comfort of saints:
and it shall prosper in the thing whereto I sent it: whether it be the savour of life unto life, or the savour of death unto death; whether for the quickening of sinners, and reviving of saints; or whether for the hardening of men, and leaving them without excuse to perish in their sins, both in the Jewish and Gentile world.
John Wesley
55:11 My word - My promises, concerning the pardon of the greatest sinners. Void - Without success.
Robert Jamieson, A. R. Fausset and David Brown
55:11 (Mt 24:35). Rain may to us seem lost when it falls on a desert, but it fulfils some purpose of God. So the gospel word falling on the hard heart; it sometimes works a change at last; and even if so, it leaves men without excuse. The full accomplishment of this verse, and Is 55:12-13, is, however, to be at the Jews' final restoration and conversion of the world (Is 11:9-12; Is 60:1-5, Is 60:21).
55:1255:12: Զի ուրախութեամբ ելջիք, եւ ցնծութեամբ ուսանիջիք. զի լերինք եւ բլուրք կայտռեսցե՛ն ընդունել ուրախութեամբ. եւ ամենայն ծառք անտառի ծա՛փս հարցեն ոստօք իւրեանց[10222]։ [10222] Ոմանք. Կայտռեսցեն ընդունել զձեզ ուրա՛՛... ոստովք իւրեանց։
12 Ուրախութեամբ պիտի ելնէք եւ ցնծութեամբ պիտի սովորէք. լեռներն ու բլուրները պիտի խայտան, խնդութեամբ ընդունեն ձեզ, եւ անտառի բոլոր ծառերը պիտի ծափահարեն ձեզ:
12 Քանզի ուրախութեամբ պիտի ելլէք Ու խաղաղութեամբ պիտի առաջնորդուիք։Լեռներն ու բլուրները ձեր առջեւէն ցնծութեամբ պիտի աղաղակեն Եւ դաշտերուն բոլոր ծառերը ծափ պիտի զարնեն։
Զի ուրախութեամբ ելջիք, եւ [871]ցնծութեամբ ուսանիջիք``. զի լերինք եւ բլուրք կայտռեսցեն [872]ընդունել զձեզ`` ուրախութեամբ, եւ ամենայն ծառք անտառի ծափս հարցեն [873]ոստովք իւրեանց:

55:12: Զի ուրախութեամբ ելջիք, եւ ցնծութեամբ ուսանիջիք. զի լերինք եւ բլուրք կայտռեսցե՛ն ընդունել ուրախութեամբ. եւ ամենայն ծառք անտառի ծա՛փս հարցեն ոստօք իւրեանց[10222]։
[10222] Ոմանք. Կայտռեսցեն ընդունել զձեզ ուրա՛՛... ոստովք իւրեանց։
12 Ուրախութեամբ պիտի ելնէք եւ ցնծութեամբ պիտի սովորէք. լեռներն ու բլուրները պիտի խայտան, խնդութեամբ ընդունեն ձեզ, եւ անտառի բոլոր ծառերը պիտի ծափահարեն ձեզ:
12 Քանզի ուրախութեամբ պիտի ելլէք Ու խաղաղութեամբ պիտի առաջնորդուիք։Լեռներն ու բլուրները ձեր առջեւէն ցնծութեամբ պիտի աղաղակեն Եւ դաշտերուն բոլոր ծառերը ծափ պիտի զարնեն։
zohrab-1805▾ eastern-1994▾ western am▾
55:1255:12 Итак вы выйдете с весельем и будете провожаемы с миром; горы и холмы будут петь пред вами песнь, и все дерева в поле рукоплескать вам.
55:12 ἐν εν in γὰρ γαρ for εὐφροσύνῃ ευφροσυνη celebration ἐξελεύσεσθε εξερχομαι come out; go out καὶ και and; even ἐν εν in χαρᾷ χαρα joy διδαχθήσεσθε διδασκω teach τὰ ο the γὰρ γαρ for ὄρη ορος mountain; mount καὶ και and; even οἱ ο the βουνοὶ βουνος mound ἐξαλοῦνται εξαλλομαι spring up προσδεχόμενοι προσδεχομαι welcome; wait for ὑμᾶς υμας you ἐν εν in χαρᾷ χαρα joy καὶ και and; even πάντα πας all; every τὰ ο the ξύλα ξυλον wood; timber τοῦ ο the ἀγροῦ αγρος field ἐπικροτήσει επικροτεω the κλάδοις κλαδος branch
55:12 כִּֽי־ kˈî- כִּי that בְ vᵊ בְּ in שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy תֵצֵ֔אוּ ṯēṣˈēʔû יצא go out וּ û וְ and בְ vᵊ בְּ in שָׁלֹ֖ום šālˌôm שָׁלֹום peace תּֽוּבָל֑וּן tˈûvālˈûn יבל bring הֶ he הַ the הָרִ֣ים hārˈîm הַר mountain וְ wᵊ וְ and הַ ha הַ the גְּבָעֹ֗ות ggᵊvāʕˈôṯ גִּבְעָה hill יִפְצְח֤וּ yifṣᵊḥˈû פצח be serene לִ li לְ to פְנֵיכֶם֙ fᵊnêḵˌem פָּנֶה face רִנָּ֔ה rinnˈā רִנָּה cry of joy וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֲצֵ֥י ʕᵃṣˌê עֵץ tree הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field יִמְחֲאוּ־ yimḥᵃʔû- מחא clap כָֽף׃ ḵˈāf כַּף palm
55:12. quia in laetitia egrediemini et in pace deducemini montes et colles cantabunt coram vobis laudem et omnia ligna regionis plaudent manuFor you shall go out with joy, and be led forth with peace: the mountains and the hills shall sing praise before you, and all the trees of the country shall clap their hands.
12. For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.
For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap [their] hands:

55:12 Итак вы выйдете с весельем и будете провожаемы с миром; горы и холмы будут петь пред вами песнь, и все дерева в поле рукоплескать вам.
55:12
ἐν εν in
γὰρ γαρ for
εὐφροσύνῃ ευφροσυνη celebration
ἐξελεύσεσθε εξερχομαι come out; go out
καὶ και and; even
ἐν εν in
χαρᾷ χαρα joy
διδαχθήσεσθε διδασκω teach
τὰ ο the
γὰρ γαρ for
ὄρη ορος mountain; mount
καὶ και and; even
οἱ ο the
βουνοὶ βουνος mound
ἐξαλοῦνται εξαλλομαι spring up
προσδεχόμενοι προσδεχομαι welcome; wait for
ὑμᾶς υμας you
ἐν εν in
χαρᾷ χαρα joy
καὶ και and; even
πάντα πας all; every
τὰ ο the
ξύλα ξυλον wood; timber
τοῦ ο the
ἀγροῦ αγρος field
ἐπικροτήσει επικροτεω the
κλάδοις κλαδος branch
55:12
כִּֽי־ kˈî- כִּי that
בְ vᵊ בְּ in
שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy
תֵצֵ֔אוּ ṯēṣˈēʔû יצא go out
וּ û וְ and
בְ vᵊ בְּ in
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
תּֽוּבָל֑וּן tˈûvālˈûn יבל bring
הֶ he הַ the
הָרִ֣ים hārˈîm הַר mountain
וְ wᵊ וְ and
הַ ha הַ the
גְּבָעֹ֗ות ggᵊvāʕˈôṯ גִּבְעָה hill
יִפְצְח֤וּ yifṣᵊḥˈû פצח be serene
לִ li לְ to
פְנֵיכֶם֙ fᵊnêḵˌem פָּנֶה face
רִנָּ֔ה rinnˈā רִנָּה cry of joy
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֲצֵ֥י ʕᵃṣˌê עֵץ tree
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
יִמְחֲאוּ־ yimḥᵃʔû- מחא clap
כָֽף׃ ḵˈāf כַּף palm
55:12. quia in laetitia egrediemini et in pace deducemini montes et colles cantabunt coram vobis laudem et omnia ligna regionis plaudent manu
For you shall go out with joy, and be led forth with peace: the mountains and the hills shall sing praise before you, and all the trees of the country shall clap their hands.
12. For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
55:12: The mountains and the hills - These are highly poetical images to express a happy state attended with joy and exultation.
Ipsi laetitia voces ad sidera jactant
Intonsi montes: ipsae jam carmina rupes,
Ipsa sonant arbusta.
Virg. Ecl. 5:61.
"The mountain tops unshorn, the rocks rejoice;
The lowly shrubs partake of human voice."
Dryden.
Albert Barnes: Notes on the Bible - 1834
55:12: For ye shall go out with joy - This language is that which is properly applicable to the exiles in Babylon, but there can be no doubt that the prophet looks also to the future happier times of the Messiah (compare the notes at Isa 52:7).
The mountains and the hills - Language like this is common in Isaiah, where all nature is called on to rejoice, or where inanimate objects are represented as expressing their sympathy with the joy of the people of God (see the note at Isa 14:8; Isa 35:1-2, Isa 35:10; Isa 42:10-11; Isa 44:23). Indeed, this imagery is common in all poetry. Thus, Virgil:
Ipsi laetitia voces ad sidera jactant,
Intonsi montes: ipsae jam carmina rupes,
Ipsa sonant arhusta.
Ec. v. 62ff.
The untill'd mountains strike the echoing sky;
And rocks and towers the triumph speed abroad.
Wrangham
Such language occurs especially in the poetry of the Orientals. Thus, when the god Ramar was going to the desert, says Roberts, it was said to him, 'The trees will watch for you; they will say, He is come, he is come; and the white flowers will clap their hands. The leaves as they shake will say, Come, come, and the thorny places will be changed into gardens of flowers.'
And all the trees of the field shall clap their hands - To clap the hands is expressive of joy and rejoicing (compare Kg2 11:12; Psa 47:1). Thus, in Psa 98:8, it is said:
Let the floods clap their hands;
Let the hills be joyful together.
Among the Jews the language was sometimes used to express malignant joy at the calamity of others (compare Job 27:3; Job 34:37; Lam 2:15; Eze 25:6). Here it is an expression of the universal rejoicing which would attend the extension of the kingdom of God on the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:12: ye shall: Isa 35:10, Isa 48:20, Isa 49:9, Isa 49:10, Isa 51:11, Isa 65:13, Isa 65:14; Psa 105:43; Jer 30:19; Jer 31:12-14, Jer 33:6, Jer 33:11; Zac 2:7-10; Rom 5:1, Rom 5:11, Rom 15:13; Gal 5:22; Col 1:11
the mountains: Isa 14:8, Isa 35:1, Isa 35:2, Isa 42:10, Isa 42:11, Isa 44:23, Isa 49:13; Psa 65:13, Psa 96:11-13, Psa 98:7-9; Psa 148:4-13; Luk 15:10; Rev 19:1-6
clap: Ch1 16:32, Ch1 16:33; Psa 47:1
Carl Friedrich Keil and Franz Delitzsch
55:12
The true point of comparison, however, is the energy with which the word is realized. Assuredly and irresistibly will the word of redemption be fulfilled. "For ye will go out with joy, and be led forth in peace: the mountains and the hills will break out before you into shouting, and all the trees of the field will clap their hands. Instead of the thorn will cypresses shoot up, and instead of the fleabane will myrtles shoot up: and it will be to Jehovah for a name, for an everlasting memorial that will not be swept away." "With joy," i.e., without the hurry of fear (Is 52:12); "in peace," i.e., without having to fight their way through or flee. The idea of the sufferer falls back in הוּבל behind that of a festal procession (Ps 45:15-16). In applying the term kaph (hand) to the trees, the prophet had in his mind their kippōth, or branches. The psalmist in Ps 98:8 transfers the figure created by our prophet to the waves of the streams. Na‛ătsūts (from nâ‛ats, to sting) is probably no particular kind of thorn, such, for example, as the fuller's thistle, but, as in Is 7:19, briers and thorns generally. On sirpad, see Ges. Thes.; we have followed the rendering, κόυζα, of the lxx. That this transformation of the vegetation of the desert is not to be taken literally, any more than in Is 41:17-20, is evident from the shouting of the mountains, and the clapping of hands on the part of the trees. On the other hand, however, the prophet says something more than that Israel will return home with such feelings of joy as will cause everything to appear transformed. Such promises as those which we find here and in Is 41:19 and Is 35:1-2, and such exhortations as those which we find in Is 44:23; Is 49:13, and Is 52:9, arise from the consciousness, which was common to both prophets and apostles, that the whole creation will one day share in the liberty and glory of the children of God (Rom 8:21). This thought is dressed up sometimes in one for, and sometimes in another. The psalmists after the captivity borrowed the colours in which they painted it from our prophet (see at Ps 96:1-13 and Ps 98:1-9). והיה is construed as a neuter (cf., בּראתיו, Is 45:8), referring to this festal transformation of the outer world on the festive return of the redeemed. אות is treated in the attributive clause as a masculine, as if it came from אוּת, to make an incision, to crimp, as we have already indicated; but the Arabic âyat, shows that it comes from אוה, to point out, and is contracted from ăwăyat, and therefore was originally a feminine.
Geneva 1599
55:12 For ye shall go out with joy, and be led forth with peace: the (n) mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap [their] hands.
(n) Read (Is 44:23, Is 49:13)
John Gill
55:12 For ye shall go out with joy, and be led forth with peace,.... Though these words may literally respect the Jews' return from captivity to their own land, attended with joy and peace; as the preceding verse may respect the word of promise concerning it; as it is interpreted by the Targum,
"for with joy shall ye go out from among the people, and with peace shall ye be brought to your own land;''
yet they may be spiritually applied to the conversion of men, in consequence of the word being made effectual, of which the deliverance from the Babylonish thraldom was a type; when men "go out" of a state of bondage to sin, Satan, and the law; out of a state of darkness and ignorance; out of the pit of nature's misery and distress; out of themselves and their own righteousness; out of their own sinful ways, and from among the men of the world: and though here is a divine power exerted in all this, yet they go out freely, being led by the Spirit of God; who takes them by the hand as it were, and leads them in ways before unknown to them; he leads them to Christ, his person, fulness, blood, and righteousness; to the house of God, and to the ordinances of it; and from one degree of grace to another, till he brings them to glory: all which is attended with "joy and peace" to themselves; finding themselves released from bondage, in a state of light and comfort, out of the horrible pit, and on a rock; brought to Christ, and clothed with his righteousness; to the angels in heaven, who rejoice over every sinner that repenteth; to the ministers of the Gospel, who are the instruments of their conversion; and to all the saints into whose fellowship they are brought; which joy is further illustrated by the following strong figures:
the mountains and the hills shall break forth before you into singing; or the people that dwell upon them: and all the trees of the field shall clap their hands; or clap with their branches; as the Targum, the tops of them, being moved with gentle breezes of wind, bow themselves, and the branches intertwining and clasping each other like hands and arms. Kimchi observes, that "mountains and hills" may signify the kings of the nations; and "the trees of the field" the people rejoicing at the deliverance of the Jews, as they pass along: it may be as well applied to the ministers of the word, and common believers rejoicing at the conversion of sinners, in whom as wonderful a change is wrought, as in the following cases. Vitringa interprets this of the apostles and ministers of the word going forth into the Gentile world, attended with joy in themselves, and among the converts there.
John Wesley
55:12 Therefore - Ye shall be released from your bondage. Peace - Safely and triumphantly. Clap - There shall be a general rejoicing, so that even the senseless creatures shall seem to rejoice with you.
Robert Jamieson, A. R. Fausset and David Brown
55:12 go out--from the various countries in which ye (the Jews) are scattered, to your own land (Ezek 11:17).
led--by Messiah, your "Leader" (Is 55:4; Is 52:12; Mic 2:12-13).
mountains . . . trees, &c.--images justly used to express the seeming sympathy of nature with the joy of God's people. For, when sin is removed, the natural world shall be delivered from "vanity," and be renewed, so as to be in unison with the regenerated moral world (Is 44:23; Ps 98:8; Rom 8:19-22).
55:1355:13: Եւ փոխանակ ցրդւոյն նո՛ճ բուսցի, եւ փոխանակ դժնկին՝ մո՛ւրտ ելցէ. եւ եղիցի Տեառն յանուն եւ ՚ի նշա՛ն յաւիտենից, եւ մի՛ պակասեսցէ[10223]։[10223] Ոմանք կրկնեն. Յաւիտենից. եղիցի, եւ մի՛ պակասեսցէ։
13 Գիհու փոխարէն նոճի պիտի բուսնի, դժնիկի փոխարէն մրտենի պիտի աճի. եւ դա պիտի լինի յանուն Տիրոջ եւ ի նշան յաւիտենականութեան ու չի նուազելու»:
13 Թուփին տեղ մայրի Ու դժնիկին տեղ մրտենի պիտի բուսնի։Ասիկա Տէրոջը անուանը փառքին համար Անջինջ ու յաւիտենական նշան մը պիտի ըլլայ»։
Եւ փոխանակ ցրդւոյն նոճ բուսցի, եւ փոխանակ դժնկին` մուրտ ելցէ. եւ եղիցի Տեառն յանուն եւ ի նշան յաւիտենից, եւ մի՛ պակասեսցէ:

55:13: Եւ փոխանակ ցրդւոյն նո՛ճ բուսցի, եւ փոխանակ դժնկին՝ մո՛ւրտ ելցէ. եւ եղիցի Տեառն յանուն եւ ՚ի նշա՛ն յաւիտենից, եւ մի՛ պակասեսցէ[10223]։
[10223] Ոմանք կրկնեն. Յաւիտենից. եղիցի, եւ մի՛ պակասեսցէ։
13 Գիհու փոխարէն նոճի պիտի բուսնի, դժնիկի փոխարէն մրտենի պիտի աճի. եւ դա պիտի լինի յանուն Տիրոջ եւ ի նշան յաւիտենականութեան ու չի նուազելու»:
13 Թուփին տեղ մայրի Ու դժնիկին տեղ մրտենի պիտի բուսնի։Ասիկա Տէրոջը անուանը փառքին համար Անջինջ ու յաւիտենական նշան մը պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
55:1355:13 Вместо терновника вырастет кипарис; вместо крапивы возрастет мирт; и это будет во славу Господа, в знамение вечное, несокрушимое.
55:13 καὶ και and; even ἀντὶ αντι against; instead of τῆς ο the στοιβῆς στοιβη step up; ascend κυπάρισσος κυπαρισσος against; instead of δὲ δε though; while τῆς ο the κονύζης κονυζα step up; ascend μυρσίνη μυρσινη and; even ἔσται ειμι be κύριος κυριος lord; master εἰς εις into; for ὄνομα ονομα name; notable καὶ και and; even εἰς εις into; for σημεῖον σημειον sign αἰώνιον αιωνιος eternal; of ages καὶ και and; even οὐκ ου not ἐκλείψει εκλειπω leave off; cease
55:13 תַּ֤חַת tˈaḥaṯ תַּחַת under part הַֽ hˈa הַ the נַּעֲצוּץ֙ nnaʕᵃṣûṣ נַעֲצוּץ thorn-bush יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend בְרֹ֔ושׁ vᵊrˈôš בְּרֹושׁ juniper וְ† *wᵊ וְ and תַ֥חַתתחת *ṯˌaḥaṯ תַּחַת under part הַ ha הַ the סִּרְפַּ֖ד ssirpˌaḏ סִרְפַּד nettle יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend הֲדַ֑ס hᵃḏˈas הֲדַס myrtle וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH לְ lᵊ לְ to שֵׁ֔ם šˈēm שֵׁם name לְ lᵊ לְ to אֹ֥ות ʔˌôṯ אֹות sign עֹולָ֖ם ʕôlˌām עֹולָם eternity לֹ֥א lˌō לֹא not יִכָּרֵֽת׃ ס yikkārˈēṯ . s כרת cut
55:13. pro saliunca ascendet abies et pro urtica crescet myrtus et erit Dominus nominatus in signum aeternum quod non aufereturInstead of the shrub, shall come up the fir tree, and instead of the nettle, shall come up the myrtle tree: and the Lord shall be named for an everlasting sign, that shall not be taken away.
13. Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off.
Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign [that] shall not be cut off:

55:13 Вместо терновника вырастет кипарис; вместо крапивы возрастет мирт; и это будет во славу Господа, в знамение вечное, несокрушимое.
55:13
καὶ και and; even
ἀντὶ αντι against; instead of
τῆς ο the
στοιβῆς στοιβη step up; ascend
κυπάρισσος κυπαρισσος against; instead of
δὲ δε though; while
τῆς ο the
κονύζης κονυζα step up; ascend
μυρσίνη μυρσινη and; even
ἔσται ειμι be
κύριος κυριος lord; master
εἰς εις into; for
ὄνομα ονομα name; notable
καὶ και and; even
εἰς εις into; for
σημεῖον σημειον sign
αἰώνιον αιωνιος eternal; of ages
καὶ και and; even
οὐκ ου not
ἐκλείψει εκλειπω leave off; cease
55:13
תַּ֤חַת tˈaḥaṯ תַּחַת under part
הַֽ hˈa הַ the
נַּעֲצוּץ֙ nnaʕᵃṣûṣ נַעֲצוּץ thorn-bush
יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend
בְרֹ֔ושׁ vᵊrˈôš בְּרֹושׁ juniper
וְ†
*wᵊ וְ and
תַ֥חַתתחת
*ṯˌaḥaṯ תַּחַת under part
הַ ha הַ the
סִּרְפַּ֖ד ssirpˌaḏ סִרְפַּד nettle
יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend
הֲדַ֑ס hᵃḏˈas הֲדַס myrtle
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
שֵׁ֔ם šˈēm שֵׁם name
לְ lᵊ לְ to
אֹ֥ות ʔˌôṯ אֹות sign
עֹולָ֖ם ʕôlˌām עֹולָם eternity
לֹ֥א lˌō לֹא not
יִכָּרֵֽת׃ ס yikkārˈēṯ . s כרת cut
55:13. pro saliunca ascendet abies et pro urtica crescet myrtus et erit Dominus nominatus in signum aeternum quod non auferetur
Instead of the shrub, shall come up the fir tree, and instead of the nettle, shall come up the myrtle tree: and the Lord shall be named for an everlasting sign, that shall not be taken away.
13. Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off.
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Adam Clarke: Commentary on the Bible - 1831
55:13: Instead of the thorn "Instead of the thorny bushes" - These likewise (see note on Isa 55:12, and on Isa 54:11 (note)) are general poetical images, expressing a great and happy change for the better. The wilderness turned into a paradise, Lebanon into Carmel: the desert of the Gentiles watered with the heavenly snow and rain, which fail not to have their due effect, and becoming fruitful in piety and righteousness: or, as the Chaldee gives the moral sense of the emblem, "instead of the wicked shall arise the just; and instead of sinners, such as fear to sin." Compare Isa 35:1, Isa 35:2; Isa 41:19.
And instead of - The conjunction ו vau is added, ותחת vetachath, in forty-five MSS. of Kennicott's several of De Rossi's, and five editions; and it is acknowledged by all the ancient Versions. The Masoretes therefore might have safely received it into the text, and not have referred us for it to the margin. But this is no uncommon case with them. Even in our own Version the best reading is very often found in the margin.
Albert Barnes: Notes on the Bible - 1834
55:13: Instead of the thorn - (Compare the notes at Isa 11:6-8; Isa 35:1-2; Isa 41:19; Isa 42:20). The word rendered 'thorn' (נעצוּץ na‛ ă tsû ts) occurs only here and in Isa 7:19. It evidently means a thorn, hedge, or thorny-bush.
Shall come up the fir tree - (ברושׁ berô sh; see the notes at Isa 14:8; Isa 37:24; Isa 60:13; Zac 11:2). A change would be produced in the moral condition of man as great as if in the natural world the rough and useless thorn should be succeeded by the beautiful and useful cypress (compare Isa 60:13).
And instead of the brier - The brier is everywhere an emblem of desolation, and of an uncultivated country (see Isa 5:6; Isa 7:23-24).
The myrtle-tree - (see the notes at Isa 41:19). The idea here is, that under the gospel the change would be as great in the moral world as if a field all overrun with briers should at once become thick set with myrtles.
And it shall be to the Lord - The reference here is to all that had been said in the chapter. The gift of the Messiah; the universal offer of the gospel; the bestowing of pardon; the turning of the wicked unto God; and the great and salutary changes produced by the gospel, would all be a memorial of the benevolence and glory of Yahweh.
For a name - It should tend to diffuse his name; to spread abroad a knowledge of himself.
An everlasting sign - On the meaning of the word rendered 'sign,' see the notes at Isa 7:14, Here it means that it would be an eternal memorial of the mercy and goodness of Yahweh.
That shall not be cut off - The gospel with its rich and varied blessings shall erect enduring monuments in the earth, to the praise and honor of God. It will be more enduring as a memorial of him than all altars and statues, and temples erected to celebrate and perpetuate idolatry; as wide-diffused as are his works of creation, and more fruitful of blessings than anything elsewhere conferred on man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:13: of the thorn: Isa 11:6-9, Isa 41:19, Isa 60:13, Isa 60:21, Isa 61:3; Mic 7:4; Rom 6:19; Co1 6:9-11; Co2 5:17
for a: Isa 43:21; Jer 13:11, Jer 33:9; Luk 2:14; Joh 15:8; Eph 3:20, Eph 3:21; Pe1 2:9, Pe1 2:10; Pe1 4:11
an everlasting: Isa 54:10; Jer 50:5
Geneva 1599
55:13 Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD (o) for a name, for an everlasting (p) sign [that] shall not be cut off.
(o) To set forth his glory.
(p) Of God's deliverance, and that he will never forsake his Church.
John Gill
55:13 Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree,.... The meaning of which either is, that instead of wicked men, comparable to briers and thorns for their being fruitless and useless, harmful and pernicious, under a curse, and their end to be burned, there good men, comparable to fruitful and beautiful trees, shall be; which was eminently true when the Gospel was preached in the Gentile world; see Is 35:1 so the Targum,
"instead of the ungodly shall rise up righteous persons, and instead of sinners shall rise up such as are afraid to sin;''
or else the sense is, that such who are like briers and thorns in their nature state, being no better than others, but children of wrath, even as others, shall by the grace of God be made like fir and myrtle trees; as great a change shall be wrought in them as if briers and thorns were changed into fir and myrtle trees; to which the saints are sometimes compared, particularly to myrtle trees, Zech 1:10, because goodly to look at, of a sweet smell, ever green, flourish in watery places, and bring forth fruit:
and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off; that is, these persons, who are become and made like to fir and myrtle trees, shall be called by the name of the Lord, shall bear his name, support his Gospel and interest, and be for his praise, and to the glory of his grace, who has done such great and wonderful things for them;
and shall be for an everlasting sign and monument of the love, grace, power, and faithfulness of God, and for a sure token that the church and people of God shall not be cut off, but that God will have a people to serve him as long as the sun and moon endure.
John Wesley
55:13 Instead - Whereas your land was filled with thorns and briars, as was foretold, they shall be rooted out, and it shall be planted with fir - trees and myrtle - trees, and such other trees, as are useful either for fruit or for delight. The church shall be delivered from pernicious things, and replenished with all divine graces and blessings. It - This wonderful change shall bring much honour to God. A sign - For a monument, of God's infinite power, and faithfulness, and love to his people to all succeeding generations.
Robert Jamieson, A. R. Fausset and David Brown
55:13 thorn--emblem of the wicked (2Kings 23:6; Mic 7:4).
fir tree--the godly (Is 60:13; Ps 92:12). Compare as to the change wrought, Rom 6:19.
brier--emblem of uncultivation (Is 5:6).
myrtle--Hebrew, Hedes, from which comes Hedassah, the original name of Esther. Type of the Christian Church; for it is a lowly, though beautiful, fragrant, and evergreen shrub (Ps 92:13-14).
for a name . . . everlasting sign--a perpetual memorial to the glory of Jehovah (Jer 13:11; Jer 33:9).