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jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-21. Мрачная характеристика религиозно-нравственного и общественно-гражданского состояния Израиля, как истинной причины его отвержения Богом. Matthew Henry: Concise Commentary on the Whole Bible - 1706 In this chapter we have sin appearing exceedingly sinful, and grace appearing exceedingly gracious; and, as what is here said of the sinner's sin (ver. 7, 8) is applied to the general corruption of mankind (Rom. iii. 15), so what is here said of a Redeemer (ver. 20) is applied to Christ, Rom. xi. 26. I. It is here charged upon this people that they had themselves stopped the current of God's favours to them, and the particular sins are specified which kept good things from them, ver. 1-8. II. It is here charged upon them that they had themselves procured the judgments of God upon them, and they are told both what the judgments were which they had brought upon their own heads (ver. 9-11) and what the sins were which provoked God to send those judgments, ver. 12-15. III. It is here promised that, notwithstanding this, God would work deliverance for them, purely for his own name's sake (ver. 16-19), and would reserve mercy in store for them and entail it upon them, ver. 20, 21. Adam Clarke: Commentary on the Bible - 1831 Thy chapter contains a more general reproof of the wickedness of the Jews, Isa 59:1-8. After this they are represented confessing their sins, and deploring the unhappy consequences of them, Isa 59:9-15. On this act of humiliation God, ever ready to pardon the penitent, promises that he will have mercy on them; that the Redeemer will come, mighty to save; and that he will deliver his people, subdue his enemies and establish a new and everlasting covenant, Isa 59:16-21. The foregoing elegant chapter contained a severe reproof of the Jews, in particular for their hypocrisy in pretending to make themselves accepted with God by fasting and outward humiliation without true repentance; while they still continued to oppress the poor, and indulge their own passions and vices; with great promises however of God's favor on condition of their reformation. This chapter contains a more general reproof of their wickedness, bloodshed, violence, falsehood, injustice. At Isa 59:9 they are introduced as making, themselves, an ample confession of their sins, and deploring their wretched state in consequence of them. On this act of humiliation a promise is given that God, in his mercy and zeal for his people, will rescue them from this miserable condition, that the Redeemer will come like a mighty hero to deliver them; he will destroy his enemies, convert both Jews and Gentiles to himself, and give them a new covenant, and a law which shall never be abolished. As this chapter is remarkable for the beauty, strength, and variety of the images with which it abounds; so is it peculiarly distinguished by the elegance of the composition, and the exact construction of the sentences. From the first verse to the two last it falls regularly into stanzas of four lines, (see Prelim. Dissert. p. xxi.), which I have endeavored to express as nearly as possible in the form of the original. - L. Albert Barnes: Notes on the Bible - 1834 59:0: This chapter is closely connected in sense with the preceding, and is designed to illustrate the same general sentiment; that the reason why the religious services of the nation were not accepted, and the nation delivered from calamity, was their hypocrisy and their other sins. The pRev_ious chapter contained a bold and energetic reproof of their expectation of the divine favor, when they were observing only external rites without repentance, and even when they continued to practice oppression and cruelty. This beautiful chapter states more in detail their sins, and the consequences of their transgressions. The following arrangement of the parts of the chapter, will show its design and scope at a single view. I. It was not because Yahweh was unable to save them that they were exposed to such judgments, and visited with such calamities Isa 59:1. They were, therefore, not to blame him. This general principle is stated, in order to pRev_ent what commonly occurs when people suffer much - a disposition to throw the blame on God. II. It was for their sins that they were exposed to these judgments Isa 59:2-8. The prophet proceeds to specify those sins in detail, with a view to bring them to conviction and to repentance. 1. The general principle is stated, that it was their sins alone which had separated between them and God Isa 59:2. 2. Their hands were defiled with blood (Isa 59:3, part first). 3. Their lips had spoken falsehood (Isa 59:3, last part). 4. There was no justice among them (Isa 59:4, part first). 5. Their plans were mischievous (Isa 59:4, second part). 6. Their actions were like the egg of the cockatrice, hateful and destructive as that egg when hatched Isa 59:5. 7. Their works were like the web of a spider, which could never be a covering of righteousness Isa 59:6. 8. Their feet run to evil (Isa 59:7, part first). 9. Their thoughts were evil (Isa 59:7, second part). 10. They were strangers to the way of peace Isa 59:8. III. After this statement of the pRev_alent sins of the nation, the prophet introduces the people as making confession, that it was for these and similar sins that they were exposed to the divine displeasure. Identifying himself with the people, he enumerates the calamities to which they were exposed, as a consequence of the sins which pRev_ailed Isa 59:9-14. They were in darkness; they waited in vain for light; they stumbled at noon-day; they vented their sorrows like the roaring of bears, or the plaintive cry of the dove, but all in vain. IV. Yahweh is represented as seeing this state of deep guilt; a state where there was deep conviction of that guilt, and a readiness to make confession; and as wondering that there was no intercessor, and as himself interposing to bring deliverance and salvation Isa 59:15-18. The characteristics of him who should come to accomplish these purposes, were righteousness, salvation, vengeance, and zeal Isa 59:17, he would come to take recompence on his foes, and to reward the wicked according to their deeds Isa 59:18. V. The effect of this would be that the name of Yahweh would be feared from the rising to the setting sun. Yahweh would erect a barrier against the enemy when he should come in like a flood; and the Redeemer would come to Zion to effect deliverance for those who should truly repent Isa 59:19-20. VI. A covenant would be established between God and those who would turn away from transgressions Isa 59:21. The nature of that covenant was, that its blessings would be perpetual. The spirit which God would give, and the words which he would put into their mouths, would abide with them and their posterity foRev_er. 'As this chapter,' says Lowth, 'is remarkable for the beauty, strength, and variety of the images with which it abounds; so it is especially distinguished by the eloquence of the composition, and the exact construction of the sentences. From the first verse to the two last, it falls regularly into stanzas of four lines.' This poetical form of the chapter must be apparent to the slightest observation of the reader; and there is perhaps no instance of more regular construction of the various members and parts of a composition in the writings of the Hebrews. The chapter has evidently a primary reference to the character of the nation in the times of Isaiah. The deep depravity which is described, is such as existed in the times of Manasseh; and one object of the prophet was manifestly to bring them to conviction for their sins; and to show them why they were suffering, or about to suffer, from the expressions of the divine displeasure. But the chapter evidently also looks forward to future times, and the close of it refers so manifestly to the times of the Messiah, that it is impossible not to apply it to him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Isa 59:1, The calamities of the Jews not owing to want of saving power in God, but to their own enormous sins; Isa 59:16, Salvation is only of God; Isa 59:20, The covenant of the Redeemer. John Gill INTRODUCTION TO ISAIAH 59 As the former chapter declares the hypocrisy and formality of professors of religion; this expresses the errors and heresies, immorality and profaneness, which shall prevail before the spiritual reign of Christ, or the latter day glory begins; which is so fully described in the next chapter. Reasons are given of God's withdrawing his presence from a professing people, which were not want of power and readiness in him, but their own sins and transgressions, Is 59:1 which are enumerated, such as murder, rapine, lies, &c. Is 59:3 for which the judgments of God were upon them, darkness, distress, and misery, of which they were sensible, Is 59:9 and confess their sins and transgressions, Is 59:12 and lament their wretched state and condition, which was displeasing to God, Is 59:14 who is represented as appearing for their salvation; moved to it by their want of help, and the oppression of their enemies, in which he shows his power, justice, zeal, grace, and goodness, Is 59:16 the consequence of which shall be the conversion and salvation of many, owing to the efficacy of the divine Spirit, and to the spiritual coming of the Redeemer, Is 59:19, and the chapter is closed with a promise of the continuance of the Spirit of God, and the Gospel of Christ in his church, unto the end of the world, Is 59:21.
59:159:1: Միթէ ո՞չ իցէ կարօղ ձեռն Տեառն փրկել. կամ ծանրացո՛յց ինչ զունկն իւր՝ զի մի՞ լուիցէ[10255]։ [10255] Ոմանք. Զի թէ ո՞չ իցէ։ 1 Մի՞թէ Տիրոջ ձեռքն անկարող է փրկել, կամ նա ծանրացրել է իր ականջը, որ չլսի. 59 Միթէ Տէրոջը ձեռքը կարող չէ՞ փրկել, Կամ անոր ականջը ծանրացա՞ւ, որ չլսէ։ Միթէ ո՞չ իցէ կարօղ ձեռն Տեառն փրկել, կամ ծանրացո՞յց ինչ զունկն իւր զի մի՛ լուիցէ: 59:1: Միթէ ո՞չ իցէ կարօղ ձեռն Տեառն փրկել. կամ ծանրացո՛յց ինչ զունկն իւր՝ զի մի՞ լուիցէ[10255]։ [10255] Ոմանք. Զի թէ ո՞չ իցէ։ 1 Մի՞թէ Տիրոջ ձեռքն անկարող է փրկել, կամ նա ծանրացրել է իր ականջը, որ չլսի. 59 Միթէ Տէրոջը ձեռքը կարող չէ՞ փրկել, Կամ անոր ականջը ծանրացա՞ւ, որ չլսէ։ zohrab-1805▾ eastern-1994▾ western am▾	59:159:1 Вот, рука Господа не сократилась на то, чтобы спасать, и ухо Его не отяжелело для того, чтобы слышать. 59:1 μὴ μη not οὐκ ου not ἰσχύει ισχυω have means; have force ἡ ο the χεὶρ χειρ hand κυρίου κυριος lord; master τοῦ ο the σῶσαι σωζω save ἢ η or; than ἐβάρυνεν βαρυνω weighty; weigh down τὸ ο the οὖς ους ear αὐτοῦ αυτος he; him τοῦ ο the μὴ μη not εἰσακοῦσαι εισακουω heed; listen to 59:1 הֵ֛ן hˈēn הֵן behold לֹֽא־ lˈō- לֹא not קָצְרָ֥ה qāṣᵊrˌā קצר be short יַד־ yaḏ- יָד hand יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מֵֽ mˈē מִן from הֹושִׁ֑יעַ hôšˈîₐʕ ישׁע help וְ wᵊ וְ and לֹא־ lō- לֹא not כָבְדָ֥ה ḵāvᵊḏˌā כבד be heavy אָזְנֹ֖ו ʔoznˌô אֹזֶן ear מִ mi מִן from שְּׁמֹֽועַ׃ ššᵊmˈôₐʕ שׁמע hear 59:1. ecce non est adbreviata manus Domini ut salvare nequeat neque adgravata est auris eius ut non exaudiatBehold the hand of the Lord is not shortened that it cannot save, neither is his ear heavy that it cannot hear. 1. Behold, the LORD’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: 59:1. Behold, the hand of the Lord has not been shortened, so that it cannot save, and his ear has not been blocked, so that it cannot hear. 59:1. Behold, the LORD’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: ^[925] Behold, the LORD' S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: 59:1 Вот, рука Господа не сократилась на то, чтобы спасать, и ухо Его не отяжелело для того, чтобы слышать. 59:1 μὴ μη not οὐκ ου not ἰσχύει ισχυω have means; have force ἡ ο the χεὶρ χειρ hand κυρίου κυριος lord; master τοῦ ο the σῶσαι σωζω save ἢ η or; than ἐβάρυνεν βαρυνω weighty; weigh down τὸ ο the οὖς ους ear αὐτοῦ αυτος he; him τοῦ ο the μὴ μη not εἰσακοῦσαι εισακουω heed; listen to 59:1 הֵ֛ן hˈēn הֵן behold לֹֽא־ lˈō- לֹא not קָצְרָ֥ה qāṣᵊrˌā קצר be short יַד־ yaḏ- יָד hand יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מֵֽ mˈē מִן from הֹושִׁ֑יעַ hôšˈîₐʕ ישׁע help וְ wᵊ וְ and לֹא־ lō- לֹא not כָבְדָ֥ה ḵāvᵊḏˌā כבד be heavy אָזְנֹ֖ו ʔoznˌô אֹזֶן ear מִ mi מִן from שְּׁמֹֽועַ׃ ššᵊmˈôₐʕ שׁמע hear 59:1. ecce non est adbreviata manus Domini ut salvare nequeat neque adgravata est auris eius ut non exaudiat Behold the hand of the Lord is not shortened that it cannot save, neither is his ear heavy that it cannot hear. 1. Behold, the LORD’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: 59:1. Behold, the hand of the Lord has not been shortened, so that it cannot save, and his ear has not been blocked, so that it cannot hear. 59:1. Behold, the LORD’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1: Тесная связь настоящей главы с предыдущей открывается уже из одного того, что она продолжает давать ответ на тот же самый вопрос, какой служил темой и предшествующей главы, именно - почему евреи, которые, по-видимому, так строго исполняют все предписания Моисеева закона, не получают, однако же, оправдания и спасения от Бога? Уж не лежит ли причина этого во Всевышнем, как могли думать некоторые, особенно самонадеянные в высокомнящие о себе из сынов Израиля? Как бы предупреждая самую возможность подобного безрассудного вопроса, пророк, именно, и начинает данную главу с решительного заявления, что рука Господа не сократилась, чтобы спасать, и ухо Его не отяжелело, чтобы слышать (1: ст.). Следовательно, причины погибели народа Божия лежат не в Господе, а в самом народе, точнее, в его беззакониях и преступлениях, каковые пророк Исаия подробно и раскрывает дальше. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 Behold, the LORD's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: 2 But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. 3 For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. 4 None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. 5 They hatch cockatrice' eggs, and weave the spider's web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper. 6 Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands. 7 Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths. 8 The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace. The prophet here rectifies the mistake of those who had been quarrelling with God because they had not the deliverances wrought for them which they had been often fasting and praying for, ch. lviii. 3. Now here he shows, I. That it was not owing to God. They had no reason to lay the fault upon him that they were not saved out of the hands of their enemies; for, 1. He was still as able to help as ever: His hand is not shortened, his power is not at all lessened, straitened, or abridged. Whether we consider the extent of his power or the efficacy of it, God can reach as far as ever and with as strong a hand as ever. Note, The church's salvation comes from the hand of God, and that has not waxed weak nor is it at all shortened. Has the Lord's hand waxed short? (says God to Moses, Num. xi. 23). No, it has not; he will not have it thought so. Neither length of time nor strength of enemies, no, nor weakness of instruments, can shorten or straiten the power of God, with which it is all one to save by many or by few. 2. He was still as ready and willing to help as ever in answer to prayer: His ear is not heavy, that it cannot hear. Though he has many prayers to hear and answer, and though he has been long hearing prayer, yet he is still as ready to hear prayer as ever. The prayer of the upright is as much his delight as ever it was, and the promises which are pleaded and put in suit in prayer are still yea and amen, inviolably sure. More is implied than is expressed; not only his ear is not heavy, but he is quick of hearing. Even before they call he answers, ch. lxv. 24. If your prayers be not answered, and the salvation we wait for be not wrought for us, it is not because God is weary of hearing prayer, but because we are weary of praying, not because his ear is heavy when we speak to him, but because our ears are heavy when he speaks to us. II. That it was owing to themselves; they stood in their own light and put a bar in their own door. God was coming towards them in ways of mercy and they hindered him. Your iniquities have kept good things from you, Jer. v. 25. 1. See what mischief sin does. (1.) It hinders God's mercies from coming down upon us; it is a partition wall that separates between us and God. Notwithstanding the infinite distance that is between God and man by nature, there was a correspondence settled between them, till sin set them at variance, justly provoked God against man and unjustly alienated man from God; thus it separates between them and God. "He is your God, yours in profession, and therefore there is so much the more malignity and mischievousness in sin, which separates between you and him." Sin hides his face from us (which denotes great displeasure, Deut. xxxi. 17); it provokes him in anger to withdraw his gracious presence, to suspend the tokens of his favour and the instances of his help; he hides his face, as refusing to be seen or spoken with. See here sin in its colours, sin exceedingly sinful, withdrawing the creature from his allegiance to his Creator; and see sin in its consequences, sin exceedingly hurtful, separating us from God, and so separating us not only from all good, but to all evil (Deut. xxix. 21), which is the very quintessence of the curse. (2.) It hinders our prayers from coming up unto God; it provokes him to hide his face, that he will not hear, as he has said, ch. i. 15. If we regard iniquity in our heart, if we indulge it and allow ourselves in it, God will not hear our prayers, Ps. lxvi. 18. We cannot expect that he should countenance us while we go on to affront him. 2. Now, to justify God in hiding his face from them, and proceeding in his controversy with them, the prophet shows very largely, in the following verses, how many and great their iniquities were, according to the charge given him (ch. lviii. 1), to show God's people their transgressions; and it is a black bill of indictment that is here drawn up against them, consisting of many particulars, any one of which was enough to separate between them and a just and a holy God. Let us endeavour to reduce these articles of impeachment to proper heads. (1.) We must begin with their thoughts, for there all sin begins, and thence it takes its rise: Their thoughts are thoughts of iniquity, v. 7. Their imaginations are so, only evil continually. Their projects and designs are so; they are continually contriving some mischief or other, and how to compass the gratification of some base lust (v. 4): They conceive mischief in their fancy, purpose, counsel, and resolution (thus the embryo receives its shape and life), and then they bring forth iniquity, put it in execution when it is ripened for it. Though it is in pain perhaps that the iniquity is brought forth, through the oppositions of Providences and the checks of their own consciences, yet, when they have compassed their wicked purpose, they look upon it with as much pride and pleasure as if it were a man-child born into the world; thus, when lust has conceived, it bringeth forth sin, Jam. i. 15. This is called (v. 5) hatching the cockatrice' egg and weaving the spider's web. See how the thoughts and contrivances of wicked men are employed, and about what they set their wits on work. [1.] At the best it is about that which is foolish and frivolous. Their thoughts are vain, like weaving the spider's web, which the poor silly animal takes a great deal of pains about, and, when all is done, it is a weak insignificant thing, a reproach to the place where it is, and which the besom sweeps away in an instant: such are the thoughts which worldly men entertain themselves with, building castles in the air, and pleasing themselves with imaginary satisfaction, like the spider, which takes hold with her hands very finely (Prov. xxx. 28), but cannot keep her hold. [2.] Too often it is about that which is malicious and spiteful. They hatch the eggs of the cockatrice or adder, which are poisonous and produce venomous creatures; such are the thoughts of the wicked who delight in doing mischief. He that eats of their eggs (that is, he is in danger of having some mischief or other done him), and that which is crushed in order to be eaten of, or which begins to be hatched and you promise yourself some useful fowl from it, breaks out into a viper, which you meddle with at your peril. Happy are those that have least to do with such men. Even the spider's web which they wove was woven with a spiteful design to catch flies in and make a prey of them; for, rather than not be doing mischief, they will play at small game. (2.) Out of this abundance of wickedness in the heart their mouth speaks, and yet it does not always speak out the wickedness that is within, but, for the more effectually compassing the mischievous design, it is dissembled and covered with much fair speech (v. 3): Your lips have spoken lies; and again (v. 4), They speak lies, pretending kindness where they intend the greatest mischief; or by slanders and false accusations they blasted the credit and reputation of those they had a spite to and so did them a real mischief unseen, and perhaps by suborning witnesses against them took from them their estates and lives; for a false tongue is sharp arrows, and coals of juniper, and every thing that is mischievous. Your tongue has muttered perverseness. When they could not, for shame, speak their malice against their neighbours aloud, or durst not, for fear of being disproved and put to confusion, they muttered it secretly. Backbiters are called whisperers. (3.) Their actions were all of a piece with their thoughts and words. They were guilty of shedding innocent blood, a crime of the most heinous nature: Your hands are defiled with blood (v. 3); for blood is defiling; it leaves an indelible stain of guilt upon the conscience, which nothing but the blood of Christ can cleanse it from. Now was this a case of surprise, or one that occurred when there was something of a force put upon them; but (v. 7) their feet ran to this evil, naturally and eagerly, and, hurried on by the impetus of their malice and revenge, they made haste to shed innocent blood, as if they were afraid of losing an opportunity to do a barbarous thing, Prov. i. 16; Jer. xxii. 17. Wasting and destruction are in their paths. Wherever they go they carry mischief along with them, and the tendency of their way is to lay waste and destroy, nor do they care what havoc they make. Nor do they only thirst after blood, but with other iniquities are their fingers defiled (v. 3); they wrong people in their estates and make every thing their own that they can lay their hands on. They trust in vanity (v. 4); they depend upon their arts of cozenage to enrich themselves with, which will prove vanity to them, and their deceiving others will but deceive themselves. Their works, which they take so much pains about and have their hearts so much upon, are all works of iniquity; their whole business is one continued course of oppressions and vexations, and the act of violence is in their hands, according to the arts of violence that are in their heads and the thoughts of violence in their hearts. (4.) No methods are taken to redress these grievances, and reform these abuses (v. 4): None calls for justice, none complains of the violation of the sacred laws of justice, nor seeks to right those that suffer wrong or to get the laws put in execution against vice and profaneness, and those lewd practices which are the shame, and threaten to be the bane, of the nation. Note, When justice is not done there is blame to be laid not only upon the magistrates that should administer justice, but upon the people that should call for it. Private persons ought to contribute to the public good by discovering secret wickedness, and giving those an opportunity to punish it that have the power of doing so in their hands; but it is ill with a state when princes rule ill and the people love to have it so. Truth is opposed, and there is not any that pleads for it, not any that has the conscience and courage to appear in defence of an honest cause, and confront a prosperous fraud and wrong. The way of peace is as little regarded as the way of truth; they know it not, that is, they never study the things that make for peace, no care is taken to prevent or punish the breaches of the peace and to accommodate matters in difference among neighbours; they are utter strangers to every thing that looks quiet and peaceable, and affect that which is blustering and turbulent. There is no judgment in their goings; they have not any sense of justice in their dealings; it is a thing they make no account of at all, but can easily break through all its fences if they stand in the way of their malicious covetous designs. (5.) In all this they act foolishly, very foolishly, and as much against their interest as against reason and equity. Those that practise iniquity trust in vanity, which will certainly deceive them, v. 4. Their webs, which they weave with so much art and industry, shall not become garments, neither shall they cover themselves, either for shelter or for ornament, with their works, v. 6. They may do hurt to others with their projects, but can never do any real service or kindness to themselves by them. There is nothing to be got by sin, and so it will appear when profit and loss come to be compared. Those paths of iniquity are crooked paths (v. 8), which will perplex them, but will never bring them to their journey's end; whoever go therein, though they say that they shall have peace notwithstanding they go on, deceive themselves; for they shall not know peace, as appears by the following verses. Albert Barnes: Notes on the Bible - 1834 59:1: Behold, the Lord's hand is not shortened - On the meaning of this phrase, see the notes at Isa 50:2. Neither his ear heavy, that it cannot hear - On the meaning of this phrase, see the notes at Isa 6:10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:1: the Lord's: Isa 50:2; Gen 18:14; Num 11:23; Jer 32:17 that it cannot save: Isa 63:1; Heb 7:25 his ear: Isa 6:10; Mat 13:15 Carl Friedrich Keil and Franz Delitzsch 59:1 This second prophetic address continues the reproachful theme of the first. In the previous prophecy we found the virtues which are well-pleasing to God, and to which He promises redemption as a reward of grace, set in contrast with those false means, upon which the people rested their claim to redemption. In the prophecy before us the sins which retard redemption are still more directly exposed. "Behold, Jehovah's hand is not too short to help, nor His ear too heavy to hear; but your iniquities have become a party-wall between you and your God, and your sins have hidden His face from you, so that He does not hear." The reason why redemption is delayed, is not that the power of Jehovah has not been sufficient for it (cf., Is 50:2), or that He has not been aware of their desire for it, but that their iniquities (עונתיכם with the second syllable defective) have become dividers (מבדּלים, defective), have grown into a party-wall between them and their God, and their sins (cf., Jer 5:25) have hidden pânı̄m from them. As the "hand" (yâd) in Is 28:2 is the absolute hand; so here the "face" pânı̄m) is that face which sees everything, which is everywhere present, whether uncovered or concealed; which diffuses light when it unveils itself, and leaves darkness when it is veiled; the sight of which is blessedness, and not to see which is damnation. This absolute countenance is never to be seen in this life without a veil; but the rejection and abuse of grace make this veil a perfectly impenetrable covering. And Israel had forfeited in this way the light and sight of this countenance of God, and had raised a party-wall between itself and Him, and that משּׁמוע, so that He did not hear, i.e., so that their prayer did not reach Him (Lam 3:44) or bring down an answer from Him. John Gill 59:1 Behold, the Lord's hand is not shortened, that it cannot save,.... It is not for want of power in the Lord, that he has not as yet destroyed the enemies of his people, antichrist, and the antichristian states, and saved them out of their hands, and made them to triumph over them; or brought on the glorious state of the church, and fulfilled the promises of good things, suggested in the latter part of the preceding chapter. His hand is as long as ever, and as able to reach his and their enemies in the greatest height of power, or at the greatest distance, and to do every good thing for them; his power is as great as ever, and not in the least abridged or curtailed. Neither his ear heavy, that it cannot hear: the prayers of his people, their cries unto him on their fast days, of which he seemed to take no notice, complained of Is 58:3, this is not owing to any want of attention in him, or of readiness to hear prayer made unto him; for he is a God hearing and answering prayer, and is ready to help his people in every time of need, who apply to him in a proper and suitable manner; his eyes are upon them, and his ears are open to their cries. And this is introduced with a "behold", as requiring attention, and deserving the notice and consideration of his people. The Targum is, "behold, not through defect of hand (or power) from the Lord ye are not saved; nor because it is heavy to him to hear, that your prayer is not received.'' Robert Jamieson, A. R. Fausset and David Brown 59:1 THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21) hand . . . shortened--(See on Is 50:2). ear heavy-- (Is 6:10).
59:259:2: Այլ մեղք ձեր որոշեն ՚ի մէջ ձեր՝ եւ ՚ի մէջ Աստուծոյ. եւ վասն անօրէնութեանց ձերոց դարձոյց զերեսս իւր ՚ի ձէնջ՝ զի մի՛ ողորմեսցի[10256]։ [10256] Բազումք. Այլ մեղքն ձեր։ 2 ո՛չ, ձեր մեղքերն են պատնէշ դարձել ձեր եւ Աստծու միջեւ, ձեր անօրէնութիւնների պատճառով է նա իր երեսը շրջել ձեզնից, որ չգթայ: 2 Բայց ձեր ու ձեր Աստուծոյն միջեւ բաժանում ձգողը Ձեր անօրէնութիւնները եղան։Ձեր մեղքերը անոր երեսը ձեզմէ ծածկեցին, որ չլսէ։ Այլ մեղքն ձեր որոշեն ի մէջ ձեր եւ ի մէջ Աստուծոյ. եւ վասն անօրէնութեանց ձերոց դարձոյց զերեսս իւր ի ձէնջ` զի մի՛ ^[912]ողորմեսցի: 59:2: Այլ մեղք ձեր որոշեն ՚ի մէջ ձեր՝ եւ ՚ի մէջ Աստուծոյ. եւ վասն անօրէնութեանց ձերոց դարձոյց զերեսս իւր ՚ի ձէնջ՝ զի մի՛ ողորմեսցի[10256]։ [10256] Բազումք. Այլ մեղքն ձեր։ 2 ո՛չ, ձեր մեղքերն են պատնէշ դարձել ձեր եւ Աստծու միջեւ, ձեր անօրէնութիւնների պատճառով է նա իր երեսը շրջել ձեզնից, որ չգթայ: 2 Բայց ձեր ու ձեր Աստուծոյն միջեւ բաժանում ձգողը Ձեր անօրէնութիւնները եղան։Ձեր մեղքերը անոր երեսը ձեզմէ ծածկեցին, որ չլսէ։ zohrab-1805▾ eastern-1994▾ western am▾	59:259:2 Но беззакония ваши произвели разделение между вами и Богом вашим, и грехи ваши отвращают лице {Его} от вас, чтобы не слышать. 59:2 ἀλλὰ αλλα but τὰ ο the ἁμαρτήματα αμαρτημα sinfulness ὑμῶν υμων your διιστῶσιν διιστημι stand through / apart ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ὑμῶν υμων your καὶ και and; even τοῦ ο the θεοῦ θεος God καὶ και and; even διὰ δια through; because of τὰς ο the ἁμαρτίας αμαρτια sin; fault ὑμῶν υμων your ἀπέστρεψεν αποστρεφω turn away; alienate τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἀφ᾿ απο from; away ὑμῶν υμων your τοῦ ο the μὴ μη not ἐλεῆσαι ελεεω show mercy; have mercy on 59:2 כִּ֤י kˈî כִּי that אִם־ ʔim- אִם if עֲוֹנֹֽתֵיכֶם֙ ʕᵃwōnˈōṯêḵem עָוֹן sin הָי֣וּ hāyˈû היה be מַבְדִּלִ֔ים mavdilˈîm בדל separate בֵּינֵכֶ֕ם bênēḵˈem בַּיִן interval לְ lᵊ לְ to בֵ֖ין vˌên בַּיִן interval אֱלֹֽהֵיכֶ֑ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) וְ wᵊ וְ and חַטֹּֽאותֵיכֶ֗ם ḥaṭṭˈôṯêḵˈem חַטָּאת sin הִסְתִּ֧ירוּ histˈîrû סתר hide פָנִ֛ים fānˈîm פָּנֶה face מִכֶּ֖ם mikkˌem מִן from מִ mi מִן from שְּׁמֹֽועַ׃ ššᵊmˈôₐʕ שׁמע hear 59:2. sed iniquitates vestrae diviserunt inter vos et Deum vestrum et peccata vestra absconderunt faciem eius a vobis ne exaudiretBut your iniquities have divided between you and your God, and your sins have hid his face from you that he should not hear. 2. but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. 59:2. But your iniquities have made a division between you and your God, and your sins have concealed his face from you, so that he would not hear. 59:2. But your iniquities have separated between you and your God, and your sins have hid [his] face from you, that he will not hear. But your iniquities have separated between you and your God, and your sins have hid [his] face from you, that he will not hear: 59:2 Но беззакония ваши произвели разделение между вами и Богом вашим, и грехи ваши отвращают лице {Его} от вас, чтобы не слышать. 59:2 ἀλλὰ αλλα but τὰ ο the ἁμαρτήματα αμαρτημα sinfulness ὑμῶν υμων your διιστῶσιν διιστημι stand through / apart ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ὑμῶν υμων your καὶ και and; even τοῦ ο the θεοῦ θεος God καὶ και and; even διὰ δια through; because of τὰς ο the ἁμαρτίας αμαρτια sin; fault ὑμῶν υμων your ἀπέστρεψεν αποστρεφω turn away; alienate τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἀφ᾿ απο from; away ὑμῶν υμων your τοῦ ο the μὴ μη not ἐλεῆσαι ελεεω show mercy; have mercy on 59:2 כִּ֤י kˈî כִּי that אִם־ ʔim- אִם if עֲוֹנֹֽתֵיכֶם֙ ʕᵃwōnˈōṯêḵem עָוֹן sin הָי֣וּ hāyˈû היה be מַבְדִּלִ֔ים mavdilˈîm בדל separate בֵּינֵכֶ֕ם bênēḵˈem בַּיִן interval לְ lᵊ לְ to בֵ֖ין vˌên בַּיִן interval אֱלֹֽהֵיכֶ֑ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) וְ wᵊ וְ and חַטֹּֽאותֵיכֶ֗ם ḥaṭṭˈôṯêḵˈem חַטָּאת sin הִסְתִּ֧ירוּ histˈîrû סתר hide פָנִ֛ים fānˈîm פָּנֶה face מִכֶּ֖ם mikkˌem מִן from מִ mi מִן from שְּׁמֹֽועַ׃ ššᵊmˈôₐʕ שׁמע hear 59:2. sed iniquitates vestrae diviserunt inter vos et Deum vestrum et peccata vestra absconderunt faciem eius a vobis ne exaudiret But your iniquities have divided between you and your God, and your sins have hid his face from you that he should not hear. 2. but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. 59:2. But your iniquities have made a division between you and your God, and your sins have concealed his face from you, so that he would not hear. 59:2. But your iniquities have separated between you and your God, and your sins have hid [his] face from you, that he will not hear. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2: С 2: ст. по 8: включительно идет сильная общая характеристика религиозно-нравственного развращения Израиля, удалившего его от Бога В ней можно видеть как резкое обличение современного пророку израильского общества, так и пророчественное прозрение в такое же, или даже еще худшее состояние позднейшего Израиля, эпохи пришествия Мессии и основания христианства. Adam Clarke: Commentary on the Bible - 1831 59:2: His face - For פנים panim, faces, I read panaiv, his face. So the Syriac, Septuagint, Alexandrian, Arabic, and Vulgate. פני panai, MS. Forte legendum פני panai, nam מ mem, sequitur, et loquitur Deus; confer cap. Isa 58:14. "We should perhaps read פני panai; for מ mem follows, and God is the speaker." - Secker. I rather think that the speech of God was closed with the last chapter, and that this chapter is delivered in the person of the prophet. - L. Albert Barnes: Notes on the Bible - 1834 59:2: But your iniquities - That is, the sins which the prophet had specified in the pRev_ious chapter, and which he proceeds further to specify in this. Have separated - The word used here (בדל bâ dal) conveys the idea of division, usually by a curtain or a wall Exo 26:33; Eze 42:20. Thus the 'firmament' (רקיע râ qı̂ ya‛, "expanse") is said to have "divided" or "separated" (מבדיל mabedı̂ yl) the waters from the waters Gen 1:6. The idea here is, that their sins were like a partition between them and God, so that there was no contact between them and him. And your sins have hid his face from you - Margin, 'Made him hide.' The Hebrew word here is in Hiphil, meaning 'to cause to hide.' Kimchi and Aben Ezra understand it as causing him to hide his face; Vitringa as hiding, his face. The metaphor, says Vitringa, is not taken from a man who turns away his face from one because he does not choose to attend to what is said, but from something which comes between two persons, like a dense cloud, which hides one from the other. And, according to this, the idea is, that their sins had risen up like a thick, dark cloud between them and God, so that they had no clear view of him, and no contact with him - as a cloud hides the face of the sun from us. A similar idea occurs in Lam 3:44 : Thou hast covered thyself with a cloud, That our prayers should not pass through. But it seems to me more probable that the Hiphil signification of the verb is here to be retained, and that the idea is, that their sins had caused Yahweh to hide or turn away his face from their prayers from an unwillingness to hear them when they were so deeply immersed in sin. Thus the Septuagint, 'On account of your sins he has turned away his face (ἀπέστρεψε τὸ πρόωπον apestrepse to prosō pon) from you, so that he will not have mercy' (τοῦ μὴ ἐλεῆσαι tou mē eleē sai). It is universally true that indulgence in sin causes God to turn away his face, and to witchold mercy and compassion. He cannot pardon those who indulge in transgression, and who are unwilling to abandon the ways of sin (compare the notes at Isa 1:15). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:2: your iniquities: Isa 50:1; Deu 32:19; Jos 7:11; Pro 15:29; Jer 5:25 hid: or, made him hide, Isa 57:17; Deu 31:17, Deu 31:18, Deu 32:20; Eze 39:23, Eze 39:24, Eze 39:29; Mic 3:4 John Gill 59:2 Like a partition wall dividing between them, so that they enjoy no communion with him in his worship and ordinances; which is greatly the case of the reformed churches: they profess the true God, and the worship of him, and do attend the outward ordinances of it; but this is done in such a cold formal way, and such sins and wickedness are perpetrated and connived at, that the Lord does not grant his gracious presence to them, but stands at a distance from them: and your sins have hid his face from you, that he will not hear; or have caused him to hide himself; withdraw his gracious presence; neglect the prayers put up to him; deny an answer to them; or, however, not appear as yet for the deliverance and salvation of them, and bringing them into a more comfortable, prosperous, and happy condition. Robert Jamieson, A. R. Fausset and David Brown 59:2 hid--Hebrew, "caused Him to hide" (Lam 3:44).
59:359:3: Զի ձեռք ձեր պղծեալ են արեամբ. եւ մատունք ձեր ՚ի մե՛ղս. շրթունք ձեր խօսեցա՛ն զանօրէնութիւն, եւ լեզուք ձեր խոկա՛ն զանիրաւութիւն[10257]։ [10257] Ոմանք. Խօսին զանօրէնութիւն։ 3 Արդարեւ, ձեր ձեռքերը պղծուած են արեամբ, եւ ձեր մատները՝ մեղքով. ձեր շուրթերն անօրէնութիւն խօսեցին, եւ ձեր լեզուները խորհում են անիրաւութիւն: 3 Քանզի ձեր ձեռքերը՝ արիւնով Ու ձեր մատները անօրէնութիւնով պղծուեցան։Ձեր շրթունքը սուտ խօսեցան Եւ ձեր լեզուները անիրաւութիւն արտաբերեցին։ Զի ձեռք ձեր պղծեալ են արեամբ, եւ մատունք ձեր ի մեղս. շրթունք ձեր խօսեցան զանօրէնութիւն, եւ լեզուք ձեր խոկան զանիրաւութիւն: 59:3: Զի ձեռք ձեր պղծեալ են արեամբ. եւ մատունք ձեր ՚ի մե՛ղս. շրթունք ձեր խօսեցա՛ն զանօրէնութիւն, եւ լեզուք ձեր խոկա՛ն զանիրաւութիւն[10257]։ [10257] Ոմանք. Խօսին զանօրէնութիւն։ 3 Արդարեւ, ձեր ձեռքերը պղծուած են արեամբ, եւ ձեր մատները՝ մեղքով. ձեր շուրթերն անօրէնութիւն խօսեցին, եւ ձեր լեզուները խորհում են անիրաւութիւն: 3 Քանզի ձեր ձեռքերը՝ արիւնով Ու ձեր մատները անօրէնութիւնով պղծուեցան։Ձեր շրթունքը սուտ խօսեցան Եւ ձեր լեզուները անիրաւութիւն արտաբերեցին։ zohrab-1805▾ eastern-1994▾ western am▾	59:359:3 Ибо руки ваши осквернены кровью и персты ваши беззаконием; уста ваши говорят ложь, язык ваш произносит неправду. 59:3 αἱ ο the γὰρ γαρ for χεῖρες χειρ hand ὑμῶν υμων your μεμολυμμέναι μολυνω dirty; pollute αἵματι αιμα blood; bloodstreams καὶ και and; even οἱ ο the δάκτυλοι δακτυλος finger ὑμῶν υμων your ἐν εν in ἁμαρτίαις αμαρτια sin; fault τὰ ο the δὲ δε though; while χείλη χειλος lip; shore ὑμῶν υμων your ἐλάλησεν λαλεω talk; speak ἀνομίαν ανομια lawlessness καὶ και and; even ἡ ο the γλῶσσα γλωσσα tongue ὑμῶν υμων your ἀδικίαν αδικια injury; injustice μελετᾷ μελεταω concerned with 59:3 כִּ֤י kˈî כִּי that כַפֵּיכֶם֙ ḵappêḵˌem כַּף palm נְגֹאֲל֣וּ nᵊḡōʔᵃlˈû גאל pollute בַ va בְּ in † הַ the דָּ֔ם ddˈām דָּם blood וְ wᵊ וְ and אֶצְבְּעֹותֵיכֶ֖ם ʔeṣbᵊʕôṯêḵˌem אֶצְבַּע finger בֶּֽ bˈe בְּ in † הַ the עָוֹ֑ן ʕāwˈōn עָוֹן sin שִׂפְתֹֽותֵיכֶם֙ śifᵊṯˈôṯêḵem שָׂפָה lip דִּבְּרוּ־ dibbᵊrû- דבר speak שֶׁ֔קֶר šˈeqer שֶׁקֶר lie לְשֹׁונְכֶ֖ם lᵊšônᵊḵˌem לָשֹׁון tongue עַוְלָ֥ה ʕawlˌā עַוְלָה wickedness תֶהְגֶּֽה׃ ṯehgˈeh הגה mutter 59:3. manus enim vestrae pollutae sunt sanguine et digiti vestri iniquitate labia vestra locuta sunt mendacium et lingua vestra iniquitatem faturFor your hands are defiled with blood, and your fingers with iniquity: your lips have spoken lies, and your tongue uttereth iniquity. 3. For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue muttereth wickedness. 59:3. For your hands have been polluted by blood, and your fingers by iniquity. Your lips have spoken lies, and your tongue utters iniquity. 59:3. For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness: 59:3 Ибо руки ваши осквернены кровью и персты ваши беззаконием; уста ваши говорят ложь, язык ваш произносит неправду. 59:3 αἱ ο the γὰρ γαρ for χεῖρες χειρ hand ὑμῶν υμων your μεμολυμμέναι μολυνω dirty; pollute αἵματι αιμα blood; bloodstreams καὶ και and; even οἱ ο the δάκτυλοι δακτυλος finger ὑμῶν υμων your ἐν εν in ἁμαρτίαις αμαρτια sin; fault τὰ ο the δὲ δε though; while χείλη χειλος lip; shore ὑμῶν υμων your ἐλάλησεν λαλεω talk; speak ἀνομίαν ανομια lawlessness καὶ και and; even ἡ ο the γλῶσσα γλωσσα tongue ὑμῶν υμων your ἀδικίαν αδικια injury; injustice μελετᾷ μελεταω concerned with 59:3 כִּ֤י kˈî כִּי that כַפֵּיכֶם֙ ḵappêḵˌem כַּף palm נְגֹאֲל֣וּ nᵊḡōʔᵃlˈû גאל pollute בַ va בְּ in † הַ the דָּ֔ם ddˈām דָּם blood וְ wᵊ וְ and אֶצְבְּעֹותֵיכֶ֖ם ʔeṣbᵊʕôṯêḵˌem אֶצְבַּע finger בֶּֽ bˈe בְּ in † הַ the עָוֹ֑ן ʕāwˈōn עָוֹן sin שִׂפְתֹֽותֵיכֶם֙ śifᵊṯˈôṯêḵem שָׂפָה lip דִּבְּרוּ־ dibbᵊrû- דבר speak שֶׁ֔קֶר šˈeqer שֶׁקֶר lie לְשֹׁונְכֶ֖ם lᵊšônᵊḵˌem לָשֹׁון tongue עַוְלָ֥ה ʕawlˌā עַוְלָה wickedness תֶהְגֶּֽה׃ ṯehgˈeh הגה mutter 59:3. manus enim vestrae pollutae sunt sanguine et digiti vestri iniquitate labia vestra locuta sunt mendacium et lingua vestra iniquitatem fatur For your hands are defiled with blood, and your fingers with iniquity: your lips have spoken lies, and your tongue uttereth iniquity. 3. For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue muttereth wickedness. 59:3. For your hands have been polluted by blood, and your fingers by iniquity. Your lips have spoken lies, and your tongue utters iniquity. 59:3. For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3-4: Ибо руки ваши осквернены кровью... уста ваши говорят ложь... никто не возвышает голоса за правду... зачинают зло и рождают злодейство. Как мысль этих стихов, так и еще больше их словесная форма очень близко стоят к первой главе той же книги, чем подтверждается единство автора (ср. Ис 1:15, 21: ст. ). Осквернение рук кровью может иметь, конечно, и буквальный смысл, как пролитие крови жертвенных животных (без разумения смысла жертвы) или даже, как принесение человеческих жертв (детей богу Молоху - Ср. Иер 7:31), или символический, в смысле, вообще полного ниспровержения всех нравственных устоев, до готовности на кровопролитие и убийство, включительно, или же наконец - преобразовательный, в качестве предуказания на Того Величайшего Праведника, убиением Которого евреи завершили ряд аналогичных же исторических фактов (Мф 23:35). Главной причиной такого развращения и упадка сынов Израиля пророк Исаия выставляет уклонение их с истинного пути "теократической правды, или праведности" ("путь Божий") на путь "нечестия и лжи" ("путь диавола"). Измена идеалу Божественной Правды - это измена самой истины и есть ложь, по существу дела. Надеются на пустое... (4: ст.) По-еврейски стоит tohu, т. е. одно из тех выражений, какими в 1: гл. кн. Бытия описывается состояние первозданного хаоса, Adam Clarke: Commentary on the Bible - 1831 59:3: Your tongue "And your tongue" - An ancient MS., and the Septuagint and Vulgate, add the conjunction. Albert Barnes: Notes on the Bible - 1834 59:3: For your hands are defiled with blood - The prophet proceeds here more particularly to specify the sins of which they were guilty; and in order to show the extent and depth of their depravity, he specifies the various members of the body - the hands, the fingers, the lips, the tongue, the feet as the agents by which people commit iniquity. See a similar argument on the subject of depravity in Rom 3:13-15, where a part of the description which the prophet here gives is quoted by Paul, and applied to the Jews in his own time. The phrase 'your hands are defiled with blood,' means with the blood of the innocent; that is, they were guilty of murder, oppression, and cruelty. See a similar statement in Isa 1:15, where the phrase 'your hands are full of blood' occurs. The word rendered here 'defiled' (גאל gā'al) means commonly to redeem, to ransom; then to avenge, or to demand and inflict punishment for bloodshed. In the sense of defiling it occurs only in the later Hebrew writers - perhaps used in this sense because those who were avengers became covered, that is, defiled with blood. And your fingers with iniquity - The fingers in the Scriptures are represented as the agents by which any purpose is executed Isa 2:8, 'Which their own fingers have made' (compare Isa 17:8). Some have supposed that the phrase used here means the same as the preceding, that they were guilty of murder and cruelty. But it seems more probable that the idea suggested by Grotius is the true sense, that it means that they were guilty of rapine and theft. The fingers are the instruments by which theft - especially the lighter and more delicate kinds of theft - is executed. Thus we use the word 'light-fingered' to denote anyone who is dexterous in taking and conveying away anything, or anyone who is addicted to petty thefts. Your lips have spoken lies - The nation is false, and no confidence can be reposed in the declarations which are made. Your tongue hath muttered - On the word rendered 'muttered' (הגה hâ gâ h), see the notes at Isa 8:19. Probably there is included in the word here, the idea that they not only spoke evil, but that they did it with a complaining, discontented, or malicious spirit. It may also mean that they calumniated the government of God, and complained of his laws; or it may mean, as Grotius supposes, that they calumniated others - that is, that slander abounded among them. Perverseness - Hebrew, עולה ‛ avlâ h - 'Evil ' - the word from which our word evil is derived. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:3: your hands: Isa 1:15, Isa 1:21; Jer 2:30, Jer 2:34, Jer 22:17; Eze 7:23, Eze 9:9, Eze 22:2, Eze 35:6; Hos 4:2; Mic 3:10-12, Mic 7:2; Mat 27:4 your lips: Jer 7:8, Jer 9:3-6; Eze 13:8; Hos 7:3, Hos 7:13; Mic 6:12; Ti1 4:2 Carl Friedrich Keil and Franz Delitzsch 59:3 The sins of Israel are sins in words and deeds. "For your hands are defiled with blood, and your fingers with iniquity; your lips speak lies, your tongue murmurs wickedness." The verb גּאל, to spot (see Is 63:3), is a later softening down of גּעל (e.g., 2Kings 1:21); and in the place of the niphal נגאל (Zeph 3:1), we have here, as in Lam 4:14, the double passive form נגאל, compounded of niphal and pual. The post-biblical nithpal, compounded of the niphal and the hithpael, is a mixed form of the same kind, though we also meet with it in a few biblical passages (Deut 21:8; Prov 27:15; Ezek 23:48). The verb hâgâh (lxx μελετᾶ) combines the two meanings of "thought" (meditation or reflection), and of a light low "expression," half inward half outward. Geneva 1599 59:3 For your hands are defiled with (a) blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath uttered perverseness. (a) Read (Is 1:15). John Gill 59:3 For your hands are defiled with blood, and your fingers with iniquity,.... From a general charge, the prophet proceeds to a particular enumeration of sins they were guilty of; and idolatry not being mentioned, as Jerom observes, shows that the prophecy belongs to other times than Isaiah's, when that sin greatly prevailed. He begins the account with the sin of shedding blood; the blood of innocents, as the Targum; designing either the sin of murder, now frequently committed in Christian nations; or wars between Christian princes, by means of which much blood is shed; or persecutions of Christian brethren, by casting them into prisons, which have issued in their death; and at least want of brotherly love, or, the hatred of brethren, which is called murder, 1Jn 3:15 a prevailing sin in the present Sardian state; and which will not be removed till the spiritual reign or Philadelphian state takes place: and this sin is of a defiling nature; it "defiles" the "hands" or actions; and without love all works signify nothing, 1Cor 13:1, yea, even their "fingers" are said to be defiled "with iniquity"; meaning either their lesser actions; or rather those more curiously and nicely performed, and seemingly more agreeable to the divine will; and yet defiled with some sin or other, as hypocrisy, vain glory, or the like: or it may be this may design the same as putting forth the fingers, and smiting with the fist, Is 58:4, as Kimchi and Ben Melech observe; and so may have respect to some sort of persecution of their brethren for conscience sake, as there. Your lips have spoken lies: or "falsehood" (q); that is, false doctrines, so called because contrary to the word of truth, and which deceive men: your tongue hath muttered perverseness: that which is a perversion of the Gospel of Christ, and of the souls of men; what is contrary to the sacred Scriptures, the standard of faith and practice, and that premeditated, as the word (r) signifies; done with design, and on purpose: the abounding of errors and heresies in the present day, openly taught and divulged, to the ruin of souls, seems here to be pointed at. In the Talmud (s) these are explained of the several sorts of men in a court of judicature; the "hands" of the judges; the "fingers" of, the Scribes; the "lips" of advocates and solicitors; and the "tongue" of adversaries, or the contending parties. (q) "falsitatem", Montanus, Cocceius; "falsum", Junius & Tremeliius, Piscator. (r) Sept.; "meditabitur", Montanus; "meditatur", Piscator; "meditatam effert", Junius & Tremellius. (s) T. Bab. Sabbat. fol. 139. 1. John Wesley 59:3 Perverseness - Perverse words are such as are contrary to God's word. Words every way contrary to God's will. Robert Jamieson, A. R. Fausset and David Brown 59:3 (Is 1:15; Rom 3:13-15). hands . . . fingers--Not merely the "hands" perpetrate deeds of grosser enormity ("blood"), but the "fingers" commit more minute acts of "iniquity." lips . . . tongue--The lips "speak" openly "lies," the tongue "mutters" malicious insinuations ("perverseness"; perverse misrepresentations of others) (Jer 6:28; Jer 9:4).
59:459:4: Չի՛ք ոք որ խօսի զարդարութիւն, եւ ո՛չ գոն իրաւունք ճշմարտութեան. յուսացեա՛լ են ՚ի սնոտիս, եւ խօսին զունայնութիւն. զի յղանան զցաւս, եւ ծնանին զանօրէնութիւն[10258]։ [10258] Ոմանք. Չիք որ խօսի։ 4 Չկայ մէկը, որ արդարութիւն խօսի, եւ բացակայում է ճշմարտութեան իրաւունքը. յոյս են դրել սնոտի բաների վրայ եւ ունայնութիւն են խօսում, յղանում են ցաւեր եւ ծնում անօրէնութիւն: 4 Չկայ մէկը, որ արդարութեան համար բողոքէ Ու չկայ մէկը, որ ճշմարտութեամբ դատ վարէ. Անոնք սնոտի բաներու կը յուսան եւ ունայնութիւն կը խօսին. Թշուառութիւն կը յղանան ու անօրէնութիւն կը ծնանին։ չ իք ոք որ խօսի զարդարութիւն, եւ ոչ գոն իրաւունք ճշմարտութեան. յուսացեալ են ի սնոտիս, եւ խօսին զունայնութիւն. զի յղանան զցաւս, եւ ծնանին զանօրէնութիւն: 59:4: Չի՛ք ոք որ խօսի զարդարութիւն, եւ ո՛չ գոն իրաւունք ճշմարտութեան. յուսացեա՛լ են ՚ի սնոտիս, եւ խօսին զունայնութիւն. զի յղանան զցաւս, եւ ծնանին զանօրէնութիւն[10258]։ [10258] Ոմանք. Չիք որ խօսի։ 4 Չկայ մէկը, որ արդարութիւն խօսի, եւ բացակայում է ճշմարտութեան իրաւունքը. յոյս են դրել սնոտի բաների վրայ եւ ունայնութիւն են խօսում, յղանում են ցաւեր եւ ծնում անօրէնութիւն: 4 Չկայ մէկը, որ արդարութեան համար բողոքէ Ու չկայ մէկը, որ ճշմարտութեամբ դատ վարէ. Անոնք սնոտի բաներու կը յուսան եւ ունայնութիւն կը խօսին. Թշուառութիւն կը յղանան ու անօրէնութիւն կը ծնանին։ zohrab-1805▾ eastern-1994▾ western am▾	59:459:4 Никто не возвышает голоса за правду, и никто не вступается за истину; надеются на пустое и говорят ложь, зачинают зло и рождают злодейство; 59:4 οὐδεὶς ουδεις no one; not one λαλεῖ λαλεω talk; speak δίκαια δικαιος right; just οὐδὲ ουδε not even; neither ἔστιν ειμι be κρίσις κρισις decision; judgment ἀληθινή αληθινος truthful; true πεποίθασιν πειθω persuade ἐπὶ επι in; on ματαίοις ματαιος superficial καὶ και and; even λαλοῦσιν λαλεω talk; speak κενά κενος hollow; empty ὅτι οτι since; that κύουσιν κυω pain καὶ και and; even τίκτουσιν τικτω give birth; produce ἀνομίαν ανομια lawlessness 59:4 אֵין־ ʔên- אַיִן [NEG] קֹרֵ֣א qōrˈē קרא call בְ vᵊ בְּ in צֶ֔דֶק ṣˈeḏeq צֶדֶק justice וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] נִשְׁפָּ֖ט nišpˌāṭ שׁפט judge בֶּ be בְּ in אֱמוּנָ֑ה ʔᵉmûnˈā אֱמוּנָה steadiness בָּטֹ֤וחַ bāṭˈôₐḥ בטח trust עַל־ ʕal- עַל upon תֹּ֨הוּ֙ tˈōhû תֹּהוּ emptiness וְ wᵊ וְ and דַבֶּר־ ḏabber- דבר speak שָׁ֔וְא šˈāwᵊ שָׁוְא vanity הָרֹ֥ו hārˌô הרה be pregnant עָמָ֖ל ʕāmˌāl עָמָל labour וְ wᵊ וְ and הֹולֵ֥יד hôlˌêḏ ילד bear אָֽוֶן׃ ʔˈāwen אָוֶן wickedness 59:4. non est qui invocet iustitiam neque est qui iudicet vere sed confidunt in nihili et loquuntur vanitates conceperunt laborem et pepererunt iniquitatemThere is none that calleth upon justice, neither is there any one that judgeth truly: but they trust in a mere nothing, and speak vanities: they have conceived labour, and brought forth iniquity. 4. None sueth in righteousness, and none pleadeth in truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. 59:4. There is no one who calls for justice, and there is no one who judges truly. For they trust in nothing, and they speak emptiness. They have conceived hardship, and they have given birth to iniquity. 59:4. None calleth for justice, nor [any] pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. None calleth for justice, nor [any] pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity: 59:4 Никто не возвышает голоса за правду, и никто не вступается за истину; надеются на пустое и говорят ложь, зачинают зло и рождают злодейство; 59:4 οὐδεὶς ουδεις no one; not one λαλεῖ λαλεω talk; speak δίκαια δικαιος right; just οὐδὲ ουδε not even; neither ἔστιν ειμι be κρίσις κρισις decision; judgment ἀληθινή αληθινος truthful; true πεποίθασιν πειθω persuade ἐπὶ επι in; on ματαίοις ματαιος superficial καὶ και and; even λαλοῦσιν λαλεω talk; speak κενά κενος hollow; empty ὅτι οτι since; that κύουσιν κυω pain καὶ και and; even τίκτουσιν τικτω give birth; produce ἀνομίαν ανομια lawlessness 59:4 אֵין־ ʔên- אַיִן [NEG] קֹרֵ֣א qōrˈē קרא call בְ vᵊ בְּ in צֶ֔דֶק ṣˈeḏeq צֶדֶק justice וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] נִשְׁפָּ֖ט nišpˌāṭ שׁפט judge בֶּ be בְּ in אֱמוּנָ֑ה ʔᵉmûnˈā אֱמוּנָה steadiness בָּטֹ֤וחַ bāṭˈôₐḥ בטח trust עַל־ ʕal- עַל upon תֹּ֨הוּ֙ tˈōhû תֹּהוּ emptiness וְ wᵊ וְ and דַבֶּר־ ḏabber- דבר speak שָׁ֔וְא šˈāwᵊ שָׁוְא vanity הָרֹ֥ו hārˌô הרה be pregnant עָמָ֖ל ʕāmˌāl עָמָל labour וְ wᵊ וְ and הֹולֵ֥יד hôlˌêḏ ילד bear אָֽוֶן׃ ʔˈāwen אָוֶן wickedness 59:4. non est qui invocet iustitiam neque est qui iudicet vere sed confidunt in nihili et loquuntur vanitates conceperunt laborem et pepererunt iniquitatem There is none that calleth upon justice, neither is there any one that judgeth truly: but they trust in a mere nothing, and speak vanities: they have conceived labour, and brought forth iniquity. 4. None sueth in righteousness, and none pleadeth in truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. 59:4. There is no one who calls for justice, and there is no one who judges truly. For they trust in nothing, and they speak emptiness. They have conceived hardship, and they have given birth to iniquity. 59:4. None calleth for justice, nor [any] pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 59:4: They conceive mischief, and bring forth iniquity - There is a curious propriety in this mode of expression; a thought or purpose is compared to conception; a word or act, which is the consequence of it, to the birth of a child. From the third to the fifteenth verse inclusive may be considered a true statement of the then moral state of the Jewish people; and that they were, in the most proper sense of the word, guilty of the iniquities with which they are charged. Albert Barnes: Notes on the Bible - 1834 59:4: None calleth for justice - Or rather, there is no one who brings a suit with justice; no one who goes into court for the purpose of obtaining justice. There is a love of litigation; a desire to take all the advantage which the law can give; a desire to appeal to the law, not for the sake of having strict justice done, but for the sake of doing injury to others, and to take some undue advantage. Nor any pleadeth for truth - Or, no one pleadeth with truth. He does not state the cause as it is. He makes use of cunning and falsehood to gain his cause. They trust in vanity - They confide in quirks and evasions rather than in the justice of their cause. They conceive mischief - They form plans of evil, and they execute them when they are fully ripe. Compare Job 15:35, where the same phrase occurs. The sense is, that they form plans to injure others, and that they expect to execute them by fraud and deceit. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:4: calleth: Isa 59:16; Jer 5:1, Jer 5:4, Jer 5:5; Eze 22:29-31; Mic 7:2-5 trust: Isa 30:12; Job 15:31; Psa 62:10; Jer 7:4, Jer 7:8 and speak: Isa 59:3; Psa 62:4 they conceive: Isa 59:13; Job 15:35; Psa 7:13; Pro 4:16; Mic 2:1; Jam 1:15 Carl Friedrich Keil and Franz Delitzsch 59:4 The description now passes over to the social and judicial life. Lying and oppression universally prevail. "No one speaks with justice, and no one pleads with faithfulness; men trust in vanity, and speak with deception; they conceive trouble, and bring forth ruin. They hatch basilisks' eggs, and weave spiders' webs. He that eateth of their eggs must die; and if one is trodden upon, it splits into an adder. Their webs do not suffice for clothing, and men cannot cover themselves with their works: their works are works of ruin, and the practice of injustice is in their hands." As קרא is generally used in these prophetic addresses in the sense of κηρύσσειν, and the judicial meaning, citare, in just vocare, litem intendere, cannot be sustained, we must adopt this explanation, "no one gives public evidence with justice" (lxx οὐδεὶς λαλεῖ δίκαια). צדק is firm adherence to the rule of right and truth; אמוּנה a conscientious reliance which awakens trust; משׁפּט (in a reciprocal sense, as in Is 43:26; Is 66:16) signifies the commencement and pursuit of a law-suit with any one. The abstract infinitives which follow in Is 59:4 express the general characteristics of the social life of that time, after the manner of the historical infinitive in Latin (cf., Is 21:5; Ges. 131, 4, b). Men trust in tōhū, that which is perfectly destitute of truth, and speak שׁוא, what is morally corrupt and worthless. The double figure און והוליד עמל הרו is taken from Job 15:35 (cf., Ps 7:15). הרו (compare the poel in Is 59:13) is only another form for הרה (Ges. 131, 4, b); and הוליד (the western or Palestinian reading here), or הולד (the oriental or Babylonian reading), is the usual form of the inf. abs. hiph. (Ges. 53, Anm. 2). What they carry about with them and set in operation is compared in Is 59:5 to basilisks' eggs (צפעוני, serpens regulus, as in Is 11:8) and spiders' webs (עכּבישׁ, as in Job 8:14, from עכּב, possibly in the sense of squatter, sitter still, with the substantive ending ı̄sh). They hatch basilisks' eggs (בּקּע like בּקע, Is 34:15, a perfect, denoting that which has hitherto always taken place and therefore is a customary thing); and they spin spiders' webs (ארג possibly related to ἀράχ-νη; (Note: Neither καῖρος nor ἀράχνη has hitherto been traced to an Indian root in any admissible way. Benfey deduces the former from the root dhvir (to twist); but this root has to perform an immense number of services. M. Mller deduces the latter from rak; but this means to make, not to spin.) the future denoting that which goes on occurring). The point of comparison in the first figure is the injurious nature of all they do, whether men rely upon it, in which case "he that eateth of their eggs dieth," or whether they are bold or imprudent enough to try and frustrate their plans and performances, when that (the egg) which is crushed or trodden upon splits into an adder, i.e., sends out an adder, which snaps at the heel of the disturber of its rest. זוּר as in Job 39:15, here the part. pass. fem. like סוּרה (Is 49:21), with a - instead of ā - like לנה, the original ă of the feminine (zūrăth) having returned from its lengthening into ā to the weaker lengthening into ĕ. The point of comparison in the second figure is the worthlessness and deceptive character of their works. What they spin and make does not serve for a covering to any man (יתכּסּוּ with the most general subject: Ges. 137, 3), but has simply the appearance of usefulness; their works are מעשׂי־און (with metheg, not munach, under the Mem), evil works, and their acts are all directed to the injury of their neighbour, in his right and his possession. Geneva 1599 59:4 None calleth for justice, nor [any] (b) pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and (c) bring forth iniquity. (b) All men wink at the injuries and oppressions and none go about to remedy them. (c) According to their wicked devices, they hurt their neighbours. John Gill 59:4 None calleth for justice,.... Or, "righteousness"; not for civil justice in courts of judicature, as if there were no advocates for it there; or that put those in mind of it, to whom the administration of it belongs; or that see to put the laws against sin in execution, and to relieve those that are oppressed; though of this there may be just cause of complaint in some places: but there are none or few that call for evangelical righteousness, either that preach it, proclaim and publish it to others; even the righteousness of Christ, the grand doctrine of the Gospel, which is therein revealed from faith to faith; so the Syriac version, "there is none that preacheth righteously"; or "in", or "of righteousness" (t); and the Septuagint version, "no one speaks righteous things"; the words and doctrines of righteousness and truth: or, "no one calls for righteousness"; desires to hear this doctrine, and have it preached to him; hungers and thirsts after it; but chooses the doctrine of justification by works. The Targum refers it to prayer, paraphrasing it thus, "there is none that prays in truth;'' in sincerity and uprightness, in faith and with fervour; but in a cold, formal, and hypocritical way: nor any pleadeth for truth: for the truth of the Gospel, particularly for the principal one, the justification of a sinner by the righteousness of Christ alone; few or none contend earnestly for the faith once delivered to the saints; they are not valiant for the truth, nor stand fast in it, but drop or conceal it, or deny it: or, "none is judged by", or "according to truth" (u); by the Scriptures of truth, but by carnal reason; or by forms and rules of man's devising, and so are condemned; as Gospel ministers and professors of it are: they trust in vanity; in nothing, as the Vulgate Latin; that is worth nothing; in their own strength, wisdom, riches, righteousness, especially the latter: and speak lies; or "vanity"; vain things, false doctrines, as before: they conceive mischief, and bring forth iniquity; they "conceive" and contrive "mischief" in their minds against those that differ in doctrine and practice from them: "and bring forth iniquity": do that which is criminal and sinful, by words and actions, by calumnies and reproaches, by violence and persecution. The Targum is, "they hasten and bring out of their hearts words of violence.'' (t) "in justitia", Montanus, Tigurine version; "sive de justitia". (u) "nemo judicatur scundum veritatem", Munster; "non judicatur in veritate", Montanus. John Wesley 59:4 None - None seek to redress these wrongs, and violences; they commit all rapines, and frauds with impunity. Bring forth - These two words of conceiving, and bringing forth, denote their whole contrivance, and perfecting their wickedness. Robert Jamieson, A. R. Fausset and David Brown 59:4 Rather, "No one calleth an adversary into court with justice," that is, None bringeth a just suit: "No one pleadeth with truth." they trust . . . iniquity--(So Job 15:35; Ps 7:14).
59:559:5: Զձուս քարբից ծակեցին, եւ զոստայնս սարդից անկանէին. եւ որ կամիցի ուտե՛լ ՚ի նոցանէն, ծակեա՛ց բա՛ց՝ եւ եգիտ ջուր, եւ ՚ի նմին քա՛րբ[10259]։ [10259] Ոմանք. Եւ զոստայն սարդից անկանեն։ 5 Քարբ օձի ձուեր են ծակում եւ սարդերի ոստայն հիւսում. եթէ որեւէ մէկը կամենայ ուտել դրանցից, ծակ բացելով՝ նրա մէջ կը գտնի ջուր եւ քարբ օձ[47]:[47] 47. Եբրայերէնում՝ նրանց ձուերն ուտողը կը մեռնի, եթէ ջարդեն, իժ դուրս կը գայ: 5 Քարբի հաւկիթներ կը թխսեն Ու սարդի ոստայն կը հիւսեն։Անոնց հաւկիթները ուտողը կը մեռնի, Եթէ կոտրեն՝ իժ կ’ելլէ։ Զձուս քարբից ^[913]ծակեցին, եւ զոստայն սարդից անկանեն. ^[914]եւ որ կամիցի ուտել ի նոցանէն, ծակեաց բաց` եւ եգիտ ջուր, եւ ի նմին քարբ: 59:5: Զձուս քարբից ծակեցին, եւ զոստայնս սարդից անկանէին. եւ որ կամիցի ուտե՛լ ՚ի նոցանէն, ծակեա՛ց բա՛ց՝ եւ եգիտ ջուր, եւ ՚ի նմին քա՛րբ[10259]։ [10259] Ոմանք. Եւ զոստայն սարդից անկանեն։ 5 Քարբ օձի ձուեր են ծակում եւ սարդերի ոստայն հիւսում. եթէ որեւէ մէկը կամենայ ուտել դրանցից, ծակ բացելով՝ նրա մէջ կը գտնի ջուր եւ քարբ օձ[47]: [47] 47. Եբրայերէնում՝ նրանց ձուերն ուտողը կը մեռնի, եթէ ջարդեն, իժ դուրս կը գայ: 5 Քարբի հաւկիթներ կը թխսեն Ու սարդի ոստայն կը հիւսեն։Անոնց հաւկիթները ուտողը կը մեռնի, Եթէ կոտրեն՝ իժ կ’ելլէ։ zohrab-1805▾ eastern-1994▾ western am▾	59:559:5 высиживают змеиные яйца и ткут паутину; кто поест яиц их, умрет, а если раздавит, выползет ехидна. 59:5 ᾠὰ ωον egg ἀσπίδων ασπις asp ἔρρηξαν ρηγνυμι gore; burst καὶ και and; even ἱστὸν ιστος and; even ὁ ο the μέλλων μελλω about to; impending τῶν ο the ᾠῶν ωον egg αὐτῶν αυτος he; him φαγεῖν φαγω swallow; eat συντρίψας συντριβω fracture; smash οὔριον ουριος find καὶ και and; even ἐν εν in αὐτῷ αυτος he; him βασιλίσκος βασιλισκος kind of serpent; basilisk 59:5 בֵּיצֵ֤י bêṣˈê בֵּיצָה egg צִפְעֹונִי֙ ṣifʕônˌî צִפְעֹנִי viper בִּקֵּ֔עוּ biqqˈēʕû בקע split וְ wᵊ וְ and קוּרֵ֥י qûrˌê קוּר thread עַכָּבִ֖ישׁ ʕakkāvˌîš עַכָּבִישׁ spider יֶאֱרֹ֑גוּ yeʔᵉrˈōḡû ארג weave הָ hā הַ the אֹכֵ֤ל ʔōḵˈēl אכל eat מִ mi מִן from בֵּֽיצֵיהֶם֙ bbˈêṣêhem בֵּיצָה egg יָמ֔וּת yāmˈûṯ מות die וְ wᵊ וְ and הַ ha הַ the זּוּרֶ֖ה zzûrˌeh זור press תִּבָּקַ֥ע tibbāqˌaʕ בקע split אֶפְעֶֽה׃ ʔefʕˈeh אֶפְעֶה snake 59:5. ova aspidum ruperunt et telas araneae texuerunt qui comederit de ovis eorum morietur et quod confotum est erumpet in regulumThey have broken the eggs of asps, and have woven the webs of spiders: he that shall eat of their eggs, shall die: and that which is brought out, shall be hatched into a basilisk. 5. They hatch basilisks’ eggs, and weave the spider’s web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper. 59:5. They have ruptured the eggs of asps, and they have woven the webs of spiders. Whoever will eat of their eggs will die. For what has been incubated will hatch into a king snake. 59:5. They hatch cockatrice’ eggs, and weave the spider’s web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper. They hatch cockatrice' eggs, and weave the spider' s web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper: 59:5 высиживают змеиные яйца и ткут паутину; кто поест яиц их, умрет, а если раздавит, выползет ехидна. 59:5 ᾠὰ ωον egg ἀσπίδων ασπις asp ἔρρηξαν ρηγνυμι gore; burst καὶ και and; even ἱστὸν ιστος and; even ὁ ο the μέλλων μελλω about to; impending τῶν ο the ᾠῶν ωον egg αὐτῶν αυτος he; him φαγεῖν φαγω swallow; eat συντρίψας συντριβω fracture; smash οὔριον ουριος find καὶ και and; even ἐν εν in αὐτῷ αυτος he; him βασιλίσκος βασιλισκος kind of serpent; basilisk 59:5 בֵּיצֵ֤י bêṣˈê בֵּיצָה egg צִפְעֹונִי֙ ṣifʕônˌî צִפְעֹנִי viper בִּקֵּ֔עוּ biqqˈēʕû בקע split וְ wᵊ וְ and קוּרֵ֥י qûrˌê קוּר thread עַכָּבִ֖ישׁ ʕakkāvˌîš עַכָּבִישׁ spider יֶאֱרֹ֑גוּ yeʔᵉrˈōḡû ארג weave הָ hā הַ the אֹכֵ֤ל ʔōḵˈēl אכל eat מִ mi מִן from בֵּֽיצֵיהֶם֙ bbˈêṣêhem בֵּיצָה egg יָמ֔וּת yāmˈûṯ מות die וְ wᵊ וְ and הַ ha הַ the זּוּרֶ֖ה zzûrˌeh זור press תִּבָּקַ֥ע tibbāqˌaʕ בקע split אֶפְעֶֽה׃ ʔefʕˈeh אֶפְעֶה snake 59:5. ova aspidum ruperunt et telas araneae texuerunt qui comederit de ovis eorum morietur et quod confotum est erumpet in regulum They have broken the eggs of asps, and have woven the webs of spiders: he that shall eat of their eggs, shall die: and that which is brought out, shall be hatched into a basilisk. 5. They hatch basilisks’ eggs, and weave the spider’s web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper. 59:5. They have ruptured the eggs of asps, and they have woven the webs of spiders. Whoever will eat of their eggs will die. For what has been incubated will hatch into a king snake. 59:5. They hatch cockatrice’ eggs, and weave the spider’s web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5-6: Ту же самую мысль - о неправедно-насильническом характере всей деятельности Израиля - с присоединением еще и новой - о крайней непрочности и непригодности преступных плодов подобной деятельности - пророк Исаия раскрывает в данных стихах путем образов и сравнений, сопоставляя зловредный характер деятельности - со змеиными яйцами, а качественную негодность и непрочность ее результатов - с легкой паутиной, готовой разорваться при малейшем же к ней прикосновении. Albert Barnes: Notes on the Bible - 1834 59:5: They hatch cockatrice' eggs - Margin, 'Adders'.' On the meaning of the word rendered here 'cockatrice,' see the notes at Isa 11:8. Some poisonous serpent is intended, probably the adder, or the serpent known among the Greeks as the basilisk, or cerastes. This figurative expression is designed to show the evil nature and tendency of their works. They were as if they should carefully nourish the eggs of a venomous serpent. Instead of crushing them with the foot and destroying them, they took pains to hatch them, and produce a venomous race of reptiles. Nothing can more forcibly describe the wicked character and plans of sinners than the language used here - plans that are as pernicious, loathsome, and hateful as the poisonous serpents that spread death and ruin and alarm everywhere. And weave the spider's web - This phrase, in itself, may denote, as some have understood it, that they formed plans designed to seize upon and destroy others, as spiders weave their web for the purpose of catching and destroying insects. But the following verse shows that the language is used rather with reference to the tenuity and gossamer character of the web, than with any such designs. Their works were like the web of the spider. They bore the same relation to true piety which the web of the spider did to substantial and comfortable raiment. They were vain and useless. The word rendered here 'web' properly denotes the cross-threads in weaving, the woof or filling; and is probably derived from a word signify ing a cross-beam (see Rosenmuller in loc; also Bochart, Hieroz. ii. 4. 23). He that eateth of their eggs dieth - That is, he who partakes of their counsels, or of the plans which they form, shall perish. Calvin says that the meaning is, that 'whosoever had anything to do with them would find them destructive and pestiferous.' Similar phrases, comparing the plans of the wicked with the eggs and the brood of the serpent, are common in the East. 'It is said,' says Roberts, speaking of India, 'of the plans of a decidedly wicked and talented man, "That wretch! he hatches serpents' eggs." "Beware of the fellow, his eggs are nearly hatched." "Ah, my friend, touch not that affair, meddle not with that matter; there is a serpent in the shell."' And that which is crushed breaketh out into a viper - On the meaning of the word rendered here 'viper,' see the notes at Isa 30:6. Margin, 'Sprinkled, is as if there brake out a viper. Jerome renders it, 'Which if pierced, breaks out into a basilisk.' The Septuagint renders it, 'And he who was about to eat of their eggs having broken one that was putrid (συντρίψας οὔριον suntripsas ourion), found in it a basilisk (βασόλισκον basiliskon). 'The difference of translation in the text and the margin of the common version has arisen from the fact that the translators supposed that the word used here (זוּרה zû râ h) might be derived from זרה zâ râ h, to sprinkle, or to scatter. But it is formed from the word זור zû r, to squeeze, to press, to crush; and in Job 39:15, is applied to the fact that the ostrich might crush her eggs with her foot. The sense here is, that when their plans were developed, they would be found to be evil and pernacious - as when an egg should be broken open, a venomous setpent would come forth. The viper, it is true, brings forth its young alive, or is a viviparous animal. But Bochart has remarked, that though it produces its young in this manner, yet that during the period of gestation the young are included in eggs which are broken at the birth. This is a very impressive illustration of the character and plans of the wicked. The serpents here referred to are among the most venomous and destructive that are known. And the comparison here includes two points - 1. That their plans resembled the egg of the serpent. The nature of the egg cannot be easily known by an inspection. It may have a strong resemblance to those which would produce some inoffensive and even useful animals. It is only when it is hatched that its true nature is fully developed. So it is with the plans of the wicked. When forming, their true nature may not be certainly known, and it may not be easy to determine their real character. 2. Their plans, when developed, are like the poisonous and destructive production of the serpent's egg. The true nature is then seen; and it is ruinous, pernicious, and evil. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:5: cockatrice': or, adder's, Isa 14:29; Pro 23:32 *marg. crushed breaketh out into a viper: or, sprinkled is as if there brake out a viper, Mat 3:7, Mat 12:34 Geneva 1599 59:5 They hatch (d) eggs of an adder, and weave the spider's (e) web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper. (d) Whatever comes from them is poison, and brings death. (e) They are profitable to no purpose. John Gill 59:5 They hatch cockatrice eggs, and weave the spider's web,.... Invent false doctrines according to their own fancies, which may seem fair and plausible, but are poisonous and pernicious; as the "eggs of the cockatrice", which may look like, and may be taken for, the eggs of creatures fit to eat; and spin out of their brains a fine scheme of things, but which are as thin, and as useless, and unprofitable, as "the spider's web"; and serve only to ensnare and entangle the minds of men, and will not stand before the word of God which sweeps them away at once; particularly of this kind is the doctrine of justification by the works of men, which are like the spider's web, spun out of its own bowels; so these are from themselves, as the doctrine of them is a device of man, and is not of God: he that eateth of their eggs dieth: as a man that eats of cockatrice eggs dies immediately, being rank poison; so he that approves of false doctrines, receives them, and feeds upon them, dies spiritually and eternally; these are damnable doctrines, which bring upon men swift destruction; they are poisonous, and eat as do a canker, and destroy the souls of men: and that which is crushed breaketh out into a viper; or "cockatrice"; so Kimchi and Ben Melech take it to be the same creature as before, which goes by different names; and the words seem to require this sense; however, it cannot be the creature we call the viper, since that is not oviparous, but viviparous, lays not eggs, but brings forth its young; though both Aristotle (w) and Pliny (x), at the same time they say it is viviparous, yet observe that it breeds eggs within itself, which are of one colour, and soft like fishes. The Targum renders it "flying serpents": the sense is, that if a man is cautious, and does not eat of the cockatrice eggs, but sets his foot on them, and crushes them, out comes the venomous creature, and he is in danger of being hurt by it; so a man that does not embrace false doctrines, and escapes eternal death by them, but tramples upon them, opposes them, and endeavours to crush and destroy them, yet he is exposed to and brings upon himself calumnies, reproach, and persecution. (w) Hist. Animal. l. 5. c. 34. (x) Nat. Hist. I. 10. c. 62. John Wesley 59:5 Cockatrice eggs - One kind put for any venomous creature, a proverbial speech signifying by these eggs mischievous designs, and by hatching them, their putting them in practice. Web - Another proverbial speech whereby is taught, both how by their plots they weave nets, lay snares industriously with great pains and artifice. And also how their designs will come to nothing, as the spider's web is soon swept away. Robert Jamieson, A. R. Fausset and David Brown 59:5 cockatrice--probably the basilisk serpent, cerastes. Instead of crushing evil in the egg, they foster it. spider's web--This refers not to the spider's web being made to entrap, but to its thinness, as contrasted with substantial "garments," as Is 59:6 shows. Their works are vain and transitory (Job 8:14; Prov 11:18). eateth . . . their eggs--he who partakes in their plans, or has anything to do with them, finds them pestiferous. that which is crushed--The egg, when it is broken, breaketh out as a viper; their plans, however specious in their undeveloped form like the egg, when developed, are found pernicious. Though the viper is viviparous (from which "vi-per" is derived), yet during gestation, the young are included in eggs, which break at the birth [BOCHART]; however, metaphors often combine things without representing everything to the life.
59:659:6: Ոստայնք նոցա ո՛չ ձորձեսցին, եւ ո՛չ զգեցցին ՚ի գործոց ձեռաց իւրեանց. քանզի գործք նոցա գո՛րծք անօրէնութեան են, եւ գործք անօրէնութեան ՚ի ձեռս նոցա[10260]։ [10260] Ոմանք. Եւ գործք անիրաւութեան ՚ի ձեռս նոցա։ 6 Նրանց ոստայնները հագուստ չեն դառնայ, եւ ոչ էլ նրանք կարող են զգեստաւորուել իրենց ձեռքի գործերով, քանզի նրանց գործերն անօրէնութեան գործեր են, նրանց ձեռքերի մէջ անիրաւութեան գործեր կան: 6 Անոնց ոստայններէն հանդերձ չ’ըլլար Եւ իրենց գործերովը չեն կրնար զիրենք ծածկել։Անոնց գործերը անօրէնութեան գործեր են Ու անոնց ձեռքերուն մէջ բռնութեան գործ կայ։ Ոստայնք նոցա ոչ ձորձեսցին, եւ ոչ զգեցցին ի գործոց ձեռաց իւրեանց. քանզի գործք նոցա գործք անօրէնութեան են, եւ գործք անիրաւութեան ի ձեռս նոցա: 59:6: Ոստայնք նոցա ո՛չ ձորձեսցին, եւ ո՛չ զգեցցին ՚ի գործոց ձեռաց իւրեանց. քանզի գործք նոցա գո՛րծք անօրէնութեան են, եւ գործք անօրէնութեան ՚ի ձեռս նոցա[10260]։ [10260] Ոմանք. Եւ գործք անիրաւութեան ՚ի ձեռս նոցա։ 6 Նրանց ոստայնները հագուստ չեն դառնայ, եւ ոչ էլ նրանք կարող են զգեստաւորուել իրենց ձեռքի գործերով, քանզի նրանց գործերն անօրէնութեան գործեր են, նրանց ձեռքերի մէջ անիրաւութեան գործեր կան: 6 Անոնց ոստայններէն հանդերձ չ’ըլլար Եւ իրենց գործերովը չեն կրնար զիրենք ծածկել։Անոնց գործերը անօրէնութեան գործեր են Ու անոնց ձեռքերուն մէջ բռնութեան գործ կայ։ zohrab-1805▾ eastern-1994▾ western am▾	59:659:6 Паутины их для одежды негодны, и они не покроются своим произведением; дела их дела неправедные, и насилие в руках их. 59:6 ὁ ο the ἱστὸς ιστος he; him οὐκ ου not ἔσται ειμι be εἰς εις into; for ἱμάτιον ιματιον clothing; clothes οὐδὲ ουδε not even; neither μὴ μη not περιβάλωνται περιβαλλω drape; clothe ἀπὸ απο from; away τῶν ο the ἔργων εργον work αὐτῶν αυτος he; him τὰ ο the γὰρ γαρ for ἔργα εργον work αὐτῶν αυτος he; him ἔργα εργον work ἀνομίας ανομια lawlessness 59:6 קֽוּרֵיהֶם֙ qˈûrêhem קוּר thread לֹא־ lō- לֹא not יִהְי֣וּ yihyˈû היה be לְ lᵊ לְ to בֶ֔גֶד vˈeḡeḏ בֶּגֶד garment וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִתְכַּסּ֖וּ yiṯkassˌû כסה cover בְּ bᵊ בְּ in מַֽעֲשֵׂיהֶ֑ם mˈaʕᵃśêhˈem מַעֲשֶׂה deed מַֽעֲשֵׂיהֶם֙ mˈaʕᵃśêhem מַעֲשֶׂה deed מַֽעֲשֵׂי־ mˈaʕᵃśê- מַעֲשֶׂה deed אָ֔וֶן ʔˈāwen אָוֶן wickedness וּ û וְ and פֹ֥עַל fˌōʕal פֹּעַל doing חָמָ֖ס ḥāmˌās חָמָס violence בְּ bᵊ בְּ in כַפֵּיהֶֽם׃ ḵappêhˈem כַּף palm 59:6. telae eorum non erunt in vestimentum neque operientur operibus suis opera eorum opera inutilia et opus iniquitatis in manibus eorumTheir webs shall not be for clothing, neither shall they cover themselves with their works: their works are unprofitable works, and the work of iniquity is in their hands. 6. Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands. 59:6. Their weavings will not be for clothing, nor will they cover themselves with their handiwork. Their works are useless things, and the work of iniquity is in their hands. 59:6. Their webs shall not become garments, neither shall they cover themselves with their works: their works [are] works of iniquity, and the act of violence [is] in their hands. Their webs shall not become garments, neither shall they cover themselves with their works: their works [are] works of iniquity, and the act of violence [is] in their hands: 59:6 Паутины их для одежды негодны, и они не покроются своим произведением; дела их дела неправедные, и насилие в руках их. 59:6 ὁ ο the ἱστὸς ιστος he; him οὐκ ου not ἔσται ειμι be εἰς εις into; for ἱμάτιον ιματιον clothing; clothes οὐδὲ ουδε not even; neither μὴ μη not περιβάλωνται περιβαλλω drape; clothe ἀπὸ απο from; away τῶν ο the ἔργων εργον work αὐτῶν αυτος he; him τὰ ο the γὰρ γαρ for ἔργα εργον work αὐτῶν αυτος he; him ἔργα εργον work ἀνομίας ανομια lawlessness 59:6 קֽוּרֵיהֶם֙ qˈûrêhem קוּר thread לֹא־ lō- לֹא not יִהְי֣וּ yihyˈû היה be לְ lᵊ לְ to בֶ֔גֶד vˈeḡeḏ בֶּגֶד garment וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִתְכַּסּ֖וּ yiṯkassˌû כסה cover בְּ bᵊ בְּ in מַֽעֲשֵׂיהֶ֑ם mˈaʕᵃśêhˈem מַעֲשֶׂה deed מַֽעֲשֵׂיהֶם֙ mˈaʕᵃśêhem מַעֲשֶׂה deed מַֽעֲשֵׂי־ mˈaʕᵃśê- מַעֲשֶׂה deed אָ֔וֶן ʔˈāwen אָוֶן wickedness וּ û וְ and פֹ֥עַל fˌōʕal פֹּעַל doing חָמָ֖ס ḥāmˌās חָמָס violence בְּ bᵊ בְּ in כַפֵּיהֶֽם׃ ḵappêhˈem כַּף palm 59:6. telae eorum non erunt in vestimentum neque operientur operibus suis opera eorum opera inutilia et opus iniquitatis in manibus eorum Their webs shall not be for clothing, neither shall they cover themselves with their works: their works are unprofitable works, and the work of iniquity is in their hands. 6. Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands. 59:6. Their weavings will not be for clothing, nor will they cover themselves with their handiwork. Their works are useless things, and the work of iniquity is in their hands. 59:6. Their webs shall not become garments, neither shall they cover themselves with their works: their works [are] works of iniquity, and the act of violence [is] in their hands. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 59:6: Their webs shall not become garments - The spider's web is unfit for clothing; and the idea here is, that their works are as unfit to secure salvation as the attenuated web of a spider is for raiment. The sense is, says Vitringa, that their artificial sophisms avail nothing in producing true wisdom, piety, virtue, and religion, or the true righteousness and salvation of people, but are airy speculations. The works of the self-righteous and the wicked; their vain formality, their false opinions, their subtle reasonings, and their traditions, are like the web of the spider. They bide nothing, they answer none of the purposes of a garment of salvation. The doctrine is, that people must have some better righteousness than the thin and gossamer covering which their own empty forms and ceremonies produce (compare Isa 64:6). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:6: webs: Isa 28:18-20, Isa 30:12-14; Job 8:14, Job 8:15 neither: Isa 30:1, Isa 57:12, Isa 64:6; Rom 3:20-22, Rom 4:6-8; Rev 3:17, Rev 3:18 their works: Isa 5:7; Gen 6:11; Psa 58:2; Jer 6:7; Eze 7:11, Eze 7:23; Amo 3:10, Amo 6:3; Mic 2:1-3, Mic 2:8, Mic 3:1-11, Mic 6:12; Hab 1:2-4; Zep 1:9, Zep 3:3, Zep 3:4 John Gill 59:6 Their webs shall not become garments, neither shall they cover themselves with their works,.... As spiders' webs are not fit to make garments of, are too thin to cover naked bodies, or shelter from bad weather, or injuries from different causes; so neither the false doctrines of men will be of any use to themselves, or to others that receive them; particularly the doctrine of justification by works: these are not proper garments to cover the nakedness of a sinner from the sight of God, or screen him from avenging justice; but his hope which is placed on them will be cut off, and his trust in them will be a spider's web, of no avail to him, Job 8:14, their works are works of iniquity: both of preacher and hearer; even their best works are sinful; not only as being imperfect, and having a mixture of sin in them, and so filthy rags, and insufficient to justify them before God; but because done from wrong principles, and with wrong views, and tending to set aside the justifying righteousness of Christ, and God's way of justifying sinners by it, which is abominable to him: and the act of violence is in their hands; they persecuting such that preach and profess the contrary doctrine. John Wesley 59:6 Webs - Their contrivances shall not be able to cover or defend them. Robert Jamieson, A. R. Fausset and David Brown 59:6 not . . . garments--like the "fig leaves" wherewith Adam and Eve vainly tried to cover their shame, as contrasted with "the coats of skins" which the Lord God made to clothe them with (Is 64:6; Rom 13:14; Gal 3:27; Phil 3:9). The artificial self-deceiving sophisms of human philosophy (Ti1 6:5; Ti2 2:16, Ti2 2:23).
59:759:7: Ոտք նոցա ՚ի չարիս ընթանան, վաղվաղեն հեղուլ զարիւն անպարտ. խորհուրդք նոցա՝ խորհուրդք անզգամաց. բեկումն եւ թշուառութիւն ՚ի ճանապարհս նոցա. 7 Նրանց ոտքերը դէպի չարն են ընթանում, շտապում են անմեղ արիւն թափել. նրանց խորհուրդներն անզգամների խորհուրդներ են, նրանց ճանապարհներին կործանում է ու թշուառութիւն: 7 Անոնց ոտքերը չարութեան կը վազեն Ու անմեղ արիւն թափելու կ’արտորան։Անոնց խորհուրդները անօրէնութեան խորհուրդներ են, Անոնց ճամբաներուն մէջ կործանում ու կոտորած կայ։ Ոտք նոցա ի չարիս ընթանան, վաղվաղեն հեղուլ զարիւն անպարտ. խորհուրդք նոցա խորհուրդք անզգամաց. բեկումն եւ թշուառութիւն ի ճանապարհս նոցա: 59:7: Ոտք նոցա ՚ի չարիս ընթանան, վաղվաղեն հեղուլ զարիւն անպարտ. խորհուրդք նոցա՝ խորհուրդք անզգամաց. բեկումն եւ թշուառութիւն ՚ի ճանապարհս նոցա. 7 Նրանց ոտքերը դէպի չարն են ընթանում, շտապում են անմեղ արիւն թափել. նրանց խորհուրդներն անզգամների խորհուրդներ են, նրանց ճանապարհներին կործանում է ու թշուառութիւն: 7 Անոնց ոտքերը չարութեան կը վազեն Ու անմեղ արիւն թափելու կ’արտորան։Անոնց խորհուրդները անօրէնութեան խորհուրդներ են, Անոնց ճամբաներուն մէջ կործանում ու կոտորած կայ։ zohrab-1805▾ eastern-1994▾ western am▾	59:759:7 Ноги их бегут ко злу, и они спешат на пролитие невинной крови; мысли их мысли нечестивые; опустошение и гибель на стезях их. 59:7 οἱ ο the δὲ δε though; while πόδες πους foot; pace αὐτῶν αυτος he; him ἐπὶ επι in; on πονηρίαν πονηρια harm; malignancy τρέχουσιν τρεχω run ταχινοὶ ταχινος quick ἐκχέαι εκχεω pour out; drained αἷμα αιμα blood; bloodstreams καὶ και and; even οἱ ο the διαλογισμοὶ διαλογισμος reasoning; argument αὐτῶν αυτος he; him διαλογισμοὶ διαλογισμος reasoning; argument ἀφρόνων αφρων senseless σύντριμμα συντριμμα fracture καὶ και and; even ταλαιπωρία ταλαιπωρια wretchedness ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him 59:7 רַגְלֵיהֶם֙ raḡlêhˌem רֶגֶל foot לָ lā לְ to † הַ the רַ֣ע rˈaʕ רַע evil יָרֻ֔צוּ yārˈuṣû רוץ run וִֽ wˈi וְ and ימַהֲר֔וּ ymahᵃrˈû מהר hasten לִ li לְ to שְׁפֹּ֖ךְ šᵊppˌōḵ שׁפך pour דָּ֣ם dˈām דָּם blood נָקִ֑י nāqˈî נָקִי innocent מַחְשְׁבֹֽותֵיהֶם֙ maḥšᵊvˈôṯêhem מַחֲשָׁבָה thought מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought אָ֔וֶן ʔˈāwen אָוֶן wickedness שֹׁ֥ד šˌōḏ שֹׁד violence וָ wā וְ and שֶׁ֖בֶר šˌever שֶׁבֶר breaking בִּ bi בְּ in מְסִלֹּותָֽם׃ mᵊsillôṯˈām מְסִלָּה highway 59:7. pedes eorum ad malum currunt et festinant ut effundant sanguinem innocentem cogitationes eorum cogitationes inutiles vastitas et contritio in viis eorumTheir feet run to evil, and make haste to shed innocent blood: their thoughts are unprofitable thoughts: wasting and destruction are in their ways. 7. Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; desolation ard destruction are in their paths. 59:7. Their feet run to evil, and they rush to shed innocent blood. Their thoughts are useless thoughts; devastation and destruction are in their ways. 59:7. Their feet run to evil, and they make haste to shed innocent blood: their thoughts [are] thoughts of iniquity; wasting and destruction [are] in their paths. Their feet run to evil, and they make haste to shed innocent blood: their thoughts [are] thoughts of iniquity; wasting and destruction [are] in their paths: 59:7 Ноги их бегут ко злу, и они спешат на пролитие невинной крови; мысли их мысли нечестивые; опустошение и гибель на стезях их. 59:7 οἱ ο the δὲ δε though; while πόδες πους foot; pace αὐτῶν αυτος he; him ἐπὶ επι in; on πονηρίαν πονηρια harm; malignancy τρέχουσιν τρεχω run ταχινοὶ ταχινος quick ἐκχέαι εκχεω pour out; drained αἷμα αιμα blood; bloodstreams καὶ και and; even οἱ ο the διαλογισμοὶ διαλογισμος reasoning; argument αὐτῶν αυτος he; him διαλογισμοὶ διαλογισμος reasoning; argument ἀφρόνων αφρων senseless σύντριμμα συντριμμα fracture καὶ και and; even ταλαιπωρία ταλαιπωρια wretchedness ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him 59:7 רַגְלֵיהֶם֙ raḡlêhˌem רֶגֶל foot לָ lā לְ to † הַ the רַ֣ע rˈaʕ רַע evil יָרֻ֔צוּ yārˈuṣû רוץ run וִֽ wˈi וְ and ימַהֲר֔וּ ymahᵃrˈû מהר hasten לִ li לְ to שְׁפֹּ֖ךְ šᵊppˌōḵ שׁפך pour דָּ֣ם dˈām דָּם blood נָקִ֑י nāqˈî נָקִי innocent מַחְשְׁבֹֽותֵיהֶם֙ maḥšᵊvˈôṯêhem מַחֲשָׁבָה thought מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought אָ֔וֶן ʔˈāwen אָוֶן wickedness שֹׁ֥ד šˌōḏ שֹׁד violence וָ wā וְ and שֶׁ֖בֶר šˌever שֶׁבֶר breaking בִּ bi בְּ in מְסִלֹּותָֽם׃ mᵊsillôṯˈām מְסִלָּה highway 59:7. pedes eorum ad malum currunt et festinant ut effundant sanguinem innocentem cogitationes eorum cogitationes inutiles vastitas et contritio in viis eorum Their feet run to evil, and make haste to shed innocent blood: their thoughts are unprofitable thoughts: wasting and destruction are in their ways. 7. Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; desolation ard destruction are in their paths. 59:7. Their feet run to evil, and they rush to shed innocent blood. Their thoughts are useless thoughts; devastation and destruction are in their ways. 59:7. Their feet run to evil, and they make haste to shed innocent blood: their thoughts [are] thoughts of iniquity; wasting and destruction [are] in their paths. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7-8: Если раньше пророк говорил о "руках", исполненных крови, но здесь, дня полноты характеристики он говорит и о "ногах", спешащих идти по пути зла и греха. Нельзя при этом не отметить, что пророк Исаия глубоко проникает в причины подобного состояния, справедливо усматривая их в ложном настроении мыслей и умов: мысли их - мысли нечестивые... (7: ст.). Обращает на себя внимание также и параллелизм всего этого отдела со многими аналогичными местами из книги Псалмов (Пс 5:6-7, 10; 7:15; 9:28; 11:3; 13:1-3; 27:2-5: и др.). Albert Barnes: Notes on the Bible - 1834 59:7: Their feet run to evil - In accordance with the design of the prophet to show the entireness of their depravity, he states that all their members were employed in doing evil. In Isa 59:3-6. he had remarked that depravity had extended to their hands, their fingers, their lips, and their tongue; he here states that their feet also were employed in doing evil. Instead of treading the paths of righteousness, and hastening to execute purposes of mercy and justice, they were employed in journeyings to execute plans of iniquity. The words 'run,' and 'make haste,' are designed to intimate the intensity of their purpose to do wrong. They did not walk slowly; they did not even take time to deliberate; but such was their desire of wrong-doing, that they hastened to execute their plans of evil. People usually walk slowly and with a great deal of deliberation when any good is to be done; they walk rapidly, or they run with haste and alacrity when evil is to be accomplished. This passage is quoted by the apostle Paul Rom 3:15, and is applied to the Jews of his own time as proof of the depraved character of the entire nation. They make haste to shed innocent blood - No one can doubt that this was the character of the nation in the time of Manasseh (see the Introduction, Section 3). It is not improbable that the prophet refers to the bloody and cruel reign of this prince. That it was also the character of the nation when Isaiah began to prophesy is apparent from Isa 1:15-21. Their thoughts - That is, their plans and purposes are evil. It is not merely that evil is done, but they intended that it should be done. They had no plan for doing good; and they were constantly laying plans for evil. Wasting - That is, violence, oppression, destruction. It means that the government was oppressive and tyrannical; and that it was the general character of the nation that they were regardless of the interests of truth and righteousness. And destruction - Margin, 'Breaking.' The word commonly means breaking or breach; then a breaking down, or destruction, as of a kingdom Lam 2:11; Lam 3:47; or of individuals Isa 1:28. Here it means that they broke down or trampled on the rights of others. Are in their paths - Instead of marking their ways by deeds of benevolence and justice, they could be tracked by cruelty and blood. The path of the wicked through the earth can be seen usually by the desolations which they make. The path of conquerors can be traced by desolated fields, and smouldering ruins, and forsaken dwelling-places, and flowing blood; and the course of all the wicked can be traced by the desolations which they make in their way. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:7: feet: Pro 1:16, Pro 6:17; Rom 3:15 and they: Isa 59:3; Jer 22:17; Lam 4:13; Eze 9:9, Eze 22:6; Mat 23:31-37; Rev 17:6 their thoughts: Pro 15:26, Pro 24:9; Mar 7:21, Mar 7:22; Act 8:20-22 wasting: Isa 60:18; Rom 3:16 destruction: Heb. breaking Carl Friedrich Keil and Franz Delitzsch 59:7 This evil doing of theirs rises even to hatred, the very opposite of that love which is well-pleasing to God. "Their feet run to evil, and make haste to shed innocent blood: their thoughts are thoughts of wickedness; wasting and destruction are in their paths." Paul has interwoven this passage into his description of the universal corruption of morals, in Rom 3:15-17. The comparison of life to a road, and of a man's conduct to walking, is very common in proverbial sayings. The prophet has here taken from them both his simile and his expressions. We may see from Is 59:7, that during the captivity the true believers were persecuted even to death by their countrymen, who had forgotten God. The verbs ירוּצוּ and וימהרוּ (the proper reading, with metheg, not munach, under the מ) depict the pleasure taken in wickedness, when the conscience is thoroughly lulled to sleep. John Gill 59:7 Their feet run to evil,.... Make haste to commit all manner of sin, and particularly that which follows, with great eagerness and swiftness, taking delight and pleasure therein, and continuing in it; it is their course of life. The words seem to be taken out of Prov 1:16 and are quoted with the following by the Apostle Paul, Rom 3:15 to prove the general corruption of mankind: and they make haste to shed innocent blood: in wars abroad or at home, in quarrels and riots, or through the heat of persecution; which if it does not directly touch men's lives, yet issues in the death of many that fall under the power of it; and which persecutors are very eager and hasty in the prosecution of. The phrase fitly describes their temper and conduct: their thoughts are thoughts of iniquity: their thoughts are continually devising things vain and sinful in themselves, unprofitable to them, and pernicious to others: their thoughts, words, and actions being evil; their tongue, lips, hands, and feet being employed in sin, show their general depravity: wasting and destruction are in their paths: they waste and destroy all they meet with in their ways, their fellow creatures and their substance; and the ways they walk in lead to ruin and destruction, which will be their portion for evermore. John Wesley 59:7 Wasting - They meditate on little or nothing else. Paths - In what way or work soever they are engaged, it all tends to ruin and destruction. Robert Jamieson, A. R. Fausset and David Brown 59:7 feet--All their members are active in evil; in Is 59:3, the "hands, fingers, lips, and tongue," are specified. run . . . haste-- (Rom 3:15). Contrast David's "running and hasting" in the ways of God (Ps 119:32, Ps 119:60). thoughts--not merely their acts, but their whole thoughts.
59:859:8: եւ զճանապարհս խաղաղութեան ո՛չ ծանեան, եւ ո՛չ գոն իրաւունք ՚ի ճանապարհս նոցա. զի շաւիղք նոցա ընդ որ գնան խոտորեալք են, եւ ո՛չ ծանեան զխաղաղութիւն[10261]։ [10261] Ոմանք. Եւ զճանապարհն խաղաղութեան։ 8 Նրանք չճանաչեցին խաղաղութեան ճանապարհը, ու նրանց ուղիներում արդարութիւն չկայ, որովհետեւ նրանց շաւիղները, որոնցով ընթանում են, խոտորուած են, եւ նրանք խաղաղութիւնը չեն ճանաչում: 8 Խաղաղութեան ճամբան չեն ճանչնար Եւ անոնց ընթացքին մէջ արդարութիւն չկայ։Իրենց շաւիղները խոտորցուցին. Բոլոր անոնք, որ անոնց միջեւ կը քալեն՝ խաղաղութիւն չունին։ եւ զճանապարհն խաղաղութեան ոչ ծանեան, եւ ոչ գոն իրաւունք ի ճանապարհս նոցա. զի շաւիղք նոցա ընդ որ գնան` խոտորեալք են, ^[915]եւ ոչ ծանեան զխաղաղութիւն: 59:8: եւ զճանապարհս խաղաղութեան ո՛չ ծանեան, եւ ո՛չ գոն իրաւունք ՚ի ճանապարհս նոցա. զի շաւիղք նոցա ընդ որ գնան խոտորեալք են, եւ ո՛չ ծանեան զխաղաղութիւն[10261]։ [10261] Ոմանք. Եւ զճանապարհն խաղաղութեան։ 8 Նրանք չճանաչեցին խաղաղութեան ճանապարհը, ու նրանց ուղիներում արդարութիւն չկայ, որովհետեւ նրանց շաւիղները, որոնցով ընթանում են, խոտորուած են, եւ նրանք խաղաղութիւնը չեն ճանաչում: 8 Խաղաղութեան ճամբան չեն ճանչնար Եւ անոնց ընթացքին մէջ արդարութիւն չկայ։Իրենց շաւիղները խոտորցուցին. Բոլոր անոնք, որ անոնց միջեւ կը քալեն՝ խաղաղութիւն չունին։ zohrab-1805▾ eastern-1994▾ western am▾	59:859:8 Пути мира они не знают, и нет суда на стезях их; пути их искривлены, и никто, идущий по ним, не знает мира. 59:8 καὶ και and; even ὁδὸν οδος way; journey εἰρήνης ειρηνη peace οὐκ ου not οἴδασιν οιδα aware καὶ και and; even οὐκ ου not ἔστιν ειμι be κρίσις κρισις decision; judgment ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him αἱ ο the γὰρ γαρ for τρίβοι τριβος path αὐτῶν αυτος he; him διεστραμμέναι διαστρεφω twist; divert ἃς ος who; what διοδεύουσιν διοδευω on the way through καὶ και and; even οὐκ ου not οἴδασιν οιδα aware εἰρήνην ειρηνη peace 59:8 דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way שָׁלֹום֙ šālôm שָׁלֹום peace לֹ֣א lˈō לֹא not יָדָ֔עוּ yāḏˈāʕû ידע know וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice בְּ bᵊ בְּ in מַעְגְּלֹותָ֑ם maʕgᵊlôṯˈām מַעְגָּל course נְתִיבֹֽותֵיהֶם֙ nᵊṯîvˈôṯêhem נְתִיבָה path עִקְּשׁ֣וּ ʕiqqᵊšˈû עקשׁ crook לָהֶ֔ם lāhˈem לְ to כֹּ֚ל ˈkōl כֹּל whole דֹּרֵ֣ךְ dōrˈēḵ דרך tread בָּ֔הּ bˈāh בְּ in לֹ֥א lˌō לֹא not יָדַ֖ע yāḏˌaʕ ידע know שָׁלֹֽום׃ šālˈôm שָׁלֹום peace 59:8. viam pacis nescierunt et non est iudicium in gressibus eorum semitae eorum incurvatae sunt eis omnis qui calcat in ea ignorat pacemThey have not known the way of peace, and there is no judgment in their steps: their paths are become crooked to them, every one that treadeth in them knoweth no peace. 8. The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths; whosoever goeth therein doth not know peace. 59:8. They have not known the way of peace, and there is no judgment in their steps. Their paths have become crooked for them. Anyone who treads in them knows no peace. 59:8. The way of peace they know not; and [there is] no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace. The way of peace they know not; and [there is] no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace: 59:8 Пути мира они не знают, и нет суда на стезях их; пути их искривлены, и никто, идущий по ним, не знает мира. 59:8 καὶ και and; even ὁδὸν οδος way; journey εἰρήνης ειρηνη peace οὐκ ου not οἴδασιν οιδα aware καὶ και and; even οὐκ ου not ἔστιν ειμι be κρίσις κρισις decision; judgment ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him αἱ ο the γὰρ γαρ for τρίβοι τριβος path αὐτῶν αυτος he; him διεστραμμέναι διαστρεφω twist; divert ἃς ος who; what διοδεύουσιν διοδευω on the way through καὶ και and; even οὐκ ου not οἴδασιν οιδα aware εἰρήνην ειρηνη peace 59:8 דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way שָׁלֹום֙ šālôm שָׁלֹום peace לֹ֣א lˈō לֹא not יָדָ֔עוּ yāḏˈāʕû ידע know וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice בְּ bᵊ בְּ in מַעְגְּלֹותָ֑ם maʕgᵊlôṯˈām מַעְגָּל course נְתִיבֹֽותֵיהֶם֙ nᵊṯîvˈôṯêhem נְתִיבָה path עִקְּשׁ֣וּ ʕiqqᵊšˈû עקשׁ crook לָהֶ֔ם lāhˈem לְ to כֹּ֚ל ˈkōl כֹּל whole דֹּרֵ֣ךְ dōrˈēḵ דרך tread בָּ֔הּ bˈāh בְּ in לֹ֥א lˌō לֹא not יָדַ֖ע yāḏˌaʕ ידע know שָׁלֹֽום׃ šālˈôm שָׁלֹום peace 59:8. viam pacis nescierunt et non est iudicium in gressibus eorum semitae eorum incurvatae sunt eis omnis qui calcat in ea ignorat pacem They have not known the way of peace, and there is no judgment in their steps: their paths are become crooked to them, every one that treadeth in them knoweth no peace. 8. The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths; whosoever goeth therein doth not know peace. 59:8. They have not known the way of peace, and there is no judgment in their steps. Their paths have become crooked for them. Anyone who treads in them knows no peace. 59:8. The way of peace they know not; and [there is] no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 59:8: Whosoever goeth therein shall not know peace "Whoever goeth in them knoweth not peace" - For בה bah, singular, read בם bam, plural, with the Septuagint, Syriac, Vulgate, and Chaldee. The ה he is upon a rasure in one MS. Or, for נתיבתיהם nethibotheyhem, plural, we must read נתיבתם nethibatham, singular, as it is in an ancient MS., to preserve the grammatical concord. - L. Albert Barnes: Notes on the Bible - 1834 59:8: The way of peace they know not - The phrase 'way of peace' may denote either peace of conscience, peace with God, peace among themselves, or peace with their fellow-men. Possibly it may refer to all these; and the sense will be, that in their whole lives they were strangers to true contentment and happiness. From no quarter had they peace, but whether in relation to God, to their own consciences, to each other, or to their fellow-men, they were involved in continual strife and agitation (see the notes at Isa 57:20-21). And there is no judgment in their goings - Margin, 'Right.' The sense is, that there was no justice in their dealings. there was no disposition to do right. They were full of selfishness, falsehood, oppression, and cruelty. They have made them crooked paths - A crooked path is an emblem of dishonesty, fraud, deceit. A straight path is an emblem of sincerity, truth, honesty, and uprightness (see Psa 125:5; Pro 2:15; and the notes at Isa 40:4). The idea is, that their counsels and plans were perverse and evil. We have a similar expression now when we say of a man that he is 'straightforward,' meaning that he is an honest man. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:8: way: Pro 3:17; Luk 1:79; Rom 3:17 no: Isa 59:14, Isa 59:15, Isa 5:7; Jer 5:1; Hos 4:1, Hos 4:2; Amo 6:1-6; Mat 23:23 judgment: or, right, Psa 58:1, Psa 58:2 crooked: Psa 125:5; Pro 2:15, Pro 28:18 whosoever: Isa 48:22, Isa 57:20, Isa 57:21 Carl Friedrich Keil and Franz Delitzsch 59:8 Their whole nature is broken up into discord. "The way of peace they know not, and there is no right in their roads: they make their paths crooked: every one who treads upon them knows no peace." With דּרך, the way upon which a man goes, the prophet uses interchangeably (here and in Is 59:7) מסלּה, a high-road thrown up with an embankment; מעגּל (with the plural in ı̂m and ôth), a carriage-road; and נתיבה, a footpath formed by the constant passing to and fro of travellers. Peaceable conduct, springing form a love of peace, and aiming at producing peace, is altogether strange to them; no such thing is to be met with in their path as the recognition of practice of right: they make their paths for themselves (להם, dat. ethicus), i.e., most diligently, twisting about; and whoever treads upon them (bâh, neuter, as in Is 27:4), forfeits all enjoyment of either inward or outward peace. Shâlōm is repeated significantly, in Isaiah's peculiar style, at the end of the verse. The first strophe of the prophecy closes here: it was from no want of power or willingness on the part of God, that He had not come to the help of His people; the fault lay in their own sins. John Gill 59:8 The way of peace they know not,.... Neither the way of peace with God, supposing it is to be made by man, and not by Christ; and are ignorant of the steps and methods taken to procure it; nor do they know the way of peace of conscience, or how to attain to that which is true and solid; nor the way to eternal peace and happiness, which is alone by Christ, and the Gospel of peace reveals, to which they are strangers; nor the way of peace among men, which they are unconcerned about, and do not seek after, make use of no methods to promote, secure, and establish it; but all the reverse: and there is no judgment in their goings; no justice in their actions, in their dealings with men; no judgment in their religious duties, which are done without any regard to the divine rule, or without being able to give a reason for them; they have no judgment in matters of doctrine or worship; they have no discerning of true and false doctrines, and between that which is spiritual and superstitious in worship; they have no knowledge of the word of God, which should be their guide both in faith and practice; but this they do not attend unto: they have made them crooked paths: they have devised paths and modes of worship of their own, in which they walk, and which they observe, that are not according to the rule of the word; but deviate from it; and so may be said to be crooked, as not agreeable to that: whosoever goeth therein shall not know peace; the way of peace with God, as before; or he shall not have any experience of true, solid, and substantial peace in his own conscience now, and shall not attain to eternal peace hereafter. John Wesley 59:8 The way of peace - They live in continual contentions, and discords. Judgment - No justice, equity, faith, or integrity. Robert Jamieson, A. R. Fausset and David Brown 59:8 peace--whether in relation to God, to their own conscience, or to their fellow men (Is 57:20-21). judgment--justice. crooked--the opposite of "straightforward" (Prov 2:15; Prov 28:18).
59:959:9: Վասն այնորիկ հեռացա՛ն ՚ի նոցանէ իրաւունք, եւ մի՛ հասցէ առ նոսա արդարութիւն. մինչդեռ ա՛կն ունէին լուսոյ՝ եղեւ նոցա խաւար. եւ մինչդեռ սպասէին նմա, ընդ մո՛ւթ շրջեցան. 9 Ահա թէ ինչու իրաւունքը հեռացաւ նրանցից, եւ արդարութիւնը չի հասնելու նրանց. մինչ նրանք լոյս էին ակնկալում՝ խաւար եղաւ նրանց համար, մինչ լոյսի էին սպասում՝ շուռ եկան դէպի մութը: 9 Ատոր համար իրաւունքը մեզմէ հեռացաւ Ու արդարութիւնը մեզի չի հասնիր. Լոյսի կը սպասենք եւ ահա խաւար կ’ըլլայ, Պայծառութեան կը սպասենք, բայց մառախուղի մէջ կը շրջինք։ Վասն այնորիկ հեռացան ^[916]ի նոցանէ իրաւունք, եւ մի՛ հասցէ առ նոսա արդարութիւն. մինչդեռ ակն ունէին լուսոյ` եղեւ նոցա խաւար. եւ մինչդեռ սպասէին նմա, ընդ մութ շրջեցան: 59:9: Վասն այնորիկ հեռացա՛ն ՚ի նոցանէ իրաւունք, եւ մի՛ հասցէ առ նոսա արդարութիւն. մինչդեռ ա՛կն ունէին լուսոյ՝ եղեւ նոցա խաւար. եւ մինչդեռ սպասէին նմա, ընդ մո՛ւթ շրջեցան. 9 Ահա թէ ինչու իրաւունքը հեռացաւ նրանցից, եւ արդարութիւնը չի հասնելու նրանց. մինչ նրանք լոյս էին ակնկալում՝ խաւար եղաւ նրանց համար, մինչ լոյսի էին սպասում՝ շուռ եկան դէպի մութը: 9 Ատոր համար իրաւունքը մեզմէ հեռացաւ Ու արդարութիւնը մեզի չի հասնիր. Լոյսի կը սպասենք եւ ահա խաւար կ’ըլլայ, Պայծառութեան կը սպասենք, բայց մառախուղի մէջ կը շրջինք։ zohrab-1805▾ eastern-1994▾ western am▾	59:959:9 Потому-то и далек от нас суд, и правосудие не достигает до нас; ждем света, и вот тьма, озарения, и ходим во мраке. 59:9 διὰ δια through; because of τοῦτο ουτος this; he ἀπέστη αφιστημι distance; keep distance ἡ ο the κρίσις κρισις decision; judgment ἀπ᾿ απο from; away αὐτῶν αυτος he; him καὶ και and; even οὐ ου not μὴ μη not καταλάβῃ καταλαμβανω apprehend αὐτοὺς αυτος he; him δικαιοσύνη δικαιοσυνη rightness; right standing ὑπομεινάντων υπομενω endure; stay behind αὐτῶν αυτος he; him φῶς φως light ἐγένετο γινομαι happen; become αὐτοῖς αυτος he; him σκότος σκοτος dark μείναντες μενω stay; stand fast αὐγὴν αυγη daybreak ἐν εν in ἀωρίᾳ αωρια walk around / along 59:9 עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus רָחַ֤ק rāḥˈaq רחק be far מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice מִמֶּ֔נּוּ mimmˈennû מִן from וְ wᵊ וְ and לֹ֥א lˌō לֹא not תַשִּׂיגֵ֖נוּ ṯaśśîḡˌēnû נשׂג overtake צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice נְקַוֶּ֤ה nᵊqawwˈeh קוה wait for לָ lā לְ to † הַ the אֹור֙ ʔôr אֹור light וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness לִ li לְ to נְגֹהֹ֖ות nᵊḡōhˌôṯ נְגֹהָה brightness בָּ bā בְּ in † הַ the אֲפֵלֹ֥ות ʔᵃfēlˌôṯ אֲפֵלָה darkness נְהַלֵּֽךְ׃ nᵊhallˈēḵ הלך walk 59:9. propter hoc elongatum est iudicium a nobis et non adprehendet nos iustitia expectavimus lucem et ecce tenebrae splendorem et in tenebris ambulavimusTherefore is judgment far from us, and justice shall not overtake us. We looked for light, and behold darkness: brightness, and we have walked in the dark. 9. Therefore is judgment far from us, neither doth righteousness overtake us: we look for light, but behold darkness; for brightness, but we walk in obscurity. 59:9. Because of this, judgment is far from us, and justice will not take hold of us. We waited for light, and behold, darkness; we waited for brightness, and we walked in darkness. 59:9. Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, [but] we walk in darkness. Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, [but] we walk in darkness: 59:9 Потому-то и далек от нас суд, и правосудие не достигает до нас; ждем света, и вот тьма, озарения, и ходим во мраке. 59:9 διὰ δια through; because of τοῦτο ουτος this; he ἀπέστη αφιστημι distance; keep distance ἡ ο the κρίσις κρισις decision; judgment ἀπ᾿ απο from; away αὐτῶν αυτος he; him καὶ και and; even οὐ ου not μὴ μη not καταλάβῃ καταλαμβανω apprehend αὐτοὺς αυτος he; him δικαιοσύνη δικαιοσυνη rightness; right standing ὑπομεινάντων υπομενω endure; stay behind αὐτῶν αυτος he; him φῶς φως light ἐγένετο γινομαι happen; become αὐτοῖς αυτος he; him σκότος σκοτος dark μείναντες μενω stay; stand fast αὐγὴν αυγη daybreak ἐν εν in ἀωρίᾳ αωρια walk around / along 59:9 עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus רָחַ֤ק rāḥˈaq רחק be far מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice מִמֶּ֔נּוּ mimmˈennû מִן from וְ wᵊ וְ and לֹ֥א lˌō לֹא not תַשִּׂיגֵ֖נוּ ṯaśśîḡˌēnû נשׂג overtake צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice נְקַוֶּ֤ה nᵊqawwˈeh קוה wait for לָ lā לְ to † הַ the אֹור֙ ʔôr אֹור light וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness לִ li לְ to נְגֹהֹ֖ות nᵊḡōhˌôṯ נְגֹהָה brightness בָּ bā בְּ in † הַ the אֲפֵלֹ֥ות ʔᵃfēlˌôṯ אֲפֵלָה darkness נְהַלֵּֽךְ׃ nᵊhallˈēḵ הלך walk 59:9. propter hoc elongatum est iudicium a nobis et non adprehendet nos iustitia expectavimus lucem et ecce tenebrae splendorem et in tenebris ambulavimus Therefore is judgment far from us, and justice shall not overtake us. We looked for light, and behold darkness: brightness, and we have walked in the dark. 9. Therefore is judgment far from us, neither doth righteousness overtake us: we look for light, but behold darkness; for brightness, but we walk in obscurity. 59:9. Because of this, judgment is far from us, and justice will not take hold of us. We waited for light, and behold, darkness; we waited for brightness, and we walked in darkness. 59:9. Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, [but] we walk in darkness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9-11: С 8: по 11: дается раскрытие плодов или следствий такого пагубного поведения, которые характеризуются здесь, как удаление правосудия, как утрата света и погружение во тьму (9: ст.), сравниваются с беспомощным состоянием слепого, или даже мертвого среди живых (10) и уподобляются жалкому положению ревущего медведя и стонущего голубя (11: ст.), Matthew Henry: Concise Commentary on the Whole Bible - 1706 9 Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness. 10 We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men. 11 We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us. 12 For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us; and as for our iniquities, we know them; 13 In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood. 14 And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. 15 Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment. The scope of this paragraph is the same with that of the last, to show that sin is the great mischief-maker; as it is that which keeps good things from us, so it is that which brings evil things upon us. But as there it is spoken by the prophet, in God's name, to the people, for their conviction and humiliation, and that God might be justified when he speaks and clear when he judges, so here it seems to be spoken by the people to God, as an acknowledgment of that which was there told them and an expression of their humble submission and subscription to the justice and equity of God's proceedings against them. Their uncircumcised hearts here seem to be humbled in some measure, and they are brought to confess (the confession is at least extorted from them), that God had justly walked contrary to them, because they had walked contrary to him. I. They acknowledge that God had contended with them and had walked contrary to them. Their case was very deplorable, v. 9-11. 1. They were in distress, trampled upon and oppressed by their enemies, unjustly dealt with, and ruled with rigour; and God did not appear for them, to plead their just and injured cause: "Judgment is far from us, neither does justice overtake us, v. 9. Though, as to our persecutors, we are sure that we have right on our side; and they are the wrong-doers, yet we are not relieved, we are not righted. We have not done justice to one another, and therefore God suffers our enemies to deal thus unjustly with us, and we are as far as ever from being restored to our right and recovering our property again. Oppression is near us, and judgment is far from us. Our enemies are far from giving our case its due consideration, but still hurry us on with the violence of their oppressions, and justice does not overtake us, to rescue us out of their hands." 2. Herein their expectations were sadly disappointed, which made their case the more sad: "We wait for light as those that wait for the morning, but behold obscurity; we cannot discern the least dawning of the day of our deliverance. We look for judgment, but there is none (v. 11); neither God nor man appears for our succour; we look for salvation, because God (we think) has promised it, and we have prayed for it with fasting; we look for it as for brightness, but it is far off from us, as far off as ever for aught we can perceive, and still we walk in darkness; and the higher our expectations have been raised the sorer is the disappointment." 3. They were quite at a loss what to do to help themselves and were at their wits' end (v. 10): "We grope for the wall like the blind; we see no way open for our relief, nor know which way to expect it, or what to do in order to it." If we shut our eyes against the light of divine truth, it is just with God to hide from our eyes the things that belong to our peace; and, if we use not our eyes as we should, it is just with him to let us be as if we had no eyes. Those that will not see their duty shall not see their interest. Those whom God has given up to a judicial blindness are strangely infatuated; they stumble at noon-day as in the night; they see not either those dangers, or those advantages, which all about them see. Quos Deus vult perdere, eos dementat--God infatuates those whom he means to destroy. Those that love darkness rather than light shall have their doom accordingly. 4. They sunk into despair and were quite overwhelmed with grief, the marks of which appeared in every man's countenance; they grew melancholy upon it, shunned conversation, and affected solitude: We are in desolate places as dead men. The state of the Jews in Babylon is represented by dead and dry bones (Ezek. xxxvii. 12) and the explanation of the comparison there (v. 11) explains this text: Our hope is lost; we are cut off for our parts. In this despair the sorrow and anguish of some were loud and noisy: We roar like bears; the sorrow of others was silent, and preyed more upon their spirits: "We mourn sore like doves, like doves of the valleys; we mourn both for our iniquities (Ezek. vii. 16) and for our calamities." Thus they owned that the hand of the Lord had gone out against them. II. They acknowledge that they had provoked God thus to contend with them, that he had done right, for they had done wickedly, v. 12-15. 1. They owned that they had sinned, and that to this day they were in a great trespass, as Ezra speaks (Ezra x. 10): "Our transgressions are with us; the guilt of them is upon us, the power of them prevails among us, we are not yet reformed, nor have we parted with our sins, though they have done so much mischief. Nay, our transgressions are multiplied; they are more numerous and more heinous than they have been formerly. Look which way we will, we cannot look off them; all places, all orders and degrees of men, are infected. The sense of our transgression is with us, as David said, My sin is ever before me; it is too plain to be denied or concealed, too bad to be excused or palliated. God is a witness to them: They are multiplied before thee, in thy sight, under thy eye. We are witnesses against ourselves: As for our iniquities, we know them, though we may have foolishly endeavoured to cover them. Nay, they themselves are witnesses: Our sins stare us in the face and testify against us, so many have they been and so deeply aggravated." 2. They owned the great evil and malignity of sin, of their sin; it is transgressing and lying against the Lord, v. 13. The sins of those that profess themselves God's people, and bear his name, are upon this account worse than the sins of others, that in transgressing they lie against the Lord, they falsely accuse him, they misrepresent and belie him, as if he had dealt hardly and unfairly with them; or they perfidiously break covenant with him and falsify their most sacred and solemn engagements to him, which is lying against him: it is departing away from our God, to whom we are bound as our God and to whom we ought to cleave with purpose of heart; from him we have departed, as the rebellious subject from his allegiance to his rightful prince, and the adulterous wife from the guide of her youth and the covenant of her God. 3. They owned that there was a general decay of moral honesty; and it is not strange that those who were false to their God were unfaithful to one another. They spoke oppression, declared openly for that, though it was a revolt from their God and a revolt from the truth, by the sacred bonds of which we should always be tied and held fast. They conceived and uttered words of falsehood. Many ill thing is conceived in the mind, yet is prudently stifled there, and not suffered to go any further; but these sinners were so impudent, so daring, that whatever wickedness they conceived, they gave it an imprimatur--a sanction, and made no difficulty of publishing it. To think an ill thing is bad, but to say it is much worse. Many a word of falsehood is uttered in haste, for want of consideration; but these were conceived and uttered, were uttered--deliberately and of malice prepense. They were words of falsehood, and yet they are said to be uttered from the heart, because, though they differed from the real sentiments of the heart and therefore were words of falsehood, yet they agreed with the malice and wickedness of the heart, and were the natural language of that; it was a double heart, Ps. xii. 2. Those who by the grace of God kept themselves free from these enormous crimes yet put themselves into the confession of sin, because members of that nation which was generally thus corrupted. 4. They owned that that was not done which might have been done to reform the land and to amend what was amiss, v. 14. "Judgment, that should go forward, and bear down the opposition that is made to it, that should run in its course like a river, like a mighty stream, is turned away backward, a contrary course. The administration of justice has become but a cover to the greatest injustice. Judgment, that should check the proceedings of fraud and violence, is driven back, and so they go on triumphantly. Justice stands afar off, even from our courts of judicature, which are so crowded with the patrons of oppression that equity cannot enter, cannot have admission into the court, cannot be heard, or at least will not be heeded. Equity enters not into the unrighteous decrees which they decree, ch. x. 1. Truth is fallen in the street, and there she may lie to be trampled upon by every foot of pride, and she has never a friend that will lend a hand to help her up; yea, truth fails in common conversation, and in dealings between man and man, so that one knows not whom to believe nor whom to trust." 5. They owned that there was a prevailing enmity in men's minds to those that were good: He that does evil goes unpunished, but he that departs from evil makes himself a prey to those beasts of prey that were before described. It is crime enough with them for a man not to do as they do, and they treat him as an enemy who will not partake with them in their wickedness. He that departs from evil is accounted mad; so the margin reads. Sober singularity is branded as folly, and he is thought next door to a madman who swims against the stream that runs so strongly. 6. They owned that all this could not but be very displeasing to the God of heaven. The evil was done in his sight. They knew very well, though they were not willing to acknowledge it, that the Lord saw it; though it was done secretly, and gilded over with specious pretences, yet it could not be concealed from his all-seeing eye. All the wickedness that is in the world is naked and open before the eyes of God; and, as he is of quicker eyes than not to see iniquity, so he is of purer eyes than to behold it with the least approbation or allowance. He saw it, and it displeased him, though it was among his own professing people that he saw it. It was evil in his eyes; he saw the sinfulness of all this sin, and that which was most offensive to him was that there was no judgment, no reformation; had he seen any signs of repentance, though the sin displeased him, he would soon have been reconciled to the sinners upon their returning from their evil way. Then the sin of a nation becomes national, and brings public judgments, when it is not restrained by public justice. Albert Barnes: Notes on the Bible - 1834 59:9: Therefore is judgment far from us - This is the confession of the people that they were suffering not unjustly on account of their crimes. The word 'judgment' here is evidently to be taken in the sense of vengeance or vindication. The idea is this, 'we are subjected to calamities and to oppressions by our enemies. In our distresses we cry unto God, but on account of our sins he does not hear us, nor does he come to vindicate our cause.' Neither doth justice overtake us - That is, God does not interpose to save us from our calamities, and to deliver us from the hand of our enemies. The word justice here is not to be regarded as used in the sense that they had a claim on God, or that they were now suffering unjustly, but it is used to denote the attribute of justice in God; and the idea is, that the just God, the avenger of wrongs, did not come forth to vindicate their cause, and to save them from the power of their foes. We wait for light - The idea here is, that they anxiously waited for returning prosperity. But behold obscurity - Darkness. Our calamities continue, and relief is not afforded us. For brightness - That is, for brightness or splendor like the shining of the sun an emblem of happiness and prosperity. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:9: is judgment: Lam 5:16, Lam 5:17; Hab 1:13 we wait: Isa 5:30; Job 30:26; Jer 8:15, Jer 14:19; Amo 5:18-20; Mic 1:12; Th1 5:3 Carl Friedrich Keil and Franz Delitzsch 59:9 In the second strophe the prophet includes himself when speaking of the people. They now mourn over that state of exhaustion into which they have been brought through the perpetual straining and disappointment of expectation, and confess those sins on account of which the righteousness and salvation of Jehovah have been withheld. The prophet is speaking communicatively here; for even the better portion of the nation was involved in the guilt and consequences of the corruption which prevailed among the exiles, inasmuch as a nation forms an organized whole, and the delay of redemption really affected them. "Therefore right remains far from us, and righteousness does not overtake us; we hope for light, and behold darkness; for brightness - we walk in thick darkness. We grope along the wall like the blind, and like eyeless men we grope: we stumble in the light of noon-day as in the darkness, and among the living like the dead. We roar all like bears, and moan deeply like doves: we hope for right, and it cometh not; for salvation - it remaineth far off from us." At the end of this group of verses, again, the thought with which it sets out is palindromically repeated. The perfect רחקה denotes a state of things reaching from the past into the present; the future תשּׂיגנוּ a state of things continuing unchangeable in the present. By mishpât we understand a solution of existing inequalities or incongruities through the judicial interposition of God; by tsedâqâh the manifestation of justice, which bestows upon Israel grace as its right in accordance with the plan of salvation after the long continuance of punishment, and pours out merited punishment upon the instruments employed in punishing Israel. The prophet's standpoint, whether a real or an ideal one, is the last decade of the captivity. At that time, about the period of the Lydian war, when Cyrus was making one prosperous stroke after another, and yet waited so long before he turned his arms against Babylon, it may easily be supposed that hope and despondency alternated incessantly in the minds of the exiles. The dark future, which the prophet penetrated in the light of the Spirit, was indeed broken up by rays of hope, but it did not amount to light, i.e., to a perfect lighting up (negōhōth, an intensified plural of negōhâh, like nekhōchōth in Is 26:10, pl. of nekhōchâh in Is 59:14); on the contrary, darkness was still the prevailing state, and in the deep thick darkness ('ăphēlōth) the exiles pined away, without the promised release being effected for them by the oppressor of the nations. "We grope," they here complain, "like blind men by a wall, in which there is no opening, and like eyeless men we grope." גּשּׁשׁ (only used here) is a synonym of the older משּׁשׁ (Deut 28:29); נגשׁשׁה (with the elision of the reduplication, which it is hardly possible to render audible, and which comes up again in the pausal נגשּׁשׁה) has the âh of force, here of the impulse to self-preservation, which leads them to grope for an outlet in this ἀπορία; and עינים אין is not quite synonymous with עורים, for there is such a thing as blindness with apparently sound eyes (cf., Is 43:8); and there is also a real absence of eyes, on account of either a natural malformation, or the actual loss of the eyes through either external injury or disease. In the lamentation which follows, "we stumble in the light of noon-day (צהרים, meridies = mesidies, the culminating point at which the eastern light is separated from the western) as if it were darkness, and בּאשׁמנּים, as if we were dead men," we may infer from the parallelism that since בּאשׁמנּים must express some antithesis to כּמּתים, it cannot mean either in caliginosis (Jer., Luther, etc.), or "in the graves" (Targ., D. Kimchi, etc.), or "in desolate places" (J. Kimchi). Moreover, there is no such word in Hebrew as אשׁם, to be dark, although the lexicographers give a Syriac word אוּתמנא, thick darkness (possibly related to Arab. ‛atamat, which does not mean the dark night, but late in the night); and the verb shâmēn, to be fat, is never applied to "fat, i.e., thick darkness," as Knobel assumes, whilst the form of the word with נ c. dagesh precludes the meaning a solitary place or desert (from אשׁם = שׁמם). The form in question points rather to the verbal stem שׁמן, which yields a fitting antithesis to כמתים, whether we explain it as meaning "in luxuriant fields," or "among the fat ones, i.e., those who glory in their abundant health." We prefer the latter, since the word mishmannı̄m (Dan 11:24; cf., Gen 27:28) had already been coined to express the other idea; and as a rule, words formed with א prosth. point rather to an attributive than to a substantive idea. אשׁמן is a more emphatic form of שׁמן (Judg 3:29); (Note: The name of the Phoenician god of health and prosperity, viz., Esmoun, which Alois Mller (Esmun, ein Beitrag zur Mythologie des orient. Alterthums. 1864) traces to חשׁמן (Ps 68:32) from אשׁם = חשׁם, "the splendid one (illustris)," probably means "the healthy one, or one of full health" (after the form אשׁחוּר, אשׁמוּרה), which agrees somewhat better with the account of Photios: ̓́Εσμουνον ὑπὸ Φοινίκων ὠνομασμένον ἐπὶ τῇ θέρμη τῆς ζωῆς.) and אשׁמנּים indicates indirectly the very same thing which is directly expressed by משׁמנּים in Is 10:16. Such explanations as "in opimis rebus" (Stier, etc.), or "in fatness of body, i.e., fulness of life" (Bttcher), are neither so suitable to the form of the word, nor do they answer to the circumstances referred to here, where all the people in exile are speaking. The true meaning therefore is, "we stumble (reel about) among fat ones, or those who lead a merry life," as if we were dead. "And what," as Doederlein observes, "can be imagined more gloomy and sad, than to be wandering about like shades, while others are fat and flourishing?" The growling and moaning in Is 59:11 are expressions of impatience and pain produced by longing. The people now fall into a state of impatience, and roar like bears (hâmâh like fremere), as when, for example, a bear scents a flock, and prowls about it (vespertinus circumgemit ursus ovile: Hor. Ep. xvi. 51); and now again they give themselves up to melancholy, and moan in a low and mournful tone like the doves, quarum blanditias verbaque murmur habet (Ovid). הגה, like murmurare, expresses less depth of tone or raucitas than המה. All their looking for righteousness and salvation turns out again and again to be nothing but self-deception, when the time for their coming seems close at hand. Geneva 1599 59:9 Therefore is (f) judgment far from us, neither doth (g) justice overtake us: we wait for light, but behold obscurity; for brightness, [but] we walk in darkness. (f) That is, God's vengeance to punish our enemies. (g) God's protection to defend us. John Gill 59:9 Therefore is judgment far from us,.... These are the words of the few godly persons in those times, taking notice of prevailing sins, confessing and lamenting them, and observing that these were the source of their calamities under which they groaned; "therefore", because of the above mentioned sins, and in just retaliation, no justice or judgment being among men; therefore, in great righteousness "judgment is far from us"; or God does not appear to right our wrongs, and avenge us of our enemies, but suffers them to afflict and distress us: neither doth justice overtake us; the righteousness of God inflicting vengeance on our enemies, and saving and protecting us; this does not come up with us, nor do we enjoy the benefit of it, but walk on without it unprotected, and exposed to the insults of men: we wait for light, but behold obscurity; for brightness, but we walk in darkness; or "for brightnesses" (y); for much clear light; but we walk in mists (z); in thick fogs, and have scarce any light at all. The meaning is, they waited for deliverance and salvation; but instead of that had the darkness of affliction and distress; or they were expecting latter day light and glory, the clear and bright shining of Gospel truths; but, instead of that, were surrounded with the darkness of ignorance and infidelity, superstition and will worship, and walked in the mists and fogs of error and heresy of all sorts: this seems to respect the same time as in Zech 14:6. (y) "in splendores", Pagninus, Montanus; "magnum splendorem", Vitringa. (z) "in ealiginibus", Montanus, Cocceius; "in summa caligine", Junius & Tremellius, Piscator; "in densa caligine", Vitringa. John Wesley 59:9 Justice - Judgment, and so justice is here taken for deliverance. God doth not defend our right, nor revenge our wrong, because of these outrages, and acts of violence, injustice, and oppression. Robert Jamieson, A. R. Fausset and David Brown 59:9 judgment far--retribution in kind because they had shown "no judgment in their goings" (Is 59:8). "The vindication of our just rights by God is withheld by Him from us." us--In Is 59:8 and previous verses, it was "they," the third person; here, "us . . . we," the first person. The nation here speaks: God thus making them out of their own mouth condemn themselves; just as He by His prophet had condemned them before. Isaiah includes himself with his people and speaks in their name. justice--God's justice bringing salvation (Is 46:13). light--the dawn of returning prosperity. obscurity--adversity (Jer 8:15).
59:1059:10: շօշափեսցեն զորմս իբրեւ կոյրք, եւ իբրեւ զաչացո՛ւ խարխափեսցեն. եւ գլորեսցին ՚ի միջօրէի իբրեւ ՚ի հասարակ գիշերի. եւ իբրեւ օրհասականք ընդ ոգիս ջանա՛յցեն[10262]. [10262] Ոմանք. Իբրեւ զաչացուս. կամ՝ զաչացուք. եւ կամ՝ զաչացաւս... ՚ի մէջօրէի։ 10 Կոյրերի պէս նրանք պատերն են շօշափելու, խարխափելու են աչքերից զրկուածների պէս, կէսօրին գլորուելու են, ինչպէս կէսգիշերին, օրհասական մարդկանց պէս հոգեվարքի տանջանքներ են տանելու 10 Կոյրերու պէս պատերը կը շօշափենք Ու աչք չունեցողներու պէս կը խարխափենք։Կէսօրին գիշերուան պէս կը գլորինք. Պտղաբեր արտերու մէջ* մեռելներու պէս ենք։ շօշափեսցեն`` զորմս իբրեւ կոյրք, եւ իբրեւ զաչացուս ^[917]խարխափեսցեն, եւ գլորեսցին`` ի միջօրէի իբրեւ ի հասարակ գիշերի, եւ իբրեւ օրհասականք ^[918]ընդ ոգիս ջանայցեն: 59:10: շօշափեսցեն զորմս իբրեւ կոյրք, եւ իբրեւ զաչացո՛ւ խարխափեսցեն. եւ գլորեսցին ՚ի միջօրէի իբրեւ ՚ի հասարակ գիշերի. եւ իբրեւ օրհասականք ընդ ոգիս ջանա՛յցեն[10262]. [10262] Ոմանք. Իբրեւ զաչացուս. կամ՝ զաչացուք. եւ կամ՝ զաչացաւս... ՚ի մէջօրէի։ 10 Կոյրերի պէս նրանք պատերն են շօշափելու, խարխափելու են աչքերից զրկուածների պէս, կէսօրին գլորուելու են, ինչպէս կէսգիշերին, օրհասական մարդկանց պէս հոգեվարքի տանջանքներ են տանելու 10 Կոյրերու պէս պատերը կը շօշափենք Ու աչք չունեցողներու պէս կը խարխափենք։Կէսօրին գիշերուան պէս կը գլորինք. Պտղաբեր արտերու մէջ* մեռելներու պէս ենք։ zohrab-1805▾ eastern-1994▾ western am▾	59:1059:10 Осязаем, как слепые стену, и, как без глаз, ходим ощупью; спотыкаемся в полдень, как в сумерки, между живыми как мертвые. 59:10 ψηλαφήσουσιν ψηλαφαω feel; grope for ὡς ως.1 as; how τυφλοὶ τυφλος blind τοῖχον τοιχος wall καὶ και and; even ὡς ως.1 as; how οὐχ ου not ὑπαρχόντων υπαρχοντα belongings ὀφθαλμῶν οφθαλμος eye; sight ψηλαφήσουσιν ψηλαφαω feel; grope for καὶ και and; even πεσοῦνται πιπτω fall ἐν εν in μεσημβρίᾳ μεσημβρια midday ὡς ως.1 as; how ἐν εν in μεσονυκτίῳ μεσονυκτιον midnight ὡς ως.1 as; how ἀποθνῄσκοντες αποθνησκω die στενάξουσιν στεναζω groan 59:10 נְגַֽשְׁשָׁ֤ה nᵊḡˈaššˈā גשׁשׁ grope כַֽ ḵˈa כְּ as † הַ the עִוְרִים֙ ʕiwrîm עִוֵּר blind קִ֔יר qˈîr קִיר wall וּ û וְ and כְ ḵᵊ כְּ as אֵ֥ין ʔˌên אַיִן [NEG] עֵינַ֖יִם ʕênˌayim עַיִן eye נְגַשֵּׁ֑שָׁה nᵊḡaššˈēšā גשׁשׁ grope כָּשַׁ֤לְנוּ kāšˈalnû כשׁל stumble בַֽ vˈa בְּ in † הַ the צָּהֳרַ֨יִם֙ ṣṣohᵒrˈayim צָהֳרַיִם noon כַּ ka כְּ as † הַ the נֶּ֔שֶׁף nnˈešef נֶשֶׁף breeze בָּ bā בְּ in † הַ the אַשְׁמַנִּ֖ים ʔašmannˌîm אַשְׁמַנִּים [uncertain] כַּ ka כְּ as † הַ the מֵּתִֽים׃ mmēṯˈîm מות die 59:10. palpavimus sicut caeci parietem et quasi absque oculis adtrectavimus inpegimus meridie quasi in tenebris in caligosis quasi mortuiWe have groped for the wall, and like the blind we have groped as if we had no eyes: we have stumbled at noonday as in darkness, we are in dark places, as dead men. 10. We grope for the wall like the blind, yea, we grope as they that have no eyes: we stumble at noonday as in the twilight; among them that are lusty we are as dead men. 59:10. We groped for the wall, like one who is blind, and we felt our way, like one without eyes. We stumbled at midday, as if in darkness; and in darkness, as if in death. 59:10. We grope for the wall like the blind, and we grope as if [we had] no eyes: we stumble at noonday as in the night; [we are] in desolate places as dead [men]. We grope for the wall like the blind, and we grope as if [we had] no eyes: we stumble at noonday as in the night; [we are] in desolate places as dead: 59:10 Осязаем, как слепые стену, и, как без глаз, ходим ощупью; спотыкаемся в полдень, как в сумерки, между живыми как мертвые. 59:10 ψηλαφήσουσιν ψηλαφαω feel; grope for ὡς ως.1 as; how τυφλοὶ τυφλος blind τοῖχον τοιχος wall καὶ και and; even ὡς ως.1 as; how οὐχ ου not ὑπαρχόντων υπαρχοντα belongings ὀφθαλμῶν οφθαλμος eye; sight ψηλαφήσουσιν ψηλαφαω feel; grope for καὶ και and; even πεσοῦνται πιπτω fall ἐν εν in μεσημβρίᾳ μεσημβρια midday ὡς ως.1 as; how ἐν εν in μεσονυκτίῳ μεσονυκτιον midnight ὡς ως.1 as; how ἀποθνῄσκοντες αποθνησκω die στενάξουσιν στεναζω groan 59:10 נְגַֽשְׁשָׁ֤ה nᵊḡˈaššˈā גשׁשׁ grope כַֽ ḵˈa כְּ as † הַ the עִוְרִים֙ ʕiwrîm עִוֵּר blind קִ֔יר qˈîr קִיר wall וּ û וְ and כְ ḵᵊ כְּ as אֵ֥ין ʔˌên אַיִן [NEG] עֵינַ֖יִם ʕênˌayim עַיִן eye נְגַשֵּׁ֑שָׁה nᵊḡaššˈēšā גשׁשׁ grope כָּשַׁ֤לְנוּ kāšˈalnû כשׁל stumble בַֽ vˈa בְּ in † הַ the צָּהֳרַ֨יִם֙ ṣṣohᵒrˈayim צָהֳרַיִם noon כַּ ka כְּ as † הַ the נֶּ֔שֶׁף nnˈešef נֶשֶׁף breeze בָּ bā בְּ in † הַ the אַשְׁמַנִּ֖ים ʔašmannˌîm אַשְׁמַנִּים [uncertain] כַּ ka כְּ as † הַ the מֵּתִֽים׃ mmēṯˈîm מות die 59:10. palpavimus sicut caeci parietem et quasi absque oculis adtrectavimus inpegimus meridie quasi in tenebris in caligosis quasi mortui We have groped for the wall, and like the blind we have groped as if we had no eyes: we have stumbled at noonday as in darkness, we are in dark places, as dead men. 10. We grope for the wall like the blind, yea, we grope as they that have no eyes: we stumble at noonday as in the twilight; among them that are lusty we are as dead men. 59:10. We groped for the wall, like one who is blind, and we felt our way, like one without eyes. We stumbled at midday, as if in darkness; and in darkness, as if in death. 59:10. We grope for the wall like the blind, and we grope as if [we had] no eyes: we stumble at noonday as in the night; [we are] in desolate places as dead [men]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 59:10: We stumble at noon day as in the night "We stumble at mid-day, as in the twilight" - I adopt here an emendation of Houbigant, נשגגה nishgegah, instead of the second, נגששה negasheshah, the repetition of which has a poverty and inelegance extremely unworthy of the prophet, and unlike his manner. The mistake is of long standing, being prior to all the ancient versions. It was a very easy and obvious mistake, and I have little doubt of our having recovered the true reading in this ingenious correction. Albert Barnes: Notes on the Bible - 1834 59:10: We grope for the wall like the blind - A blind man, not being able to see his way, feels along by a wall, a fence, or any other object that will guide him. They were like the blind. They had no distinct views of truth, and they were endeavoring to feel their way along as well as they could. Probably the prophet here alludes to the threatening made by Moses in Deu 28:28-29, 'And the Lord shall smite thee with madness, and blindness, and astonishment of heart; and thou shalt grope at noon-day as the blind gropeth in darkness, and thou shalt not prosper in thy ways.' We stumble at noon-day as in the night - The idea here is, that they were in a state of utter disorder and confusion. Obstacles were in their way on all hands, and they could no more walk than people could who at noon-day found their path filled with obstructions. There was no remission, no relaxation of their evils. They were continued at all times, and they had no intervals of day. Travelers, though at night they wander and fall, may look for approaching day, and be relieved by the returning light. But not so with them. It was all night. There were no returning intervals of light, repose and peace. It was as if the sun was blotted out, and all was one long, uninterrupted, and gloomy night. We are in desolate places - There has been great variety in the interpretation of this phrase. Noyes, after Gesenius. translates it, 'In the midst of fertile fields we are like the dead.' One principal reason which Gesenius gives for this translation (Commentary in loc.) is, that this best agrees with the sense of the passage, and answers better to the pRev_ious member of the sentence, thus more perfectly preserving the parallelism: At noon-day we stumble as in the night; In fertile fields we are like the dead. Thus, the idea would be, that even when all seemed like noon-day they were as in the night; and that though they were in places that seemed luxuriant, they were like the wandering spirits of the dead. Jerome renders it, Caliginosis quasi mortui. The Septuagint, 'They fall at mid-day as at midnight: they groan as the dying' (ὡς ἀποθνῄσκοντες στενάξουσιν hō s apothnē skontes stenachousin). The Syriac follows this. 'We groan as those who are near to death.' The Chaldee renders it, 'It (the way) is closed before us as the sepulchre is closed upon the dead;' that is, we are enclosed on every side by calamity and trial, as the dead are in their graves. The derivation of the Hebrew word אשׁמנים 'ashemanı̂ ym is uncertain, and this uncertainty has given rise to the variety of interpretation. Some regard it as derived from שׁמם shâ mam, to be laid waste, to be desolate; and others from שׁמן shâ man, to be, or become fat. The word שׁמנים shemannı̂ ym, in the sense of fatness, that is, fat and fertile fields, occurs in Gen 27:28, Gen 27:39; and this is probably the sense here. According to this, the idea is, we are in fertile fields like the dead. Though surrounded by lands that are adapted to produce abundance, yet we are cut off from the enjoyment of them like the dead. Such is the disturbed state of public affairs; and such the weight of the divine judgments, that we have no participation in these blessings and comforts. The idea which. I suppose, the prophet means to present is, that the land was suited to produce abundance, but that such was the pressure of the public calamity, that all this now availed them nothing, and they were like the dead who are separated from all enjoyments. The original reference here was to the Jew suffering for their sins, whether regarded as in Palestine under their heavy judgments, or as in Babylon, where all was night and gloom. But the language here is strikingly descriptive of the condition of the world at large. Sinners at noon-day grope and stumble as in the night. In a world that is full of the light of divine truth as it beams from the works and the word of God, they are in deep darkness. They feel their way as blind people do along a wall, and not a ray of light penetrates the darkness of their minds. And in a world full of fertility, rich and abundant and overflowing in its bounties, they are still like 'the dead.' True comfort and peace they have not; and they seem to wander as in the darkness of night, far from peace, from comfort, and from God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:10: grope: Deu 28:29; Job 5:14; Pro 4:19; Jer 13:16; Lam 4:14; Amo 8:9; Joh 11:9, Joh 11:10, Joh 12:35, Joh 12:40; Jo1 2:11 in desolate: Lam 3:6 Geneva 1599 59:10 We grope for the wall like the (h) blind, and we grope as if [we had] no eyes: we stumble at noonday as in the night; [we are] in desolate places as dead [men]. (h) We are altogether destitute of counsel, and can find no end to our miseries. John Gill 59:10 We grope for the wall like the blind,.... Who either with their hands, or with a staff in them, feel for the wall to lean against, or to guide them in the way, or into the house, that they may know whereabout they are, and how they should steer their course: and we grope as if we had no eyes: which yet they had, the eyes of their reason and understanding; but which either were not opened, or they made no use of them in searching the Scriptures, to come at the light and knowledge of divine things; and therefore only at most groped after them by the dim light of nature, if thereby they might find them. This is to be understood not of them all, but of many, and of the greatest part: we stumble at noonday as in the night; as many persons do now: for though it is noonday in some respects, and in some places, where the Gospel and the truths of it are clearly preached; yet men stumble and fall into the greatest errors, as in the night of the greatest darkness; as if it was either the night of Paganism or Popery with them: we are in desolate places as dead men; or "in fatnesses" (a); in fat places where the word and ordinances are administered, where is plenty of the means of grace, yet not quickened thereby; are as dead men, dead in trespasses and sin, and at most have only a name to live, but are dead. Some render it, "in the graves" (b); and the Targum thus, "it is shut before us, as the graves are shut before the dead;'' we have no more light, joy, and comfort, than those in the graves have. (a) "in rebus pinguissimis", Junius & Tremellius; "in pinguetudinibus", Piscator; "in opimis rebus", Vitringa. (b) "In sepulchris", Pagninus; and so Ben Melech interprets it. John Wesley 59:10 As dead men - He compares their captivity to men dead without hope of recovery. Robert Jamieson, A. R. Fausset and David Brown 59:10 grope--fulfilling Moses' threat (Deut 28:29). stumble at noon . . . as . . . night--There is no relaxation of our evils; at the time when we might look for the noon of relief, there is still the night of our calamity. in desolate places--rather, to suit the parallel words "at noonday," in fertile (literally, "fat"; Gen 27:28) fields [GESENIUS] (where all is promising) we are like the dead (who have no hope left them); or, where others are prosperous, we wander about as dead men; true of all unbelievers (Is 26:10; Lk 15:17).
59:1159:11: եւ իբրեւ զարջ եւ իբրեւ զաղաւնիս առ հասարա՛կ սահեսցին։ Կացա՛ք մնացաք իրաւանց՝ եւ ո՛չ էր. փրկութեան՝ եւ հեռացաւ ՚ի մէնջ[10263]։ [10263] Բազումք. Իբրեւ զարջս եւ։ Ոմանք. Իրաւանց. եւ ո՛չ էր փրկութիւն, եւ հեռա՛՛։ Ուր Ոսկան. Եւ ոչ էր, եւ փրկութիւն հեռա՛՛։ 11 եւ առհասարակ թափառելու են արջերի ու աղաւնիների նման: Մենք երկար սպասեցինք դատաստանի, բայց չեղաւ, սպասեցինք փրկութեան, բայց այն հեռացաւ մեզնից, 11 Ամէնքս արջերու պէս կը մրթմրթանք Ու աղաւնիներու պէս անդադար կը մնչենք. Դատաստանի կը սպասենք, բայց չկայ. Փրկութեան համար կը նայինք, բայց անիկա մեզմէ հեռու է։ եւ իբրեւ զարջս եւ իբրեւ զաղաւնիս առ հասարակ սահեսցին``. կացաք մնացաք իրաւանց` եւ ոչ էր, փրկութեան` եւ հեռացաւ ի մէնջ: 59:11: եւ իբրեւ զարջ եւ իբրեւ զաղաւնիս առ հասարա՛կ սահեսցին։ Կացա՛ք մնացաք իրաւանց՝ եւ ո՛չ էր. փրկութեան՝ եւ հեռացաւ ՚ի մէնջ[10263]։ [10263] Բազումք. Իբրեւ զարջս եւ։ Ոմանք. Իրաւանց. եւ ո՛չ էր փրկութիւն, եւ հեռա՛՛։ Ուր Ոսկան. Եւ ոչ էր, եւ փրկութիւն հեռա՛՛։ 11 եւ առհասարակ թափառելու են արջերի ու աղաւնիների նման: Մենք երկար սպասեցինք դատաստանի, բայց չեղաւ, սպասեցինք փրկութեան, բայց այն հեռացաւ մեզնից, 11 Ամէնքս արջերու պէս կը մրթմրթանք Ու աղաւնիներու պէս անդադար կը մնչենք. Դատաստանի կը սպասենք, բայց չկայ. Փրկութեան համար կը նայինք, բայց անիկա մեզմէ հեռու է։ zohrab-1805▾ eastern-1994▾ western am▾	59:1159:11 Все мы ревем, как медведи, и стонем, как голуби; ожидаем суда, и нет {его}, спасения, но оно далеко от нас. 59:11 ὡς ως.1 as; how ἄρκος αρκτος bear καὶ και and; even ὡς ως.1 as; how περιστερὰ περιστερα dove ἅμα αμα at once; together πορεύσονται πορευομαι travel; go ἀνεμείναμεν αναμενω stay up for; wait for κρίσιν κρισις decision; judgment καὶ και and; even οὐκ ου not ἔστιν ειμι be σωτηρία σωτηρια safety μακρὰν μακραν far away ἀφέστηκεν αφιστημι distance; keep distance ἀφ᾿ απο from; away ἡμῶν ημων our 59:11 נֶהֱמֶ֤ה nehᵉmˈeh המה make noise כַ ḵa כְּ as † הַ the דֻּבִּים֙ ddubbîm דֹּב bear כֻּלָּ֔נוּ kullˈānû כֹּל whole וְ wᵊ וְ and כַ ḵa כְּ as † הַ the יֹּונִ֖ים yyônˌîm יֹונָה dove הָגֹ֣ה hāḡˈō הגה mutter נֶהְגֶּ֑ה nehgˈeh הגה mutter נְקַוֶּ֤ה nᵊqawwˈeh קוה wait for לַ la לְ to † הַ the מִּשְׁפָּט֙ mmišpˌāṭ מִשְׁפָּט justice וָ wā וְ and אַ֔יִן ʔˈayin אַיִן [NEG] לִֽ lˈi לְ to ישׁוּעָ֖ה yšûʕˌā יְשׁוּעָה salvation רָחֲקָ֥ה rāḥᵃqˌā רחק be far מִמֶּֽנּוּ׃ mimmˈennû מִן from 59:11. rugiemus quasi ursi omnes et quasi columbae meditantes gememus expectavimus iudicium et non est salutem et elongata est a nobisWe shall roar all of us like bears, and shall lament as mournful doves. We have looked for judgment, and there is none: for salvation, and it is far from us. 11. We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us. 59:11. We will all roar like bears, and we will sigh like despondent doves. We hoped for judgment, and there is none; for salvation, and it is far from us. 59:11. We roar all like bears, and mourn sore like doves: we look for judgment, but [there is] none; for salvation, [but] it is far off from us. We roar all like bears, and mourn sore like doves: we look for judgment, but [there is] none; for salvation, [but] it is far off from us: 59:11 Все мы ревем, как медведи, и стонем, как голуби; ожидаем суда, и нет {его}, спасения, но оно далеко от нас. 59:11 ὡς ως.1 as; how ἄρκος αρκτος bear καὶ και and; even ὡς ως.1 as; how περιστερὰ περιστερα dove ἅμα αμα at once; together πορεύσονται πορευομαι travel; go ἀνεμείναμεν αναμενω stay up for; wait for κρίσιν κρισις decision; judgment καὶ και and; even οὐκ ου not ἔστιν ειμι be σωτηρία σωτηρια safety μακρὰν μακραν far away ἀφέστηκεν αφιστημι distance; keep distance ἀφ᾿ απο from; away ἡμῶν ημων our 59:11 נֶהֱמֶ֤ה nehᵉmˈeh המה make noise כַ ḵa כְּ as † הַ the דֻּבִּים֙ ddubbîm דֹּב bear כֻּלָּ֔נוּ kullˈānû כֹּל whole וְ wᵊ וְ and כַ ḵa כְּ as † הַ the יֹּונִ֖ים yyônˌîm יֹונָה dove הָגֹ֣ה hāḡˈō הגה mutter נֶהְגֶּ֑ה nehgˈeh הגה mutter נְקַוֶּ֤ה nᵊqawwˈeh קוה wait for לַ la לְ to † הַ the מִּשְׁפָּט֙ mmišpˌāṭ מִשְׁפָּט justice וָ wā וְ and אַ֔יִן ʔˈayin אַיִן [NEG] לִֽ lˈi לְ to ישׁוּעָ֖ה yšûʕˌā יְשׁוּעָה salvation רָחֲקָ֥ה rāḥᵃqˌā רחק be far מִמֶּֽנּוּ׃ mimmˈennû מִן from 59:11. rugiemus quasi ursi omnes et quasi columbae meditantes gememus expectavimus iudicium et non est salutem et elongata est a nobis We shall roar all of us like bears, and shall lament as mournful doves. We have looked for judgment, and there is none: for salvation, and it is far from us. 11. We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us. 59:11. We will all roar like bears, and we will sigh like despondent doves. We hoped for judgment, and there is none; for salvation, and it is far from us. 59:11. We roar all like bears, and mourn sore like doves: we look for judgment, but [there is] none; for salvation, [but] it is far off from us. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 59:11: But it is far off from us "And it is far distant from us" - The conjunction ו vau must necessarily be prefixed to the verb, as the Syriac, Chaldee, and Vulgate found it in their copies; ורחקה verachakah, "and far off." Albert Barnes: Notes on the Bible - 1834 59:11: We roar all like bears - This is designed still further to describe the heavy judgments which had come upon them for their sins. The word rendered here 'roar' (from המה hâ mâ h, like English, to hum, German, hummen, spoken of bees), is applied to any murmuring, or confused noise or sound. It sometimes means to snarl, as a dog Psa 59:7, Psa 59:15; to coo, as a dove Eze 7:16; it is also applied to waves that roar Psa 46:4; Isa 51:15; to a crowd or tumultuous assemblage Psa 46:7; and to music Isa 16:11; Jer 48:36. Here it is applied to the low growl or groan of a bear. Bochart (Hieroz. i. 3. 9), says, that a bear produces a melancholy sound; and Horace (Epod. xvi. 51), speaks of its low groan: Nee vespertinus circumgemit ursus ovile. Here it is emblematic of mourning, and is designed to denote that they were suffering under heavy and long-continued calamity. Or, according to Gesenius (Commentary in loc.), it refers to a bear which is hungry, and which growls, impatient for food, and refers here to the complaining, dissatisfaction, and murmuring of the people, because God did not come to vindicate and relieve them. And mourn sore like doves - The cooing of the dove, a plaintive sound, is often used to denote grief (see Eze 7:16; compare the notes at Isa 38:14). We look for judgment ... - (See the notes at Isa 59:9.) R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:11: roar: Isa 51:20; Psa 32:3, Psa 32:4, Psa 38:8; Hos 7:14 mourn: Isa 38:14; Job 30:28, Job 30:29; Jer 8:15, Jer 9:1; Eze 7:16 for salvation: Psa 85:9, Psa 119:155 Geneva 1599 59:11 We all roar like (i) bears, and mourn bitterly like doves: we look for judgment, but [there is] none; for salvation, [but] it is far from us. (i) We express our sorrows by outward signs, some more and some less. John Gill 59:11 We roar all like bears, and mourn sore like doves,.... Some in a more noisy and clamorous, others in a stiller way, yet all in private: for the bear, when robbed of its whelps, goes to its den and roars; and the dove, when it has lost its mate, mourns in solitude: this expresses the secret groanings of the saints under a sense of sin, and the forlorn state of religion. The Targum paraphrases it thus, "we roar because of our enemies, who are gathered against us as bears; all of us indeed mourn sore as doves:'' we look for judgment, but there is none; for salvation, but it is far from us; we expect that God will take vengeance on our enemies, and save us; look for judgment on antichrist, and the antichristian states, and for the salvation of the church of God; for the vials of divine wrath on the one, and for happy times to the other; but neither of them as yet come; the reason of which is as follows. John Wesley 59:11 Mourn - Their oppressing governors made the wicked roar like bears, and the good mourn like doves. Robert Jamieson, A. R. Fausset and David Brown 59:11 roar--moan plaintively, like a hungry bear which growls for food. doves-- (Is 38:14; Ezek 7:16). salvation--retribution in kind: because not salvation, but "destruction" was "in their paths" (Is 59:7).
59:1259:12: Զի բազո՛ւմ են անօրէնութիւնք մեր առաջի քո, եւ մեղք մեր հակառա՛կ կացին մեզ. զի անօրէնութիւնք մեր ՚ի մե՛զ են, եւ զանիրաւութիւնս մեր՝ մեք մեզէ՛ն գիտեմք։ 12 քանզի բազում են մեր անօրէնութիւնները քո առաջ, եւ մեր մեղքերը հակառակ կանգնեցին մեզ. մեր անօրէնութիւնները մե՛ր մէջ են, մենք ինքնե՛րս գիտենք մեր անիրաւութիւնները: 12 Քանզի մեր յանցանքները քու առջեւդ շատցան Ու մեր մեղքերը մեզի դէմ վկայութիւն կու տան, Վասն զի մեր յանցանքները մեր քովն են Ու մեր անօրէնութիւնները գիտենք։ Զի բազում են անօրէնութիւնք մեր առաջի քո, եւ մեղք մեր հակառակ կացին մեզ. զի անօրէնութիւնք մեր ի մեզ են, եւ զանիրաւութիւնս մեր` մեք մեզէն գիտեմք: 59:12: Զի բազո՛ւմ են անօրէնութիւնք մեր առաջի քո, եւ մեղք մեր հակառա՛կ կացին մեզ. զի անօրէնութիւնք մեր ՚ի մե՛զ են, եւ զանիրաւութիւնս մեր՝ մեք մեզէ՛ն գիտեմք։ 12 քանզի բազում են մեր անօրէնութիւնները քո առաջ, եւ մեր մեղքերը հակառակ կանգնեցին մեզ. մեր անօրէնութիւնները մե՛ր մէջ են, մենք ինքնե՛րս գիտենք մեր անիրաւութիւնները: 12 Քանզի մեր յանցանքները քու առջեւդ շատցան Ու մեր մեղքերը մեզի դէմ վկայութիւն կու տան, Վասն զի մեր յանցանքները մեր քովն են Ու մեր անօրէնութիւնները գիտենք։ zohrab-1805▾ eastern-1994▾ western am▾	59:1259:12 Ибо преступления наши многочисленны пред Тобою, и грехи наши свидетельствуют против нас; ибо преступления наши с нами, и беззакония наши мы знаем. 59:12 πολλὴ πολυς much; many γὰρ γαρ for ἡμῶν ημων our ἡ ο the ἀνομία ανομια lawlessness ἐναντίον εναντιον next to; before σου σου of you; your καὶ και and; even αἱ ο the ἁμαρτίαι αμαρτια sin; fault ἡμῶν ημων our ἀντέστησαν ανθιστημι resist ἡμῖν ημιν us αἱ ο the γὰρ γαρ for ἀνομίαι ανομια lawlessness ἡμῶν ημων our ἐν εν in ἡμῖν ημιν us καὶ και and; even τὰ ο the ἀδικήματα αδικημα crime ἡμῶν ημων our ἔγνωμεν γινωσκω know 59:12 כִּֽי־ kˈî- כִּי that רַבּ֤וּ rabbˈû רבב be much פְשָׁעֵ֨ינוּ֙ fᵊšāʕˈênû פֶּשַׁע rebellion נֶגְדֶּ֔ךָ neḡdˈeḵā נֶגֶד counterpart וְ wᵊ וְ and חַטֹּאותֵ֖ינוּ ḥaṭṭôṯˌênû חַטָּאת sin עָ֣נְתָה ʕˈānᵊṯā ענה answer בָּ֑נוּ bˈānû בְּ in כִּֽי־ kˈî- כִּי that פְשָׁעֵ֣ינוּ fᵊšāʕˈênû פֶּשַׁע rebellion אִתָּ֔נוּ ʔittˈānû אֵת together with וַ wa וְ and עֲוֹנֹתֵ֖ינוּ ʕᵃwōnōṯˌênû עָוֹן sin יְדַֽעֲנֽוּם׃ yᵊḏˈaʕᵃnˈûm ידע know 59:12. multiplicatae sunt enim iniquitates nostrae coram te et peccata nostra responderunt nobis quia scelera nostra nobiscum et iniquitates nostras cognovimusFor our iniquities are multiplied before thee, and our sins have testified against us: for our wicked doings are with us, and have known our iniquities: 12. For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us, and as for our iniquities, we know them: 59:12. For our iniquities have been multiplied in your sight, and our sins have answered us. For our wickedness is with us, and we have acknowledged our iniquities: 59:12. For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions [are] with us; and [as for] our iniquities, we know them; For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions [are] with us; and [as for] our iniquities, we know them: 59:12 Ибо преступления наши многочисленны пред Тобою, и грехи наши свидетельствуют против нас; ибо преступления наши с нами, и беззакония наши мы знаем. 59:12 πολλὴ πολυς much; many γὰρ γαρ for ἡμῶν ημων our ἡ ο the ἀνομία ανομια lawlessness ἐναντίον εναντιον next to; before σου σου of you; your καὶ και and; even αἱ ο the ἁμαρτίαι αμαρτια sin; fault ἡμῶν ημων our ἀντέστησαν ανθιστημι resist ἡμῖν ημιν us αἱ ο the γὰρ γαρ for ἀνομίαι ανομια lawlessness ἡμῶν ημων our ἐν εν in ἡμῖν ημιν us καὶ και and; even τὰ ο the ἀδικήματα αδικημα crime ἡμῶν ημων our ἔγνωμεν γινωσκω know 59:12 כִּֽי־ kˈî- כִּי that רַבּ֤וּ rabbˈû רבב be much פְשָׁעֵ֨ינוּ֙ fᵊšāʕˈênû פֶּשַׁע rebellion נֶגְדֶּ֔ךָ neḡdˈeḵā נֶגֶד counterpart וְ wᵊ וְ and חַטֹּאותֵ֖ינוּ ḥaṭṭôṯˌênû חַטָּאת sin עָ֣נְתָה ʕˈānᵊṯā ענה answer בָּ֑נוּ bˈānû בְּ in כִּֽי־ kˈî- כִּי that פְשָׁעֵ֣ינוּ fᵊšāʕˈênû פֶּשַׁע rebellion אִתָּ֔נוּ ʔittˈānû אֵת together with וַ wa וְ and עֲוֹנֹתֵ֖ינוּ ʕᵃwōnōṯˌênû עָוֹן sin יְדַֽעֲנֽוּם׃ yᵊḏˈaʕᵃnˈûm ידע know 59:12. multiplicatae sunt enim iniquitates nostrae coram te et peccata nostra responderunt nobis quia scelera nostra nobiscum et iniquitates nostras cognovimus For our iniquities are multiplied before thee, and our sins have testified against us: for our wicked doings are with us, and have known our iniquities: 12. For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us, and as for our iniquities, we know them: 59:12. For our iniquities have been multiplied in your sight, and our sins have answered us. For our wickedness is with us, and we have acknowledged our iniquities: 59:12. For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions [are] with us; and [as for] our iniquities, we know them; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12: С 12-15: пророк снова возвращается к наболевшему пункту - о грехах Израиля. Ибо преступления наши с нами, и беззакония наши мы знаем... (12: ст). Мысль и даже выражение ее - чисто псаломские (Пс 39:13; 50:5: и др.). Мы изменили и солгали пред Богом и отступили от Бога нашего... Усиление и более ясное раскрытие ранее высказанной мысли о том, что измена Господу - есть отступление от истины и служение лжи (3-4: ст.). Зачинали и рождали из сердца лживые слова (13: ст.). Мысль - очень глубокая. Примыкая к ранее выраженной мысли - о настроении ума, (7: ст.), он говорит о направлении сердца, т. е. области чувства, а в зависимости от него и воли, т. е. самой деятельности человека (Мф 15:19). Albert Barnes: Notes on the Bible - 1834 59:12: Our sins testify against us - Hebrew, 'Answer against us.' The idea is, that their past lives had been so depraved that they became witnesses against them (compare the notes at Isa 3:9). We know them - We recognize them as our sins, and we cannot conceal from ourselves the fact that we are transgressors. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:12: our transgressions: Isa 1:4; Ezr 9:6; Jer 3:2, Jer 5:3-9, Jer 5:25-29, Jer 7:8-10; Eze 5:6, Eze 7:23, Eze 8:8-16; Eze 16:51, Eze 16:52, Eze 22:2-12, Eze 22:24-30, Eze 23:2-49, Eze 24:6-14; Hos 4:2; Mat 23:32, Mat 23:33; Th1 2:15, Th1 2:16 our sins: Jer 14:7; Hos 5:5, Hos 7:10; Rom 3:19, Rom 3:20 we know: Ezr 9:13; Neh 9:33; Dan 9:5-8 Carl Friedrich Keil and Franz Delitzsch 59:12 The people have already indicated by על־כּן in Is 59:9 that this benighted, hopeless state is the consequence of their prevailing sins; they now come back to this, and strike the note of penitence (viddui), which is easily recognised by the recurring rhymes ānu and ênu. The prophet makes the confession (as in Jer 14:19-20, cf., Is 3:21.), standing at the head of the people as the leader of their prayer (ba‛al tephillâh): "For our transgressions are many before Thee, and our sins testify against us; for our transgressions are known to us, and our evil deeds well known: apostasy and denial of Jehovah, and turning back from following our God, oppressive and false speaking, receiving and giving out from the heart words of falsehood." The people acknowledge the multitude and magnitude of their apostate deeds, which are the object of the omniscience of God, and their sins which bear witness against them (ענתה the predicate of a neuter plural; Ges. 146, 3). The second כּי resumes the first: "our apostate deeds are with us (את as in Job 12:3; cf., עם, Job 15:9), i.e., we are conscious of them; and our misdeeds, we know them" (ידענוּם for ידענון, as in Gen 41:21, cf., Is 59:8, and with ע, as is always the case with verbs ל ע before נ, and with a suffix; Ewald, 60). The sins are now enumerated in Is 59:13 in abstract infinitive forms. At the head stands apostasy in thought and deed, which is expressed as a threefold sin. בּה (of Jehovah) belongs to both the "apostasy" (treachery; e.g., Is 1:2) and the "denial" (Jer 5:12). נסוג is an inf. abs. (different from Ps 80:19). Then follow sins against the neighbour: viz., such speaking as leads to oppression, and consists of sârâh, that which deviates from or is opposed to the law and truth (Deut 19:16); also the conception (concipere) of lying words, and the utterance of them from the heart in which they are conceived (Mt 15:18; Mt 12:35). הרו and הגו are the only poel infinitives which occur in the Old Testament, just as שׁושׂתי (Is 10:13) is the only example of a poel perfect of a verb ל ה. The pol is suitable throughout this passage, because the action expressed affects others, and is intended to do them harm. According to Ewald, the poel indicates the object or tendency: it is the conjugation employed to denote seeking, attacking, or laying hold of; e.g., לושׁן, lingua petere, i.e., to calumniate; עוין, oculo petere, i.e., to envy. Geneva 1599 59:12 For our transgressions are multiplied before thee, and our (k) sins testify against us: for our transgressions [are] with us; and [as for] our iniquities, we know them; (k) This confession is general to the Church to obtain remission of sins, and the prophets did not exempt themselves from the same. John Gill 59:12 For our transgressions are multiplied before thee,.... Not only an increase of immorality among the people in common, but among professors of religion; and as their transgressions are committed against the Lord, so they are in his sight taken notice of and observed by him, are loathsome and abominable to him, and call aloud for his judgments on them: and our sins testify against us; God is a witness against us, in whose sight our sins are done; and our consciences are witnesses against us, which are as a thousand witnesses; and there is no denying facts; our sins stare us in the face, and we must confess our guilt: or, "our sins answer against us" (c); as witnesses called and examined answer to the questions put, so our sins, being brought as it were into open court, answer and bear testimony against us; or it must be owned, our punishment for our sins answers to them; it is the echo of our sins, what they call for, and righteously comes upon us: for our transgressions are with us; or, "on us" (d); in our minds, on our consciences, loading us with guilt; continually accusing and condemning us; are manifest to us, as the Targum; too manifest to be denied: and as for our iniquities, we know them; the nature and number of them, and the aggravating circumstances that attend them; and cannot but own and acknowledge them, confess, lament, and bewail them; an enumeration of which follows. (c) "peccata nostra respondit contra nos", Montanus; "id ipsum respondit contra nos", Cocceius; "even everyone of them", so Junius & Tremellius; "peccatorum nostrorum quodque", sic (d) "super nos", Munster. John Wesley 59:12 Transgressions - The word here signifies sins of an high nature, such as wherein there is much of man's will against light: rebellious sins. Multiplied - They admit of no excuse; for they are acted before thee, and multiplied against thee, whereby thou art justly provoked to deny us all help. Testify - As so many witnesses produced proves our guilt. Are with us - Are still unforgiven. We know - We are convinced of them. Robert Jamieson, A. R. Fausset and David Brown 59:12 (Dan 9:5, &c.). thee . . . us--antithesis. with us--that is, we are conscious of them (Job 12:3, Margin; Job 15:9). know--acknowledge they are our iniquities.
59:1359:13: Ամպարշտեցաք եւ ստեցաք Տեառն, եւ դարձա՛ք յետս յԱստուծոյ մերմէ. խօսեցաք զանիրաւութիւն՝ եւ հեստեցաք. յղացաք՝ եւ որոճացաք ՚ի սիրտս մեր զբանս անիրաւութեան[10264]։ [10264] Ոմանք. Եւ որոճեցաք ՚ի սիրտս։ 13 Ամբարիշտ դարձանք եւ ստեցինք Տիրոջ առաջ, յետ կանգնեցինք մեր Աստծուց, անիրաւութիւն խօսեցինք եւ ապստամբեցինք, մեր սրտերում անիրաւութեան խօսքեր յղացանք ու որոճացինք: 13 Յանցանք գործեցինք, Տէրը ուրացանք Եւ մեր Աստուծոյն հետեւելէն խոտորեցանք։Հարստահարութիւն եւ ապստամբութիւն յառաջացուցինք, Մեր սրտին մէջ սուտ խօսքեր յղացանք ու ըսինք՝ Ամպարշտեցաք եւ ստեցաք Տեառն, եւ դարձաք յետս յԱստուծոյ մերմէ. խօսեցաք զանիրաւութիւն` եւ հեստեցաք. յղացաք եւ որոճացաք ի սիրտս մեր զբանս անիրաւութեան: 59:13: Ամպարշտեցաք եւ ստեցաք Տեառն, եւ դարձա՛ք յետս յԱստուծոյ մերմէ. խօսեցաք զանիրաւութիւն՝ եւ հեստեցաք. յղացաք՝ եւ որոճացաք ՚ի սիրտս մեր զբանս անիրաւութեան[10264]։ [10264] Ոմանք. Եւ որոճեցաք ՚ի սիրտս։ 13 Ամբարիշտ դարձանք եւ ստեցինք Տիրոջ առաջ, յետ կանգնեցինք մեր Աստծուց, անիրաւութիւն խօսեցինք եւ ապստամբեցինք, մեր սրտերում անիրաւութեան խօսքեր յղացանք ու որոճացինք: 13 Յանցանք գործեցինք, Տէրը ուրացանք Եւ մեր Աստուծոյն հետեւելէն խոտորեցանք։Հարստահարութիւն եւ ապստամբութիւն յառաջացուցինք, Մեր սրտին մէջ սուտ խօսքեր յղացանք ու ըսինք՝ zohrab-1805▾ eastern-1994▾ western am▾	59:1359:13 Мы изменили и солгали пред Господом, и отступили от Бога нашего; говорили клевету и измену, зачинали и рождали из сердца лживые слова. 59:13 ἠσεβήσαμεν ασεβεω irreverent καὶ και and; even ἐψευσάμεθα ψευδω and; even ἀπέστημεν αφιστημι distance; keep distance ἀπὸ απο from; away ὄπισθεν οπισθεν from behind; in back of τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ἐλαλήσαμεν λαλεω talk; speak ἄδικα αδικος injurious; unjust καὶ και and; even ἠπειθήσαμεν απειθεω obstinate ἐκύομεν κυω and; even ἐμελετήσαμεν μελεταω concerned with ἀπὸ απο from; away καρδίας καρδια heart ἡμῶν ημων our λόγους λογος word; log ἀδίκους αδικος injurious; unjust 59:13 פָּשֹׁ֤עַ pāšˈōₐʕ פשׁע rebel וְ wᵊ וְ and כַחֵשׁ֙ ḵaḥˌēš כחשׁ grow lean בַּֽ bˈa בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נָסֹ֖וג nāsˌôḡ סוג turn מֵ mē מִן from אַחַ֣ר ʔaḥˈar אַחַר after אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) דַּבֶּר־ dabber- דבר speak עֹ֣שֶׁק ʕˈōšeq עֹשֶׁק oppression וְ wᵊ וְ and סָרָ֔ה sārˈā סָרָה rebellion הֹרֹ֧ו hōrˈô הרה be pregnant וְ wᵊ וְ and הֹגֹ֛ו hōḡˈô הגה mutter מִ mi מִן from לֵּ֖ב llˌēv לֵב heart דִּבְרֵי־ divrê- דָּבָר word שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie 59:13. peccare et mentiri contra Dominum et aversi sumus ne iremus post tergum Dei nostri ut loqueremur calumniam et transgressionem concepimus et locuti sumus de corde verba mendaciiIn sinning and lying against the Lord: and we have turned away so that we went not after our God, but spoke calumny and transgression: we have conceived, and uttered from the heart, words of falsehood. 13. in transgressing and denying the LORD, and turning away from following our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood. 59:13. sinning and lying against the Lord. And we have turned away, not so as to go after our God, and so that we were speaking calumny and transgression. We have conceived, and spoken from the heart, words of falsehood. 59:13. In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood. In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood: 59:13 Мы изменили и солгали пред Господом, и отступили от Бога нашего; говорили клевету и измену, зачинали и рождали из сердца лживые слова. 59:13 ἠσεβήσαμεν ασεβεω irreverent καὶ και and; even ἐψευσάμεθα ψευδω and; even ἀπέστημεν αφιστημι distance; keep distance ἀπὸ απο from; away ὄπισθεν οπισθεν from behind; in back of τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ἐλαλήσαμεν λαλεω talk; speak ἄδικα αδικος injurious; unjust καὶ και and; even ἠπειθήσαμεν απειθεω obstinate ἐκύομεν κυω and; even ἐμελετήσαμεν μελεταω concerned with ἀπὸ απο from; away καρδίας καρδια heart ἡμῶν ημων our λόγους λογος word; log ἀδίκους αδικος injurious; unjust 59:13 פָּשֹׁ֤עַ pāšˈōₐʕ פשׁע rebel וְ wᵊ וְ and כַחֵשׁ֙ ḵaḥˌēš כחשׁ grow lean בַּֽ bˈa בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נָסֹ֖וג nāsˌôḡ סוג turn מֵ mē מִן from אַחַ֣ר ʔaḥˈar אַחַר after אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) דַּבֶּר־ dabber- דבר speak עֹ֣שֶׁק ʕˈōšeq עֹשֶׁק oppression וְ wᵊ וְ and סָרָ֔ה sārˈā סָרָה rebellion הֹרֹ֧ו hōrˈô הרה be pregnant וְ wᵊ וְ and הֹגֹ֛ו hōḡˈô הגה mutter מִ mi מִן from לֵּ֖ב llˌēv לֵב heart דִּבְרֵי־ divrê- דָּבָר word שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie 59:13. peccare et mentiri contra Dominum et aversi sumus ne iremus post tergum Dei nostri ut loqueremur calumniam et transgressionem concepimus et locuti sumus de corde verba mendacii In sinning and lying against the Lord: and we have turned away so that we went not after our God, but spoke calumny and transgression: we have conceived, and uttered from the heart, words of falsehood. 13. in transgressing and denying the LORD, and turning away from following our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood. 59:13. sinning and lying against the Lord. And we have turned away, not so as to go after our God, and so that we were speaking calumny and transgression. We have conceived, and spoken from the heart, words of falsehood. 59:13. In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 59:13: In transgressing - That is, we have been guilty of this as a continuous act. And lying against the Lord - We have proved false to Yahweh. Though we have been professedly his people, yet we have been secretly attached to idols, and have in our hearts been devoted to the service of false gods. And departing away from our God - By the worship of idols, and by the violation of his law. Speaking oppression and Rev_olt - Forming plans to see how we might best take advantage of the poor and the defenseless, and to mature our plans of Rev_olt against God. Conceiving and uttering from the heart - (See the notes at Isa 59:4). The idea is, that they had formed in their hearts schemes of deception, and that in their conversation and their lives they had given utterance to them. All this is the language of genuine contrition, where there is a consciousness of deep guilt in the sight of God. There is an overpowering sense of the evil of sin. and a willingness to make the most full and ample acknowledgment, however mortifying it may be, of the errors and follies of the life. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:13: lying: Isa 32:6, Isa 48:8, Isa 57:11; Psa 78:36; Jer 3:10, Jer 42:20; Eze 18:25; Hos 6:7, Hos 7:13; Hos 11:12; Act 5:3, Act 5:4 departing: Isa 31:6; Psa 18:21; Jer 2:13, Jer 2:19-21, Jer 3:20, Jer 17:13, Jer 32:40; Eze 6:9; Hos 1:2; Heb 3:12 speaking: Jer 5:23, Jer 9:2-5; Mat 12:34-36; Mar 7:21, Mar 7:22; Rom 3:10-18; Jam 1:15, Jam 3:6 Geneva 1599 59:13 In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of (l) falsehood. (l) That is, against our neighbours. John Gill 59:13 In transgressing and lying against the Lord,.... The word of the Lord, as the Targum; they transgress the doctrine of Christ, as well as the law of God, and deny him the only Lord God, even our Lord Jesus Christ, his proper deity, his righteousness, and satisfaction, which is notorious in our days; so the Syriac version renders it, we have denied the Lord; the Lord that bought them: this is the case of many under a profession of Christ: and departing away from our God: from following him, from walking in his ways, from attending his worship, word, and ordinances; so the Targum, "from the worship of our God;'' from Immanuel, God with us, God in our nature; from him the living God, as every degree of unbelief is a departing from him; and especially he is departed from when his divine Person is denied; when neglected as the Saviour; his Gospel corrupted; his ordinances perverted, and his worship, or the assembly of the saints, forsaken: speaking oppression and revolt: such who are in public office, speakers in the church of God; these speak what is oppressive and burdensome to the minds and consciences of those who are truly gracious; make their hearts sad, whom God would not have made sad, by their false doctrines; and which have a tendency to cause men to revolt from the Lord, and turn their backs on him: or "speak calumny and defection" (e), as some render it; calumniate, reproach, and revile the few faithful ones, and draw off many from the truths of the Gospel, and a profession of them. The Targum renders it, "falsehood and apostasy"; false doctrine, which leads to apostasy from Christ; with which the next clause agrees: conceiving and uttering from the heart words of falsehood; false doctrines; such as agree not with, but are contrary to, the word of God; these are of their own conceiving and contriving; the produce of their own brains; the fruit of their own fancy and imaginations; and which, out of the abundance of their hearts, they utter, even premeditated falsehoods, studied lies, as in Is 59:3; see Gill on Is 59:3. (e) "calumniam et perversitatem", Pagninus; "calumniam et defectionem", Montanus; "calumniam et transgressionem", V. L. John Wesley 59:13 Lying - Transgressing here, and lying, seem to be one and the same thing, inasmuch as in their transgressing the law of God, they broke their solemn engagement to God upon mount Sinai. Departing - Turning from God to idols. Speaking - As it were, talking of little else one among another, but how to oppress their neighbours, and apostatize from God. Uttering - That is, first contriving in their heart false accusations, false worship to the dishonour of God; laying the contrivances and uttering them. From the heart - And when they dealt with men in ways of fraud, it was from the heart, but when they spake with God it was but from the lip. Robert Jamieson, A. R. Fausset and David Brown 59:13 The particulars of the sins generally confessed in Is 59:12 (Is 48:8; Jer 2:19-20). The act, the word, and the thought of apostasy, are all here marked: transgression and departing, &c.; lying (compare Is 59:4), and speaking, &c.; conceiving and uttering from the heart.
59:1459:14: Յե՛տս հարաք զիրաւունս, եւ արդարութիւն հեռացա՛ւ ՚ի մէնջ։ Զի սպառեցաւ ՚ի ճանապարհաց նոցա ճշմարտութիւն, եւ ընդ ուղորդն ո՛չ կարացին գնալ. 14 Յետ վանեցինք իրաւունքը, եւ արդարութիւնը հեռացաւ մեզնից: Ճշմարտութիւնը սայթաքեց նրանց ճանապարհներից. նրանք ուղիղ ճանապարհով չկարողացան գնալ, 14 Իրաւունքը ետ դարձաւ Ու արդարութիւնը հեռացաւ, Քանզի ճշմարտութիւնը հրապարակին մէջ ինկաւ Եւ ուղղութիւնը չի կրնար ներս մտնել։ Յետս ^[919]հարաք զիրաւունս``, եւ արդարութիւն հեռացաւ ի մէնջ. զի ^[920]սպառեցաւ ի ճանապարհաց նոցա ճշմարտութիւն, եւ ընդ ուղղորդն ոչ կարացին գնալ, եւ արդարութիւն բարձաւ ի նոցանէ: 59:14: Յե՛տս հարաք զիրաւունս, եւ արդարութիւն հեռացա՛ւ ՚ի մէնջ։ Զի սպառեցաւ ՚ի ճանապարհաց նոցա ճշմարտութիւն, եւ ընդ ուղորդն ո՛չ կարացին գնալ. 14 Յետ վանեցինք իրաւունքը, եւ արդարութիւնը հեռացաւ մեզնից: Ճշմարտութիւնը սայթաքեց նրանց ճանապարհներից. նրանք ուղիղ ճանապարհով չկարողացան գնալ, 14 Իրաւունքը ետ դարձաւ Ու արդարութիւնը հեռացաւ, Քանզի ճշմարտութիւնը հրապարակին մէջ ինկաւ Եւ ուղղութիւնը չի կրնար ներս մտնել։ zohrab-1805▾ eastern-1994▾ western am▾	59:1459:14 И суд отступил назад, и правда стала вдали, ибо истина преткнулась на площади, и честность не может войти. 59:14 καὶ και and; even ἀπεστήσαμεν αφιστημι distance; keep distance ὀπίσω οπισω in back; after τὴν ο the κρίσιν κρισις decision; judgment καὶ και and; even ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing μακρὰν μακραν far away ἀφέστηκεν αφιστημι distance; keep distance ὅτι οτι since; that καταναλώθη καταναλισκω consume ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him ἡ ο the ἀλήθεια αληθεια truth καὶ και and; even δι᾿ δια through; because of εὐθείας ευθυς straight; directly οὐκ ου not ἠδύναντο δυναμαι able; can διελθεῖν διερχομαι pass through; spread 59:14 וְ wᵊ וְ and הֻסַּ֤ג hussˈaḡ סוג turn אָחֹור֙ ʔāḥôr אָחֹור back(wards) מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice מֵ mē מִן from רָחֹ֣וק rāḥˈôq רָחֹוק remote תַּעֲמֹ֑ד taʕᵃmˈōḏ עמד stand כִּֽי־ kˈî- כִּי that כָשְׁלָ֤ה ḵāšᵊlˈā כשׁל stumble בָֽ vˈā בְּ in † הַ the רְחֹוב֙ rᵊḥôv רְחֹב open place אֱמֶ֔ת ʔᵉmˈeṯ אֶמֶת trustworthiness וּ û וְ and נְכֹחָ֖ה nᵊḵōḥˌā נָכֹחַ straight לֹא־ lō- לֹא not תוּכַ֥ל ṯûḵˌal יכל be able לָ lā לְ to בֹֽוא׃ vˈô בוא come 59:14. et conversum est retrorsum iudicium et iustitia longe stetit quia corruit in platea veritas et aequitas non potuit ingrediAnd judgment is turned away backward, and justice hath stood far off: because truth hath fallen down in the street, and equity could not come in. 14. And judgment is turned away backward, and righteousness standeth afar off: for truth is fallen in the street, and uprightness cannot enter. 59:14. And judgment has been turned backwards, and justice has stood far away. For truth has fallen down in the street, and fairness was not able to enter. 59:14. And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter: 59:14 И суд отступил назад, и правда стала вдали, ибо истина преткнулась на площади, и честность не может войти. 59:14 καὶ και and; even ἀπεστήσαμεν αφιστημι distance; keep distance ὀπίσω οπισω in back; after τὴν ο the κρίσιν κρισις decision; judgment καὶ και and; even ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing μακρὰν μακραν far away ἀφέστηκεν αφιστημι distance; keep distance ὅτι οτι since; that καταναλώθη καταναλισκω consume ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him ἡ ο the ἀλήθεια αληθεια truth καὶ και and; even δι᾿ δια through; because of εὐθείας ευθυς straight; directly οὐκ ου not ἠδύναντο δυναμαι able; can διελθεῖν διερχομαι pass through; spread 59:14 וְ wᵊ וְ and הֻסַּ֤ג hussˈaḡ סוג turn אָחֹור֙ ʔāḥôr אָחֹור back(wards) מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice מֵ mē מִן from רָחֹ֣וק rāḥˈôq רָחֹוק remote תַּעֲמֹ֑ד taʕᵃmˈōḏ עמד stand כִּֽי־ kˈî- כִּי that כָשְׁלָ֤ה ḵāšᵊlˈā כשׁל stumble בָֽ vˈā בְּ in † הַ the רְחֹוב֙ rᵊḥôv רְחֹב open place אֱמֶ֔ת ʔᵉmˈeṯ אֶמֶת trustworthiness וּ û וְ and נְכֹחָ֖ה nᵊḵōḥˌā נָכֹחַ straight לֹא־ lō- לֹא not תוּכַ֥ל ṯûḵˌal יכל be able לָ lā לְ to בֹֽוא׃ vˈô בוא come 59:14. et conversum est retrorsum iudicium et iustitia longe stetit quia corruit in platea veritas et aequitas non potuit ingredi And judgment is turned away backward, and justice hath stood far off: because truth hath fallen down in the street, and equity could not come in. 14. And judgment is turned away backward, and righteousness standeth afar off: for truth is fallen in the street, and uprightness cannot enter. 59:14. And judgment has been turned backwards, and justice has stood far away. For truth has fallen down in the street, and fairness was not able to enter. 59:14. And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14-15: И суд отступил назад, и правда стала вдали, ибо истина преткнулась на площади, и честность не может войти. Прекрасное, образное выражение все той же мысли - об утрате правосудия, и истины, и даже элементарной честности. Со второй половины 15: ст. по конец 19-го ст. содержится изложение грозного Суда Божия на всех его врагов, попирающих суд и правду, причем, по ассоциации сходства, мысль пророка переходит также и к врагам Израиля, которому Господь обещает воздвигнуть особого "заступника", т. е. Мессию. Adam Clarke: Commentary on the Bible - 1831 59:14: Justice standeth afar off - צדקה tsedakah, righteousness, put here, says Kimchi, for alms to the poor. This casts some light on Mat 6:1 : "Take heed that you do not your alms," ελεημοσυνην. But the best copies have δικαιοσυνην, righteousness; the former having been inserted in the text at first merely as the explanation of the genuine and original word. Albert Barnes: Notes on the Bible - 1834 59:14: And judgment is turned away backward - The word 'judgment' is not used, as in Isa 59:9, to denote the divine interposition to avenge and deliver them, but it is used in the sense of justice, or lust decisions between man and man. The verse contains a further confession of the evil of their course of life; and, among other things, they acknowledged that they had been unjust in their legal decisions. They had been influenced by partiality and by bribes; they had condemned the innocent, they had acquitted the guilty. Judgment had thus been lumped back by their sins when it seemed to be approaching and entering the city. And justice standeth afar off - This is a beautiful figure. justice is represented as standing at a distance from the city. Deterred by their sins, it would not enter. They pRev_ented its approach, and it was unknown among them. For truth is fallen in the street - Or rather, perhaps, in the gate - the place where justice was administered. The language here is all taken from courts of justice, and the idea is, that there was no justice in their decisions, but that their courts were unprincipled and corrupt. And equity cannot enter - It stood at a distance, and the impenetrable mass of guilt effectually pRev_ented its approach to the capital. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:14: Isa 59:4, Isa 5:23, Isa 10:1, Isa 10:2; Psa 82:2-5; Ecc 3:16; Jer 5:27, Jer 5:28, Jer 5:31; Amo 5:7, Amo 5:11; Mic 3:9-11, Mic 7:3-5; Hab 1:4; Zep 3:1-3 Carl Friedrich Keil and Franz Delitzsch 59:14 The confession of personal sins is followed by that of the sinful state of society. "And right is forced back, and righteousness stands afar off; for truth has fallen in the market-place, and honesty finds no admission. And truth became missing, and he who avoids evil is outlawed." In connection with mishpât and tsedâqâh here, we have not to think of the manifestation of divine judgment and justice which is prevented from being realized; but the people are here continuing the confession of their own moral depravity. Right has been forced back from the place which it ought to occupy (hissı̄g is the word applied in the law to the removal of boundaries), and righteousness has to look from afar off at the unjust habits of the people, without being able to interpose. And why are right and righteousness - that united pair so pleasing to God and beneficial to man - thrust out of the nation, and why do they stand without? Because there is no truth or uprightness in the nation. Truth wanders about, and stands no longer in the midst of the nation; but upon the open street, the broad market-place, where justice is administered, and where she ought above all to stand upright and be preserved upright, she has stumbled and fallen down (cf., Is 3:8); and honesty (nekhōchâh), which goes straight forward, would gladly enter the limits of the forum, but she cannot: people and judges alike form a barrier which keeps her back. The consequence of this is indicated in Is 59:15: truth in its manifold practical forms has become a missing thing; and whoever avoids the existing voice is mishtōlēl (part. hithpoel, not hithpoal), one who is obliged to let himself be plundered and stripped (Ps 76:6), to be made a shōlâl (Mic 1:8), Arab. maslûb, with a passive turn given to the reflective meaning, as in התחפּשׂ, to cause one's self to be spied out = to disguise one's self, and as in the so-called niphal tolerativum (Ewald, 133, b, 2). The third strophe of the prophecy commences at Is 59:15 or Is 59:16. It begins with threatening, and closes with promises; for the true nature of God is love, and every manifestation of wrath is merely one phase in its development. In consideration of the fact that this corrupt state of things furnishes no prospect of self-improvement, Jehovah has already equipped Himself for judicial interposition. "And Jehovah saw it, and it was displeasing in His eyes, that there was no right. And He saw that there was not a man anywhere, and was astonished that there was nowhere an intercessor: then His arm brought Him help, and His righteousness became His stay. And He put on righteousness as a coat of mail, and the helmet of salvation upon His head; and put on garments of vengeance as armour, and clothed Himself in zeal as in a cloak. According to the deeds, accordingly He will repay: burning wrath to His adversaries, punishment to His foes; the islands He will repay with chastisement." The prophet's language has now toilsomely worked its way through the underwood of keen reproach, of dark descriptions of character, and of mournful confession which has brought up the apostasy of the great mass in all the blacker colours before his mind, from the fact that the confession proceeds from those who are ready for salvation. And now, having come to the description of the approaching judgment, out of whose furnace the church of the future is to spring, it rises again like a palm-tree that has been violently hurled to the ground, and shakes its head as if restored to itself in the transforming ether of the future. Jehovah saw, and it excited His displeasure ("it was evil in His eyes," an antiquated phrase from the Pentateuch, e.g., Gen 38:10) to see that right (which He loves, Is 61:8; Ps 37:28) had vanished form the life of His nation. He saw that there was no man there, no man possessing either the disposition or the power to stem this corruption (אישׁ as in Jer 5:1, cf., 1Kings 4:9; 3Kings 2:2, and the old Jewish saying, "Where there is no man, I strive to be a man"). He was astonished (the sight of such total depravity exciting in Him the highest degree of compassion and displeasure) that there was no מפגּיע, i.e., no one to step in between God and the people, and by his intercession to press this disastrous condition of the people upon the attention of God (see Is 53:12); no one to form a wall against the coming ruin, and cover the rent with his body; no one to appease the wrath, like Aaron (Num 17:12-13) or Phinehas (Num 25:7). What the fut. consec. affirms from ותּושׁע onwards, is not something to come, but something past, as distinguished form the coming events announced from Is 59:18 onwards. Because the nation was so utterly and deeply corrupt, Jehovah had quipped Himself for judicial interposition. The equipment was already completed; only the taking of vengeance remained to be effected. Jehovah saw no man at His side who was either able or willing to help Him to His right in opposition to the prevailing abominations, or to support His cause. Then His own arm became His help, and His righteousness His support (cf., Is 63:5); so that He did not desist from the judgment to which He felt Himself impelled, until He had procured the fullest satisfaction for the honour of His holiness (Is 5:16). The armour which Jehovah puts on is now described. According to the scriptural view, Jehovah is never unclothed; but the free radiation of His own nature shapes itself into a garment of light. Light is the robe He wears (Ps 104:2). When the prophet describes this garment of light as changed into a suit of armour, this must be understood in the same sense as when the apostle in Eph speaks of a Christian's panoply. Just as there the separate pieces of armour represent the manifold self-manifestations of the inward spiritual life so here the pieces of Jehovah's armour stand for the manifold self-manifestations of His holy nature, which consists of a mixture of wrath and love. He does not arm Himself from any outward armoury; but the armoury is His infinite wrath and His infinite love, and the might in which He manifests Himself in such and such a way to His creatures is His infinite will. He puts on righteousness as a coat of mail (שׁרין in half pause, as in 3Kings 22:34 in full pause, for שׁריון, ō passing into the broader a, as is generally the case in יחפּץ, יחבשׁ; also in Gen 43:14, שׁכלתי; Gen 49:3, עז; Gen 49:27, יטרף), so that His appearance on every side is righteousness; and on His head He sets the helmet of salvation: for the ultimate object for which He goes into the conflict is the redemption of the oppressed, salvation as the fruit of the victory gained by righteousness. And over the coat of mail He draws on clothes of vengeance as a tabard (lxx περιβόλαιον), and wraps Himself in zeal as in a war-cloak. The inexorable justice of God is compared to an impenetrable brazen coat of mail; His joyful salvation, to a helmet which glitters from afar; His vengeance, with its manifold inflictions of punishment, to the clothes worn above the coat of mail; and His wrathful zeal (קנאה from קנא), to be deep red) with the fiery-looking chlamys. No weapon is mentioned, neither the sword nor bow; for His own arm procures Him help, and this alone. But what will Jehovah do, when He has armed Himself thus with justice and salvation, vengeance and zeal? As Is 59:18 affirms, He will carry out a severe and general retributive judgment. גּמוּל and גּמלה signify accomplishment of (on gâmal, see at Is 3:9) a ῥῆμα μέσον; גּמלות, which may signify, according to the context, either manifestations of love or manifestations of wrath, and either retribution as looked at from the side of God, or forfeiture as regarded from the side of man, has the latter meaning here, viz., the works of men and the double-sided gemūl, i.e., repayment, and that in the infliction of punishment. כּעל, as if, as on account of, signifies, according to its Semitic use, in the measure (כּ) of that which is fitting (על); cf., Is 63:7, uti par est propter. It is repeated with emphasis (like לכן in Is 52:6); the second stands without rectum, as the correlate of the first. By the adversaries and enemies, we naturally understand, after what goes before, the rebellious Israelites. The prophet does not mention these, however, but "the islands," that is to say, the heathen world. He hides the special judgment upon Israel in the general judgment upon the nations. The very same fate falls upon Israel, the salt of the world which has lost its savour, as upon the whole of the ungodly world. The purified church will have its place in the midst of a world out of which the crying injustice has been swept away. Geneva 1599 59:14 And (m) judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. (m) There is neither justice nor uprightness among men. John Gill 59:14 And judgment is turned away backward, and justice standeth afar off,.... Jarchi interprets this of the vengeance of God, and his righteousness in his judgments, not immediately executed; but it is to be understood of the want of judgment and justice being done among men; and therefore are represented as persons turned back, and standing afar off, rejected, neglected, and discouraged. The Targum renders it, "they that do judgment are turned back, and they that do justice stand afar off;'' having none to take their parts, but everyone opposing them: this may respect both the want of judgment and justice in courts of judicature; no regard being had to right and wrong; no true judgment being given, or justice done, in any cause; but both banished from the bench: and also in the churches of Christ, or, however, under a profession of his name, where there is no judgment in doctrines, or discerning between truth and error; and no justice inflicted on delinquents according to the rules of Christ; no order nor discipline observed in his house; these are dismissed and discarded: for truth is fallen in the street; where it used to be preached, exalted, established, and confirmed; but now thrown down and trampled upon, and few or none to help it up, and stand by it; and though it may have some secret well wishers, yet very few, if any, public advocates for it: and equity cannot enter; either into civil courts, or Christian congregations; the doing of that which is just and right between man and man in things civil; and between Christian and Christian in things religious; or that which is right according to the word of God; can find no place, or cannot be admitted into assemblies that are called by his name. The Targum is, "they that do truth stumble in the street; and they that exercise faith cannot be made manifest;'' such as are on the side of truth, in the service of it, cannot stand their ground through the violence of their opposers; and those that are faithful, and abide by the doctrine of faith, are forced to hide themselves, and cannot appear in the vindication of it. John Wesley 59:14 Judgment - He speaks here of the sentences in courts of judicature. Truth - Truth is cast to the ground, and justice trampled under foot, even in publick. Equity - No such thing will be admitted in their courts. Robert Jamieson, A. R. Fausset and David Brown 59:14 Justice and righteousness are put away from our legal courts. in the street--in the forum, the place of judicature, usually at the gate of the city (Zech 8:16). cannot enter--is shut out from the forum, or courts of justice.
59:1559:15: եւ արդարութիւն բարձա՛ւ ՚ի նոցանէ. մերժեցին զսիրտս իւրեանց յիմանալոյ։ Ետե՛ս Տէր՝ եւ ո՛չ հաճեցաւ, զի ո՛չ գոյին իրաւունք։ 15 եւ արդարութիւնը վերացաւ նրանց միջից. արգելք դրեցին իրենց սրտերին, որ չիմանան: Տեսաւ Տէրը եւ չհաւանեց, որովհետեւ իրաւունքը բացակայում էր: 15 Ճշմարտութիւնը կը պակսի, Չարութենէ զգուշացողը կը կողոպտուի։Տէրը տեսաւ եւ ասիկա անոր առջեւ գէշ երեւցաւ, Քանզի իրաւունք չմնաց։ մերժեցին զսիրտս իւրեանց յիմանալոյ``: Ետես Տէր` եւ ոչ հաճեցաւ, զի ոչ գոյին իրաւունք: 59:15: եւ արդարութիւն բարձա՛ւ ՚ի նոցանէ. մերժեցին զսիրտս իւրեանց յիմանալոյ։ Ետե՛ս Տէր՝ եւ ո՛չ հաճեցաւ, զի ո՛չ գոյին իրաւունք։ 15 եւ արդարութիւնը վերացաւ նրանց միջից. արգելք դրեցին իրենց սրտերին, որ չիմանան: Տեսաւ Տէրը եւ չհաւանեց, որովհետեւ իրաւունքը բացակայում էր: 15 Ճշմարտութիւնը կը պակսի, Չարութենէ զգուշացողը կը կողոպտուի։ Տէրը տեսաւ եւ ասիկա անոր առջեւ գէշ երեւցաւ, Քանզի իրաւունք չմնաց։ zohrab-1805▾ eastern-1994▾ western am▾	59:1559:15 И не стало истины, и удаляющийся от зла подвергается оскорблению. И Господь увидел это, и противно было очам Его, что нет суда. 59:15 καὶ και and; even ἡ ο the ἀλήθεια αληθεια truth ἦρται αιρω lift; remove καὶ και and; even μετέστησαν μεθιστημι stand aside; remove τὴν ο the διάνοιαν διανοια mind; intention τοῦ ο the συνιέναι συνιημι comprehend καὶ και and; even εἶδεν οραω view; see κύριος κυριος lord; master καὶ και and; even οὐκ ου not ἤρεσεν αρεσκω accommodate; please αὐτῷ αυτος he; him ὅτι οτι since; that οὐκ ου not ἦν ειμι be κρίσις κρισις decision; judgment 59:15 וַ wa וְ and תְּהִ֤י ttᵊhˈî היה be הָֽ hˈā הַ the אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness נֶעְדֶּ֔רֶת neʕdˈereṯ עדר be missing וְ wᵊ וְ and סָ֥ר sˌār סור turn aside מֵ mē מִן from רָ֖ע rˌāʕ רַע evil מִשְׁתֹּולֵ֑ל mištôlˈēl שׁלל plunder וַ wa וְ and יַּ֧רְא yyˈar ראה see יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּ֥רַע yyˌēraʕ רעע be evil בְּ bᵊ בְּ in עֵינָ֖יו ʕênˌāʸw עַיִן eye כִּֽי־ kˈî- כִּי that אֵ֥ין ʔˌên אַיִן [NEG] מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice 59:15. et facta est veritas in oblivione et qui recessit a malo praedae patuit et vidit Dominus et malum apparuit in oculis eius quia non est iudiciumAnd truth hath been forgotten: and he that departed from evil, lay open to be a prey: and the Lord saw, and it appeared evil in his eyes, because there is no judgment. 15. Yea, truth is lacking; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment. 59:15. And the truth has gone into oblivion. And he who withdraws from evil endures plunder. And the Lord saw this, and it seemed evil in his eyes. For there is no judgment. 59:15. Yea, truth faileth; and he [that] departeth from evil maketh himself a prey: and the LORD saw [it], and it displeased him that [there was] no judgment. Yea, truth faileth; and he [that] departeth from evil maketh himself a prey: and the LORD saw [it], and it displeased him that [there was] no judgment: 59:15 И не стало истины, и удаляющийся от зла подвергается оскорблению. И Господь увидел это, и противно было очам Его, что нет суда. 59:15 καὶ και and; even ἡ ο the ἀλήθεια αληθεια truth ἦρται αιρω lift; remove καὶ και and; even μετέστησαν μεθιστημι stand aside; remove τὴν ο the διάνοιαν διανοια mind; intention τοῦ ο the συνιέναι συνιημι comprehend καὶ και and; even εἶδεν οραω view; see κύριος κυριος lord; master καὶ και and; even οὐκ ου not ἤρεσεν αρεσκω accommodate; please αὐτῷ αυτος he; him ὅτι οτι since; that οὐκ ου not ἦν ειμι be κρίσις κρισις decision; judgment 59:15 וַ wa וְ and תְּהִ֤י ttᵊhˈî היה be הָֽ hˈā הַ the אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness נֶעְדֶּ֔רֶת neʕdˈereṯ עדר be missing וְ wᵊ וְ and סָ֥ר sˌār סור turn aside מֵ mē מִן from רָ֖ע rˌāʕ רַע evil מִשְׁתֹּולֵ֑ל mištôlˈēl שׁלל plunder וַ wa וְ and יַּ֧רְא yyˈar ראה see יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּ֥רַע yyˌēraʕ רעע be evil בְּ bᵊ בְּ in עֵינָ֖יו ʕênˌāʸw עַיִן eye כִּֽי־ kˈî- כִּי that אֵ֥ין ʔˌên אַיִן [NEG] מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice 59:15. et facta est veritas in oblivione et qui recessit a malo praedae patuit et vidit Dominus et malum apparuit in oculis eius quia non est iudicium And truth hath been forgotten: and he that departed from evil, lay open to be a prey: and the Lord saw, and it appeared evil in his eyes, because there is no judgment. 15. Yea, truth is lacking; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment. 59:15. And the truth has gone into oblivion. And he who withdraws from evil endures plunder. And the Lord saw this, and it seemed evil in his eyes. For there is no judgment. 59:15. Yea, truth faileth; and he [that] departeth from evil maketh himself a prey: and the LORD saw [it], and it displeased him that [there was] no judgment. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 59:15: And the Lord saw it "And Jehovah saw it" - This third line of the stanza appears manifestly to me to be imperfect by the loss of a phrase. The reader will perhaps more perfectly conceive my idea of the matter if I endeavor to supply the supposed defect, I imagine it might have stood originally in this manner: - לו ויחר יהוה וירא lo veyachar Yehovah vaiyar משפט אין כי בעיניו וירע mishpat ein ki beeyinaiv veyera "And Jehovah saw it, and he was wroth; And it displeased him, that there was no judgment." We have had already many examples of mistakes of omission; this, if it be such, is very ancient, being prior to all the versions. - L. Albert Barnes: Notes on the Bible - 1834 59:15: Yea, truth faileth - That is, it is not to be found, it is missing. The word used here (from עדר ‛ â dar) means "to be left, to remain" Sa2 17:22; then "to be missing or lacking" Sa1 30:19; Isa 40:26. Here it means that truth had no existence there. And he that departeth from evil maketh himself a prey - Margin, 'Is accounted mad.' Noyes renders this, 'And he that departeth from evil is plundered.' Grotius renders it, 'The innocent man lies open to injury from all.' The Septuagint, 'They took away the mind from understanding;' or, 'They substituted opinion in the place of knowledge.' (Thompson's Translation.) The phrase, 'He that departeth from evil,' means evidently a man who did not, and would not, fall in with the pRev_ailing iniquitous practices, but who maintained a life of honesty and piety. It was one of the evils of the times that such a man would be harassed, plundered, ill-treated. The word rendered 'maketh himself a prey' (משׁתולל mishetô lē l from שׁלל shâ lal), is a word usually signifying to strip off, to plunder, to spoil. Some have supposed that the word means to make foolish, or to account mad, in Job 12:17, Job 12:19. Thus, in the passage before us, the Septuagint understood the word, and this sense of the word our translators have placed in the margin. But there is no reason for departing here from the usual signification of the word as denoting to plunder, to spoil; and the idea is, that the people of honesty and piety were subject to the rapacity of the avaricious, and the oppression of the mighty. They regarded them as lawful prey, and took every advantage in stripping them of their property, and reducing them to want. This completes the statement of the crimes of the nation, and the existence of such deeds of violence and iniquity constituted the basis on which God was led to interpose and effect deliverance. Such a state of crime and consequent suffering demanded the divine interposition; and when Yahweh saw it, he was led to provide a way for deliverance and reform. The passage before us had a primary reference to the pRev_alence of iniquity in the Jewish nation. But it is language also that will quite as appropriately describe the moral condition of the world as laying the foundation for the necessity of the divine interposition by the Messiah. Indeed, the following verses undoubtedly refer to him. No one, it is believed, can attentively read the passage, and doubt this. The mind of the prophet is fixed upon the depravity of the Jewish nation. The hands, the tongue, the eyes, the feet, the fingers, were all polluted. The whole nation was sunk in moral corruption; and this was but a partial description of what was occurring everywhere on the earth. In such a state of things in the Jewish nation, and in the whole world, the question could not but arise, whether no deliverer could be found. Was there no way of pardon; no way by which deserved and impending wrath could be diverted? From this melancholy view, therefore, the prophet turns to him who was to be the Great Deliverer, and the remainder of the chapter is occupied with a most beautiful description of the Redeemer, and of the effect of his coming. The sentiment of the whole passage is, "that the deep and extended depravity of man was the foundation of the necessity of the divine interposition in securing salvation, and that in view of the guilt of people, God provided one who was a Glorious Deliverer, and who was to come to Zion as the Redeemer." And the Lord saw it - He saw there was no righteousness; no light; no love; no truth. All was violence and oppression: all was darkness and gloom. And it displeased him - Margin, 'Was evil in his eyes.' So Jerome, 'It appeared evil in his eyes.' Septuagint, Καὶ οὐκ ἤρεσεν αὐτῷ Kai ouk ē resen autō - 'And it did not please him.' The Hebrew, וירע vayē ra‛ means, literally, 'It was evil in his eyes.' That is, it was painful or displeasing to him. The existence of so much sin and darkness was contrary to the benevolent feelings of his heart. That there was no judgment - No righteousness; no equity; and that iniquity and oppression abounded. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:15: truth: Isa 48:1; Psa 5:9, Psa 12:1, Psa 12:2; Jer 5:1, Jer 5:2, Jer 7:28; Hos 4:1, Hos 4:2; Mic 7:2 he that: Hab 1:13, Hab 1:14; Act 9:1, Act 9:23; Rom 8:36; Heb 11:36-38; Jo1 3:11, Jo1 3:12 maketh himself a prey: or, is accounted mad, Kg2 9:11; Jer 29:26; Hos 9:7; Mar 3:21; Joh 8:52, Joh 10:20; Act 26:24; Co2 5:13 displeased him: Heb. was evil in his eyes, Gen 38:10; Sa2 11:27; Ch2 21:7 *marg. Geneva 1599 59:15 Yea, truth faileth; and he [that] departeth from evil maketh himself (n) a prey: and the LORD saw [it], and it displeased him that [there was] no judgment. (n) The wicked will destroy him. John Gill 59:15 Yea, truth faileth,.... Or, "is deprived" (f); of its life and being; it not only falls in the street, and there lies, without any to show regard unto it; but it fails; it seems as if it had given up the ghost and expired; so very prevalent will error be, before light and truth spring up again and be victorious, as they will: and he that departeth from evil maketh himself a prey; he that does not give in to the prevailing vices of the age in which he lives, now become fashionable, but abstains from them, and departs from doctrinal as well as practical evils; from all false doctrines, and from all superstitious modes of worship; becomes a prey to others; a reproach and a laughing stock to them; they scoff at him, and deride him for his preciseness in religion; for his enthusiastic and irrational notions in doctrine; and for his stiffness in matters of worship: or, "he makes himself reckoned a madman" (g); as some render it; and this is a common notion with profane men, and loose professors, to reckon such as madmen that are upright in doctrine, worship, and conversation; see Acts 26:24, and the Lord saw it, and it displeased him that there was no judgment; he took notice of all this, and resented it, though in a professing people, that there was no judgment or discretion in matters of doctrine and worship; no order or discipline observed; no justice done in civil courts, or in the church of God; no reformation in church or state. (f) "privata"; so "privatio", often with the Rubbins. (g) "facit ut insanus habeatur", Junius & Tremellius; "habitus est pro insano", Vitringa; so Abendana, "he that fears God, and departs from evil", , "they reckon him a fool or a madman." John Wesley 59:15 Faileth - All things are amiss, neither judgment or justice, or truth, is to be found among us. A prey - Or, as some render it, is accounted mad, is laughed at. Josephus tells us, that immediately before the destruction of Jerusalem, it was matter of scorn to be religions. The translators reach the meaning of the word by prey: the wicked, like wild beasts, endeavouring to devour such as are not as bad as themselves: where wickedness rules, innocency is oppressed. Robert Jamieson, A. R. Fausset and David Brown 59:15 faileth--is not to be found. he that departeth . . . prey--He that will not fall in with the prevailing iniquity exposes himself as a prey to the wicked (Ps 10:8-9). Lord saw it--The iniquity of Israel, so desperate as to require nothing short of Jehovah's interposition to mend it, typifies the same necessity for a Divine Mediator existing in the deep corruption of man; Israel, the model nation, was chosen to illustrate his awful fact.
59:1659:16: Հայեցաւ՝ եւ ո՛չ գոյր մարդ. ետես՝ եւ ո՛չ գոյր որ օգնակա՛ն լինէր. եւ հատոյց նոցա բազկաւ իւրով, եւ ըստ ողորմութեան իւրում հաստատեաց։ 16 Նայեց, բայց մարդ չկար, դիտեց, բայց չկար մէկը, որ օգնական լինէր. եւ իր բազկով հատուցեց ու ըստ իր ողորմութեան հաստատեց նրանց: 16 Տեսաւ, որ մարդ մը չկար Եւ զարմացաւ, որ միջնորդ մը չէր գտնուեր, Ուստի իր բազուկը իրեն օգնեց Ու իր արդարութիւնը իրեն ձեռնտու եղաւ։ Հայեցաւ` եւ ոչ գոյր մարդ. ^[921]ետես` եւ ոչ գոյր որ օգնական լինէր. եւ հատոյց նոցա բազկաւ իւրով, եւ ըստ ողորմութեան իւրում հաստատեաց: 59:16: Հայեցաւ՝ եւ ո՛չ գոյր մարդ. ետես՝ եւ ո՛չ գոյր որ օգնակա՛ն լինէր. եւ հատոյց նոցա բազկաւ իւրով, եւ ըստ ողորմութեան իւրում հաստատեաց։ 16 Նայեց, բայց մարդ չկար, դիտեց, բայց չկար մէկը, որ օգնական լինէր. եւ իր բազկով հատուցեց ու ըստ իր ողորմութեան հաստատեց նրանց: 16 Տեսաւ, որ մարդ մը չկար Եւ զարմացաւ, որ միջնորդ մը չէր գտնուեր, Ուստի իր բազուկը իրեն օգնեց Ու իր արդարութիւնը իրեն ձեռնտու եղաւ։ zohrab-1805▾ eastern-1994▾ western am▾	59:1659:16 И видел, что нет человека, и дивился, что нет заступника; и помогла Ему мышца Его, и правда Его поддержала Его. 59:16 καὶ και and; even εἶδεν οραω view; see καὶ και and; even οὐκ ου not ἦν ειμι be ἀνήρ ανηρ man; husband καὶ και and; even κατενόησεν κατανοεω take note of καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ἀντιλημψόμενος αντιλαμβανω relieve; lay hold of καὶ και and; even ἠμύνατο αμυνω assist αὐτοὺς αυτος he; him τῷ ο the βραχίονι βραχιων arm αὐτοῦ αυτος he; him καὶ και and; even τῇ ο the ἐλεημοσύνῃ ελεημοσυνη mercy ἐστηρίσατο στηριζω steady; steadfast 59:16 וַ wa וְ and יַּרְא֙ yyar ראה see כִּֽי־ kˈî- כִּי that אֵ֣ין ʔˈên אַיִן [NEG] אִ֔ישׁ ʔˈîš אִישׁ man וַ wa וְ and יִּשְׁתֹּומֵ֖ם yyištômˌēm שׁמם be desolate כִּ֣י kˈî כִּי that אֵ֣ין ʔˈên אַיִן [NEG] מַפְגִּ֑יעַ mafgˈîₐʕ פגע meet וַ wa וְ and תֹּ֤ושַֽׁע ttˈôšˈaʕ ישׁע help לֹו֙ lˌô לְ to זְרֹעֹ֔ו zᵊrōʕˈô זְרֹועַ arm וְ wᵊ וְ and צִדְקָתֹ֖ו ṣiḏqāṯˌô צְדָקָה justice הִ֥יא hˌî הִיא she סְמָכָֽתְהוּ׃ sᵊmāḵˈāṯᵊhû סמך support 59:16. et vidit quia non est vir et aporiatus est quia non est qui occurrat et salvavit sibi brachium suum et iustitia eius ipsa confirmavit eumAnd he saw that there is not a man: and he stood astonished, because there is none to oppose himself: and his own arm brought salvation to him, and his own justice supported him. 16. And he saw that there was no man, and wondered that there was no intercessor: therefore his own arm brought salvation unto him; and his righteousness, it upheld him. 59:16. And he saw that there was no good man. And he was astonished that there was no one to meet him. And his own arm brought salvation to him, and his own justice strengthened him. 59:16. And he saw that [there was] no man, and wondered that [there was] no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him. And he saw that [there was] no man, and wondered that [there was] no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him: 59:16 И видел, что нет человека, и дивился, что нет заступника; и помогла Ему мышца Его, и правда Его поддержала Его. 59:16 καὶ και and; even εἶδεν οραω view; see καὶ και and; even οὐκ ου not ἦν ειμι be ἀνήρ ανηρ man; husband καὶ και and; even κατενόησεν κατανοεω take note of καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ἀντιλημψόμενος αντιλαμβανω relieve; lay hold of καὶ και and; even ἠμύνατο αμυνω assist αὐτοὺς αυτος he; him τῷ ο the βραχίονι βραχιων arm αὐτοῦ αυτος he; him καὶ και and; even τῇ ο the ἐλεημοσύνῃ ελεημοσυνη mercy ἐστηρίσατο στηριζω steady; steadfast 59:16 וַ wa וְ and יַּרְא֙ yyar ראה see כִּֽי־ kˈî- כִּי that אֵ֣ין ʔˈên אַיִן [NEG] אִ֔ישׁ ʔˈîš אִישׁ man וַ wa וְ and יִּשְׁתֹּומֵ֖ם yyištômˌēm שׁמם be desolate כִּ֣י kˈî כִּי that אֵ֣ין ʔˈên אַיִן [NEG] מַפְגִּ֑יעַ mafgˈîₐʕ פגע meet וַ wa וְ and תֹּ֤ושַֽׁע ttˈôšˈaʕ ישׁע help לֹו֙ lˌô לְ to זְרֹעֹ֔ו zᵊrōʕˈô זְרֹועַ arm וְ wᵊ וְ and צִדְקָתֹ֖ו ṣiḏqāṯˌô צְדָקָה justice הִ֥יא hˌî הִיא she סְמָכָֽתְהוּ׃ sᵊmāḵˈāṯᵊhû סמך support 59:16. et vidit quia non est vir et aporiatus est quia non est qui occurrat et salvavit sibi brachium suum et iustitia eius ipsa confirmavit eum And he saw that there is not a man: and he stood astonished, because there is none to oppose himself: and his own arm brought salvation to him, and his own justice supported him. 16. And he saw that there was no man, and wondered that there was no intercessor: therefore his own arm brought salvation unto him; and his righteousness, it upheld him. 59:16. And he saw that there was no good man. And he was astonished that there was no one to meet him. And his own arm brought salvation to him, and his own justice strengthened him. 59:16. And he saw that [there was] no man, and wondered that [there was] no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 16: И видел, что нет человека, и дивился, что нет заступника... Сам Израиль, как видно из предшествующего повествования, был кругом виноват и не мог спасти себя от праведного Суда Божия. Естественно было поискать ему какого-либо праведного человека, который бы явился заступником и ходатаем за виновный народ, наподобие того, как некогда Авраам молил Бога о спасении жителей Содома и Гоморры, при условии, если там найдется только десять праведников (Быт 18:32). Но если в этих погибших городах не нашлось тогда десяти праведников, то теперь среди народа еврейского не найдется даже и одного такого праведника, который бы мог отвести праведный гнев Божий на народ, ибо, как говорит псалмопевец, "все уклонились, сделались равно непотребными; нет делающих добро, нет ни одного" (Пс 13:3). И помогла Ему мышца Ею и правда Его поддержала Его. Отсутствие защитника Израиля пред Богом среди людей ведет мысль пророка к Тому великому Ходатаю, которого воздвигнет Сам Бог, т. е. к Мессии. Такой взгляд на подразумеваемого здесь Ходатая вполне согласуется и с другими, несомненно мессианскими местами того же пророка (40:10; 43:5; 63:5: и др.). Matthew Henry: Concise Commentary on the Whole Bible - 1706 16 And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him. 17 For he put on righteousness as a breastplate, and a helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak. 18 According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence. 19 So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him. 20 And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. 21 As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever. How sin abounded we have read, to our great amazement, in the former part of the chapter; how grace does much more abound we read in these verses. And, as sin took occasion from the commandment to become more exceedingly sinful, so grace took occasion from the transgression of the commandment to appear more exceedingly gracious. Observe, I. Why God wrought salvation for this provoking people, notwithstanding their provocations. It was purely for his own name's sake; because there was nothing in them either to bring it about, or to induce him to bring it about for them, no merit to deserve it, no might to effect it, he would do it himself, would be exalted in his own strength, for his own glory. 1. He took notice of their weakness and wickedness: He saw that there was no man that would do any thing for the support of the bleeding cause of religion and virtue among them, not a man that would execute judgment (Jer. v. 1), that would bestir himself in a work of reformation; those that complained of the badness of the times had not zeal and courage enough to appear and act against it; there was a universal corruption of manners, and nothing done to stem the tide; most were wicked, and those that were not so were yet weak, and durst not attempt any thing in opposition to the wickedness of the wicked. There was no intercessor, either none to intercede with God, to stand in the gap by prayer to turn away his wrath (it would have pleased him to be thus met, and he wondered that he was not), or, rather, none to interpose for the support of justice and truth, which were trampled upon and run down (v. 14), no advocate to speak a good word for those who were made a prey of because they kept their integrity, v. 15. They complained that God did not appear for them (ch. lviii. 3); but God with much more reason complains that they did nothing for themselves, intimating how ready he would have been to do them good if he had found among them the least motion towards a reformation. 2. He engaged his own strength and righteousness for them. They shall be saved, notwithstanding all this; and, (1.) Because they have no strength of their own, nor any active men that will set to it in good earnest to redress the grievances either of their iniquities or of their calamities, therefore his own arm shall bring salvation to him, to his people, or to him whom he would raise up to be the deliverer, Christ, the power of God and arm of the Lord, that man of his right hand whom he made strong for himself. The work of reformation (that is the first and principal article of the salvation) shall be wrought by the immediate influences of the divine grace on men's consciences. Since magistrates and societies for reformation fail of doing their part, one will not do justice nor the other call for it, God will let them know that he can do it without them when his time shall come thus to prepare his people for mercy, and then the work of deliverance shall be wrought by the immediate operations of the divine Providence on men's affections and affairs. When God stirred up the spirit of Cyrus, and brought his people out of Babylon, not by might, nor by power, but by the Spirit of the Lord of hosts, then his own arm, which is never shortened, brought salvation. (2.) Because they have no righteousness of their own to merit these favours, and to which God might have an eye in working for them, therefore his own righteousness sustained him and bore him out in it. Divine justice, which by their sins they had armed against them, through grace appears for them. Though they can expect no favour as due to them, yet he will be just to himself, to his own purpose and promise, and covenant with his people: he will, in righteousness, punish the enemies of his people; see Deut. ix. 5. Not for thy righteousness, but for the wickedness of these nations they are driven out. In our redemption by Christ, since we had no righteousness of our own to produce, on which God might proceed in favour to us, he brought in a righteousness by the merit and meditation of his own Son (it is called the righteousness which is of God by faith, Phil. iii. 9), and this righteousness sustained him, and bore him out in all his favours to us, notwithstanding our provocations. He put on righteousness as a breast-plate, securing his own honour, as a breast-plate does the vitals, in all his proceedings, by the justice and equity of them; and then he put a helmet of salvation upon his head; so sure is he to effect the salvation he intends that he takes salvation itself for his helmet, which therefore must needs be impenetrable, and in which he appears very illustrious, formidable in the eyes of his enemies and amiable in the eyes of his friends. When righteousness is his coat of arms, salvation is his crest. In allusion to this, among the pieces of a Christian's armour we find the breast-plate of righteousness, and for a helmet the hope of salvation (Eph. vi. 14-17; 1 Thess. v. 8), and it is called the armour of God, because he wore it first and so fitted it for us. (3.) Because they have no spirit or zeal to do any thing for themselves, God will put on the garments of vengeance for clothing, and clothe himself with zeal as a cloak; he will make his justice upon the enemies of his church and people, and his jealousy for his own glory and the honour of religion and virtue among men, to appear evident and conspicuous in the eye of the world; and in these he will show himself great, as a man shows himself in his rich attire or in the distinguishing habit of his office. If men be not zealous against sin, God will, and will take vengeance on it for all the injury it has done to his honour and his people's welfare; and this was the business of Christ in the world, to take away sin and be revenged on it. II. What the salvation is that shall be wrought out by the righteousness and strength of God himself. 1. There shall be a present temporal salvation wrought out for the Jews in Babylon, or elsewhere in distress and captivity. This is promised (v. 18, 19) as a type of something further. When God's time shall come he will do his own work, though those fail that should forward it. It is here promised, (1.) That God will reckon with his enemies and will render to them according to their deeds, to the enemies of his people abroad, that have oppressed them, to the enemies of justice and truth at home, that have oppressed them, for they also are God's enemies; and, when the day of vengeance shall have come, he will deal with both as they have deserved, according to retribution (so the word is), the law of retributions (Rev. xiii. 10), or according to former retributions; as he has rendered to his enemies formerly, accordingly he will now repay, fury to his adversaries, recompence to his enemies; his fury shall not exceed the rules of justice, as men's fury commonly does. Even to the islands, that lie most remote, if they have appeared against him, he will repay recompence; for his hand shall find out all his enemies (Ps. xxi. 8), and his arrows reach them. Though God's people have behaved so ill that they do not deserve to be delivered, yet his enemies behave so much worse that they do deserve to be destroyed. (2.) That, whatever attempts the enemies of God's people may afterwards make upon them to disturb their peace, they shall be baffled and brought to nought: When the enemy shall come in like a flood, like a high spring-tide, or a land-flood, which threaten to bear down all before them without control, then the Spirit of the Lord by some secret undiscerned power shall lift up a standard against him, and so (as the margin reads it) put him to flight. He that has delivered will still deliver. When God's people are weak and helpless, and have no standard to lift up against the invading power, God will give a banner to those that fear him (Ps. lx. 4), will by his Spirit lift up a standard, which will draw multitudes together to appear on the church's behalf. Some read it, He shall come (the name of the Lord, and his glory, before foreseen of the Messiah promised) like a straight river, the Spirit of the Lord lifting him up for an ensign. Christ by the preaching of his gospel shall cover the earth with the knowledge of God as with the waters of a flood, the Spirit of the Lord setting up Christ as a standard to the Gentiles, ch. xi. 10. (3.) That all this should redound to the glory of God and the advancement of religion in the world (v. 19): So shall they fear the name of the Lord and his glory in all nations that lie eastward or westward. The deliverance of the Jews out of captivity, and the destruction brought on their oppressors, would awaken multitudes to enquire concerning the God of Israel, and induce them to serve and worship him and enlist themselves under the standard which the Spirit of the Lord shall lift up. God's appearances for his church shall occasion the accession of many to it. This had its full accomplishment in gospel times, when many came from the east and west, to fill up the places of the children of the kingdom that were cast out, when there were set up eastern and western churches, Matt. viii. 11. 2. There shall be a more glorious salvation wrought out by the Messiah in the fulness of time, which salvation all the prophets, upon all occasions, had in view. We have here the two great promises relating to that salvation:-- (1.) That the Son of God shall come to us to be our Redeemer (v. 20): Thy Redeemer shall come; it is applied to Christ, Rom. ix. 26. There shall come the deliverer. The coming of Christ as the Redeemer is the summary of all the promises both of the Old and New Testament, and this was the redemption in Jerusalem which the believing Jews looked for, Luke ii. 38. Christ is our Goël, our next kinsman, that redeems both the person and the estate of the poor debtor. Observe, [1.] The place where this Redeemer shall appear: He shall come to Zion, for there, on that holy hill, the Lord would set him up as his King, Ps. ii. 6. In Zion the chief corner-stone was to be laid, 1 Pet. ii. 6. He came to his temple there, Mal. iii. 1. There salvation was to be placed (ch. xlvi. 13), for thence the law was to go forth, ch. ii. 3. Zion was a type of the gospel church, for which the Redeemer acts in all his appearances: The Redeemer shall come for the sake of Zion; so the LXX. reads it. [2.] The persons that shall have the comfort of the Redeemer's coming, that shall then lift up their heads, knowing that their redemption draws nigh. He shall come to those that turn from the ungodliness in Jacob, to those that are in Jacob, to the praying seed of Jacob, in answer to their prayers; yet not to all that are in Jacob, that are within the pale of the visible church, but to those only that turn from transgression, that repent, and reform, and forsake those sins which Christ came to redeem them from. The sinners in Zion will fare never the better for the Redeemer's coming to Zion if they go on still in their trespasses. (2.) That the Spirit of God shall come to us to be our sanctifier, v. 21. In the Redeemer there was a new covenant made with us a covenant of promises; and this is the great and comprehensive promise of that covenant, that God will give and continue his word and Spirit to his church and people throughout all generations. God's giving the Spirit to those that ask him includes the giving of them all good things, Luke xi. 13; Matt. vii. 11. This covenant is here said to be made with them, that is, with those that turn from transgression; for those that cease to do evil shall be taught to do well. But the promise is made to a single person--My Spirit that is upon thee, being directed either, [1.] To Christ as the head of the church, who received that he might give. The Spirit promised to the church was first upon him, and from his head that precious ointment descended to the skirts of his garments; and the word of the gospel was first put into his mouth; for it began to be spoken by the Lord. And all believers are his seed, in whom he prolongs his days, ch. liii. 10. Or, [2.] To the church; and so it is a promise of the continuance and perpetuity of the church in the world to the end of time, parallel to those promises that the throne and seed of Christ shall endure for ever, Ps. lxxxix. 29, 36; xxii. 30. Observe, First, How the church shall be kept up, in a succession, as the world of mankind is kept up, by the seed and the seed's seed. As one generation passes away another generation shall come. Instead of the fathers shall be the children. Secondly, How long it shall be kept up--henceforth and for ever, always, even unto the end of the world; for, the world being left to stand for the sake of the church, we may be sure that as long as it does stand Christ will have a church in it, though no always visible. Thirdly, By what means it shall be kept up; by the constant residence of the word and Spirit in it. 1. The Spirit that was upon Christ shall always continue in the hearts of the faithful; there shall be some in every age on whom he shall work, and in whom he shall dwell, and thus the Comforter shall abide with the church for ever, John xiv. 16. 2. The word of Christ shall always continue in the mouths of the faithful; there shall be some in every age who, believing with the heart unto righteousness, shall with the tongue make confession unto salvation. The word shall never depart out of the mouth of the church; for there shall still be a seed to speak Christ's holy language and profess his holy religion. Observe, The Spirit and the word go together, and by them the church is kept up. For the word in the mouths of our ministers, nay, the word in our own mouths, will not profit us, unless the Spirit work with the word, and give us an understanding. But the Spirit does his work by the word and in concurrence with it; and whatever is pretended to be a dictate of the Spirit must be tried by the scriptures. On these foundations the church is built, stands firmly, and shall stand for ever, Christ himself being the chief corner-stone. Adam Clarke: Commentary on the Bible - 1831 59:16: And wondered that there was no intercessor - This and the following verses some of the most eminent rabbins understand as spoken of the Messiah. Kimchi says that Rabbi Joshua ben Levi proposes this objection: "It is written, 'Behold, he will come in the clouds of heaven as the son of man,' Dan 7:13; and elsewhere it is written, 'He cometh lowly, and riding upon an ass,' Zac 9:9. How can these texts be reconciled? Thus: If the Jews have merit, he will come unto them in the clouds of heaven; but if they be destitute of merit, he will come unto them riding upon an ass." Now out of their own mouth they may be condemned. They were truly destitute of all merit when Jesus Christ came into Jerusalem riding upon an ass, according to the letter of the above prophecy; and they neither acknowledged nor received him. And that they were destitute of merit their destruction by the Romans, which shortly followed their rejection of him, sufficiently proves. Albert Barnes: Notes on the Bible - 1834 59:16: And he saw that there was no man - That is, no wise and prudent man qualified to govern the affairs of the people. Or, that there was no man qualified to interpose and put an end to these evils; no one qualified to effect a reformation, and to save the nation from the calamities which their sins deserved. The reason why God provided a Redeemer was, that such was the extent and nature of human depravity, that no one on earth could arrest it, and save the world. A similar expression occurs in Isa 41:28. And wondered - This is language adapted to the mode of speaking among men. It cannot be taken literally, as if God was amazed by suddenly coming to the knowledge of this fact. It is designed to express, with great emphasis, the truth, that there was no one to intercede, and that the wicked world was lying in a helpless condition. That there was no intercessor - On the meaning of the word here rendered 'intercessor,' see the notes at Isa 53:6. The Chaldee renders it, 'There was no man who could stand and pray for them.' In Isa 63:5, Isaiah expresses the idea in the following language: I looked, and there was none to help; and I wondered that there was none to uphold.' Therefore his arm - On the meaning of this phrase, see the notes at Isa 40:10 (compare Isa 51:5; Isa 63:5). The idea is, that salvation was to be traced to God alone. It did not originate with man, and it was not accomplished by his agency or help. And his righteousness, it sustained him - Sustained by the consciousness that he was doing right, he went forward against all opposition, and executed his plan. This is language derived from the mode of speaking among people, and it means that as a man who is engaged in a righteous cause is sustained amidst much opposition by the consciousness of integrity, so it is with God. The cause of redemption is the great cause of righteousness on earth. In this cause the Redeemer was sustained by the consciousness that he was engaged in that which was designed to vindicate the interests of truth and justice, and to promote righteousness throughout the universe. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:16: he saw: Isa 50:2, Isa 64:7; Gen 18:23-32; Psa 106:23; Jer 5:1; Eze 22:30; Mar 6:6 therefore: Isa 52:10, Isa 63:3-5; Psa 98:1 Geneva 1599 59:16 And he saw that [there was] no man, and wondered that [there was] no intercessor: (o) therefore his arm brought (p) salvation to him; and his righteousness, it sustained him. (o) Meaning, to do justice, and to remedy the things that were so far out of order. (p) That is, his Church or his arm helped itself and did not seek aid from any other. John Gill 59:16 And he saw that there was no man,.... Whose works are good, as the Targum adds; no good man, or faithful and righteous one, that had any regard to truth and justice; that was an advocate for truth, and opposed error, and set on foot a reformation; or was concerned for any of these things, and mourned over the general corruption; not that it must be thought there was not one individual person, but very few, comparatively none; since mention is made before of some that departed from evil, and made themselves a prey: and wondered that there was no intercessor; to stand up, and pray for them, as the Targum; so it seems a spirit of prayer and supplication will be greatly wanting in the times of latter day darkness, and before latter day glory breaks out: or, "that there was no interposer" (h); none to appear on the side of truth and justice, and on the behalf of those that become a prey to others. "Wonder" is here ascribed to God by an anthropopathy, after the manner of men, as being a marvellous and surprising thing, and almost incredible, that none could be found in so good a cause, and taking the part of injured truth and righteousness; and it expresses the general corruption and defect of religion in those times; and shows that it is not for the goodness of men, or their merits, that the Lord will do what is next said he did: therefore his arm brought salvation to him; either to himself, and which redounded to his own honour and glory; or to his people, those that became a prey to their enemies; these he rescued out of their hands, and by his own arm of power saved them; or he himself alone wrought out salvation for them, and delivered them from the insults, reproach, and persecution of men, under whatsoever name; so when antichrist, and antichristianism in every form, shall be destroyed, salvation will be ascribed to God alone, Rev_ 19:1, and his righteousness, it sustained him; his righteousness, in taking vengeance on his and his people's enemies; and his faithfulness, in the performance of his promises, will support him in, and carry him through, his work, though attended with difficulties that may seem insuperable to men: this may be understood of Christ, as well as what follows. The Jews (i) interpret this of the Messiah, who should come in an age in which are none but wicked men, as is here said. (h) "nullum interventorem", Junius & Tremellius. (i) T. Bab. Sanhedrin, fol. 98. 1. John Wesley 59:16 No man - To appear in the behalf of equity. His arm - He would do his work without help from any other. Righteousness - His justice; seeing there could be no justice found among them, he would avenge the innocent himself. Robert Jamieson, A. R. Fausset and David Brown 59:16 no man--namely, to atone by his righteousness for the unrighteousness of the people. "Man" is emphatic, as in 3Kings 2:2; no representative man able to retrieve the cause of fallen men (Is 41:28; Is 63:5-6; Jer 5:1; Ezek 22:30). no intercessor--no one to interpose, "to help . . . uphold" (Is 63:5). his arm-- (Is 40:10; Is 51:5). Not man's arm, but His alone (Ps 98:1; Ps 44:3). his righteousness--the "arm" of Messiah. He won the victory for us, not by mere might as God, but by His invincible righteousness, as man having "the Spirit without measure" (Is 11:5; Is 42:6, Is 42:21; Is 51:8; Is 53:11; 1Jn 2:1).
59:1759:17: Եւ զգեցաւ իբրեւ զրա՛հս զարդարութիւն. եւ ե՛դ ՚ի գլուխ իւր իբրեւ զսաղաւարտ զփրկութիւն, եւ արկաւ զիւրեւ հանդերձ եւ պատմուճան վրէժխնդրութեան՝ հատուցանել զհատուցումն[10265]. [10265] Բազումք. Եւ եդ ՚ի գլուխ իբրեւ զսա՛՛։ 17 Իբրեւ զրահ հագաւ արդարութիւնը, իբրեւ սաղաւարտ՝ գլխին դրեց փրկութիւնը, իբրեւ հանդերձ ու պատմուճան՝ իր վրայ գցեց վրէժխնդրութիւնը, որ հատուցում տայ նրանց: 17 Արդարութիւնը զրահի պէս հագաւ, Փրկութիւնը սաղաւարտի պէս իր գլուխը դրաւ Եւ վրէժխնդրութեան զգեստը պատմուճանի պէս հագաւ Ու նախանձը վերարկուի պէս իր վրայ առաւ։ Եւ զգեցաւ իբրեւ զրահս զարդարութիւն, եւ եդ ի գլուխ իբրեւ զսաղաւարտ զփրկութիւն, եւ արկաւ զիւրեւ հանդերձ ^[922]եւ պատմուճան վրէժխնդրութեան` հատուցանել զհատուցումն: 59:17: Եւ զգեցաւ իբրեւ զրա՛հս զարդարութիւն. եւ ե՛դ ՚ի գլուխ իւր իբրեւ զսաղաւարտ զփրկութիւն, եւ արկաւ զիւրեւ հանդերձ եւ պատմուճան վրէժխնդրութեան՝ հատուցանել զհատուցումն[10265]. [10265] Բազումք. Եւ եդ ՚ի գլուխ իբրեւ զսա՛՛։ 17 Իբրեւ զրահ հագաւ արդարութիւնը, իբրեւ սաղաւարտ՝ գլխին դրեց փրկութիւնը, իբրեւ հանդերձ ու պատմուճան՝ իր վրայ գցեց վրէժխնդրութիւնը, որ հատուցում տայ նրանց: 17 Արդարութիւնը զրահի պէս հագաւ, Փրկութիւնը սաղաւարտի պէս իր գլուխը դրաւ Եւ վրէժխնդրութեան զգեստը պատմուճանի պէս հագաւ Ու նախանձը վերարկուի պէս իր վրայ առաւ։ zohrab-1805▾ eastern-1994▾ western am▾	59:1759:17 И Он возложил на Себя правду, как броню, и шлем спасения на главу Свою; и облекся в ризу мщения, как в одежду, и покрыл Себя ревностью, как плащом. 59:17 καὶ και and; even ἐνεδύσατο ενδυω dress in; wear δικαιοσύνην δικαιοσυνη rightness; right standing ὡς ως.1 as; how θώρακα θωραξ breastplate καὶ και and; even περιέθετο περιτιθημι put around / on περικεφαλαίαν περικεφαλαια helmet σωτηρίου σωτηριος salvation; saving ἐπὶ επι in; on τῆς ο the κεφαλῆς κεφαλη head; top καὶ και and; even περιεβάλετο περιβαλλω drape; clothe ἱμάτιον ιματιον clothing; clothes ἐκδικήσεως εκδικησις vindication; vengeance καὶ και and; even τὸ ο the περιβόλαιον περιβολαιον coat 59:17 וַ wa וְ and יִּלְבַּ֤שׁ yyilbˈaš לבשׁ cloth צְדָקָה֙ ṣᵊḏāqˌā צְדָקָה justice כַּ ka כְּ as † הַ the שִּׁרְיָ֔ן šširyˈān שִׁרְיֹון scaly mail וְ wᵊ וְ and כֹ֥ובַע ḵˌôvaʕ כֹּובַע helmet יְשׁוּעָ֖ה yᵊšûʕˌā יְשׁוּעָה salvation בְּ bᵊ בְּ in רֹאשֹׁ֑ו rōšˈô רֹאשׁ head וַ wa וְ and יִּלְבַּ֞שׁ yyilbˈaš לבשׁ cloth בִּגְדֵ֤י biḡᵊḏˈê בֶּגֶד garment נָקָם֙ nāqˌām נָקָם vengeance תִּלְבֹּ֔שֶׁת tilbˈōšeṯ תִּלְבֹּשֶׁת clothing וַ wa וְ and יַּ֥עַט yyˌaʕaṭ עטה cover כַּ ka כְּ as † הַ the מְעִ֖יל mᵊʕˌîl מְעִיל coat קִנְאָֽה׃ qinʔˈā קִנְאָה jealousy 59:17. indutus est iustitia ut lorica et galea salutis in capite eius indutus est vestimentis ultionis et opertus est quasi pallio zeliHe put on justice as a breastplate, and a helmet of salvation upon his head: he put on the garments of vengeance, and was clad with zeal as with a cloak. 17. And he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on garments of vengeance for clothing, and was clad with zeal as a cloke. 59:17. He clothed himself with justice as with a breastplate, and with a helmet of salvation upon his head. He put on the vestments of vengeance, and he was covered with zeal as with a cloak. 59:17. For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance [for] clothing, and was clad with zeal as a cloke. For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance [for] clothing, and was clad with zeal as a cloke: 59:17 И Он возложил на Себя правду, как броню, и шлем спасения на главу Свою; и облекся в ризу мщения, как в одежду, и покрыл Себя ревностью, как плащом. 59:17 καὶ και and; even ἐνεδύσατο ενδυω dress in; wear δικαιοσύνην δικαιοσυνη rightness; right standing ὡς ως.1 as; how θώρακα θωραξ breastplate καὶ και and; even περιέθετο περιτιθημι put around / on περικεφαλαίαν περικεφαλαια helmet σωτηρίου σωτηριος salvation; saving ἐπὶ επι in; on τῆς ο the κεφαλῆς κεφαλη head; top καὶ και and; even περιεβάλετο περιβαλλω drape; clothe ἱμάτιον ιματιον clothing; clothes ἐκδικήσεως εκδικησις vindication; vengeance καὶ και and; even τὸ ο the περιβόλαιον περιβολαιον coat 59:17 וַ wa וְ and יִּלְבַּ֤שׁ yyilbˈaš לבשׁ cloth צְדָקָה֙ ṣᵊḏāqˌā צְדָקָה justice כַּ ka כְּ as † הַ the שִּׁרְיָ֔ן šširyˈān שִׁרְיֹון scaly mail וְ wᵊ וְ and כֹ֥ובַע ḵˌôvaʕ כֹּובַע helmet יְשׁוּעָ֖ה yᵊšûʕˌā יְשׁוּעָה salvation בְּ bᵊ בְּ in רֹאשֹׁ֑ו rōšˈô רֹאשׁ head וַ wa וְ and יִּלְבַּ֞שׁ yyilbˈaš לבשׁ cloth בִּגְדֵ֤י biḡᵊḏˈê בֶּגֶד garment נָקָם֙ nāqˌām נָקָם vengeance תִּלְבֹּ֔שֶׁת tilbˈōšeṯ תִּלְבֹּשֶׁת clothing וַ wa וְ and יַּ֥עַט yyˌaʕaṭ עטה cover כַּ ka כְּ as † הַ the מְעִ֖יל mᵊʕˌîl מְעִיל coat קִנְאָֽה׃ qinʔˈā קִנְאָה jealousy 59:17. indutus est iustitia ut lorica et galea salutis in capite eius indutus est vestimentis ultionis et opertus est quasi pallio zeli He put on justice as a breastplate, and a helmet of salvation upon his head: he put on the garments of vengeance, and was clad with zeal as with a cloak. 17. And he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on garments of vengeance for clothing, and was clad with zeal as a cloke. 59:17. He clothed himself with justice as with a breastplate, and with a helmet of salvation upon his head. He put on the vestments of vengeance, and he was covered with zeal as with a cloak. 59:17. For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance [for] clothing, and was clad with zeal as a cloke. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 17-19: С 17-19: в ярком образе воинственной схватки Ходатая Израиля со всеми его врагами рисуется будущее торжество Всевышнего над всеми противниками, как из среды самих евреев ("противники" и "враги" - 18: ст.), так и из среды язычников ("острова" 18: ст.). Любопытно здесь самое сопоставление обыкновенных воинских доспехов (брони и шлема) с орудиями, или средствами нравственной борьбы (правда, спасение), что повторяется потом и у Апостола Павла (Еф 6:17; 1: Фес. 5:8). Adam Clarke: Commentary on the Bible - 1831 59:17: For clothing "For his clothing" - תלבשת tilbosheth. "I cannot but think that this word, תלבשת tilbosheth, is an interpolation. 1. It is in no one ancient version. 2. It is redundant in the sense, as it is before expressed in בגדי bigdey. 3. It makes the hemistich just so much longer than it ought to be, if it is compared with the others adjoining. 4. It makes a form of construction in this clause less elegant than that in the others. 5. It might probably be in some margin a various reading for בגדי bigdey, and thence taken into the text. This is more probable, as its form is such as it would be if it were in regimine, as it must be before נקם nakam." - Dr. Jubb. Two sorts of armor are mentioned: a breast-plate and a helmet, to bring righteousness and salvation to those who fear him; and the garments of vengeance and the cloak of zeal for the destruction of all those who finally oppose him, and reject his Gospel. Albert Barnes: Notes on the Bible - 1834 59:17: For he put on righteousness - That is, God the Redeemer. The prophet here introduces him as going forth to vindicate his people clad like an ancient warrior. In the declaration that he 'put on righteousness,' the essential idea is, that he was pure and holy. The same image is used by the prophet in another figure in Isa 11:5 (see the note at that place). As a breastplate - The breastplate was a well-known piece of ancient armor, designed to defend the breast from the darts and the sword of an enemy. The design here is, to represent the Redeemer as a hero; and accordingly allusion is made to the various parts of the armor of a warrior. Yet he was not to be literally armed for battle. Instead of being an earthly conqueror, clad in steel, and defended with brass, his weapons were moral weapons, and his conquests were spiritual. The various parts of his weapons were 'righteousness.' 'salvation,' and 'zeal.' This statement should have been, in itself, sufficient to keep the Jews front anticipating a Messiah who would be a bloody warrior and distinguished for deeds of conquest and blood. This figure of speech is not uncommon. Paul (in Eph 6:14-17; compare Co2 6:7) has carried it out to greater length, and introduced more particulars in the description of the spiritual armor of the Christian. And an helmet of salvation - The helmet was a piece of defensive armor for the head. It was made of iron or brass, and usually surmounted by a crest of hair. It was designed to guard the head from the stroke of a sword. No particular stress should be laid on the fact, that it is said that 'salvation' would be the helmet. The design is to represent the Redeemer by the figure of a hero clad in armor, yet there seems to be no particular reason why salvation should be referred to as the helmet, or righteousness as the cuirass or breastplate. Nothing is gained by a fanciful attempt to spiritualize or explain them. And he put on the garments of vengeance for clothing - By 'garments,' here, Vitringa supposes that there is reference to the interior garments which were worn by the Orientals corresponding to the tunic of the Romans. But it is more probable that the allusion is to the other parts of the dress or armor in general of the ancient warrior. The statement that he was clad in the garments of vengeance means, that he would go forth to vindicate his people, and to take vengeance on his foes. It would not be for mere defense that he would be thus armed for battle; but he would go forth for aggressive movements, in subduing his enemies and delivering his people (compare Isa 63:1-6). And was clad with zeal as a cloak - The cloak worn by men in military as well as in civil life, was a loose flowing robe or mantle that was thrown over the body, usually fastened on the right shoulder by a hook or clasp, and suffered to flow in graceful folds down to the feet. In battle, it would be laid aside, or secured by a girdle about the loins. Vitringa remarks, that, as it was usually of purple color, it was adapted to represent the zeal which would burn for vengeance on an enemy. But the whole figure here is that drawn from a warrior or a conqueror: a hero prepared alike for defense and offence. The idea is, that he would be able to defend and vindicate his people, and to carry on aggressive warfare against his enemies. But it was not to be a warfare literally of blood and carnage. It was to be such as would be accomplished by righteousness, and zeal, and a desire to secure salvation. The triumph of righteousness was the great object still; the conquests of the Redeemer were to be those of truth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:17: he put on righteousness: Isa 11:5, Isa 51:9; Job 29:14; Rom 13:12-14; Co2 6:7; Eph 6:14, Eph 6:17; Th1 5:8; Rev 19:11 the garments: Deu 32:35-43; Psa 94:1; Th2 1:8; Heb 10:30 with zeal: Isa 9:7, Isa 63:15; Psa 69:9; Zac 1:14; Joh 2:17 Geneva 1599 59:17 For he put on righteousness as a breastplate, and an (q) helmet of salvation upon his head; and he put on the garments of vengeance [for] clothing, and was clad with zeal as a cloke. (q) Signifying that God has all means at hand to deliver his Church and to punish their enemies. John Gill 59:17 For he put on righteousness as a breastplate,.... Here the Lord is represented as a warrior clothed with armour, and as Christ is, and as he will appear in the latter day on the behalf of his people, and against their enemies, who is called faithful and true, and in righteousness will make war, Rev_ 19:11, he will proceed according to justice and equity in righting the wrongs and avenging the injuries of his people; and both in saving them, and destroying their enemies, he will secure the honour of his faithfulness and justice, and the credit of his name and character; which will be preserved by his conduct, as the breast and inward parts are by the breastplate: and an helmet of salvation upon his head; the salvation he will work out for his people will be very conspicuous; it will be seen by all, as the helmet on the head; and he will have the glory of it, on whose head are many crowns, Rev_ 19:12. The apostle has borrowed these phrases from hence, and applied them to the Christian armour, Eph 6:14, and he put on the garments of vengeance for clothing; or, "he clothed himself with vengeance as a garment" (k); he wrapped himself in it, and resolved to execute it on his and his people's enemies; the time being come to avenge the blood of his servants, by shedding the blood of their adversaries, with which his garments will be stained; and therefore is represented as having on a vesture dipped in blood, Rev_ 19:13, and was clad with zeal as a cloak; with zeal for his own glory, and the interest of his people, and against antichrist, and all antichristian worship and doctrine; and therefore his eyes are said to be as a flame of fire, Rev_ 19:12. (k) "et ultionem induit tanquam vestem", Tigurine version. John Wesley 59:17 For - God, resolving to appear as a man of war, puts on his arms; he calls righteousness his breast - plate, to shew the justness of his cause, as also his faithfulness in making good his promises. Vengeance - Or garments made of vengeance: as God is said to put on the former for their sakes, whom he would preserve, so he puts on these for their sakes, whom he will destroy, namely, his peoples enemies. Zeal - For his own honour, and for his own people. The sum of all these expressions is, to describe both the cause and effect together; the cause was righteousness and zeal in God, the effect, salvation to his people, and vengeance on his enemies. Robert Jamieson, A. R. Fausset and David Brown 59:17 Messiah is represented as a warrior armed at all points, going forth to vindicate His people. Owing to the unity of Christ and His people, their armor is like His, except that they have no "garments of vengeance" (which is God's prerogative, Rom 12:19), or "cloak of zeal" (in the sense of judicial fury punishing the wicked; this zeal belongs properly to God, 4Kings 10:16; Rom 10:2; Phil 3:6; "zeal," in the sense of anxiety for the Lord's honor, they have, Num 25:11, Num 25:13; Ps 69:9; 2Cor 7:11; 2Cor 9:2); and for "salvation," which is of God alone (Ps 3:8), they have as their helmet, "the hope of salvation" (Th1 5:8). The "helmet of salvation" is attributed to them (Eph 6:14, Eph 6:17) in a secondary sense; namely, derived from Him, and as yet only in hope, not fruition (Rom 8:24). The second coming here, as often, is included in this representation of Messiah. His "zeal" (Jn 2:15-17) at His first coming was but a type of His zeal and vengeance against the foes of God at His second coming (Th2 1:8-10; Rev_ 19:11-21).
59:1859:18: եւ նախատինս հակառակորդաց ※ եւ կղզեաց հատուսցէ զհատուցումն։ 18 Նա նախատինք ու հատուցում պիտի տայ հակառակորդներին ու կղզիների բնակիչներին: 18 Իրենց վարմունքին համեմատ հատուցում պիտի ընէ։Բարկութիւն՝ իր հակառակորդներուն, Հատուցում՝ իր թշնամիներուն, Կղզիներուն* հատուցում պիտի ընէ։ եւ նախատինս հակառակորդաց եւ`` կղզեաց հատուսցէ զհատուցումն: 59:18: եւ նախատինս հակառակորդաց ※ եւ կղզեաց հատուսցէ զհատուցումն։ 18 Նա նախատինք ու հատուցում պիտի տայ հակառակորդներին ու կղզիների բնակիչներին: 18 Իրենց վարմունքին համեմատ հատուցում պիտի ընէ։Բարկութիւն՝ իր հակառակորդներուն, Հատուցում՝ իր թշնամիներուն, Կղզիներուն* հատուցում պիտի ընէ։ zohrab-1805▾ eastern-1994▾ western am▾	59:1859:18 По мере возмездия, по этой мере Он воздаст противникам Своим яростью, врагам Своим местью, островам воздаст должное. 59:18 ὡς ως.1 as; how ἀνταποδώσων ανταποδιδωμι repay ἀνταπόδοσιν ανταποδοσις recompense; rendering ὄνειδος ονειδος disgrace τοῖς ο the ὑπεναντίοις υπεναντιος contrary 59:18 כְּ kᵊ כְּ as עַ֤ל ʕˈal עַל height גְּמֻלֹות֙ gᵊmulôṯ גְּמוּלָה recompense כְּ kᵊ כְּ as עַ֣ל ʕˈal עַל height יְשַׁלֵּ֔ם yᵊšallˈēm שׁלם be complete חֵמָ֣ה ḥēmˈā חֵמָה heat לְ lᵊ לְ to צָרָ֔יו ṣārˈāʸw צַר adversary גְּמ֖וּל gᵊmˌûl גְּמוּל deed לְ lᵊ לְ to אֹֽיְבָ֑יו ʔˈōyᵊvˈāʸw איב be hostile לָ lā לְ to † הַ the אִיִּ֖ים ʔiyyˌîm אִי coast, island גְּמ֥וּל gᵊmˌûl גְּמוּל deed יְשַׁלֵּֽם׃ yᵊšallˈēm שׁלם be complete 59:18. sicut ad vindictam quasi ad retributionem indignationis hostibus suis et vicissitudinem inimicis suis insulis vicem reddetAs unto revenge, as it were to repay wrath to his adversaries, and a reward to his enemies: he will repay the like to the islands. 18. According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence. 59:18. This was for vindication, as a repayment of indignation to his adversaries, and as a sudden reversal for his enemies. He will repay the islands in their turn. 59:18. According to [their] deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence. According to [their] deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence: 59:18 По мере возмездия, по этой мере Он воздаст противникам Своим яростью, врагам Своим местью, островам воздаст должное. 59:18 ὡς ως.1 as; how ἀνταποδώσων ανταποδιδωμι repay ἀνταπόδοσιν ανταποδοσις recompense; rendering ὄνειδος ονειδος disgrace τοῖς ο the ὑπεναντίοις υπεναντιος contrary 59:18 כְּ kᵊ כְּ as עַ֤ל ʕˈal עַל height גְּמֻלֹות֙ gᵊmulôṯ גְּמוּלָה recompense כְּ kᵊ כְּ as עַ֣ל ʕˈal עַל height יְשַׁלֵּ֔ם yᵊšallˈēm שׁלם be complete חֵמָ֣ה ḥēmˈā חֵמָה heat לְ lᵊ לְ to צָרָ֔יו ṣārˈāʸw צַר adversary גְּמ֖וּל gᵊmˌûl גְּמוּל deed לְ lᵊ לְ to אֹֽיְבָ֑יו ʔˈōyᵊvˈāʸw איב be hostile לָ lā לְ to † הַ the אִיִּ֖ים ʔiyyˌîm אִי coast, island גְּמ֥וּל gᵊmˌûl גְּמוּל deed יְשַׁלֵּֽם׃ yᵊšallˈēm שׁלם be complete 59:18. sicut ad vindictam quasi ad retributionem indignationis hostibus suis et vicissitudinem inimicis suis insulis vicem reddet As unto revenge, as it were to repay wrath to his adversaries, and a reward to his enemies: he will repay the like to the islands. 18. According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence. 59:18. This was for vindication, as a repayment of indignation to his adversaries, and as a sudden reversal for his enemies. He will repay the islands in their turn. 59:18. According to [their] deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 59:18: According to their deeds, accordingly he will repay "He is mighty to recompense; he that is mighty to recompense will requite" - The former part of this verse, as it stands at present in the Hebrew text, seems to me to be very imperfect, and absolutely unintelligible. The learned Vitringa has taken a great deal of pains upon it after Cocceius, who he says is the only one of all the interpreters, ancient or modern, who has at all understood it, and has opened the way for him. He thinks that both of them together have clearly made out the sense; I do not expect that any third person will ever be of that opinion. He says, Videtur sententia ad verbum sonare: quasi propter facta [adversariorum] quasi propter rependet; excandescentiam, etc., et sic reddidit Pagnimus. "According to the height of their demerits, he will repay them to the height: fury to his adversaries, recompense to his enemies," etc. - Waterland. This he converts, by a process which will not much edify my reader, into Secundum summe merita, secundum summe (merita) rependet; which is his translation. They that hold the present Hebrew text to be absolutely infallible must make their way through it as they can; but they ought surely to give us somewhat that has at least the appearance of sense. However, I hope the case here is not quite desperate; the Chaldee leads us very fairly to the correction of the text, which is both corrupted and defective. The paraphrase runs thus: מרי גמליא הוא גמלא ישלם marey gumlaiya hu simla yeshallem, "The Lord of retribution, he will render recompense." He manifestly read בעל baal instead of כעל keal. מרי גמליא marey gumlaiya is בעל גמלות baal gemuloth; as מרי מרירותא marey merirutha is בעל אף baal aph. Pro 22:24. And so in the Chaldee paraphrase on Isa 35:4 : מרי גמליא יי הוא יתגלי marey gamlaiya yeya hu yithgeley, "The Lord of retribution, Jehovah himself, shall be revealed;" words very near to those of the prophet in this place. The second כעל keal, which the Chaldee has omitted, must be read בעל baal likewise. With this only addition to the Chaldee, which the Hebrew text justifies, we are supplied with the following clear reading of the passage: - הוא גמלות בעל hu gemuloth baal ישלם גמלות בעל yeshallem gemuloth baal The Lord of retributions he The Lord of retributions, shall repay. The כ caph in כעל keal twice seems to have been at first ב beth, in MS. This verse in the Septuagint is very imperfect. In the first part of it they give us no assistance: the latter part is wholly omitted in the printed copies; but it is thus supplied by MSS. Pachom. and 1. D. II: Τοις ὑπεναντιοις αυτου· αμυναν τοις εχθροις αυτου· ταις νησοις αποδομα αποτισει. - L. Albert Barnes: Notes on the Bible - 1834 59:18: According to their deeds - The general sentiment of this verse is plain, though there is not a little difficulty in the construction of the Hebrew. Lowth pronounces the former part of the verse, as it stands in the Hebrew text, to be 'absolutely unintelligible. By a slight change in the Hebrew as it now stands (reading בעל ba‛ al, "lord," instead of כעל ke‛ al "as according to"), Lowth supposes that he has obtained the true sense, and accordingly translates it: He is mighty to recompense; He that is mighty to recompense shall requite. This translation is substantially according to the Chaldee, but there is no authority from manuscripts to change the text in this place. Nor is it necessary. The particle כעל ke‛ al occurs as a preposition in Isa 63:7, in the sense of 'as according to,' or 'according to,' and is similar in its form to the word מעל mē‛ al, which often occurs in the sense of from above, or from upon Gen 24:64; Gen 40:19; Isa 34:16; Jer 36:11; Amo 7:11. The sense of the verse before us is, that God would inflict just punishment on his enemies. It is a general sentiment, applicable alike to the deliverance from Babylon and the redemption of his church and people at all times. In order to effect the deliverance of his people it was necessary to take vengeance on those who had oppressed and enslaved them. So in order to redeem his church, it is often necessary to inflict punishment on the nations that oppose it, or to remove by death the adversaries that stand in his way. This punishment is inflicted strictly according to their deeds. The principal thought here is, undoubtedly, that as they had opposed and oppressed the people of God, so he would take vengeance on them. He would remove his enemies, and prepare the way in this manner for the coming of his kingdom. To the islands - On the use of the word 'islands' in Isaiah, see the notes at Isa 41:1. The idea here is, that he would 'repay recompence' or take vengeance on the foreign nations which had oppressed them. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:18: According: Isa 63:6; Job 34:11; Psa 18:24-26, Psa 62:12; Jer 17:10, Jer 50:29; Mat 16:27; Rom 2:6; Rev 20:12, Rev 20:13 deeds: Heb. recompences fury: Isa 1:24, Isa 49:25, Isa 49:26, Isa 63:3, Isa 63:6, Isa 66:15; Psa 21:8, Psa 21:9; Lam 4:11; Eze 5:13, Eze 6:12; Eze 38:18; Nah 1:2; Luk 19:27, Luk 21:22; Rev 16:19, Rev 19:15 Geneva 1599 59:18 According to [their] deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the (r) isles he will repay recompence. (r) That is, your enemies who dwell in various places, and beyond the sea. John Gill 59:18 According to their deeds, accordingly he will repay,.... As the enemies of his people have treated them, so will the Lord deal with them; as they have shed their blood, he will, according to the laws of retribution and retaliation, give them blood to drink, as they deserve. The whore of Rome shall be rewarded as the followers of Christ have been rewarded by her, and double shall be rendered to her double, according to her works, Rev_ 16:6, fury to his adversaries, recompence to his enemies: the church's adversaries and enemies are Christ's, and so he esteems them; and therefore his wrath and fury is poured out by way of recompence to them, for all the ill they have done them, even the cup of the wine of the fierceness of his wrath, Rev_ 16:19, to the islands he will repay recompence; even to those who dwell in the more distant and remote parts of the antichristian jurisdiction; for when the cup of wrath shall be given to Babylon every island will flee away, Rev_ 16:20. John Wesley 59:18 Deeds - Heb. recompences or deserts. That is, he will recompence his adversaries with those effects of his fury that they have deserved. Islands - To those remoter nations under the king of Babylon, that thought themselves secure. Robert Jamieson, A. R. Fausset and David Brown 59:18 deeds--Hebrew, "recompenses"; "according as their deeds demand" [MAURER]. This verse predicts the judgments at the Lord's second coming, which shall precede the final redemption of His people (Is 66:18, Is 66:15-16). islands--(See on Is 41:1). Distant countries.
59:1959:19: Եւ երկիցեն յարեւմուտս յանուանէ Տեառն, եւ յարեւելս ՚ի փառաւորեալ անուանէ նորա. զի եկեսցէ իբրեւ զգետ բռնութեամբ բարկութիւն ՚ի Տեառնէ. հասցէ՛ սրտմտութեամբ։ 19 Արեւմուտքում Տիրոջ անունից պիտի սարսափեն, արեւելքում՝ նրա փառքից ու համբաւից: Բարկութիւնն, ինչպէս գետ, ուժգնօրէն պիտի գայ Տիրոջից, կատաղօրէն վրայ պիտի հասնի: 19 Արեւմուտքը՝ Տէրոջը անունէն, Արեւելքը անոր փառքէն պիտի վախնան. Երբ թշնամին գետի պէս գայ, Տէրոջը Հոգին անոր դէմ դրօշակ պիտի կանգնեցնէ։ Եւ երկիցեն յարեւմուտս յանուանէ Տեառն, եւ յարեւելս ^[923]ի փառաւորեալ անուանէ`` նորա. զի եկեսցէ իբրեւ զգետ ^[924]բռնութեամբ բարկութիւն ի Տեառնէ, հասցէ սրտմտութեամբ: 59:19: Եւ երկիցեն յարեւմուտս յանուանէ Տեառն, եւ յարեւելս ՚ի փառաւորեալ անուանէ նորա. զի եկեսցէ իբրեւ զգետ բռնութեամբ բարկութիւն ՚ի Տեառնէ. հասցէ՛ սրտմտութեամբ։ 19 Արեւմուտքում Տիրոջ անունից պիտի սարսափեն, արեւելքում՝ նրա փառքից ու համբաւից: Բարկութիւնն, ինչպէս գետ, ուժգնօրէն պիտի գայ Տիրոջից, կատաղօրէն վրայ պիտի հասնի: 19 Արեւմուտքը՝ Տէրոջը անունէն, Արեւելքը անոր փառքէն պիտի վախնան. Երբ թշնամին գետի պէս գայ, Տէրոջը Հոգին անոր դէմ դրօշակ պիտի կանգնեցնէ։ zohrab-1805▾ eastern-1994▾ western am▾	59:1959:19 И убоятся имени Господа на западе и славы Его на восходе солнца. Если враг придет как река, дуновение Господа прогонит его. 59:19 καὶ και and; even φοβηθήσονται φοβεω afraid; fear οἱ ο the ἀπὸ απο from; away δυσμῶν δυσμη sunset; west τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master καὶ και and; even οἱ ο the ἀπ᾿ απο from; away ἀνατολῶν ανατολη springing up; east ἡλίου ηλιος sun τὸ ο the ὄνομα ονομα name; notable τὸ ο the ἔνδοξον ενδοξος glorious ἥξει ηκω here γὰρ γαρ for ὡς ως.1 as; how ποταμὸς ποταμος river βίαιος βιαιος violent ἡ ο the ὀργὴ οργη passion; temperament παρὰ παρα from; by κυρίου κυριος lord; master ἥξει ηκω here μετὰ μετα with; amid θυμοῦ θυμος provocation; temper 59:19 וְ wᵊ וְ and יִֽירְא֤וּ yˈîrᵊʔˈû ירא fear מִֽ mˈi מִן from מַּעֲרָב֙ mmaʕᵃrˌāv מַעֲרָב sunset אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣ם šˈēm שֵׁם name יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מִ mi מִן from מִּזְרַח־ mmizraḥ- מִזְרָח sunrise שֶׁ֖מֶשׁ šˌemeš שֶׁמֶשׁ sun אֶת־ ʔeṯ- אֵת [object marker] כְּבֹודֹ֑ו kᵊvôḏˈô כָּבֹוד weight כִּֽי־ kˈî- כִּי that יָבֹ֤וא yāvˈô בוא come כַ ḵa כְּ as † הַ the נָּהָר֙ nnāhˌār נָהָר stream צָ֔ר ṣˈār ציר [uncertain] ר֥וּחַ rˌûₐḥ רוּחַ wind יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH נֹ֥סְסָה nˌōsᵊsā נוס flee בֹֽו׃ vˈô בְּ in 59:19. et timebunt qui ab occidente nomen Domini et qui ab ortu solis gloriam eius cum venerit quasi fluvius violentus quem spiritus Domini cogitAnd they from the west, shall fear the name of the Lord: and they from the rising of the sun, his glory when he shall come as a violent stream, which the spirit of the Lord driveth on: 19. So shall they fear the name of the LORD from the west, and his glory from the rising of the sun: for he shall come as a rushing stream, which the breath of the LORD driveth. 59:19. And those from the west will fear the name of the Lord, and those from the rising of the sun will fear his glory, when he arrives like a violent river, which the Spirit of the Lord urges on. 59:19. So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him. So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him: 59:19 И убоятся имени Господа на западе и славы Его на восходе солнца. Если враг придет как река, дуновение Господа прогонит его. 59:19 καὶ και and; even φοβηθήσονται φοβεω afraid; fear οἱ ο the ἀπὸ απο from; away δυσμῶν δυσμη sunset; west τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master καὶ και and; even οἱ ο the ἀπ᾿ απο from; away ἀνατολῶν ανατολη springing up; east ἡλίου ηλιος sun τὸ ο the ὄνομα ονομα name; notable τὸ ο the ἔνδοξον ενδοξος glorious ἥξει ηκω here γὰρ γαρ for ὡς ως.1 as; how ποταμὸς ποταμος river βίαιος βιαιος violent ἡ ο the ὀργὴ οργη passion; temperament παρὰ παρα from; by κυρίου κυριος lord; master ἥξει ηκω here μετὰ μετα with; amid θυμοῦ θυμος provocation; temper 59:19 וְ wᵊ וְ and יִֽירְא֤וּ yˈîrᵊʔˈû ירא fear מִֽ mˈi מִן from מַּעֲרָב֙ mmaʕᵃrˌāv מַעֲרָב sunset אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣ם šˈēm שֵׁם name יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מִ mi מִן from מִּזְרַח־ mmizraḥ- מִזְרָח sunrise שֶׁ֖מֶשׁ šˌemeš שֶׁמֶשׁ sun אֶת־ ʔeṯ- אֵת [object marker] כְּבֹודֹ֑ו kᵊvôḏˈô כָּבֹוד weight כִּֽי־ kˈî- כִּי that יָבֹ֤וא yāvˈô בוא come כַ ḵa כְּ as † הַ the נָּהָר֙ nnāhˌār נָהָר stream צָ֔ר ṣˈār ציר [uncertain] ר֥וּחַ rˌûₐḥ רוּחַ wind יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH נֹ֥סְסָה nˌōsᵊsā נוס flee בֹֽו׃ vˈô בְּ in 59:19. et timebunt qui ab occidente nomen Domini et qui ab ortu solis gloriam eius cum venerit quasi fluvius violentus quem spiritus Domini cogit And they from the west, shall fear the name of the Lord: and they from the rising of the sun, his glory when he shall come as a violent stream, which the spirit of the Lord driveth on: 19. So shall they fear the name of the LORD from the west, and his glory from the rising of the sun: for he shall come as a rushing stream, which the breath of the LORD driveth. 59:19. And those from the west will fear the name of the Lord, and those from the rising of the sun will fear his glory, when he arrives like a violent river, which the Spirit of the Lord urges on. 59:19. So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 59:19: When the enemy shall come in like a flood - This all the rabbins refer to the coming of the Messiah. If ye see a generation which endures much tribulation, then (say they) expect him, according to what is written: "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him." Kimchi says, he that was the standard-bearer always began the battle by first smiting at the enemy. Here then the Spirit of the Lord is the standard-bearer, and strikes the first blow. They who go against sin and Satan with the Holy Spirit at their head, are sure to win the day. The Spirit of the Lord shall lift up a standard against him "Which a strong wind driveth along" - Quam spiritus Domini cogit, "Which the Spirit of the Lord drives on." - Vulg. נוססה nosesah, pihel a נוס nus fugit. Kimchi says his father thus explained this word: נוססה nosesah interpretatur in significatione fugae, et ait, spiritus Domini fugabit hostem;-nam secundum eum נוססה nosesah est ex conjugatione quadrata, ejusque radix est נוס nus: "nosesah he interpreted in the signification of flight, - The Spirit of the Lord shall put the enemy to flight; for according to him the root of the word is נוס nus, he put to flight." The object of this action I explain otherwise. The conjunction ו vau, prefixed to רוח ruach, seems necessary to the sense, it is added by the corrector in one of the Koningsberg MSS., collated by Lilienthal. It is added also in one of my own. Albert Barnes: Notes on the Bible - 1834 59:19: So shall they fear - That is, the result of the divine interposition to punish his enemies, shall be to secure the acknowledgment of the existence and perfections of Yahweh in every part of the world. See especially the notes at Isa 45:6. When the enemy shall come in - There has been great variety in the interpretation of this passage, and it is remarkable that our translators have departed from all the ancient versions, and that the present translation differs from nearly all the modern expositions of the place. Lowth renders it: When he shall come like a river straitened in his course, Which a strong wind driveth along. Jerome (the Vulgate) renders it, 'When he shall come as a violent river which the Spirit of the Lord (spiritus Domini, or the wind of the Lord, that is, a strong wind) drives along. The Septuagint, 'For the wrath of the Lord will come like an impetuous stream; it will come with fury.' The Chaldee, 'When they shall come who oppress, like an overflowing of the river Euphrates.' The Syriac, 'Because when the oppressor shall come as a river, the Spirit of the Lord shall humble him.' The reason of this variety of interpretation is the ambiguity of the Hebrew words which occur in the verse. The word which in our common version is rendered 'the enemy' (צר tsâ r, from צרר tsâ rar, to press, compress, bind up together; intrans. to be straitened, or compressed), may mean either: 1. "An adversary, enemy, persecutor," synonymous with אויב 'ô yē b, as in Num 10:9; Deu 32:27; Job 16:9; or, 2. "Straits, affliction" Psa 4:2; Psa 18:7; Psa 44:11; or, 3. "Strait, narrow" Num 22:26; Job 41:7. 'It may be, therefore, here either a noun meaning an enemy; or it maybe an adjective qualifying the word river, and then will denote a river that is closely confined within its banks, and that is urged forward by a mass of accumulating waters, or by a mighty wind. According to this, it will mean that Yahweh will come to take vengeance with the impetuosity of a river that swells and foams and is borne forward with violence in its course. The comparison of a warrior or hero with such a mighty and impetuous torrent, is exceedingly forcible and beautiful, and is not uncommon (see the notes at Isa 8:7). The phrase rendered 'the Spirit of the Lord' (יהוה רוח rû ach yehovâ h), may denote 'the wind of Yahweh,' or a strong, violent, mighty wind. The appropriate signification of the word רוח rû ach, is wind, or breath; and it is well known that the name of God is often in the Scriptures used to denote that which is mighty or vast, as in the phrase, mountains of God, cedars of God, etc. There is no reason why it should be here regarded as denoting 'the Spirit of God,' - the great agent of enlightening and reforming the world. It may be understood, as Lowth and others have applied it, to denote a strong and violent wind - a wind urging on a mass of waters through a compressed and straitened place, and thus increasing their impetuosity and violence. The phrase 'Spirit of God' (אלהים רוח rû ach 'ĕ lohı̂ ym), is used to denote a strong wind, in Kg1 18:12; Kg2 2:16; Isa 40:7; Eze 12:14; Eze 13:13. The word rendered in our version, 'shall lift up a standard' (נססה nosesâ h), rendered in the margin, 'put him' to flight,' if derived from נסס nā sas, and if written with the points נססה nā sesâ h, would denote to lift up, to elevate, as a standard or banner, or anything to oppose and retard a foe. But the word is probably derived from נוּס nû s, to flee, in the Piel נוסס nô sē s, "to impel, to cause to flee." Here it means, then, that the mighty wind impels or drives on the compressed waters of the stream, and the whole passage means that Yahweh would come to deliver his people, and to prostrate his foes with the impetuosity of a violent river compressed between narrow banks, and driven on by a mighty wind. True, therefore, as it is, that when a violent enemy assails the church; when he comes in with error, with violence, and with allies, like a flood, Yahweh will rear a standard against him, and the influences of the Spirit of God may be expected to interpose to arrest the evil; yet this passage does not teach that doctrine, nor should it be so applied. It does teach that Yahweh will go forth with energy and power to defend his people and to prostrate his foes. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:19: shall they: Isa 11:9-16, Isa 24:14-16, Isa 49:12, Isa 66:18-20; Psa 22:27, Psa 102:15, Psa 102:16, Psa 113:3; Dan 7:27; Zep 3:8, Zep 3:9; Mal 1:11; Rev 11:15 When: This all the Rabbins refer to the coming of the Messiah. If, say they, ye see a generation which endured much tribulation, then expect Him, according to what is written, "When the enemy shall come in like a flood," etc. the enemy: Rev 12:10, Rev 12:15-17, Rev 17:14, Rev 17:15 the Spirit: Isa 11:10; Zac 4:6; Th2 2:8; Rev 20:1-3 lift up a standard against him: or, put him to flight Carl Friedrich Keil and Franz Delitzsch 59:19 The prophet now proceeds to depict the ישׁוּעה, the symbol of which is the helmet upon Jehovah's head. "And they will fear the name of Jehovah from the west, and His glory from the rising of the sun: for He will come like a stream dammed up, which a tempest of Jehovah drives away. And a Redeemer comes for Zion, and for those who turn from apostasy in Jacob, saith Jehovah." Instead of ויראוּ, Knobel would strike out the metheg, and read ויראוּ, "and they will see;" but "seeing the name of Jehovah" (the usual expression is "seeing His glory") is a phrase that cannot be met with, though it is certainly a passable one; and the relation in which Is 59:19 stands to Is 59:19 does not recommend the alteration, since Is 59:19 attributes that general fear of the name of Jehovah (cf., Deut 28:58) and of His glory (see the parallel overlooked by Knobel, Ps 102:16), which follows the manifestation of judgment on the part of Jehovah, to the manner in which this manifestation occurs. Moreover, the true Masoretic reading in this passage is not ויראו (as in Mic 7:17), but וייראו (see Norzi). The two מן in ממּערב (with the indispensable metheg before the chateph, and a second to ensure clearness of pronunciation) (Note: See the law in Br's Metheg-Setzung, 29.) and וּממּזרח־שׁמשׁ (also with the so-called strong metheg) (Note: See idem, 28.) indicate the terminus a quo. From all quarters of the globe will fear of the name and of the glory of Jehovah become naturalized among the nations of the world. For when God has withdrawn His name and His glory from the world's history, as during the Babylonian captivity (and also at the present time), the return of both is all the more intense and extraordinary; and this is represented here in a figure which recals Is 30:27-28; Is 10:22-23 (cf., Ezek 43:2). The accentuation, which gives pashta to כנּהר, does indeed appear to make צר the subject, either in the sense of oppressor or adversary, as in Lam 4:12, or in that of oppression, as in Is 25:4; Is 26:16; Is 30:20. The former is quite out of the question, since no such transition to a human instrument of the retributive judgment could well take place after the לצריו חמה in Is 59:18. In support of the latter, it would be possible to quote Is 48:18 and Is 66:12, since צר is the antithesis to shâlōm. But according to such parallels as Is 30:27-28, it is incomparably more natural to take Jehovah (His name, His glory) as the subject. Moreover, בּו, which must in any case refer to כנהר, is opposed to the idea that צר is the subject, to which בו would have the most natural claim to be referred - an explanation indeed which Stier and Hahn have really tried, taking נוססח as in Ps 60:4, and rendering it "The Spirit of Jehovah holds up a banner against him, viz., the enemy." If, however, Jehovah is the subject to יבא, צר כנּהר must be taken together (like מכסּים ... כּמּים, Is 11:9; טובה רוּחך, Ps 143:10; Ges. 111, 2, b), either in the sense of "a hemming stream," one causing as it were a state of siege (from tsūr, Is 21:2; Is 29:3), or, better still, according to the adjective use of the noun צר (here with tzakeph, צר from צרר) in Is 28:20; Job 41:7; 4Kings 6:1, a closely confined stream, to whose waters the banks form a compressing dam, which it bursts through when agitated by a tempest, carrying everything away with it. Accordingly, the explanation we adopt is this: Jehovah will come like the stream, a stream hemmed in, which a wind of Jehovah, i.e., (like "the mountains of God," "cedars of God," "garden of Jehovah," Is 51:3, cf., Num 24:6) a strong tempestuous wind, sweeps away (בּו נססה, nōsesa-b-bô, with the tone drawn back and dagesh forte conj. in the monosyllable, the pilel of nūs with Beth: to hunt into, to press upon and put to flight) - a figure which also indicates that the Spirit of Jehovah is the driving force in this His judicially gracious revelation of Himself. Then, when the name of Jehovah makes itself legible once more as with letters of fire, when His glory comes like a sea of fire within the horizon of the world's history, all the world form west to east, from east to west, will begin to fear Him. But the true object of the love, which bursts forth through this revelation of wrath, is His church, which includes not only those who have retained their faith, but all who have been truly converted to Him. And He comes (וּבא) a continuation of יבא) for Zion a Redeemer, i.e., as a Redeemer (a closer definition of the predicate), and for those who turn away from apostasy (פשׁע שׁבי, compare Is 1:27, and for the genitive connection Mic 2:8, מלחמה שׁוּבי, those who have turned away form the war). The Vav here does not signify "and indeed," as in Is 57:18, but "more especially." He comes as a Redeemer for Zion, i.e., His church which has remained true, including those who turn again to Jehovah from their previous apostasy. In Rom 11:26 the apostle quotes this word of God, which is sealed with "Thus saith Jehovah," as a proof of the final restoration of all Israel; for יהוה (according to the Apocalypse, ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος) is to him the God who moves on through the Old Testament towards the goal of His incarnation, and through the New Testament towards that of His parousia in Christ, which will bring the world's history to a close. But this final close does not take place without its having become apparent at the same time that God "has concluded all in unbelief that He may have compassion upon all" (Rom 11:32). Geneva 1599 59:19 So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall (s) come in like a flood, the Spirit of the LORD shall lift up a standard against him. (s) He shows that there will be great affliction in the Church, but God will always deliver his. John Gill 59:19 So shall they fear the name of the Lord from the west, and his glory from the rising of the sun,.... The eastern and western antichrist being destroyed, way shall be made for the spread of the Gospel east and west; which shall be everywhere embraced, and the true worship of God set up; and the glorious name of the Lord, or the Lord who is glorious in his name, nature, perfections, and works, shall be feared and served from the rising of the sun to the setting of the same, or by all nations under the heavens; see Mal 1:11 and even those that are left in the antichristian states, and escape the general ruin, shall be frightened at his judgments, fear his great and awful name, and give glory to the God of heaven, Rev_ 11:13. when the enemy shall come in like a flood; when Satan, the common "enemy" of mankind, the avowed and implacable enemy of Christ and his people, "shall come" into the world, and into the church, as he will in the latter day; and has already entered "like" an impetuous flood, threatening to carry all before him, introducing a flood of immorality and profaneness, as in the days of Noah and Lot, to which the times of the Son of Man's coming are likened, Lk 17:26 or else a flood of error and heresy of all sorts; see Rev_ 12:15 and likewise a flood of persecution, as will be at the slaying of the witnesses, that hour of temptation that will come upon all the earth, to try the inhabitants of it, Rev_ 3:10. Aben Ezra compares this passage with, and illustrates it by, that time of trouble which will be, such as never was since there was a nation, Dan 12:1 when this will be the case, which seems to be near at hand: the Spirit of the Lord shall lift up a standard against him; Christ and his Gospel, or Christ the standard lifted up in the ministry of the Gospel, Is 11:10 a set of ministers shall be raised up, having the everlasting Gospel, which they shall publish to all nations, and which shall have an universal spread; and by means of which the earth shall be filled with the knowledge of the Lord as the waters cover the sea; and which will be a sufficient check to the enemy's flood of immorality, error, and persecution; and which, after this, shall be no more; see Rev_ 14:6. Some render the words, "when he", the glorious name of the Lord, or he who is the glory of the Lord, the brightness of his glory; shall come like a narrow flood, that flows with great swiftness and force, and carries all before it; the Spirit of the Lord lifting him up for a standard (l), that is, in the ministry of the word; "so shall they fear", &c.; then multitudes shall serve the Lord, and worship him. The Targum is, "they that afflict shall be as the overflowing of the river Euphrates; by the word of the Lord shall they be broken;'' and Vitringa thinks there is an allusion to the river Euphrates; interpreting the enemy of the Ottoman Turks, Tartars, and Scythians, stirred up by Satan to distress the church: all this may be applied to the case of particular believers under the assaults of Satan their grand enemy; who seeks all occasions to disturb their peace and destroy their comfort, though he cannot ruin their souls; he comes in, not only into their houses where they dwell, and gives them disturbance there; and into the house of God where they worship, and does all he can to hinder them in attending on the word and ordinances, and to prevent all usefulness, edification, and comfort thereby; but he enters into their hearts, and stirs up the corruptions of their nature, and causes these to rise like a flood, which threaten with bringing them into captivity to the law of sin and death; and attacks them with violent temptations, suggesting that they are not the people of God, the redeemed of the Lamb, or regenerated by the Spirit, but are hypocrites, and never had the work of grace on their hearts; aggravating their sins, and telling them they have sinned the sin against the Holy Ghost, and there is no pardon for them; and at other times filling their minds with blasphemous and atheistical thoughts; all which come upon them sometimes with so much force, that it is like an overflowing flood that threatens with utter destruction; when the Spirit of the Lord within them, who is greater than he that is in the world, lifts up Christ as an ensign or standard to them; and directs them to his blood for peace and pardon, for the cleansing of their souls and the atonement of their sins; where they may see and read, in legible characters, the free and full remission of their sins, and an entire satisfaction to the justice of God for them; and he holds up and holds out the righteousness of Christ unto them, with which God is well pleased, his justice satisfied, and his law made honourable; and by which they are justified from all things, and secured from all charges and condemnation; and who also leads them to the person, power, and grace of Christ, to preserve them in grace to glory, to keep them from falling, and present them faultless before the throne of God; the consequence of which is a check to Satan's temptations; an antidote to the doubts and fears he injects; and an abundance of spiritual peace and comfort; as well as it engages to fear the Lord and his goodness. (l) "etenim veniet (sub. Dominus vel nomen Domini) instar fluminis angusti, spiritu Domini levante ipsum pro vexillo", Bootius, Animadv. I. 1. c. 1. p. 68. John Wesley 59:19 Fear - Worship the Lord. The west - The western part of the world. His glory - The glorious God. The rising of the sun - The eastern parts. When - At what time soever the devil, or his instruments shall make violent irruptions upon the church. A standard - God shall make known himself to take their part and defend them, by his spirit alone. Robert Jamieson, A. R. Fausset and David Brown 59:19 (Is 45:6; Mal 1:11). The result of God's judgments (Is 26:9; Is 66:18-20). like a flood-- (Jer 46:7-8; Rev_ 12:15). lift up a standard--rather, from a different Hebrew root, "shall put him to flight," "drive him away" [MAURER]. LOWTH, giving a different sense to the Hebrew for "enemy" from that in Is 59:18, and a forced meaning to the Hebrew for "Spirit of the Lord," translates, "When He shall come as a river straitened in its course, which a mighty wind drives along."
59:2059:20: Եկեսցէ ՚ի Սիովնէ փրկիչ, եւ դարձուսցէ զամպարշտութիւնս Յակովբայ՝ ասէ Տէր[10266]։ [10266] Ոմանք. Եւ եկեսցէ ՚ի Սիոնէ փր՛՛։ 20 «Մի փրկիչ պիտի գայ Սիոնից ու պիտի վանի Յակոբի ամբարշտութիւնները», -ասում է Տէրը: 20 «Փրկիչ պիտի գայ Սիօնին Ու Յակոբին մէջ չարութենէ դարձողներուն», կ’ըսէ Տէրը։ Եւ եկեսցէ ի Սիոնէ փրկիչ, եւ դարձուսցէ զամպարշտութիւնս Յակոբայ``, ասէ Տէր: 59:20: Եկեսցէ ՚ի Սիովնէ փրկիչ, եւ դարձուսցէ զամպարշտութիւնս Յակովբայ՝ ասէ Տէր[10266]։ [10266] Ոմանք. Եւ եկեսցէ ՚ի Սիոնէ փր՛՛։ 20 «Մի փրկիչ պիտի գայ Սիոնից ու պիտի վանի Յակոբի ամբարշտութիւնները», -ասում է Տէրը: 20 «Փրկիչ պիտի գայ Սիօնին Ու Յակոբին մէջ չարութենէ դարձողներուն», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	59:2059:20 И придет Искупитель Сиона и {сынов} Иакова, обратившихся от нечестия, говорит Господь. 59:20 καὶ και and; even ἥξει ηκω here ἕνεκεν ενεκα for the sake of; on account of Σιων σιων Siōn; Sion ὁ ο the ῥυόμενος ρυομαι rescue καὶ και and; even ἀποστρέψει αποστρεφω turn away; alienate ἀσεβείας ασεβεια irreverence ἀπὸ απο from; away Ιακωβ ιακωβ Iakōb; Iakov 59:20 וּ û וְ and בָ֤א vˈā בוא come לְ lᵊ לְ to צִיֹּון֙ ṣiyyôn צִיֹּון Zion גֹּואֵ֔ל gôʔˈēl גאל redeem וּ û וְ and לְ lᵊ לְ to שָׁבֵ֥י šāvˌê שׁוב return פֶ֖שַׁע fˌešaʕ פֶּשַׁע rebellion בְּ bᵊ בְּ in יַֽעֲקֹ֑ב yˈaʕᵃqˈōv יַעֲקֹב Jacob נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 59:20. et venerit Sion redemptor et eis qui redeunt ab iniquitate in Iacob dicit DominusAnd there shall come a redeemer to Sion, and to them that return from iniquity in Jacob, saith the Lord. 20. And a redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. 59:20. And the Redeemer will arrive in Zion, and to those who return from the iniquity within Jacob, says the Lord. 59:20. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD: 59:20 И придет Искупитель Сиона и {сынов} Иакова, обратившихся от нечестия, говорит Господь. 59:20 καὶ και and; even ἥξει ηκω here ἕνεκεν ενεκα for the sake of; on account of Σιων σιων Siōn; Sion ὁ ο the ῥυόμενος ρυομαι rescue καὶ και and; even ἀποστρέψει αποστρεφω turn away; alienate ἀσεβείας ασεβεια irreverence ἀπὸ απο from; away Ιακωβ ιακωβ Iakōb; Iakov 59:20 וּ û וְ and בָ֤א vˈā בוא come לְ lᵊ לְ to צִיֹּון֙ ṣiyyôn צִיֹּון Zion גֹּואֵ֔ל gôʔˈēl גאל redeem וּ û וְ and לְ lᵊ לְ to שָׁבֵ֥י šāvˌê שׁוב return פֶ֖שַׁע fˌešaʕ פֶּשַׁע rebellion בְּ bᵊ בְּ in יַֽעֲקֹ֑ב yˈaʕᵃqˈōv יַעֲקֹב Jacob נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 59:20. et venerit Sion redemptor et eis qui redeunt ab iniquitate in Iacob dicit Dominus And there shall come a redeemer to Sion, and to them that return from iniquity in Jacob, saith the Lord. 20. And a redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. 59:20. And the Redeemer will arrive in Zion, and to those who return from the iniquity within Jacob, says the Lord. 59:20. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 20: Предшествующая мессианская, наполовину прикровенная, речь пророка переходит здесь в ясное и прямое предсказание о Мессии и Новом Завете. И придет Искупитель Сиона и сынов Иакова, обратившихся от нечестия, говорит Господь. Апостол Павел в своем известном нарочитом рассуждении о судьбе Израиля цитирует это место в доказательство будущего обращения всех евреев, перед временем второго пришествия Господа на землю (Рим 11:26). Но, разумеется, ничто не мешает нам частичное исполнение данного пророчества относить и ко времени первого пришествия Иисуса Христа, когда многие из иудеев также обратились к Господу и уверовали в Мессию. Adam Clarke: Commentary on the Bible - 1831 59:20: Unto them that turn from transgression in Jacob "And shall turn away iniquity from Jacob" - So the Septuagint and St. Paul, Rom 11:26, reading instead of לשבי leshabey and ביעקב beyaacob, והשיב veheshib and מיעקב meyaacob. The Syriac likewise reads והשיב veheshib; and the Chaldee, to the same sense, ולהשיב ulehashib. Our translators have expressed the sense of the present reading of the Hebrew text: "And unto them that turn from transgression in Jacob." Albert Barnes: Notes on the Bible - 1834 59:20: And the Redeemer shall come - On the meaning of the word rendered here 'Redeemer,' see the notes at Isa 43:1. This passage is applied by the apostle Paul to the Messiah Rom 11:26; and Aben Ezra and Kimchi, among the Jews, and Christians generally, suppose that it refers to him. To Zion - On the word 'Zion,' see the notes at Isa 1:8. The Septuagint renders this, Ἔνεκεν Σιὼν Heneken Siō n - 'On account of Zion.' The apostle Paul Rom 11:26, renders this, 'There shall come out of Zion (ἐκ Σιὼν ek Siō n) the Deliverer,' meaning that he would arise among that people, or would not be a foreigner. The idea in Isaiah, though substantially the same, is rather that he would come as a deliverer from abroad; that is, he would come from heaven, or be commissioned by God. When it is said that he would come to Zion, it is not meant that he would come exclusively to the Jews, but that his mission would be primarily to them. And unto them that turn from transgression in Jacob - There is much variety in the interpretation of this passage. Paul Rom 11:26 quotes it thus, 'and shall turn away ungodliness from Jacob;' and in this he has literally followed the Septuagint. The Vulgate renders it as in our translation. The Chaldee, 'And shall turn transgressors of the house of Jacob to the law.' The Syriac, 'To those who turn iniquity from Jacob.' Lowth has adopted the rendering of the Septuagint, and supposes that an error has crept into the Hebrew text. But there is no good authority for this supposition. The Septuagint and the apostle Paul have retained substantially, as Vitringa has remarked, the sense of the text. The main idea of the prophet is, that the effect of the coming of the Messiah would be to turn people from their sins. He would enter into covenant only with those who forsook their transgressions, and the only benefit to be derived from his coming would be that many would be thus turned from their iniquities. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:20: the Redeemer: Oba 1:17-21; Rom 11:26, Rom 11:27 unto: Deu 30:1-10; Eze 18:30, Eze 18:31; Dan 9:13; Act 2:36-39, Act 3:19, Act 3:26, Act 26:20; Tit 2:11-14; Heb 12:14 Geneva 1599 59:20 And the Redeemer shall come to Zion, and to (t) them that turn from transgression in Jacob, saith the LORD. (t) By which he declares that the true deliverance from sin and Satan belongs to none but to the children of God, whom he justifies. John Gill 59:20 And the Redeemer shall come to Zion,.... Not Cyrus, as some; but the Messiah, as it is applied in the Talmud (m) and in other Jewish writers (n), and as Aben Ezra rightly interprets it; and so Kimchi, who also understands by the enemy, in the preceding verse, Gog and Magog; and this must be understood not of the first coming of Christ to redeem his people by his blood from sin, Satan, and the law; but of his spiritual coming to Zion to the church of God in the latter day, at the time of the conversion of the Jews, as appears from the quotation, and application of it by the apostle, Rom 11:25 and with it compare Rev_ 14:1, and unto them that turn from transgression in Jacob, saith the Lord; that is, to such among the Jews, the posterity of Jacob, who repent of their sins, and turn from them; and particularly their sin of the rejection of the Messiah, and the disbelief of him, and turn to him, and believe in him as their Saviour and King. The Targum is, "and the Redeemer shall come to Zion, and to turn the transgressors of the house of Jacob to the law;'' but rather the turn will be to the Gospel of Christ. (m) T. Bab. Sanhedrin, fol. 98. l. & Yoma, fol. 86. 2. (n) Echa Rabbati, fol. 47. 2. John Wesley 59:20 The Redeemer - Christ, of whom the apostle expounds it, Rom 11:26, the prophets usually concluding their promises of temporal deliverances with the promises of spiritual, especially such, of which the temporal were evident types. Robert Jamieson, A. R. Fausset and David Brown 59:20 to Zion-- Rom 11:26 quotes it, "out of Zion." Thus Paul, by inspiration, supplements the sense from Ps 14:7 : He was, and is come to Zion, first with redemption, being sprung as man out of Zion. The Septuagint translates "for the sake of Zion." Paul applies this verse to the coming restoration of Israel spiritually. them that turn from-- (Rom 11:26). "shall turn away ungodliness from Jacob"; so the Septuagint, Paul herein gives the full sense under inspiration. They turn from transgression, because He first turns them from it, and it from them (Ps 130:4; Lam 5:21).
59:2159:21: Եւ ա՛յս նոցա որ յինէն ուխտ՝ ասէ Տէր. Հոգին իմ որ է ՚ի քեզ, եւ բանք զոր ետու ՚ի բերան քո, մի՛ պակասեսցէ ՚ի բերանոյ քումմէ, եւ ՚ի բերանոյ զաւակի քոյ. եւ ՚ի բերանոյ զաւակէ զաւակի՛ քոյ՝ ասէ Տէր, յայսմհետէ մինչեւ յաւիտեան[10267]։[10267] Յօրինակին՝ զկնի ուխտ՝ ասէ, դատարկ տեղի թողեալ եւ չակերտիւ նշանակեալ՝ ակնարկի ՚ի ներքս բերել Տէր. համաձայն այլոց։ Ոմանք. Մի՛ պակասեսցեն ՚ի բե՛՛։ Ոսկան. Եւ ՚ի բերանոյ զաւակի զաւակի քո։ 21 «Այս է իմ ուխտը նրանց հետ, -ասում է Տէրը: -Իմ հոգին, որ քեզ վրայ է, եւ իմ խօսքերը, որ քո բերանը դրեցի, այսուհետեւ մինչեւ յաւիտենութիւն չպիտի պակասեն քո բերանից, քո զաւակի բերանից եւ քո զաւակի զաւակի բերանից», -ասում է Տէրը: 21 «Անոնց հետ այս ուխտը պիտի ընեմ», կ’ըսէ Տէրը։«Իմ Հոգիս, որ քու վրադ է Ու իմ խօսքերս, որոնք քու բերանդ դրած եմ, Քու բերնէդ ու քու զաւակներուդ բերնէն Եւ քու զաւակներուդ զաւակներուն բերնէն պիտի չպակսին, Այսօրուընէ մինչեւ յաւիտեան», կ’ըսէ Տէրը։ Եւ այս նոցա որ յինէն ուխտ, ասէ Տէր. Հոգին իմ որ է ի քեզ եւ բանք զոր ետու ի բերան քո` մի՛ պակասեսցեն ի բերանոյ քումմէ եւ ի բերանոյ զաւակի քո. եւ ի բերանոյ զաւակէ զաւակի քո, ասէ Տէր, յայսմհետէ մինչեւ յաւիտեան: 59:21: Եւ ա՛յս նոցա որ յինէն ուխտ՝ ասէ Տէր. Հոգին իմ որ է ՚ի քեզ, եւ բանք զոր ետու ՚ի բերան քո, մի՛ պակասեսցէ ՚ի բերանոյ քումմէ, եւ ՚ի բերանոյ զաւակի քոյ. եւ ՚ի բերանոյ զաւակէ զաւակի՛ քոյ՝ ասէ Տէր, յայսմհետէ մինչեւ յաւիտեան[10267]։ [10267] Յօրինակին՝ զկնի ուխտ՝ ասէ, դատարկ տեղի թողեալ եւ չակերտիւ նշանակեալ՝ ակնարկի ՚ի ներքս բերել Տէր. համաձայն այլոց։ Ոմանք. Մի՛ պակասեսցեն ՚ի բե՛՛։ Ոսկան. Եւ ՚ի բերանոյ զաւակի զաւակի քո։ 21 «Այս է իմ ուխտը նրանց հետ, -ասում է Տէրը: -Իմ հոգին, որ քեզ վրայ է, եւ իմ խօսքերը, որ քո բերանը դրեցի, այսուհետեւ մինչեւ յաւիտենութիւն չպիտի պակասեն քո բերանից, քո զաւակի բերանից եւ քո զաւակի զաւակի բերանից», -ասում է Տէրը: 21 «Անոնց հետ այս ուխտը պիտի ընեմ», կ’ըսէ Տէրը։«Իմ Հոգիս, որ քու վրադ է Ու իմ խօսքերս, որոնք քու բերանդ դրած եմ, Քու բերնէդ ու քու զաւակներուդ բերնէն Եւ քու զաւակներուդ զաւակներուն բերնէն պիտի չպակսին, Այսօրուընէ մինչեւ յաւիտեան», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	59:2159:21 И вот завет Мой с ними, говорит Господь: Дух Мой, Который на тебе, и слова Мои, которые вложил Я в уста твои, не отступят от уст твоих и от уст потомства твоего, и от уст потомков потомства твоего, говорит Господь, отныне и до века. 59:21 καὶ και and; even αὕτη ουτος this; he αὐτοῖς αυτος he; him ἡ ο the παρ᾿ παρα from; by ἐμοῦ εμου my διαθήκη διαθηκη covenant εἶπεν επω say; speak κύριος κυριος lord; master τὸ ο the πνεῦμα πνευμα spirit; wind τὸ ο the ἐμόν εμος mine; my own ὅ ος who; what ἐστιν ειμι be ἐπὶ επι in; on σοί σοι you καὶ και and; even τὰ ο the ῥήματα ρημα statement; phrase ἃ ος who; what ἔδωκα διδωμι give; deposit εἰς εις into; for τὸ ο the στόμα στομα mouth; edge σου σου of you; your οὐ ου not μὴ μη not ἐκλίπῃ εκλειπω leave off; cease ἐκ εκ from; out of τοῦ ο the στόματός στομα mouth; edge σου σου of you; your καὶ και and; even ἐκ εκ from; out of τοῦ ο the στόματος στομα mouth; edge τοῦ ο the σπέρματός σπερμα seed σου σου of you; your εἶπεν επω say; speak γὰρ γαρ for κύριος κυριος lord; master ἀπὸ απο from; away τοῦ ο the νῦν νυν now; present καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 59:21 וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i זֹ֣את zˈōṯ זֹאת this בְּרִיתִ֤י bᵊrîṯˈî בְּרִית covenant אֹותָם֙ ʔôṯˌām אֵת [object marker] אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH רוּחִי֙ rûḥˌî רוּחַ wind אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָלֶ֔יךָ ʕālˈeʸḵā עַל upon וּ û וְ and דְבָרַ֖י ḏᵊvārˌay דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שַׂ֣מְתִּי śˈamtî שׂים put בְּ bᵊ בְּ in פִ֑יךָ fˈîḵā פֶּה mouth לֹֽא־ lˈō- לֹא not יָמ֡וּשׁוּ yāmˈûšû מושׁ depart מִ mi מִן from פִּיךָ֩ ppîḵˌā פֶּה mouth וּ û וְ and מִ mi מִן from פִּ֨י ppˌî פֶּה mouth זַרְעֲךָ֜ zarʕᵃḵˈā זֶרַע seed וּ û וְ and מִ mi מִן from פִּ֨י ppˌî פֶּה mouth זֶ֤רַע zˈeraʕ זֶרַע seed זַרְעֲךָ֙ zarʕᵃḵˌā זֶרַע seed אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from עַתָּ֖ה ʕattˌā עַתָּה now וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity 59:21. hoc foedus meum cum eis dicit Dominus spiritus meus qui est in te et verba mea quae posui in ore tuo non recedent de ore tuo et de ore seminis tui et de ore seminis seminis tui dixit Dominus amodo et usque in sempiternumThis is my covenant with them, saith the Lord: My spirit that is in thee, and my words that I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever. 21. And as for me, this is my covenant with them, saith the LORD: my spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever. 59:21. This is my pact with them, says the Lord. My Spirit is within you, and my words, which I have put in your mouth, will not withdraw from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring’s offspring, says the Lord, from this moment, and even forever. 59:21. As for me, this [is] my covenant with them, saith the LORD; My spirit that [is] upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever. As for me, this [is] my covenant with them, saith the LORD; My spirit that [is] upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed' s seed, saith the LORD, from henceforth and for ever: 59:21 И вот завет Мой с ними, говорит Господь: Дух Мой, Который на тебе, и слова Мои, которые вложил Я в уста твои, не отступят от уст твоих и от уст потомства твоего, и от уст потомков потомства твоего, говорит Господь, отныне и до века. 59:21 καὶ και and; even αὕτη ουτος this; he αὐτοῖς αυτος he; him ἡ ο the παρ᾿ παρα from; by ἐμοῦ εμου my διαθήκη διαθηκη covenant εἶπεν επω say; speak κύριος κυριος lord; master τὸ ο the πνεῦμα πνευμα spirit; wind τὸ ο the ἐμόν εμος mine; my own ὅ ος who; what ἐστιν ειμι be ἐπὶ επι in; on σοί σοι you καὶ και and; even τὰ ο the ῥήματα ρημα statement; phrase ἃ ος who; what ἔδωκα διδωμι give; deposit εἰς εις into; for τὸ ο the στόμα στομα mouth; edge σου σου of you; your οὐ ου not μὴ μη not ἐκλίπῃ εκλειπω leave off; cease ἐκ εκ from; out of τοῦ ο the στόματός στομα mouth; edge σου σου of you; your καὶ και and; even ἐκ εκ from; out of τοῦ ο the στόματος στομα mouth; edge τοῦ ο the σπέρματός σπερμα seed σου σου of you; your εἶπεν επω say; speak γὰρ γαρ for κύριος κυριος lord; master ἀπὸ απο from; away τοῦ ο the νῦν νυν now; present καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 59:21 וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i זֹ֣את zˈōṯ זֹאת this בְּרִיתִ֤י bᵊrîṯˈî בְּרִית covenant אֹותָם֙ ʔôṯˌām אֵת [object marker] אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH רוּחִי֙ rûḥˌî רוּחַ wind אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָלֶ֔יךָ ʕālˈeʸḵā עַל upon וּ û וְ and דְבָרַ֖י ḏᵊvārˌay דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שַׂ֣מְתִּי śˈamtî שׂים put בְּ bᵊ בְּ in פִ֑יךָ fˈîḵā פֶּה mouth לֹֽא־ lˈō- לֹא not יָמ֡וּשׁוּ yāmˈûšû מושׁ depart מִ mi מִן from פִּיךָ֩ ppîḵˌā פֶּה mouth וּ û וְ and מִ mi מִן from פִּ֨י ppˌî פֶּה mouth זַרְעֲךָ֜ zarʕᵃḵˈā זֶרַע seed וּ û וְ and מִ mi מִן from פִּ֨י ppˌî פֶּה mouth זֶ֤רַע zˈeraʕ זֶרַע seed זַרְעֲךָ֙ zarʕᵃḵˌā זֶרַע seed אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from עַתָּ֖ה ʕattˌā עַתָּה now וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity 59:21. hoc foedus meum cum eis dicit Dominus spiritus meus qui est in te et verba mea quae posui in ore tuo non recedent de ore tuo et de ore seminis tui et de ore seminis seminis tui dixit Dominus amodo et usque in sempiternum This is my covenant with them, saith the Lord: My spirit that is in thee, and my words that I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever. 21. And as for me, this is my covenant with them, saith the LORD: my spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever. 59:21. This is my pact with them, says the Lord. My Spirit is within you, and my words, which I have put in your mouth, will not withdraw from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring’s offspring, says the Lord, from this moment, and even forever. 59:21. As for me, this [is] my covenant with them, saith the LORD; My spirit that [is] upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 21: И вот, завет Мой с ними... Дух Мой, Который на тебе... не отступит от уст твоих и уст потомства твоего... отныне и до века". Хотя некоторые из толкователей, во главе даже с блаженный Иеронимом, и склонны относить эти слова только к личности самого пророка Исаии, как верного "слуги Господа" и "стража дома Израилева", но общая мысль повествования и ближайший контекст речи ("завет с ними") заставляют видеть здесь указание на весь новозаветный Сион, или верный Израиль. В этом же убеждает нас и Божественное обещание не отнимать у этого народа того пророческого дара (Дух Мой, который на тебе), который был главной отличительной чертой всего миссионерского служения ветхозаветного Израиля и который продолжал некоторое время действовать и в новозаветной церкви, в лице особых "апостолов и пророков" (Еф 4:11). Об этом миссионерском призвании лучших сынов Израиля пророк Исаия, как известно, не раз говорил и раньше (42:1-4; 44:26; 55:3: и др.). Adam Clarke: Commentary on the Bible - 1831 59:21: This is my covenant with them "This is the covenant which I make with them" - For אותם otham, them, twenty-four MSS., (four ancient), and nine editions have אתם ittam, with them. My Spirit that is upon thee - This seems to be an address to the Messiah; Kimchi says it is to the prophet, informing him that the spirit of prophecy should be given to all Israelites in the days of the Messiah, as it was then given to him, i.e., to the prophet. And my words which I have put in thy mouth - Whatsoever Jesus spoke was the word and mind of God himself; and must, as such, be implicitly received. Nor out of the mouth of thy seed - The same doctrines which Jesus preached, all his faithful ministers preach; and his seed - genuine Christians, who are all born of God, believe; and they shall continue, and the doctrines remain in the seed's seed through all generations - for ever and ever. This is God's covenant, ordered in all things and sure. Albert Barnes: Notes on the Bible - 1834 59:21: As for me - In the pRev_ious part of the chapter, the prophet has spoken. Here Yahweh is introduced as speaking himself, and as declaring the nature of the covenant which he would establish. In the verse pRev_ious, it had been stated that the qualifications on the part of people for their partaking of the benefits of the Redeemer's work, were, that they should turn from transgression. In this verse, Yahweh states what he would do in regard to the covenant which was to be established with his people. 'So far as I am concerned, I will enter into a covenant with them and with their children.' This is my covenant with them - (Compare the notes at Isa 42:6; Isa 49:8; Isa 54:10). The covenant here referred to, is that made with people under the Messiah. In important respects it differed from that made with the Jewish people under Moses. The word, 'covenant' here is evidently equivalent, as it is commonly, when applied to a transaction between God and human beings, to a most solemn promise on his part; and the expression is a most solemn declaration that, under the Messiah, God would impart his Spirit to those who should turn from transgression, and would abundantly bless them and their offspring with the knowledge of his truth. When it is said, 'this is my covenant,' the import evidently is, 'this is the nature or the tenure of my covenant, or of my solemn promises to my people under the Messiah. It shall certainly occur that my Spirit will be continually imparted to thy seed, and that my words will abide with thee and them foRev_er.' My Spirit that is upon thee - The word 'thee' here does not refer, as Jerome and others suppose, to the prophet, but to the pious Hebrew people. The covenant under the Messiah, was not made especially with the prophet or his posterity, but is a promise made to the church, and here evidently refers to the true people of God: and the idea is, that the Spirit of God would be continually imparted to his people, and to their descendants foRev_er. It is a covenant made with true believers and with their children. And my words - The Chaldee understands this of prophecy. But it seems rather to refer to the truth of God in general which he had Rev_ealed for the guidance and instruction of his church. Shall not depart out of thy mouth - This phrase probably means, that the truth of God would be the subject of perpetual meditation and conversation. The covenant would be deemed so precious that it would constantly dwell on the tongues of those who were interested in it. Thy seed's seed - Thy descendants; thy posterity. From henceforth and for ever - This is in accordance with the promises which everywhere occur in the Scriptures, that God would bless the posterity of his people, and that the children of the pious should partake of his favor. See Exo 20:6 : 'Showing mercy unto thousands (that is, thousands of generations) of them that love me and keep my commandments.' Compare Deu 4:37; Deu 5:29; Deu 7:9; Psa 89:24, Psa 89:36; Jer 32:39-40. There is no promise of the Bible that is more full of consolation to the pious, or that has been more strikingly fulfilled than this. And though it is true that not all the children of holy parents become truly pious; though there are instances where they are signally wicked and abandoned, yet it is also true that rich spiritual blessings are imparted to the posterity of those who serve God and who keep his commandments. The following facts are well known to all who have ever made any observation on this subject: 1. The great majority of those who become religious are the descendants of those who were themselves the friends of God. Those who now compose the Christian churches, are not those generally who have been taken from the ways of open vice and profligacy; from the ranks of infidelity; or from the immediate descendants of scoffers, drunkards, and blasphemers. Such people usually tread, for a few generations at least, in the footsteps of their fathers. The church is composed mainly of the descendants of those who have been true Christians, and who trained their children to walk in the ways of pure religion. 2. It is a fact that comparatively a large proportion of the descendants of the pious themselves for many generations become true Christians. I know that it is often thought to be otherwise, and especially that it is often said that the children of clergymen are less virtuous and religious than others. But it should be remembered that such cases are more prominent than others, and especially that the profane and the wicked have a malicious pleasure in making them the subject of remark. The son of a drunkard will be intemperate without attracting notice - for such a result is expected; the son of an infidel will be an infidel; the son of a scoffer will be a scoffer; of a thief a thief; of a licentious man licentious, without being the subject of special observation. But when the son of an eminent Christian treads the path of open profligacy, it at once excites remark, because such is not the usual course, and is not usually expected; and because a wicked world has pleasure in marking the case, and calumniating religion through such a prominent instance of imperfection and sin. But such is not the common result of religious training. Some of the most devotedly pious people of this land are the descendants of the Huguenots who were expelled from France. A very large proportion of all the piety in this country has been derived from the 'Pilgrims,' who landed on the rock of Plymouth, and God has blessed their descendants in New England and elsewhere with numerous Rev_ivals of religion. I am acquainted with the descendants of John Rogers, the first martyr in Queen Mary's reign, of the tenth and eleventh generations. With a single exception, the oldest son in the family has been a clergymen - some of them eminently distinguished for learning and piety; and there are few families now in this land a greater proportion of whom are pious than of that. The following statistical account made of a limited section of the country, not more favored or more distinguished for piety than many others, accords undoubtedly with similar facts which are constantly occurring in the families of those who are the friends of religion. The Secretary of the Massachusetts Sabbath School Society made a limited investigation, in the year 1838, for the purpose of ascertaining the facts about the religious character of the families of ministers and deacons with reference to the charge so often urged that the 'sons and daughters of ministers and deacons were worse than common children.' The following is the result. In 268 families which he canvassed, he found 1290 children over fifteen years of age. Of these children 884, almost three-fourths, are hopefully pious; 794 have united with the churches; sixty-one entered the ministry; only seventeen are dissipated, and about half only of these became so while with their parents. In eleven of these families there are 123 children, and all but seven pious. In fifty-six of these families there are 249 children over fifteen, and all hopefully pious. When and where can any such result be found in the families of infidels, of the vicious, or of irreligious people? Indeed, it is the great law by which religion and virtue are perpetuated in the world. that God is faithful to this covenant, and that he blesses the efforts of his friends to train up generations for his service. 3. All pious parents should repose on this promise of a faithful God. They may and should believe that it is his design to perpetuate religion in the families of those who truly serve and obey him. They should be faithful in imparting religious truth; faithful in prayer, and in a meek, holy, pure, and benevolent example; they should so live that their children may safely tread in their footsteps; they should look to God for his blessing on their efforts, and their efforts will not be in vain. They shall see their children walk in the ways of virtue; and when they die, they may leave the world with unwavering confidence that God will not suffer his faithfulness to fail; that he will not break his covenant, nor alter the thing that is gone out of his lips Psa 89:33-34. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 59:21: this: Isa 49:8, Isa 55:3; Jer 31:31-34, Jer 32:38-41; Eze 36:25-27, Eze 37:25-27; Eze 39:25-29; Heb 8:6-13, Heb 10:16 My spirit: Isa 11:1-3, Isa 61:1-3; Joh 1:33, Joh 3:34, Joh 4:14, Joh 7:39; Rom 8:9; Co2 3:8, Co2 3:17, Co2 3:18 my words: Isa 51:16; Joh 7:16, Joh 7:17, Joh 8:38, Joh 17:8; 1Cor. 15:3-58 Carl Friedrich Keil and Franz Delitzsch 59:21 Jehovah, having thus come as a Redeemer to His people, who have hitherto been lying under the curse, makes an everlasting covenant with them. "And I, this is my covenant with them, saith Jehovah: My Spirit which is upon thee, and my word which I have put in thy mouth, shall not depart out of thy mouth, and out of the mouth of thy seed, and out of the mouth of thy seed's seed, saith Jehovah, from henceforth and for ever." In the words, "And I, this is my covenant with them," we have a renewal of the words of God to Abram in Gen 17:4, "As for me, behold, my covenant is with thee." Instead of אתּם we have in the same sense אתם (not אותם, as in Is 54:15); we find this very frequently in Jeremiah. The following prophecy is addressed to Israel, the "servant of Jehovah," which has been hitherto partially faithful and partially unfaithful, but which has now returned to fidelity, viz., the "remnant of Israel," which has been rescued through the medium of a general judgment upon the nations, and to which the great body of all who fear God from east to west attach themselves. This church of the new covenant has the Spirit of God over it, for it comes down upon it from above; and the comforting saving words of God are not only the blessed treasure of its heart, but the confession of its mouth which spreads salvation all around. The words intended are those which prove, according to Is 51:16, the seeds of the new heaven and the new earth. The church of the last days, endowed with the Spirit of God, and never again forsaking its calling, carries them as the evangelist of God in her apostolic mouth. The subject of the following prophecy is the new Jerusalem, the glorious centre of this holy church. Geneva 1599 59:21 As for me, this [is] my covenant with them, saith the LORD; My spirit that [is] upon thee, and my words which I have put in thy mouth, (u) shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever. (u) Because the doctrine is made profitable by the virtue of the Spirit, he joins the one with the other, and promises to give them both to his Church for ever. John Gill 59:21 As for me, this is my covenant with them, saith the Lord,.... Which shall be manifested and made good to them that repent of their sins, and, believe in Christ; and to whom the particular blessing of it shall be applied, the forgiveness of their sins; see Rom 11:27, my Spirit which is upon thee, and my words which I have put in thy mouth; the Spirit of God, with his gifts and graces, which were upon Christ the Redeemer without measure; and the doctrines he received from his divine Father to teach others, and which he gave to his apostles; the same Spirit which in measure was put upon them, and the same truths which were delivered to them: shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever; that is, shall always continue with the church and her spiritual seed, such as are born in her, and brought up by her, throughout all successive ages, and to the end of time; and it may be observed, that after the conversion of the Jews, to which this prophecy has a special regard, they shall no more apostatize; the Spirit of the Lord shall not depart from them; and the Gospel shall always be professed by them: and it may be further observed, that the Spirit and the word go together; and that the latter is only effectual as accompanied will, the former, and is a proof of the perseverance of the church of God, and of all such who have the Spirit and grace of God, Christ will always have a church, and that church a seed, in which the Spirit and word will always remain. The grace of the Spirit, in the hearts of God's people, never removes from them; nor his Gospel from such, in whose hearts it works effectually. The Targum interprets this of the words of prophecy; and the Talmud (o) of the law not departing from the disciples of wise men; but it is best to understand it of the Gospel not departing from the disciples of Christ, and the seed of the church. (o) T. Bab. Bava Metzia, fol. 85. 1. John Wesley 59:21 My covenant - What I have promised, to them that turn from their iniquity. My words - Which thou hast uttered by virtue of my spirit. Of thy seed - A promise of the perpetual presence of his word and spirit with the prophets, apostles, and teachers of the church to all ages. Robert Jamieson, A. R. Fausset and David Brown 59:21 covenant with them . . . thee--The covenant is with Christ, and with them only as united to Him (Heb 2:13). Jehovah addresses Messiah the representative and ideal Israel. The literal and spiritual Israel are His seed, to whom the promise is to be fulfilled (Ps 22:30). spirit . . . not depart . . . for ever-- (Jer 31:31-37; Mt 28:20). An ode of congratulation to Zion on her restoration at the Lord's second advent to her true position as the mother church from which the Gospel is to be diffused to the whole Gentile world; the first promulgation of the Gospel among the Gentiles, beginning at Jerusalem [Lk 24:47], is an earnest of this. The language is too glorious to apply to anything that as yet has happened.

Եսայի / Isaiah - 59 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831