Եսայի / Isaiah - 60 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Прославление возрожденного Сиона (новозаветной церкви).

По общему мнению всех авторитетных экзегетов, это - чисто мессианская глава, относящаяся к христианской эпохе, именно к судьбам духовного Сиона, или новозаветной церкви. Конечно, это не значит еще того, что настоящая глава не имеет никакого исторического значения, или отношения к судьбам еврейского народа. Наоборот, отношение это - самое тесное и внутреннее, поскольку христианская церковь является воплощением идеала ветхозаветной церкви, с одной стороны, и поскольку лучшие сыны Израиля были и первыми гражданами новозаветной церкви (апостолы), (ср. 49:14; 52:21; 54: гл. и др.). Ближайшая же непосредственная связь этой главы с предыдущей покоится, отчасти, на контрасте (полное разложение современного пророку Израиля и духовная мощь возрожденного Сиона), отчасти - на прямой связи с речью об Искупителе, в заключение предыдущей главы. Большинство западных комментаторов этой главы обращают также внимание и на особый характер ее внешней структуры: это - говорят они - пророческая поэма, написанная в форме вдохновенной песни, которую можно разделить на пять, приблизительно равных частей, или стансов (Ewald, Cheyne, The pulp. Commentary etc.).
1-4. Духовный свет Сиона и его количественный рост. 5-9. Сион, как средоточие благ и богатств всего мира. 10-14. Торжественное восстановление и всемирное прославление Сиона. 15-17. Слава, богатство и мощь Сиона, по контрасту с его прежним бедственным состоянием. 18-22. обетование вечного продолжения этой славы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This whole chapter is all to the same purport, all in the same strain; it is a part of God's covenant with his church, which is spoken of in the last verse of the foregoing chapter, and the blessings here promised are the fruits of the word and Spirit there promised. The long continuance of the church, even unto the utmost ages of time, was there promised, and here the large extent of the church, even unto the utmost regions of the earth; and both these tend to the honour of the Redeemer. It is here promised, I. That the church shall be enlightened and shone upon, ver. 1, 2. II. That it shall be enlarged and great additions made to it, to join in the service of God, ver. 3-8. III. That the new converts shall be greatly serviceable to the church and to the interests of it, ver. 9-13. IV. That the church shall be in great honour and reputation among men, ver. 14-16. V. That it shall enjoy a profound peace and tranquility, ver. 17, 18. VI. That, the members of it being all righteous, the glory and joy of it shall be everlasting, ver. 19-22. Now this has some reference to the peaceable and prosperous condition which the Jews were sometimes in after their return out of captivity into their own land; but it certainly looks further, and was to have its full accomplishment in the kingdom of the Messiah, the enlargement of that kingdom by the bringing in of the Gentiles into it, and the spiritual blessings in heavenly things by Christ Jesus with which it should be enriched, and all these earnests of eternal joy and glory.
Adam Clarke: Commentary on the Bible - 1831
The glorious prospect displayed in this chapter seems to have elevated the prophet even above his usual majesty. The subject is the very flourishing condition of the Church of Jesus Christ at that period of the Gospel dispensation when both Jews and Gentiles shall become one fold under one Shepherd. The imagery employed is of the most consolatory and magnificent description. This blessed state of the world shall follow a time of gross darkness, Isa 60:1, Isa 60:2. The universal diffusion of vital godliness beautifully set forth by a great variety of images, Isa 60:3-14. The everlasting duration and spotless purity of this kingdom of Christ, Isa 60:15-21. A time appointed in the counsels of Jehovah for the commencement of this happy period; and when this time arrives, the particulars of the prophecy shall have a speedy accomplishment, Isa 60:22.
The subject of this chapter is the great increase and flourishing state of the Church of God by the conversion and accession of the heathen nations to it, which is set forth in such ample and exalted terms, as plainly show that the full completion of this prophecy is reserved for future times. This subject is displayed in the most splendid colors under a great variety of images highly poetical, designed to give a general idea of the glories of that perfect state of the Church of God which we are taught to expect in the latter times; when the fullness of the Gentiles shall come in, and the Jews shall be converted and gathered from their dispersions, and the kingdoms of this world shall become the kingdoms of our Lord and of his Christ.
Of the use in prophecy of general or common poetical images, in setting forth the greatness and importance of a future event universally, without descending to particulars, or too minutely explaining circumstances, I have already pretty largely treated in the twentieth prelection on the Hebrew poetry; and have more than once observed in these notes that such images are not always to he applied particularly to persons and things, and were never intended to be minutely explained. I shall add here the opinion of a very learned and judicious person upon this subject: "It is, I think, a mark of right understanding in the language of prophecy, and in the design of prophecy too, to keep to what appears the design and meaning of the prophecy in general, and what the whole of it laid together points out to us, and not to suffer a warm imagination to mislead us from the real intention of the spirit of prophecy, by following uncertain applications of the parts of it." Lowman on the Revelation, note on Rev 19:21 (note). - L. To this testimony I must add my own. This is one of the most glorious chapters in the whole of the Old Testament. The splendor, glory, and excellence of the Church of Christ are here pointed out in language which the Spirit of God alone is capable of using. But when shall this state of blessedness take place? Lord, thou only knowest.
Albert Barnes: Notes on the Bible - 1834
60:0: In this chapter there is commenced a most glowing and beautiful description of the 'golden age' under the Messiah. The description is continued to the close of Isa 62:1-12. It is adorned with the highest ornaments of poetry; the future glory of the church is displayed under the most splendid colors, and with every variety of imagery. It is designed to set forth the glory of that time when the Gentries shall be gathered into the church, and when the whole world shall become tributary to the Messiah, and be illuminated with the light of Christian truth. The main design of the chapter is to foretell the conversion of the pagan world, and the happy and peaceful times which shall exist when that has occurred. In doing this, the highest beauties of prophetic imagery are introduced, and the powers of the inspired prophet seem to have been taxed to the utmost to convey a just view of the glory of the scene. That it refers to the time of the Messiah no one can doubt who reads it. And that it refers to events which have not yet fully occurred is, I think, equally clear, and will be made apparent in the notes. In accordance with the usual mede in Isaiah (see the Introduction, Section 7, 4), the prophet throws himself into the midst of the future scene Isa 60:1, and the events are described as passing in vision before his eyes. He sees the light as already shining, and the glory of Yahweh as actually arisen upon the church; he sees the Gentiles flocking to the Redeemer, and bringing their most valued and precious objects, and laying them at his feet.
The chapter may, for convenience, be regarded as consisting of three parts:
I. An invocation to the church to arise, and to enjoy and diffuse the light which had risen upon her Isa 60:1-2, the earth elsewhere was enveloped in deep darkness, but the light of Messiah's reign and of truth was with her.
II. The declaration that the Gentile world would be converted to the true religion, and would participate in the blessings of the reign of the Messiah.
1. The assurance that this event would occur Isa 60:3.
2. The church directed to look around, and behold the multitudes that were flocking to her Isa 60:4.
3. Specifications of those who would come and participate in the benefits of the reign of the Messiah.
(1) The abundance of the sea would come.
(2) The wealth of the Gentiles Isa 60:5.
(3) The camels and dromedaries from Midian, Ephah, and all they who resided in Sheba would come with their gold and incense Isa 60:6.
(4) The flocks of Kedar, and the rams of Nebaioth would be offered Isa 60:7.
(5) The multitude would be so great as to excite astonishment: and lead to the inquiry who they were. They would come like clouds; they would fly for safety as doves do to their windows in an approaching tempest Isa 60:8.
(6) The distant islands - the pagan coasts, would wait for the gospel; and the commerce of the world be made tributary to the spread of truth Isa 60:9.
(7) The sons of strangers would be employed in defending Zion, and kings would become the servants of the church Isa 60:10.
4. So great would be the anxiety to embrace the provisions of mercy, and so numerous the converts from the Pagan world, that the gates of Zion would never be closed day or night Isa 60:11.
5. The nation that refused this homage would be certainly destroyed Isa 60:12.
6. Then follows a beautiful poetical description of the conversion of the Pagan world, and of the fact that the most valued and valuable objects of the Gentiles would be consecrated to the church, under the image of bringing the beautiful trees of Lebanon to adorn the grounds around the temple Isa 60:13-14.
7. Zion would be made an eternal excellency Isa 60:15.
8. There would thus be furnished the fullest proof of the faithfulness of God, and of the fact that Yahweh was the Redeemer and Saviour of his people.
III. The happy state of the church in those times.
1. It would be an age when peace and justice would characterize the rulers Isa 60:17.
2. Violence, contention, wasting, would be known no more Isa 60:18.
3. There would be uninterrupted prosperity, and the constant reign of truth Isa 60:19-20.
4. The people would be all holy Isa 60:21.
5. Their numbers would be greatly augmented, as if a small one should become a strong nation Isa 60:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 60:1, The glory of the church in the abundant access of the Gentiles, Isa 60:15. and the great blessings after a short affliction.
John Gill
INTRODUCTION TO ISAIAH 60.
As, in the two preceding chapters, the hypocrisy and formality, the profaneness and immorality, that should abound in the latter day, and even among professors of religion, are prophesied of; so, in this, a very ample account is given of latter daylight and glory; of both the spiritual and personal reign of Christ, with the latter of which it concludes. The light and glory of the church, in the spiritual reign, are described, Is 60:1 the numerous conversions of persons to it from all quarters, east and west particularly, are prophesied of, Is 60:4, the great usefulness those should be of unto it, in enriching it, and building it up, and in glorifying it, is declared, Is 60:9, as also the subjection of enemies to it; the favours it should receive from kings, and the fame and renown of it through all nations and ages, Is 60:14, its riches, prosperity, peace, and safety, Is 60:17 and the chapter is concluded with an account of the more perfect state of the church in the personal reign of Christ, when there will be a perfection of light and righteousness; and the number of God's elect will be complete, and they will be all together, Is 60:19.
60:160:1: Լուսաւորեա՛ց՝ լուսաւորեա՛ց Երուսաղէմ, զի հասեալ է լոյս քո, եւ փառք Տեառն ՚ի վերայ քո ծագեսցեն։
1 Լուսաւորուի՛ր, լուսաւորուի՛ր, Երուսաղէ՛մ, քանզի հասել է քո լոյսը, եւ Տիրոջ փառքը քեզ վրայ է ծագելու:
60 Ելի՛ր, լուսաւորուէ՛. քանզի քու լոյսդ եկաւ Ու Տէրոջը փառքը քու վրադ ծագեցաւ։
Լուսաւորեաց, լուսաւորեաց, Երուսաղէմ``, զի հասեալ է լոյս քո, եւ փառք Տեառն ի վերայ քո [926]ծագեսցեն:

60:1: Լուսաւորեա՛ց՝ լուսաւորեա՛ց Երուսաղէմ, զի հասեալ է լոյս քո, եւ փառք Տեառն ՚ի վերայ քո ծագեսցեն։
1 Լուսաւորուի՛ր, լուսաւորուի՛ր, Երուսաղէ՛մ, քանզի հասել է քո լոյսը, եւ Տիրոջ փառքը քեզ վրայ է ծագելու:
60 Ելի՛ր, լուսաւորուէ՛. քանզի քու լոյսդ եկաւ Ու Տէրոջը փառքը քու վրադ ծագեցաւ։
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60:160:1 Восстань, светись, [Иерусалим], ибо пришел свет твой, и слава Господня взошла над тобою.
60:1 φωτίζου φωτιζω illuminate; enlighten φωτίζου φωτιζω illuminate; enlighten Ιερουσαλημ ιερουσαλημ Jerusalem ἥκει ηκω here γάρ γαρ for σου σου of you; your τὸ ο the φῶς φως light καὶ και and; even ἡ ο the δόξα δοξα glory κυρίου κυριος lord; master ἐπὶ επι in; on σὲ σε.1 you ἀνατέταλκεν ανατελλω spring up; rise
60:1 ק֥וּמִי qˌûmî קום arise אֹ֖ורִי ʔˌôrî אור be light כִּ֣י kˈî כִּי that בָ֣א vˈā בוא come אֹורֵ֑ךְ ʔôrˈēḵ אֹור light וּ û וְ and כְבֹ֥וד ḵᵊvˌôḏ כָּבֹוד weight יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עָלַ֥יִךְ ʕālˌayiḵ עַל upon זָרָֽח׃ zārˈāḥ זרח flash up
60:1. surge inluminare quia venit lumen tuum et gloria Domini super te orta estArise, be enlightened, O Jerusalem: for thy light is come, and the glory of the Lord is risen upon thee.
1. Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.
60:1. Rise up to be illuminated, O Jerusalem! For your light has arrived, and the glory of the Lord has risen over you.
60:1. Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.
Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee:

60:1 Восстань, светись, [Иерусалим], ибо пришел свет твой, и слава Господня взошла над тобою.
60:1
φωτίζου φωτιζω illuminate; enlighten
φωτίζου φωτιζω illuminate; enlighten
Ιερουσαλημ ιερουσαλημ Jerusalem
ἥκει ηκω here
γάρ γαρ for
σου σου of you; your
τὸ ο the
φῶς φως light
καὶ και and; even
ο the
δόξα δοξα glory
κυρίου κυριος lord; master
ἐπὶ επι in; on
σὲ σε.1 you
ἀνατέταλκεν ανατελλω spring up; rise
60:1
ק֥וּמִי qˌûmî קום arise
אֹ֖ורִי ʔˌôrî אור be light
כִּ֣י kˈî כִּי that
בָ֣א vˈā בוא come
אֹורֵ֑ךְ ʔôrˈēḵ אֹור light
וּ û וְ and
כְבֹ֥וד ḵᵊvˌôḏ כָּבֹוד weight
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עָלַ֥יִךְ ʕālˌayiḵ עַל upon
זָרָֽח׃ zārˈāḥ זרח flash up
60:1. surge inluminare quia venit lumen tuum et gloria Domini super te orta est
Arise, be enlightened, O Jerusalem: for thy light is come, and the glory of the Lord is risen upon thee.
60:1. Rise up to be illuminated, O Jerusalem! For your light has arrived, and the glory of the Lord has risen over you.
60:1. Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: С 1: по 4: ст. включительно - первый станс, или отдел поэмы. В нем, по обычаю, дано обращение к адресату речи и указан ее главный предмет.

Восстань, светись... У LXX и в славянском здесь добавлено "Иерусалиме" - слово, которого нет в подлинном еврейском тексте. В последнем здесь разумеется несколько иное слово, именно "Сион", как это видно из предыдущего (59:20) и последующего (60:14) контекста речи. Но суть дела от этого нисколько не меняется, так как очевидно, что оба этих термина - и Сион и Иерусалим - являются синонимическими определениями одного и того же предмета - новозаветной церкви. В этом смысле нельзя не приветствовать положительной глоссы святого Иоанна Дамаскина, который в 9-м ирмосе своего знаменитого пасхального канона к слову "Иерусалиме" сделал прекрасное добавление "новый": "светися, светися, новый Иерусалиме!. ".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. 2 For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee. 3 And the Gentiles shall come to thy light, and kings to the brightness of thy rising. 4 Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. 5 Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. 6 The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praises of the LORD. 7 All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory. 8 Who are these that fly as a cloud, and as the doves to their windows?
It is here promised that the gospel temple shall be very lightsome and very large.
I. It shall be very lightsome: Thy light has come. When the Jews returned out of captivity they had light and gladness, and joy and honour; they then were made to know the Lord and to rejoice in his great goodness; and upon both accounts their light came. When the Redeemer came to Zion he brought light with him, he himself came to be a light. Now observe, 1. What this light is, and whence it springs: The Lord shall arise upon thee (v. 2), the glory of the Lord (v. 1) shall be seen upon thee. God is the father and fountain of lights, and it is in his light that we shall see light. As far as we have the knowledge of God in us, and the favour of God towards us, our light has come. When God appears to us, and we have the comfort of his favour, then the glory of the Lord rises upon us as the morning light; when he appears for us, and we have the credit of his favour, when he shows us some token for good and proclaims his favour to us, then his glory is seen upon us, as it was upon Israel in the pillar of cloud and fire. When Christ arose as the sun of righteousness, and in him the day-spring from on high visited us, then the glory of the Lord was seen upon us, the glory as of the first-begotten of the Father. 2. What a foil there shall be to this light: Darkness shall cover the earth; but, though it be gross darkness, darkness that might be felt, like that of Egypt, that shall overspread the people, yet the church, like Goshen, shall have light at the same time. When the case of the nations that have not the gospel shall be very melancholy, those dark corners of the earth being full of the habitations of cruelty to poor souls, the state of the church shall be very pleasant. 3. What is the duty which the rising of this light calls for: "Arise, shine; not only receive this light, and" (as the margin reads it) "be enlightened by it, but reflect this light; arise and shine with rays borrowed from it." The children of light ought to shine as lights in the world. If God's glory be seen upon us to our honour, we ought not only with our lips, but in our lives, to return the praise of it to his honour, Matt. v. 16; Phil. ii. 15.
II. It shall be very large. When the Jews were settled again in their own land, after their captivity, many of the people of the land joined themselves to them; but it does not appear that there ever was any such numerous accession to them as would answer the fulness of this prophecy; and therefore we must conclude that this looks further, to the bringing of the Gentiles into the gospel church, not their flocking to one particular place, though under that type it is here described. There is no place now that is the centre of the church's unity; but the promise respects their flocking to Christ, and coming by faith, and hope, and holy love, into that society which is incorporated by the charter of his gospel, and of the unity of which he only is the centre--that family which is named from him, Eph. iii. 15. The gospel church is expressly called Zion and Jerusalem, and under that notion all believers are said to come to it (Heb. xii. 22. You have come unto Mount Zion, to the city of the living God, the heavenly Jerusalem), which serves for a key to this prophecy, Eph. ii. 19. Observe,
1. What shall invite such multitudes to the church: "They shall come to thy light and to the brightness of thy rising, v. 3. They shall be allured to join themselves to thee," (1.) "By the light that shines upon thee," the light of the glorious gospel, which the churches hold forth, in consequence of which they are called golden candlesticks. This light which discovers so much of God and his good will to man, by which life and immortality are brought to light, this shall invite all the serious well-affected part of mankind to come and join themselves to the church, that they may have the benefit of this light to inform them concerning truth and duty. (2.) "By the light with which thou shinest." The purity and love of the primitive Christians, their heavenly-mindedness, contempt of the world, and patient sufferings, were the brightness of the church's rising, which drew many into it. The beauty of holiness was the powerful attractive by which Christ had a willing people brought to him in the day of his power, Ps. cx. 3.
2. What multitudes shall come to the church. Great numbers shall come, Gentiles (or nations) of those that are saved, as it is expressed with allusion to this, Rev. xxi. 24. Nations shall be discipled (Matt. xxviii. 19), and even kings, men of figure, power, and influence, shall be added to the church. They come from all parts (v. 4): Lift up thy eyes round about, and see them coming, devout men out of every nation under heaven, Acts ii. 5. See how white the fields are already to the harvest, John iv. 35. See them coming in a body, as one man, and with one consent: They gather themselves together, that they may strengthen one another's hands, and encourage one another. Come, and let us go, ch. ii. 3. "They come from the remotest parts: They come to thee from far, having heard the report of thee, as the queen of Sheba, or seen thy star in the east, as the wise men, and they will not be discouraged by the length of the journey from coming to thee. There shall come some of both sexes. Sons and daughters shall come in the most dutiful manner, as thy sons and thy daughters, resolved to be of thy family, to submit to the laws of thy family and put themselves under the tuition of it. They shall come to be nursed at thy side, to have their education with thee from their cradle." The church's children must be nursed at her side, not sent out to be nursed among strangers; there, where alone the unadulterated milk of the word is to be had, must the church's new-born babes be nursed, that they may grow thereby, 1 Pet. ii. 1, 2. Those that would enjoy the dignities and privileges of Christ's family must submit to the discipline of it.
3. What they shall bring with them and what advantage shall accrue to the church by their accession to it. Those that are brought into the church by the grace of God will be sure to bring all they are worth in with them, which with themselves they will devote to the honour and service of God and do good with in their places. (1.) The merchants shall write holiness to the Lord upon their merchandise and their hire, as ch. xxiii. 18. "The abundance of the sea, either the wealth that is fetched out of the sea (the fish, the pearls) or that which is imported by sea, shall all be converted to thee and to thy use." The wealth of the rich merchants shall be laid out in works of piety and charity. (2.) The mighty men of the nations shall employ their might in the service of the church: "The forces, or troops, of the Gentiles shall come unto thee, to guard thy coasts, strengthen thy interests, and, if occasion be, to fight thy battles." The forces of the Gentiles had often been against the church, but now they shall be for it; for as God, when he pleases, can, and, when we please him, will, make even our enemies to be at peace with us (Prov. xvi. 7), so, when Christ overcomes the strong man armed, he divides his spoils, and makes that to serve his interests which had been used against them, Luke xi. 22. (3.) The wealth imported by land-carriage, as well as that by sea, shall be made use of in the service of God and the church (v. 6): The camels and dromedaries that bring gold and incense (gold to make the golden altar of and incense and sweet perfumes to burn upon it), those of Midian and Sheba, shall bring the richest commodities of their country, not to trade with, but to honour God with, and not in small quantities, but camel-loads of them. This was in part fulfilled when the wise men of the east (perhaps some of the countries here mentioned), drawn by the brightness of the star, came to Christ, and presented to him treasures of gold, frankincense, and myrrh, Matt. ii. 11. (4.) Great numbers of sacrifices shall be brought to God's altar, acceptable sacrifices, and, though brought by Gentiles, they shall find acceptance, v. 7. Kedar was famous for flocks, and probably the fattest rams were those of Nebaioth; these shall come up with acceptance on God's altar. God must be served and honoured with what we have, according as he has blessed us, and with the best we have. This was fulfilled when by the decree of Darius the governors beyond the rivers (perhaps of some of these countries) were ordered to furnish the temple at Jerusalem with bullocks, rams, and lambs, for the burnt-offering of the God of heaven, Ezra vi. 9. It had a further accomplishment, and we trust will have, in the bringing in of the fulness of the Gentiles to the church, which is called the sacrificing or offering up of the Gentiles unto God, Rom. xv. 16. The flocks and rams are precious souls; for they are said to minister to the church, and to come up as living sacrifices, presenting themselves to God by a reasonable service on his altar, Rom. xii. 1.
4. How God shall be honoured by the increase of the church and the accession of such numbers to it. (1.) They shall intend the honour of God's name in it. When they bring their gold and incense it shall not be to show the riches of their country, nor to gain applause to themselves for piety and devotion, but to show forth the praises of the Lord, v. 6. Our greatest services and gifts to the church are not acceptable further than we have an eye to the glory of God in them. And this must be our business in our attendance on public ordinances, to give unto the Lord the glory due to his name; for therefore, as these here, we are called out of darkness into light, that we should show forth the praises of him that called us, 1 Pet. ii. 9. (2.) God will advance the honour of his own name by it; so he has said (v. 7): I will glorify the house of my glory. The church is the house of God's glory, where he manifests his glory to his people and receives that homage by which they do honour to him. And it is for the glory of this house, and of him that keeps house there, both that the Gentiles shall bring their offerings to it and that they shall be accepted therein.
5. How the church shall herself be affected with this increase of her numbers, v. 5. (1.) She shall be in a transport of joy upon this account: "Thou shalt see and flow together" (or flow to and fro), "as in a pleasing agitation about it, surprised at it, but extremely glad of it." (2.) There shall be a mixture of fear with this joy: "Thy heart shall fear, doubting whether it be lawful to go in to the uncircumcised and eat with them." Peter was so impressed with this fear that he needed a vision and voice from heaven to help him over it, Acts x. 28. But, (3.) "When this fear is conquered thy heart shall be enlarged in holy love, so enlarged that thou shalt have room in it for all the Gentile converts; thou shalt not have such a narrow soul as thou hast had nor affections so confined within the Jewish pale." When God intends the beauty and prosperity of his church he gives this largeness of heart and an extensive charity. (4.) These converts flocking to the church shall be greatly admired (v. 8): Who are these that fly as a cloud? Observe, [1.] How the conversion of souls is here described. It is flying to Christ and to his church, for thither we are directed; it is flying like a cloud, though in great multitudes, so as to overspread the heavens, yet with great unanimity, all as one cloud. They shall come with speed, as a cloud flying on the wings of the wind, and come openly, and in the view of all, their very enemies beholding them (Rev. xi. 12), and yet not able to hinder them. They shall fly as doves to their windows, in great flights, many together; they fly on the wings of the harmless dove, which flies low, denoting their innocency and humility. They fly to Christ, to the church, to the word and ordinances, as doves, by instinct, to their own windows, to their own home; thither they fly for refuge and shelter when they are pursued by the birds of prey, and thither they fly for rest when they have been wandering and are weary, as Noah's dove to the ark. [2.] How the conversion of souls is here admired. It is spoken of with wonder and pleasure: Who are these? We have reason to wonder that so many flock to Christ: when we see them all together we shall wonder whence they all came. And we have reason to admire with pleasure and affection those that do flock to him: Who are these? How excellent, how amiable are they! What a pleasant sight is it to see poor souls hastening to Christ, with a full resolution to abide with him!
Adam Clarke: Commentary on the Bible - 1831
60:1: Arise - Call upon God through Christ, for his salvation; and,
Shine - אורי ori, be illuminated: for till thou arise and call upon God, thou wilt never receive true light.
For thy light is come - כי בא אורך ki ba orech, for thy light cometh. The Messiah is at the door; who, while he is a light to lighten the Gentiles, will be the glory - the effulgence, of his people Israel.
Albert Barnes: Notes on the Bible - 1834
60:1: Arise - This is evidently addressed to the church, or to Zion regarded as the seat of the church. It is represented as having been in a state of affliction and calamity (compare the notes at Isa 3:26; Isa 52:1-2). She is now called on to arise from the dust, and to impart to others the rich privileges which were conferred on her.
Shine - (אורי 'ô rı̂ y). Lowth renders this, 'Be thou enlightened.' Margin, 'Be enlightened, for thy light cometh.' Noyes, 'Enjoy light.' Septuagint Φωτίζου φωτίζου Phō tizou phō tizou - 'Be enlightened; be enlightened, O Jerusalem.' Herder renders it, 'Be light.' Vitringa regards the expression as equivalent to this, 'pass into a state of light. That is, enjoy light thyself, and impart it freely to others, Gesenius renders it, 'Shine, be bright; that is, be surrounded and resplendent with light.' The idea probably is this, 'rise now from a state of obscurity and darkness. Enter into light; enter into times of prosperity.' It is not so much a command to impart light to others as it is to be encompassed with light and glory. It is the language of prophecy rather than of command; a call rather to participate in the light that was shining than to impart it to others. The Septuagint and the Chaldee here add the name 'Jerusalem,' and regard it as addressed directly to her.
Thy light is come - On the word 'light,' see the notes at Isa 58:8, Isa 58:10. The light here referred to is evidently that of the gospel; and when the prophet says that that light 'is come,' he throws himself into future times, and sees in vision the Messiah as having already come, and as pouring the light of salvation on a darkened church and world (compare the notes at Isa 9:2).
And the glory of the Lord - There is refer once here, doubtless, to the Shechinah or visible splendor which usuallv accompanied the manifestations of God to his people (see the notes at Isa 4:5). As Yahweh manifested himself in visible glory to the Israelites during their journey to the promised land, so he would manifest himself in the times of the Messiah as the glorious protector and guide of his people. The divine character and perfections would be manifested like the sun rising over a darkened world.
Is risen upon thee - As the sun rises. The word used here (זרח zâ rach) is commonly applied to the rising of the sun Gen 32:31; Exo 22:2; Sa2 23:4; Psa 104:22. The comparison of the gospel to the sun rising upon a dark world is exceedingly beautiful, and often occurs in the Bible (compare Mal 4:2; Luk 1:78, margin.)
Upon thee - Upon thee, in contradistinction from other nations and people. The gospel shed its first beams of glory on Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:1: Arise: Isa 52:1, Isa 52:2; Mat 5:16; Eph 5:8, Eph 5:14; Phi 2:15
shine; for thy light is come: or, be enlightened, for thy light cometh, Isa 60:19, Isa 60:20, Isa 9:2; Mat 4:16; Luk 1:78, Luk 1:79; Joh 1:9, Joh 3:19, Joh 8:12, Joh 12:46; Eph 5:8; Rev 21:23, Rev 22:5
the glory: Mal 4:2; Luk 2:32; Pe1 4:14
Carl Friedrich Keil and Franz Delitzsch
60:1
Tit is still night. The inward and outward condition of the church is night; and if it is night followed by a morning, it is so only for those who "against hope believe in hope." The reality which strikes the senses is the night of sin, of punishment, of suffering, and of mourning - a long night of nearly seventy years. In this night, the prophet, according to the command of God, has bee prophesying of the coming light. In his inward penetration of the substance of his own preaching, he has come close to the time when faith is to be turned to sight. And now in the strength of God, who has made him the mouthpiece of His own creative fiat, he exclaims to the church, Is 60:1 : "Arise, grow light; for thy light cometh, and the glory of Jehovah riseth upon thee." The appeal so addressed to Zion-Jerusalem, which is regarded (as in Is 49:18; Is 50:1; Is 52:1-2; Is 54:1) as a woman, and indeed as the mother of Israel. Here, however, it is regarded as the church redeemed from banishment, and settled once more in the holy city and the holy land, the church of salvation, which is now about to become the church of glory. Zion lies prostrate on the ground, smitten down by the judgment of God, brought down to the ground by inward prostration, and partly overcome by the sleep of self-security. She now hears the cry, "Arise" (qūmı̄). This is not a mere admonition, but a word of power which puts new life into her limbs, so that she is able to rise from the ground, on which she has lain, as it were, under the ban. The night, which has brought her to the ground mourning, and faint, and intoxicated with sleep, is now at an end. The mighty word qūmı̄, "arise," is supplemented by a second word: 'ōrı̄. What creative force there is in these two trochees, qūmı̄ 'ōrı̄, which hold on, as it were, till what they express is accomplished; and what force of consolation in the two iambi, ki-bhâ 'ōrēkh, which affix, as it were, to the acts of Zion the seal of the divine act, and add to the ἄρσις (or elevation) its θέσις (or foundation)! Zion is to become light; it is to, because it can. But it cannot of itself, for in itself it has no light, because it has so absolutely given itself up to sin; but there is a light which will communicate itself to her, viz., the light which radiates from the holy nature of God Himself. And this light is salvation, because the Holy One loves Zion: it is also glory, because it not only dispels the darkness, but sets itself, all glorious as it is, in the place of the darkness. Zârach is the word commonly applied to the rising of the sun (Mal 4:2). The sun of suns is Jehovah (Ps 84:12), the God who is coming (Is 59:20).
Geneva 1599
60:1 Arise, shine; for thy (a) light is come, and the glory of the LORD is risen upon thee.
(a) The time of your prosperity and happiness: while speaking of Babylon, he commanded her to go down, (Is 47:1).
John Gill
60:1 Arise, shine,.... The Targum adds, "O Jerusalem"; and so the Septuagint, Vulgate Latin, and Arabic versions; and no doubt but the church of God is here addressed: and by what follows it seems to be the Jewish church, as distinct from the Gentiles, since they are said to come to it, the Jews, now converted, and brought into a church state; and who are called upon to arise out of their low dejected state and condition, in which they have long lain, and "shine": or to "awake", as some (p) render it, out of that sleep and lethargy they have been so long in, and to shine forth in the exercise of grace and discharge of duty: or to be "enlightened" (q); with the light of Christ and of the Gospel, now come unto them; and to diffuse this light to others, to hold it forth in profession and conversation; see Mt 5:16.
for thy light is come: the Targum,
"for the time of thy redemption is come;''
meaning from the Babylonish captivity, which that paraphrase refers to: but this is not intended here, but the spiritual prosperity and happiness of the Jews in the latter day, at the time of their conversion; and the sense is, either that Christ, the Light of the world, was come unto them in a spiritual way; or that the glorious light of the Gospel of Christ was come unto them, and shone upon them; or the time was come that the blindness that had been so long upon them should be taken oft, and the veil be taken away they had been so long covered with, and they be turned to the Lord, the fulness of the Gentiles now being about to be brought in; see Rom 11:25,
and the glory of the Lord is risen upon thee; or the glorious Lord; he, whose glory is to be seen, as the glory of the only begotten, who is the brightness of his Father's glory, the sun of righteousness; who shall now, rise upon these, and, leave a glory upon them that shall be visible.
(p) "expergiscere", Grotius. (q) "illuminare", Pagninus, Montanus Piscator.
John Wesley
60:1 Arise - A word of encouragement accommodated to the Jewish, or Hebrew style, wherein, as by lying down, is described a servile and calamitous condition, Is 47:1, so by rising, and standing up, a recovery out of it, into a free, and prosperous one, as may be seen frequently; Rouze up, intimating her deliverance to be at hand. Here under a type, of Jerusalem's restoration, is displayed the flourishing state of the Gentile - church, under the Messiah. Thy light - Thy flourishing and prosperous state.
Robert Jamieson, A. R. Fausset and David Brown
60:1 ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
Arise--from the dust in which thou hast been sitting as a mourning female captive (Is 3:26; Is 52:1-2).
shine--or, "be enlightened; for thy light cometh"; impart to others the spiritual light now given thee (Is 60:3). The Margin and GESENIUS translate, "Be enlightened"; be resplendent with posterity; imperative for the future indicative, "Thou shalt be enlightened" (Is 58:8, Is 58:10; Eph 5:8, Eph 5:14).
glory of the Lord--not merely the Shekinah, or cloud of glory, such as rested above the ark in the old dispensation, but the glory of the Lord in person (Jer 3:16-17).
is risen--as the sun (Mal 4:2; Lk 1:78, Margin).
60:260:2: Զի ահա խաւա՛ր ծածկեաց զերկիր, եւ մառախուղ զհեթանոսս. բայց ՚ի քեզ Տէ՛ր յայտնեսցի, եւ փառք նորա ՚ի քե՛զ երեւեսցին։
2 Ահա խաւարը ծածկեց երկիրը, մառախուղը՝ հեթանոսներին, բայց քո մէջ է յայտնուելու Տէրը, եւ նրա փառքը քո մէջ է երեւալու:
2 Վասն զի ահա խաւարը՝ երկիրը Ու մառախուղը ազգերը պիտի ծածկէ, Բայց քու վրադ Տէրը պիտի ծագի Եւ անոր փառքը քու վրադ պիտի երեւնայ։
Զի ահա խաւար ծածկեաց զերկիր, եւ մառախուղ զհեթանոսս. բայց ի քեզ Տէր յայտնեսցի, եւ փառք նորա ի քեզ երեւեսցին:

60:2: Զի ահա խաւա՛ր ծածկեաց զերկիր, եւ մառախուղ զհեթանոսս. բայց ՚ի քեզ Տէ՛ր յայտնեսցի, եւ փառք նորա ՚ի քե՛զ երեւեսցին։
2 Ահա խաւարը ծածկեց երկիրը, մառախուղը՝ հեթանոսներին, բայց քո մէջ է յայտնուելու Տէրը, եւ նրա փառքը քո մէջ է երեւալու:
2 Վասն զի ահա խաւարը՝ երկիրը Ու մառախուղը ազգերը պիտի ծածկէ, Բայց քու վրադ Տէրը պիտի ծագի Եւ անոր փառքը քու վրադ պիտի երեւնայ։
zohrab-1805▾ eastern-1994▾ western am▾
60:260:2 Ибо вот, тьма покроет землю, и мрак народы; а над тобою воссияет Господь, и слава Его явится над тобою.
60:2 ἰδοὺ ιδου see!; here I am σκότος σκοτος dark καὶ και and; even γνόφος γνοφος gloom καλύψει καλυπτω cover γῆν γη earth; land ἐπ᾿ επι in; on ἔθνη εθνος nation; caste ἐπὶ επι in; on δὲ δε though; while σὲ σε.1 you φανήσεται φαινω shine; appear κύριος κυριος lord; master καὶ και and; even ἡ ο the δόξα δοξα glory αὐτοῦ αυτος he; him ἐπὶ επι in; on σὲ σε.1 you ὀφθήσεται οραω view; see
60:2 כִּֽי־ kˈî- כִּי that הִנֵּ֤ה hinnˈē הִנֵּה behold הַ ha הַ the חֹ֨שֶׁךְ֙ ḥˈōšeḵ חֹשֶׁךְ darkness יְכַסֶּה־ yᵊḵasseh- כסה cover אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth וַ wa וְ and עֲרָפֶ֖ל ʕᵃrāfˌel עֲרָפֶל darkness לְאֻמִּ֑ים lᵊʔummˈîm לְאֹם people וְ wᵊ וְ and עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon יִזְרַ֣ח yizrˈaḥ זרח flash up יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and כְבֹודֹ֖ו ḵᵊvôḏˌô כָּבֹוד weight עָלַ֥יִךְ ʕālˌayiḵ עַל upon יֵרָאֶֽה׃ yērāʔˈeh ראה see
60:2. quia ecce tenebrae operient terram et caligo populos super te autem orietur Dominus et gloria eius in te videbiturFor behold darkness shall cover the earth, and a mist the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee.
2. For, behold, darkness shall cover the earth, and gross darkness the peoples: but the LORD shall arise upon thee, and his glory shall be seen upon thee.
60:2. For behold, darkness will cover the earth, and thick darkness will cover the peoples. Then the Lord will rise above you, and his glory will be seen in you.
60:2. For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee.
For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee:

60:2 Ибо вот, тьма покроет землю, и мрак народы; а над тобою воссияет Господь, и слава Его явится над тобою.
60:2
ἰδοὺ ιδου see!; here I am
σκότος σκοτος dark
καὶ και and; even
γνόφος γνοφος gloom
καλύψει καλυπτω cover
γῆν γη earth; land
ἐπ᾿ επι in; on
ἔθνη εθνος nation; caste
ἐπὶ επι in; on
δὲ δε though; while
σὲ σε.1 you
φανήσεται φαινω shine; appear
κύριος κυριος lord; master
καὶ και and; even
ο the
δόξα δοξα glory
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
σὲ σε.1 you
ὀφθήσεται οραω view; see
60:2
כִּֽי־ kˈî- כִּי that
הִנֵּ֤ה hinnˈē הִנֵּה behold
הַ ha הַ the
חֹ֨שֶׁךְ֙ ḥˈōšeḵ חֹשֶׁךְ darkness
יְכַסֶּה־ yᵊḵasseh- כסה cover
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
וַ wa וְ and
עֲרָפֶ֖ל ʕᵃrāfˌel עֲרָפֶל darkness
לְאֻמִּ֑ים lᵊʔummˈîm לְאֹם people
וְ wᵊ וְ and
עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon
יִזְרַ֣ח yizrˈaḥ זרח flash up
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
כְבֹודֹ֖ו ḵᵊvôḏˌô כָּבֹוד weight
עָלַ֥יִךְ ʕālˌayiḵ עַל upon
יֵרָאֶֽה׃ yērāʔˈeh ראה see
60:2. quia ecce tenebrae operient terram et caligo populos super te autem orietur Dominus et gloria eius in te videbitur
For behold darkness shall cover the earth, and a mist the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee.
60:2. For behold, darkness will cover the earth, and thick darkness will cover the peoples. Then the Lord will rise above you, and his glory will be seen in you.
60:2. For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Ибо вот, тьма покроет землю и мрак - народы; а над тобой воссияет Господь, и слава Его явится над тобой. Это - один из самых излюбленных пророческих образов - сравнение всего ветхозаветного человечества с людьми, покрытыми мраком, блуждающими во тьме, "садящими во тьме и сени смертней". И вот, как первое творческое слово: "да будет Свет" некогда прорезало тьму первозданного Хаоса, так и пришествие в мир Обетованного Мессии было актом преображения мира, как бы, своего рода, его новотворения (ср. 2: Кор 4:6). Правда, "свет" этот первоначально будет возжен только в определенном пункте, именно - в Сионе и Иерусалиме; но отсюда, как из центра, лучи его будут постепенно проникать по всему миру и всех привлекут к себе, о чем пророк и говорит непосредственно дальше.
Adam Clarke: Commentary on the Bible - 1831
60:2: Darkness shall cover the earth - This is the state of the Gentile people.
Albert Barnes: Notes on the Bible - 1834
60:2: For behold - Lo, darkness covers the earth. This is designed to turn the attention to the fact that all the rest of the world would be enveloped in deep spiritual night.
Darkness - (See the notes at Isa 45:7).
Shall cover the earth - Shall envelope the whole world except where it is illuminated by the gospel. It is needless to say that this was the fact when the Messiah came, and that it is still extensively true also.
And gross darkness - Lowth renders this, 'A thick vapor.' Herder. 'Deep obscurity.' Septuagint, Γνόφος Gnophos - Cloud, shade, tempest. The Hebrew word (ערפל ‛ ă râ pel) usually denotes thick cloud, cloudy darkness, gloom; and is often applied to the thick clouds of a tempest Exo 20:18; Deu 4:11; Psa 18:10. It is a word of intenser meaning than that which is rendered 'darkness' (השׁך chô shek) and the idea here is, that the nations would be enveloped in a cloud of ignorance and sin so dense and obscure that no light could penetrate it - a description strikingly applicable to the whole pagan world.
But the Lord shall arise upon thee - Like the sun. That is, Yahweh would manifest his perfections to them in a glorious manner.
Shall be seen upon thee - There is more emphatic meaning in the original here than is conveyed in our translation. The Hebrew word (יראה yē râ'eh) does not mean merely that that glory would be visible, but that it would be conspicuous. It would be so bright and luminous that it would be seen afar - like a cloud or column of glory standing over Jerusalem that would be conspicuous to far distant people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:2: the darkness: Mat 15:14, Mat 23:19, Mat 23:24; Joh 8:55; Act 14:16, Act 17:23, Act 17:30, Act 17:31, Act 26:18; Rom 1:21-32; Eph 4:17-20; Pe1 2:9
the Lord: Lev 9:23; Num 16:19; Kg1 8:11; Psa 80:1; Eze 10:4; Hab 3:3, Hab 3:4; Hag 2:7-9; Mal 4:2; Joh 1:1, Joh 1:14, Joh 1:18; Co2 3:18, Co2 4:4-6; Heb 1:2, Heb 1:3
Carl Friedrich Keil and Franz Delitzsch
60:2
Tit is now all darkness over mankind; but Zion is the east, in which this sun of suns will rise. Is 60:2 "For, behold, the darkness covereth the earth, and deep darkness the nations; and Jehovah riseth over thee, and His glory becomes visible over thee." The night which settles upon the world of nations is not to be understood as meaning a night of ignorance and enmity against God. This prophecy no doubt stands in progressive connection with the previous one; but, according to Is 59:19, the manifestation of judgment, through which Zion is redeemed, brings even the heathen from west to east, i.e., those who survive the judgment, to the fear of Jehovah. The idea is rather the following: After the judgments of God have passed, darkness in its greatest depth still covers the earth, and a night of clouds the nations. It is still night as on the first day, but a night which is to give place to light. Where, then, will the sun rise, by which this darkness is to be lighted up? The answer is, "Over Zion, the redeemed church of Israel." But whilst darkness still covers the nations, it is getting light in the Holy Land, for a sun is rising over Zion, viz., Jehovah in His unveiled glory. The consequence of this is, that Zion itself becomes thoroughly light, and that not for itself only, but for all mankind. When Jehovah has transformed Zion into the likeness of His own glory, Zion transforms all nations into the likeness of her own. Is 60:3 "And nations walk to thy light, and kings to the shining of thy rays." Zion exerts such an attractive force, that nations move towards her light (ל הלך as in לביתו ni sa הלך and other similar expressions), and kings to the splendour of her rays, to share in them for themselves, and enjoy them with her. All earthly might and majesty station themselves in the light of the divine glory, which is reflected by the church.
Geneva 1599
60:2 For, behold, the darkness shall cover the (b) earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee.
(b) Signifying, that all men are in darkness till God gives them the light of his Spirit, and that this light shines to no one, but to those that are in his Church.
John Gill
60:2 For, behold, the darkness shall cover the earth, and gross darkness the people,.... Like that which covered the land of Egypt, when there was light in Goshen: and this may be meant either of the darkness of ignorance, idolatry, superstition, false doctrine, and false worship, that should cover the far greater part of the nations of the world, before this light and glory should break out, as it does at this day; some parts of it being covered with Pagan darkness, others with Mahometan darkness, and others with Papal darkness; and a very small spot it is where the light of the Gospel is, and that clear, but among a very few; for the most part it is not clear nor dark, it is not day nor night; and this is the evening time, in which, ere long, it shall be light; see Zech 14:6 or else this may design the distress that the antichristian states will be in, when this light shall break forth; the kingdom of the beast will be full of darkness, distress, and confusion, Rev_ 16:10,
but the Lord shall arise upon thee, and his glory shall be seen upon thee: as on the tabernacle of old, Lev 9:23 to which the allusion is, Is 4:5 this shows that the light and glory of the Lord, in the preceding verse, design the Lord himself, and his gracious purpose, and the display of his glory in the Gospel now preached; and that it will be visible in the church, and taken notice of by others, and induce them, and even great personages, to come unto it, as follows: or "he shall be seen", or "appear", in "his glory upon thee"; so Ben Melech renders it, supposing that "in", is wanting; and so the sense is, that Christ shall appear in the glory of his person and of his offices, and especially his kingly office; and in the glory of his grace and righteousness, in the ministration of his word among his people. The Jews (r) apply this to the first coming of Christ, which belongs to his spiritual reign.
(r) T. Bab. Sanhedrin, fol. 99. 1.
John Wesley
60:2 The darkness - All kinds of errors. The Lord - Christ. Shall be seen - Shall be conspicuous; as the Lord's arising, to the darkness covering the earth, so the glory being seen, answers to that gross darkness.
Robert Jamieson, A. R. Fausset and David Brown
60:2 darkness . . . earth--the rest of the earth: in contrast with "light . . . upon thee" (Is 60:1). The earth will be afterwards enlightened through Israel (Is 9:2).
be seen--conspicuously: so the Hebrew.
60:360:3: Եւ գնասցեն թագաւորք ՚ի լոյս քո, եւ հեթանոսք ՚ի ծագել լուսոյ քոյ։
3 Թագաւորները գալու են դէպի քո լոյսը, հեթանոսները՝ դէպի քո լոյսի փայլը:
3 Ազգեր քու լոյսիդ պիտի գան Եւ թագաւորներ՝ քու վրադ ծագած պայծառութեանը։
Եւ գնասցեն [927]թագաւորք ի լոյս քո, եւ [928]հեթանոսք ի ծագել լուսոյ քո:

60:3: Եւ գնասցեն թագաւորք ՚ի լոյս քո, եւ հեթանոսք ՚ի ծագել լուսոյ քոյ։
3 Թագաւորները գալու են դէպի քո լոյսը, հեթանոսները՝ դէպի քո լոյսի փայլը:
3 Ազգեր քու լոյսիդ պիտի գան Եւ թագաւորներ՝ քու վրադ ծագած պայծառութեանը։
zohrab-1805▾ eastern-1994▾ western am▾
60:360:3 И придут народы к свету твоему, и цари к восходящему над тобою сиянию.
60:3 καὶ και and; even πορεύσονται πορευομαι travel; go βασιλεῖς βασιλευς monarch; king τῷ ο the φωτί φως light σου σου of you; your καὶ και and; even ἔθνη εθνος nation; caste τῇ ο the λαμπρότητί λαμπροτης radiance σου σου of you; your
60:3 וְ wᵊ וְ and הָלְכ֥וּ hālᵊḵˌû הלך walk גֹויִ֖ם ḡôyˌim גֹּוי people לְ lᵊ לְ to אֹורֵ֑ךְ ʔôrˈēḵ אֹור light וּ û וְ and מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king לְ lᵊ לְ to נֹ֥גַהּ nˌōḡah נֹגַהּ brightness זַרְחֵֽךְ׃ zarḥˈēḵ זֶרַח flashing up
60:3. et ambulabunt gentes in lumine tuo et reges in splendore ortus tuiAnd the Gentiles shall walk in thy light, and kings in the brightness of thy rising.
3. And nations shall come to thy light, and kings to the brightness of thy rising.
60:3. And the nations will walk in your light, and the kings will walk by the splendor of your rising.
60:3. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.
And the Gentiles shall come to thy light, and kings to the brightness of thy rising:

60:3 И придут народы к свету твоему, и цари к восходящему над тобою сиянию.
60:3
καὶ και and; even
πορεύσονται πορευομαι travel; go
βασιλεῖς βασιλευς monarch; king
τῷ ο the
φωτί φως light
σου σου of you; your
καὶ και and; even
ἔθνη εθνος nation; caste
τῇ ο the
λαμπρότητί λαμπροτης radiance
σου σου of you; your
60:3
וְ wᵊ וְ and
הָלְכ֥וּ hālᵊḵˌû הלך walk
גֹויִ֖ם ḡôyˌim גֹּוי people
לְ lᵊ לְ to
אֹורֵ֑ךְ ʔôrˈēḵ אֹור light
וּ û וְ and
מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king
לְ lᵊ לְ to
נֹ֥גַהּ nˌōḡah נֹגַהּ brightness
זַרְחֵֽךְ׃ zarḥˈēḵ זֶרַח flashing up
60:3. et ambulabunt gentes in lumine tuo et reges in splendore ortus tui
And the Gentiles shall walk in thy light, and kings in the brightness of thy rising.
60:3. And the nations will walk in your light, and the kings will walk by the splendor of your rising.
60:3. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.
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
3-4: И придут народы к свету твоему, и цари... сыновья твои из далека идут... Свойство животворящего света таково, что он притягивает к себе все живущее. Неудивительно, что и лучшие представители как язычества ("народы и цари"), так и народа израильского ("сыновья твои и дочери"), поспешат пойти на тот Свет, который явится в Сионе. Эту мысль, почти в тех же Самых выражениях, мы встречали у пророка Исаии и раньше (см. коммент. на 49:13, 17-18, 22-23).
Adam Clarke: Commentary on the Bible - 1831
60:3: And the Gentiles shall come - This has been in some sort already fulfilled. The Gentiles have received the light of the Gospel from the land of Judea, and the Gentile kings have embraced that Gospel; so that many nations of the earth are full of the doctrine of Christ.
Albert Barnes: Notes on the Bible - 1834
60:3: And the Gentiles shall come - So splendid shall be that glory, that it will attract the distant nations, and they shall come and participate in the blessings of the gospel. This contains the main statement which it is the design of this chapter to illustrate. The prophet had frequently made this statement before in general terms (compare Isa 2:3; Isa 11:10; Isa 49:22; Isa 54:3); but he here goes into a more particular account, and more fully describes the blessings which would result from this accession to the true church.
And kings - (Compare Isa 49:7, note; Isa 49:23, note; Isa 52:15, note).
To the brightness of thy rising - This does not mean that the church was to arise with the splendor of the sun; but 'thy rising' means the rising upon her - called her rising, because it would shed its beams on her. It is correctly rendered by Lowth - 'The brightness of thy sunrising;' by Noyes and Herder. 'The brightness that riseth upon thee.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:3: the Gentiles: Isa 2:2-5, Isa 11:10, Isa 19:23-25, Isa 45:14, Isa 49:6, Isa 49:12, Isa 49:23, Isa 54:1-3, Isa 66:12, Isa 66:19, Isa 66:20; Gen 49:10; Psa 22:27, Psa 67:1-4, Psa 72:17-19, Psa 98:2, Psa 98:3, Psa 117:1, Psa 117:2; Amo 9:12; Mic 4:1, Mic 4:2; Zac 2:11, Zac 8:20-23; Mat 2:1-11, Mat 28:19; Luk 24:47; Joh 12:20, Joh 12:21, Joh 12:32; Act 13:47, Act 15:17; Rom 11:11-15, Rom 15:9-12
kings: Isa 60:10, Isa 60:16, Isa 49:7, Isa 49:23; Psa 2:10, Psa 68:29, Psa 72:11, Psa 138:4; Rev 11:15, Rev 21:24
Geneva 1599
60:3 And the Gentiles shall come to (c) thy light, and kings to the brightness of thy rising.
(c) Meaning, that Judea would be as the morning star, and that the Gentiles would receive light from her.
John Gill
60:3 And the Gentiles shall come to thy light,.... To the Gospel, preached in the midst of her; and to Christ, who is her light and into her church state, and partake of the prosperity and happiness of it. The Targum is,
"and nations shall walk in thy light;''
and so in Rev_ 21:24, where it is interpreted of the nations of them that are saved, truly regenerated and converted persons:
and kings to the brightness of thy rising; Christ, the sun of righteousness, will rise upon her; and this being the morning of the latter day glory, the church will rise as a bright morning star; and such be the evidence and lustre of Gospel truths and ordinances, that kings shall he enlightened by them, and come and join themselves unto her, and walk with her in all the commandments and ordinances of the Lord. Some of this high rank and dignity have been called, and but a few; but in those times the instances will be many, even all kings shall serve and worship the Lord, Ps 72:11.
John Wesley
60:3 The Gentiles - A plain prophecy of the calling of the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
60:3 (Is 2:3; Is 11:10; Is 43:6; Is 49:22; Is 66:12).
kings-- (Is 49:7, Is 49:23; Is 52:15).
thy rising--rather, "thy sun-rising," that is, "to the brightness that riseth upon thee."
60:460:4: Համբա՛րձ շուրջ զքեւ զաչս քո, եւ տե՛ս ժողովեալ առ քեզ զամենայն մանկունս քո. զի եկին հասին ՚ի հեռաստանէ որդիք քո, եւ դստերք քո ՚ի վերայ ուսոց նոցա բարձեալ բերիցին[10268]։ [10268] Ոմանք. Զի եկին հասին առ քեզ ՚ի հեռաստա՛՛... եւ զդստերս քո ՚ի վերայ ուսոց իւրեանց բարձեալ բերիցեն։
4 Աչքերդ բարձրացրո՛ւ եւ շո՛ւրջդ նայիր ու տե՛ս մօտդ հաւաքուած քո բոլոր մանուկներին. քանզի որդիներդ եկան հասան հեռուներից եւ, իրենց ուսերին առած, բերում են քո դուստրերին[48]:[48] 48. Եբրայերէնում՝ ամէնքը հաւաքւում եւ քեզ մօտ են գալիս: Քո տղաները գալիս են հեռուից եւ քո աղջիկներին գրկած տանում են:
4 Աչքերդ վերցո՛ւր ու բոլորտիքդ նայէ՛.Ամէնքը կը հաւաքուին ու քեզի կու գան։Քու տղաքներդ հեռուէն պիտի գան Եւ քու աղջիկներդ գրկի մէջ մանուկներու պէս պիտի տարուին։
Համբարձ շուրջ զքեւ զաչս քո, եւ [929]տես ժողովեալ առ քեզ զամենայն մանկունս քո. զի`` եկին հասին ի հեռաստանէ որդիք քո, եւ դստերք քո [930]ի վերայ ուսոց նոցա բարձեալ բերիցին:

60:4: Համբա՛րձ շուրջ զքեւ զաչս քո, եւ տե՛ս ժողովեալ առ քեզ զամենայն մանկունս քո. զի եկին հասին ՚ի հեռաստանէ որդիք քո, եւ դստերք քո ՚ի վերայ ուսոց նոցա բարձեալ բերիցին[10268]։
[10268] Ոմանք. Զի եկին հասին առ քեզ ՚ի հեռաստա՛՛... եւ զդստերս քո ՚ի վերայ ուսոց իւրեանց բարձեալ բերիցեն։
4 Աչքերդ բարձրացրո՛ւ եւ շո՛ւրջդ նայիր ու տե՛ս մօտդ հաւաքուած քո բոլոր մանուկներին. քանզի որդիներդ եկան հասան հեռուներից եւ, իրենց ուսերին առած, բերում են քո դուստրերին[48]:
[48] 48. Եբրայերէնում՝ ամէնքը հաւաքւում եւ քեզ մօտ են գալիս: Քո տղաները գալիս են հեռուից եւ քո աղջիկներին գրկած տանում են:
4 Աչքերդ վերցո՛ւր ու բոլորտիքդ նայէ՛.Ամէնքը կը հաւաքուին ու քեզի կու գան։Քու տղաքներդ հեռուէն պիտի գան Եւ քու աղջիկներդ գրկի մէջ մանուկներու պէս պիտի տարուին։
zohrab-1805▾ eastern-1994▾ western am▾
60:460:4 Возведи очи твои и посмотри вокруг: все они собираются, идут к тебе; сыновья твои издалека идут и дочерей твоих на руках несут.
60:4 ἆρον αιρω lift; remove κύκλῳ κυκλω circling; in a circle τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your καὶ και and; even ἰδὲ οραω view; see συνηγμένα συναγω gather τὰ ο the τέκνα τεκνον child σου σου of you; your ἰδοὺ ιδου see!; here I am ἥκασιν ηκω here πάντες πας all; every οἱ ο the υἱοί υιος son σου σου of you; your μακρόθεν μακροθεν from far καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter σου σου of you; your ἐπ᾿ επι in; on ὤμων ωμος shoulder ἀρθήσονται αιρω lift; remove
60:4 שְׂאִֽי־ śᵊʔˈî- נשׂא lift סָבִ֤יב sāvˈîv סָבִיב surrounding עֵינַ֨יִךְ֙ ʕênˈayiḵ עַיִן eye וּ û וְ and רְאִ֔י rᵊʔˈî ראה see כֻּלָּ֖ם kullˌām כֹּל whole נִקְבְּצ֣וּ niqbᵊṣˈû קבץ collect בָֽאוּ־ vˈāʔû- בוא come לָ֑ךְ lˈāḵ לְ to בָּנַ֨יִךְ֙ bānˈayiḵ בֵּן son מֵ mē מִן from רָחֹ֣וק rāḥˈôq רָחֹוק remote יָבֹ֔אוּ yāvˈōʔû בוא come וּ û וְ and בְנֹתַ֖יִךְ vᵊnōṯˌayiḵ בַּת daughter עַל־ ʕal- עַל upon צַ֥ד ṣˌaḏ צַד side תֵּאָמַֽנָה׃ tēʔāmˈanā אמן be firm
60:4. leva in circuitu oculos tuos et vide omnes isti congregati sunt venerunt tibi filii tui de longe venient et filiae tuae in latere sugentLift up thy eyes round about, and see: all these are gathered together, they are come to thee: thy sons shall come from afar, and thy daughters shall rise up at thy side.
4. Lift up thine eyes round about, and see: they all gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be carried in the arms.
60:4. Lift up your eyes all around and see! All these have been gathered together; they have arrived before you. Your sons will arrive from far away, and your daughters will rise up from your side.
60:4. Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at [thy] side.
Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at [thy] side:

60:4 Возведи очи твои и посмотри вокруг: все они собираются, идут к тебе; сыновья твои издалека идут и дочерей твоих на руках несут.
60:4
ἆρον αιρω lift; remove
κύκλῳ κυκλω circling; in a circle
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
ἰδὲ οραω view; see
συνηγμένα συναγω gather
τὰ ο the
τέκνα τεκνον child
σου σου of you; your
ἰδοὺ ιδου see!; here I am
ἥκασιν ηκω here
πάντες πας all; every
οἱ ο the
υἱοί υιος son
σου σου of you; your
μακρόθεν μακροθεν from far
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
σου σου of you; your
ἐπ᾿ επι in; on
ὤμων ωμος shoulder
ἀρθήσονται αιρω lift; remove
60:4
שְׂאִֽי־ śᵊʔˈî- נשׂא lift
סָבִ֤יב sāvˈîv סָבִיב surrounding
עֵינַ֨יִךְ֙ ʕênˈayiḵ עַיִן eye
וּ û וְ and
רְאִ֔י rᵊʔˈî ראה see
כֻּלָּ֖ם kullˌām כֹּל whole
נִקְבְּצ֣וּ niqbᵊṣˈû קבץ collect
בָֽאוּ־ vˈāʔû- בוא come
לָ֑ךְ lˈāḵ לְ to
בָּנַ֨יִךְ֙ bānˈayiḵ בֵּן son
מֵ מִן from
רָחֹ֣וק rāḥˈôq רָחֹוק remote
יָבֹ֔אוּ yāvˈōʔû בוא come
וּ û וְ and
בְנֹתַ֖יִךְ vᵊnōṯˌayiḵ בַּת daughter
עַל־ ʕal- עַל upon
צַ֥ד ṣˌaḏ צַד side
תֵּאָמַֽנָה׃ tēʔāmˈanā אמן be firm
60:4. leva in circuitu oculos tuos et vide omnes isti congregati sunt venerunt tibi filii tui de longe venient et filiae tuae in latere sugent
Lift up thy eyes round about, and see: all these are gathered together, they are come to thee: thy sons shall come from afar, and thy daughters shall rise up at thy side.
60:4. Lift up your eyes all around and see! All these have been gathered together; they have arrived before you. Your sons will arrive from far away, and your daughters will rise up from your side.
60:4. Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at [thy] side.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
60:4: Shall be nursed at thy side "Shall be carried at the side" - For תאמנה teamanah, shall be nursed, the Septuagint and Chaldee read תנשאנה tinnasenah, shall be carried. A MS. has על כתף תנשאנה al catheph tinnasenah, "shall be carried on the shoulder;" instead of על צד תאמנה al tsad teamanah, "shall be nursed on the side." Another MS. has both כתף catheph and צד tsad. Another MS. has it thus: תאמנה:תנשאנה tinnasenah: teamanah, with a line drawn over the first word. Sir John Chardin says that it is the general custom in the east to carry their children astride upon the hip with the arm round their body. His MS. note on this place is as follows: - Coutume en Orient de porter les enfans sur le coste a; califourchon sur la hanche: cette facon est generale aux Indes; les enfans se tiennent comme cela, et la personne qui les porte les embrasse et serre par le corps; parceque sont (ni) emmaillottes, ni en robes qui les embrassent. "In the east it is the custom to carry the children on the haunch, with the legs astride. This is the general custom in India. The children support themselves in this way, and the arm of the nurse goes round the body and presses the child close to the side; and this they can easily do, as the children are not swathed, nor encumbered with clothes." Non brachiis occidentalium more, sed humeris, divaricatis tibiis, impositos circumferunt. "They carry them about, not in their arms after the manner of the western nations, but on their shoulders; the children being placed astride." Cotovic. Iter. Syr. cap. 14. This last quotation seems to favor the reading על כתף by al catheph, on the shoulder, as the Septuagint likewise do: but upon the whole I think that על צד תנשאנה al tsad tinnasenah is the true reading, which the Chaldee favors; and I have accordingly followed it. See Isa 66:12. - L. This mode of carrying children is as common in India as carrying them in the arms is in Europe.
Albert Barnes: Notes on the Bible - 1834
60:4: Lift up thine eyes - Jerusalem is here addressed as a female with eyes cast down from grief. She is directed to lift them up, and to see the great multitudes that were flocking to her. WheRev_er she could turn her eyes, she would behold them hastening to come to her. In this verse and the following verses, the prophet goes into a particular statement of what he referred to in general terms in Isa 60:3. The first thing which be specifies is, that the dispersed sons and daughters of the Jewish people would be gathered back.
Thy sons shall come from far - They who have been driven into exile into distant lands shall again return. This is in accordance with the predictions so often made in Isaiah, that the scattered sons of the Jewish people would be again collected (see the notes at Isa 49:17-18.)
And thy daughters shall be nursed at thy side - The Septuagint renders this, 'And thy daughters shall be borne upon the shoulders' (ἐπ ̓ ὤμων ἀρθήσονται ep' ō mō n arthē sontai). Lowth also says, that one manuscript reads it 'upon shoulders,' and another has both 'shoulder' and 'side.' The translation of the Septuagint, and these different readings of the manuscripts have probably been caused by the supposed improbability of the fact, that children were nursed or carried on the side (compare Isa 49:22). But Sir John Chardin says that it is the general custom in the East to carry the children astride upon the hip, with the arms around the body. The word, however, which is rendered 'nursed' in our translation (תאמנה tē'â manâ h from אמן 'â man), means, properly, "to stay, to sustain, support; to bear or carry a child" Num 11:12; hence, "to be faithful, firm." It is not certain that it is in any instance used in the sense of nursing; but it more probably means here, they shall be borne. It implies that the church would evince deep solicitude for the education and welfare of the young - as a mother does for her children; and that it would be one of the blessings of those times that that solicitude should be felt and manifested.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:4: Lift: Isa 49:18; Joh 4:35; Act 13:44
they come: Isa 42:6, Isa 49:20-22, Isa 66:11, Isa 66:12; Mat 8:11; Gal 3:28, Gal 3:29
Carl Friedrich Keil and Franz Delitzsch
60:4
Zion is now exhorted, as in Is 49:18, to lift up her eyes, and turn them in all directions; for she is the object sought by an approaching multitude. "Lift up thine eyes round about, and see: they all crowd together, they come to thee: thy sons come from afar, and thy daughters are carried hither upon arms." The multitude that are crowding together and coming near are the diaspora of her sons and daughters that have been scattered far away (Is 11:12), and whom the heathen that are now drawing near to her bring with them, conducting them and carrying them, so that they cling "to the side" (Is 66:12) of those who are carrying them upon their arms and shoulders (Is 49:22). תּאמנה is softened from תאמנּה, the pausal form for אתמנה (compare the softening in Ruth 1:13), from אמן, to keep, fasten, support; whence אמן, אמנת, a foster-father, a nurse who has a child in safe keeping.
Geneva 1599
60:4 Lift up thy eyes around, and see: all (d) they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at [thy] side.
(d) An infinite number from all countries as in (Is 49:18).
John Gill
60:4 Lift up thine eyes round about, and see,.... The Gentiles and kings coming to Christ and his church; the vast number of converts flocking from all parts of the world to join themselves to the church of Christ, and to behold the wonderful work of God among the Jews now converted. The Targum is,
"lift up thine eyes O Jerusalem, round about, and see all the children of the people of thy captivity:''
all they gather themselves, and come to thee: this seems to have respect not to the Gentiles, as before; but to the Jews themselves, who are scattered up and down in the world; but now, being in a wonderful manner converted, shall gather together in a body, and go up to Jerusalem, where a Christian church of them will be formed, and to which they will join themselves; or this may respect the kings, Is 60:2,
thy sons shall come from far; such as are of the seed of Abraham, children of the Jews, and now born again, and so Zion's sons; these shall come from the furthest parts of the earth, where they are, and incorporate themselves with their brethren:
and thy daughters shall be nursed at thy side; by the ministers of the word, and with the sincere milk of it, and the breasts of Gospel ordinances; see Th1 2:7. The Targum is, "shall be carried at their sides" (s): and the Septuagint and Arabic versions, on their shoulders; and so refers to the manner of their being brought, and not to their bringing up; see Is 49:22, but the former sense is best. Ben Melech interprets it of their being nursed up at the side of great personages, kings and queens, according to Is 49:23. The word "thy" is not in the original; and it may be as well: rendered "at their side", as is supplied by some (t).
(s) "Ad latus portabuntur", Vitringa. (t) "ad latus illorum", Gataker.
Robert Jamieson, A. R. Fausset and David Brown
60:4 Lift up . . . eyes--Jerusalem is addressed as a female with eyes cast down from grief.
all they . . . they--The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings.
nursed at thy side--rather "carried at thy side." It is the custom in the East to carry the children astride on the hip, with the arms around the body (Is 66:12).
60:560:5: Յա՛յնժամ տեսցես՝ եւ խնդասցես. երկիցե՛ս եւ զարհուրեսցիս ՚ի սրտի քում. զի փոխեսցի ՚ի քեզ մեծութիւն ծովու, եւ ազգաց՝ եւ ժողովրդոց։
5 Ահա դու պիտի տեսնես ու խնդաս, զարմանաս ու ապշես քո մտքում, որովհետեւ ծովերի, ազգերի ու ժողովուրդների հարստութիւնը քո կողմը պիտի դառնայ:
5 Այն ատեն պիտի տեսնես եւ ուրախանաս Ու սիրտդ պիտի ուրախանայ ու ցնծայ, Քանզի ծովուն առատութիւնը քեզի պիտի դառնայ, Ազգերուն հարստութիւնը քեզի պիտի գայ։
Յայնժամ տեսցես եւ խնդասցես, [931]երկիցես եւ զարհուրեսցիս ի սրտի քում. զի փոխեսցի ի քեզ մեծութիւն ծովու եւ ազգաց եւ ժողովրդոց:

60:5: Յա՛յնժամ տեսցես՝ եւ խնդասցես. երկիցե՛ս եւ զարհուրեսցիս ՚ի սրտի քում. զի փոխեսցի ՚ի քեզ մեծութիւն ծովու, եւ ազգաց՝ եւ ժողովրդոց։
5 Ահա դու պիտի տեսնես ու խնդաս, զարմանաս ու ապշես քո մտքում, որովհետեւ ծովերի, ազգերի ու ժողովուրդների հարստութիւնը քո կողմը պիտի դառնայ:
5 Այն ատեն պիտի տեսնես եւ ուրախանաս Ու սիրտդ պիտի ուրախանայ ու ցնծայ, Քանզի ծովուն առատութիւնը քեզի պիտի դառնայ, Ազգերուն հարստութիւնը քեզի պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
60:560:5 Тогда увидишь, и возрадуешься, и затрепещет и расширится сердце твое, потому что богатство моря обратится к тебе, достояние народов придет к тебе.
60:5 τότε τοτε at that ὄψῃ οραω view; see καὶ και and; even φοβηθήσῃ φοβεω afraid; fear καὶ και and; even ἐκστήσῃ εξιστημι astonish; beside yourself τῇ ο the καρδίᾳ καρδια heart ὅτι οτι since; that μεταβαλεῖ μεταβαλλω reverse εἰς εις into; for σὲ σε.1 you πλοῦτος πλουτος wealth; richness θαλάσσης θαλασσα sea καὶ και and; even ἐθνῶν εθνος nation; caste καὶ και and; even λαῶν λαος populace; population καὶ και and; even ἥξουσίν ηκω here σοι σοι you
60:5 אָ֤ז ʔˈāz אָז then תִּרְאִי֙ tirʔˌî ראה see וְ wᵊ וְ and נָהַ֔רְתְּ nāhˈart נהר beam וּ û וְ and פָחַ֥ד fāḥˌaḏ פחד tremble וְ wᵊ וְ and רָחַ֖ב rāḥˌav רחב be wide לְבָבֵ֑ךְ lᵊvāvˈēḵ לֵבָב heart כִּֽי־ kˈî- כִּי that יֵהָפֵ֤ךְ yēhāfˈēḵ הפך turn עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon הֲמֹ֣ון hᵃmˈôn הָמֹון commotion יָ֔ם yˈom יָם sea חֵ֥יל ḥˌêl חַיִל power גֹּויִ֖ם gôyˌim גֹּוי people יָבֹ֥אוּ yāvˌōʔû בוא come לָֽךְ׃ lˈāḵ לְ to
60:5. tunc videbis et afflues et mirabitur et dilatabitur cor tuum quando conversa fuerit ad te multitudo maris fortitudo gentium venerit tibiThen shalt thou see, and abound, and thy heart shall wonder and be enlarged, when the multitude of the sea shall be converted to thee, the strength of the Gentiles shall come to thee.
5. Then thou shalt see and be lightened, and thine heart shall tremble and be enlarged; because the abundance of the sea shall be turned unto thee, the wealth of the nations shall come unto thee.
60:5. Then you will see, and you will overflow, and your heart will be amazed and expanded. When the multitude of the sea will have been converted to you, the strength of the nations will approach you.
60:5. Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.
Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee:

60:5 Тогда увидишь, и возрадуешься, и затрепещет и расширится сердце твое, потому что богатство моря обратится к тебе, достояние народов придет к тебе.
60:5
τότε τοτε at that
ὄψῃ οραω view; see
καὶ και and; even
φοβηθήσῃ φοβεω afraid; fear
καὶ και and; even
ἐκστήσῃ εξιστημι astonish; beside yourself
τῇ ο the
καρδίᾳ καρδια heart
ὅτι οτι since; that
μεταβαλεῖ μεταβαλλω reverse
εἰς εις into; for
σὲ σε.1 you
πλοῦτος πλουτος wealth; richness
θαλάσσης θαλασσα sea
καὶ και and; even
ἐθνῶν εθνος nation; caste
καὶ και and; even
λαῶν λαος populace; population
καὶ και and; even
ἥξουσίν ηκω here
σοι σοι you
60:5
אָ֤ז ʔˈāz אָז then
תִּרְאִי֙ tirʔˌî ראה see
וְ wᵊ וְ and
נָהַ֔רְתְּ nāhˈart נהר beam
וּ û וְ and
פָחַ֥ד fāḥˌaḏ פחד tremble
וְ wᵊ וְ and
רָחַ֖ב rāḥˌav רחב be wide
לְבָבֵ֑ךְ lᵊvāvˈēḵ לֵבָב heart
כִּֽי־ kˈî- כִּי that
יֵהָפֵ֤ךְ yēhāfˈēḵ הפך turn
עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon
הֲמֹ֣ון hᵃmˈôn הָמֹון commotion
יָ֔ם yˈom יָם sea
חֵ֥יל ḥˌêl חַיִל power
גֹּויִ֖ם gôyˌim גֹּוי people
יָבֹ֥אוּ yāvˌōʔû בוא come
לָֽךְ׃ lˈāḵ לְ to
60:5. tunc videbis et afflues et mirabitur et dilatabitur cor tuum quando conversa fuerit ad te multitudo maris fortitudo gentium venerit tibi
Then shalt thou see, and abound, and thy heart shall wonder and be enlarged, when the multitude of the sea shall be converted to thee, the strength of the Gentiles shall come to thee.
60:5. Then you will see, and you will overflow, and your heart will be amazed and expanded. When the multitude of the sea will have been converted to you, the strength of the nations will approach you.
60:5. Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: С 5-9: ст. идет второй отдел пророческо-поэтической речи. Здесь Сион выставляется, как сборный пункт, в который стекаются, вместе с народами, и богатства всего мира. По основному ветхозаветному воззрению, "праведность" получает свою награду еще здесь, на земле, в форме "долголетия" и "материального благополучия и довольства". Вот почему и пророчески - картина нового, праведного Сиона не могла обойтись и без этих реалистических черт. Но ничто, разумеется, не мешает нам, вслед за святыми отцами, придавать тем благам, о которых говорит здесь пророк, и иной, высший, духовно-нравственный смысл. При таком понимании, все эти материальные блага, которые перечислятся в 6-7: ст. могут вообще, служить символами того культурного вклада, какой принесло с собой христианизированное язычество, сокровищницу человеческого звания (философия, поэзия, искусство). Все эта богатства, как говорится в 5: ст., "обратятся к тебе", т. е. при правильном их употреблении обратятся на утверждение и распространение того света истины, который имеет явиться в Сионе. С другой стороны, следует особенно подчеркнуть и конец 7-го стиха, где говорится об этих богатствах, что они "взойдут на алтарь Мой жертвою благоугодною", откуда с ясностью вытекает, что все материальные и духовные блага и богатства человека, сами по себе, отнюдь не представляют чего-либо запретного и принципиально враждебного Богу: наоборот, при правильном их употреблении, они даже угодны Ему.

В этом отделе имеется еще ряд интересных этнографических показаний: Мадиам, Эфа, Сава, Кидар, Неваиоф (6-7: ст.). Все это обитатели "Савы", "счастливой Аравии", завязавшей с евреями более деятельные сношения с эпохи Соломона и известной своими богатствами. В частности, "Мадиам и его сын - Ефа", по свидетельству кн. Бытия (25:2-4), - потомки Авраама от Хеттуры. А "Кидар и Неваиоф", по тем же данным (13: ст.), - потомки Измаила, сына Авраама от Агари. Следовательно, все это были кочевые арабские племена, находившиеся в довольно близкой, родственной связи с евреями. И они именно названы здесь пророком не без особенного умысла: "плотские потомки Богом избранного отца верующих Авраама здесь избраны, как типы чад духовных по вере Авраама, которые и благословляются с верным Авраамом" (Гал 3:9; Властов, 369: с.). Классическая древность и новейшие раскопки из всех названных народностей в особенности выделяют "Невайот", или "набатеев", живших в скверной Аравии. Известно, что набатейский царь - Натан - около 645: г. до Р. Х. осмелился даже на войну с ассирийским царем - Ассурбанипалом. От этой народности дошли до нас недавно открытые, интересные "набатейские надписи".
Adam Clarke: Commentary on the Bible - 1831
60:5: Then thou shalt see "Then shalt thou fear" - For תראי tirai, thou shalt see, as ours and much the greater number of the translators, ancient and modern, render it, forty MSS. (ten ancient) of Kennicott's, and twenty-eight of De Rossi's, with one ancient of my own, and the old edition of 1488, have תיראי tirai, thou shalt fear: the true reading, confirmed by the perfect parallelism of the sentences: the heart ruffled and dilated in the second line answering to the fear and joy expressed in the first. The Prophet Jeremiah, Jer 33:9, has the same natural and elegant sentiment: -
"And this city shall become to me a name of joy;
A praise and an honor for all the nations of the earth;
Which shall hear all the good that I do unto them:
And they shall fear, and they shall tremble, at all the goodness
And at all the prosperity that I procure unto her."
And David: -
"I will praise thee, for I am fearfully and wonderfully made."
Psa 139:14
His tibi me rebus quaedam divina voluptas
Percipit atque horror.
Lucret. 3:28.
Recenti mens trepidat metu,
Plenoque Bacchi pectore turbidum
Laetatur.
Hor. Carm. 2:19. 50:5.
Albert Barnes: Notes on the Bible - 1834
60:5: Then shalt thou see - Lowth renders this, 'Then shalt thou fear and overflow with joy;' and supposes that it refers to the agitation and anxiety of mind attending the scene, and to the joy consequent on the numerous conversions. His authority for this change is, that forty manuscripts (two of them ancient) have תיראי, 'thou shalt fear,' instead of תראי tı̂ re'ı̂ y, 'thou shalt see.' But though the change is of a single letter, there is not sufficient authority to make it, nor does the sense require it. The Vulgate, Septuagint, Chaldee, Syiac, Arabic, and Castellio, all render it in accordance with the present reading of the Hebrew text. The idea is, that Jerusalem would look with deep interest on the great multitude that would be converted to her, and that the effect would be to cause the heart to overflow with joy.
And flow together - This translation, it is believed, by no means conveys the true sense of the passage. Indeed, it is difficult to make sense of the translation. It is true that the Hebrew word נהר nâ har, means "to flow, to flow together"; whence the word נהר nâ hâ r, 'river.' But it may be used in the sense of flowing, or overflowing with joy; or it may seem to shine, to be bright, the same as נוּר nû r (Gesenius); and thence to be cheered, to rejoice, as when the countenance is bright and cheerful (compare Job 3:4). Taylor (Hebrew Concordance) renders it, 'And be enlightened, or have the light flow upon thee.' The true idea is, doubtless, that of rejoicing; denoting the happiness which will always exist in the church when many are seen to come and give themselves to God.
And thine heart shall fear - The heart shall be ruffled, agitated, deeply excited by the view of the numbers that are converted, and by the evidence thus furnished of the divine favor and presence. The effect of numerous simultaneous conversions in a Rev_ival of religion, is always to produce awe and Rev_erence. There is a conviction that God is near, and that this is his work; and a deep veneration produced by the demonstrations of his power which does not exist in other circumstances. This effect is described also by Jeremiah, Jer 33:9 : 'And they shall fear and tremble for all the goodness and for all the prosperity that I shall procure unto her' (Jerusalem).
And be enlarged - Shall be swelled or filled with joy.
Because the abundance of the sea - Margin, 'Noise of the sea shall be turned unto thee.' Lowth and Noyes render it, 'The riches of the sea.' So the Septuagint, Πλοῦτος θαλάσσης Ploutos thalassē s. The Chaldee renders it, 'There shall be transferred to thee the wealth of the west' (מערבא עיתר ‛ ô tar ma‛ arebâ'). The Hebrew word המון hă mô n properly denotes a noise or sound; as of rain, of the raging of the ocean, or of a multitude of people. Then it denotes a multitude or crowd of people itself Isa 13:4; Isa 33:3; Dan 10:6; a host or army Jdg 4:7; Dan 11:11-13; a multitude of waters Jer 10:13; Jer 51:16. It then denotes a multitude of possessions; a vast amount of wealth Psa 37:16; Ecc 5:9. Here it may refer either to the multitude of the people that dwelt on the islands of the sea, or to their wealth that would be brought and devoted to Zion. As various kinds of property are immediately specified, it seems most natural to refer it to that; and then the idea is, that the wealth possessed by lands beyond the sea, or surrounded by the sea, would be devoted to the church of God. It will be remembered, that nearly all the wealth that was imported by Solomon and others to Judea came from beyond sea, and that it was natural to speak of such places as abounding in riches. The idea is, that the wealth of all those distant lands would be consecrated to the church - an idea denoting its great prosperity and glory when all lands should come under the influence of the truth.
Shall be converted - Hebrew, 'Shall be turned.' Instead of being employed in idolatry and sin; in purposes of pleasure and mere magnificence, it shall be turned to a different purpose.
The forces of the Gentiles - Margin, 'wealth.' The margin has undoubtedly the correct interpretation. The word used here (חיל chayil, construct חיל chē yil), usually, indeed, denotes strength, might, valor; an army, forces, host; but it also means riches, wealth Gen 24:29; Deu 8:17-18; Rut 4:11; Job 20:15. The Septuagint renders the passage, 'The riches of the sea, and of the nations, and of the people will come over to thee.' The sense is, that the wealth of the pagan world would be consecrated to the service of the church. To some extent, this has been the case, No small part of the great wealth of the Roman empire was I devoted to the service of the Christian church; and the wealth of what was then Pagan Europe, and of what was then Pagan and unknown America, has been, to a considerable extent, devoted to the Redeemer. The time will come when the wealth of India, of China, of Africa, and of the entire world, shall be devoted to the service of God, in a manner far more decided than has yet occurred in the most favored Christian lands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:5: thou shalt see: Jer 33:9; Hos 1:10, Hos 1:11, Hos 3:5; Act 10:45, Act 11:17
be enlarged: Isa 54:2; Sa1 2:1; Co2 6:1-13, Co2 10:15; Rev 21:26
abundance of the sea shall be converted unto thee: or, noise of the sea shall be turned towards thee, Isa 24:14, Isa 24:15; Psa 96:7-9, Psa 98:7-9; Rom 11:25
forces: or, wealth, Isa 60:11, Isa 23:18, Isa 61:6; Act 24:17; Rom 15:26
Carl Friedrich Keil and Franz Delitzsch
60:5
When this takes place, Zion will be seized with the greatest delight, mingled with some trembling. "Then wilt thou see and shine, and thine heart will tremble and expand; for the abundance of the sea will be turned to thee, the wealth of the nations cometh to thee." It is a disputed question whether the proper reading is תּראי, תּראי, or תּיראי - all three point to יר) - or תּראי, from ראה. The last is favoured by the lxx, Targ., Syr., Jerome, Saad., and all the earlier Jewish commentators except AE, and is also the Masoretic reading; for the Masora finalis (f. 1, col. 6) observes that this רתאי is the only instance of such a form from ראה (differing therefore from תיראי in Zeph 3:15, where we also find the readings תיראי and תראי); and there is a note in the margin of the Masora, חטף לית, to the effect that this תראי is the only one with chateph, i.e., Sheva. Moreover, תּראי (thou shalt see) is the more natural reading, according to Is 66:14 and Zech 10:7; more especially as ירא is not a suitable word to use (like pâchad and râgaz in Jer 33:9) in the sense of trembling for joy (compare, on the contrary, ירע, Is 15:4, and רהה in Is 44:8). The true rendering therefore is, "Then wilt thou see and shine," i.e., when thou seest this thou wilt thine, thy face will light up with joy; nâhar as in Ps 34:6. Luther render it, "Then wilt thou see thy desire, and break out," viz., into shouting; Jerome, on the contrary, has, "Thou wilt overflow, i.e., thou wilt be inundated with waters coming suddenly like rivers."
The impression produced by this revolution is so overpowering, that Zion's heart trembles; yet at the same time it is so elevating, that the straitened heart expands (ורחב, a figure quite unknown to the classical languages, although they have angor and angustia; the lxx renders it καὶ ἐκστήση, after the reading ורהב in Chayug, and Isaac Nathan in his Concordance, entitled נתיב מיר): for hămōn yâm, i.e., everything of value that is possessed by islands and coast lands (hâmōm, groaning, a groaning multitude, more especially of possessions, Ps 37:16, etc.), is brought to her; and chēl gōyim, the property, i.e., (looking at the plural of the predicate which follows; cf., Hag 2:7) the riches (gold, silver, etc., Zech 14:14) of the heathen, are brought into her, that she may dispose of them to the glory of her God.
Geneva 1599
60:5 Then thou shalt see, and flow together, and thy heart shall fear, (e) and be enlarged; because the abundance of the sea shall be converted to thee, the forces of the Gentiles shall come to thee.
(e) For joy, as the heart is drawn in for sorrow.
John Gill
60:5 Then thou shalt see, and flow together,.... That is, when thou seest thy sons and daughters flocking to thee from all parts, there will be a flow of joy in thee, like the stream of a river; or thine heart will beat and flutter within thee, through surprise and joy, when thou seest such a numerous company gathered unto thee. Some render it, "then thou shall fear", as Aben Ezra (u), or be surprised at the sight; and others the next clause, "thou shall be enlightened" (w); that is, shall see, being enlightened, and shall increase in light and knowledge more and more; or "shine" (x), in great splendour and glory:
and thine heart shall fear, and be enlarged; shall fear the Lord and his goodness, and be enlarged with love to him, his truths and ordinances, and his people; and particularly shall be enlarged to receive in the most cordial manner those that flock unto her:
because the abundance of the Sea shall be converted unto thee: by which some understand the riches of the sea, that which is got out of it, or got upon it, in trading by it, this shall be converted to the use of the church and people of God; but rather an abundance of seafaring men is here meant, who shall be converted at this time, in which the grace of God will the more appear, as they are generally a very wicked and profligate set of men; or the inhabitants of the islands of the sea, such as Great Britain and others; or the sea may intend the several nations of the world, as waters do many people, nations, and kindreds, Rev_ 17:15 and so it may denote a large abundance of converted persons everywhere, and more especially in the western parts of the world, in the European parts; since it is very common in Scripture to describe the western part of the world by the sea, the Mediterranean sea lying west of Judea.
The forces of the Gentiles shall come unto thee; or their armies, every army of them; the soldiery will be converted, as well as the seafaring men, who are for the most part also exceeding wicked; not only kings will become real Christians, but their armies will be so too, their generals, officers, and common soldiers; and when this is once the case, woe to the whore of Rome! these will hate her, and burn her flesh with fire; these are the seven angels that shall come out of the temple, the church of God, to whom they have joined themselves, with the vials of God's wrath, and shall pour them upon the antichristian states; see Rev_ 15:7.
(u) "Tum timebis", Vitringa. (w) "iiluminaberis", Vatablus. (x) "Splendebis", Munster, Montanus, Calvin; "et lucebis", Cocceius, So Ben Melech interprets the word.
John Wesley
60:5 See - With delight the multitudes of thy children running to thee. Flow - They shall flock together to behold such an amazing sight. Fear - Or stand amazed. Enlarged - Both with joy, and love. The abundance - The islands of the sea, the nations, shall turn to thee in religion, and affection. The forces - Or wealth.
Robert Jamieson, A. R. Fausset and David Brown
60:5 see-- (Is 60:4), namely, the bringing back of thy sons.
flow together--rather, "overflow with joy" [LOWTH]; or, from a different Hebrew root, "be bright with joy" [GESENIUS] (Job 3:4).
fear--rather, beat with the agitation of solemn joy at the marvellous sight [HORSLEY] (Jer 33:9).
be enlarged--swell with delight. Grief, on the contrary, contracts the heart.
abundance of . . . sea--the wealth of the lands beyond the sea, as in Solomon's time, the type of the coming reign of the Prince of peace.
converted--rather, "be turned," instead of being turned to purposes of sin and idolatry.
forces--rather, "riches."
60:660:6: Եկեսցեն ՚ի քեզ երամակք ուղտուց, եւ ծածկեսցեն զքեզ ուղտերամակքն Մադիամու եւ Գեփայ. ամենեքեան ՚ի Սաբա՛յ եկեսցեն, բերել ոսկի՛ եւ կնդրուկ՝ եւ ականս պատուականս. եւ զփրկութեան Տեառն առցեն զաւետիս[10269]։ [10269] Ոսկան. Ամենեքեան ՚ի Սաբայէ եկես՛՛։
6 Դէպի քեզ են գալու ուղտերի երամակները, քեզ ծածկելու են Մադիամի եւ Գեփայի ուղտերի երամակները. բոլորը Սաբայից պիտի գան՝ բերելով ոսկի, կնդրուկ ու թանկագին քարեր եւ տալու են Տիրոջ փրկութեան աւետիսը:
6 Ուղտերուն երամակը եւ Մադիամի ու Գեփայի տաճիկ ուղտերը, քեզ պիտի ծածկեն։Ամէնքը Սաբայէն պիտի գան, Ոսկի ու կնդրուկ պիտի բերեն Եւ Տէրոջը փրկութիւնը պիտի աւետեն։
Եկեսցեն ի քեզ երամակք ուղտուց, եւ ծածկեսցեն զքեզ ուղտերամակքն`` Մադիամու եւ Գեփայ. ամենեքեան ի Սաբայ եկեսցեն, բերել ոսկի եւ կնդրուկ [932]եւ ականս պատուականս``, եւ զփրկութեան Տեառն առցեն զաւետիս:

60:6: Եկեսցեն ՚ի քեզ երամակք ուղտուց, եւ ծածկեսցեն զքեզ ուղտերամակքն Մադիամու եւ Գեփայ. ամենեքեան ՚ի Սաբա՛յ եկեսցեն, բերել ոսկի՛ եւ կնդրուկ՝ եւ ականս պատուականս. եւ զփրկութեան Տեառն առցեն զաւետիս[10269]։
[10269] Ոսկան. Ամենեքեան ՚ի Սաբայէ եկես՛՛։
6 Դէպի քեզ են գալու ուղտերի երամակները, քեզ ծածկելու են Մադիամի եւ Գեփայի ուղտերի երամակները. բոլորը Սաբայից պիտի գան՝ բերելով ոսկի, կնդրուկ ու թանկագին քարեր եւ տալու են Տիրոջ փրկութեան աւետիսը:
6 Ուղտերուն երամակը եւ Մադիամի ու Գեփայի տաճիկ ուղտերը, քեզ պիտի ծածկեն։Ամէնքը Սաբայէն պիտի գան, Ոսկի ու կնդրուկ պիտի բերեն Եւ Տէրոջը փրկութիւնը պիտի աւետեն։
zohrab-1805▾ eastern-1994▾ western am▾
60:660:6 Множество верблюдов покроет тебя дромадеры из Мадиама и Ефы; все они из Савы придут, принесут золото и ладан и возвестят славу Господа.
60:6 ἀγέλαι αγελη herd καμήλων καμηλος camel καὶ και and; even καλύψουσίν καλυπτω cover σε σε.1 you κάμηλοι καμηλος camel Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even Γαιφα γαιφα all; every ἐκ εκ from; out of Σαβα σαβα here φέροντες φερω carry; bring χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even λίβανον λιβανος.1 frankincense οἴσουσιν φερω carry; bring καὶ και and; even τὸ ο the σωτήριον σωτηριος salvation; saving κυρίου κυριος lord; master εὐαγγελιοῦνται ευαγγελιζω deliver the good message / gospel; preach
60:6 שִֽׁפְעַ֨ת šˈifʕˌaṯ שִׁפְעָה mass גְּמַלִּ֜ים gᵊmallˈîm גָּמָל camel תְּכַסֵּ֗ךְ tᵊḵassˈēḵ כסה cover בִּכְרֵ֤י biḵrˈê בֵּכֶר young male camel מִדְיָן֙ miḏyˌān מִדְיָן Midian וְ wᵊ וְ and עֵיפָ֔ה ʕêfˈā עֵיפָה Ephah כֻּלָּ֖ם kullˌām כֹּל whole מִ mi מִן from שְּׁבָ֣א ššᵊvˈā שְׁבָא Sheba יָבֹ֑אוּ yāvˈōʔû בוא come זָהָ֤ב zāhˈāv זָהָב gold וּ û וְ and לְבֹונָה֙ lᵊvônˌā לְבֹנָה incense יִשָּׂ֔אוּ yiśśˈāʔû נשׂא lift וּ û וְ and תְהִלֹּ֥ת ṯᵊhillˌōṯ תְּהִלָּה praise יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יְבַשֵּֽׂרוּ׃ yᵊvaśśˈērû בשׂר announce
60:6. inundatio camelorum operiet te dromedariae Madian et Efa omnes de Saba venient aurum et tus deferentes et laudem Domino adnuntiantesThe multitude of camels shall cover thee, the dromedaries of Madian and Epha: all they from Saba shall come, bringing gold and frankincense: and shewing forth praise to the Lord.
6. The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; they all shall come from Sheba: they shall bring gold and frankincense, and shall proclaim the praises of the LORD.
60:6. A multitude of camels will inundate you: the dromedaries from Midian and Ephah. All those from Sheba will arrive, carrying gold and frankincense, and announcing praise to the Lord.
60:6. The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD.
The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD:

60:6 Множество верблюдов покроет тебя дромадеры из Мадиама и Ефы; все они из Савы придут, принесут золото и ладан и возвестят славу Господа.
60:6
ἀγέλαι αγελη herd
καμήλων καμηλος camel
καὶ και and; even
καλύψουσίν καλυπτω cover
σε σε.1 you
κάμηλοι καμηλος camel
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
Γαιφα γαιφα all; every
ἐκ εκ from; out of
Σαβα σαβα here
φέροντες φερω carry; bring
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
λίβανον λιβανος.1 frankincense
οἴσουσιν φερω carry; bring
καὶ και and; even
τὸ ο the
σωτήριον σωτηριος salvation; saving
κυρίου κυριος lord; master
εὐαγγελιοῦνται ευαγγελιζω deliver the good message / gospel; preach
60:6
שִֽׁפְעַ֨ת šˈifʕˌaṯ שִׁפְעָה mass
גְּמַלִּ֜ים gᵊmallˈîm גָּמָל camel
תְּכַסֵּ֗ךְ tᵊḵassˈēḵ כסה cover
בִּכְרֵ֤י biḵrˈê בֵּכֶר young male camel
מִדְיָן֙ miḏyˌān מִדְיָן Midian
וְ wᵊ וְ and
עֵיפָ֔ה ʕêfˈā עֵיפָה Ephah
כֻּלָּ֖ם kullˌām כֹּל whole
מִ mi מִן from
שְּׁבָ֣א ššᵊvˈā שְׁבָא Sheba
יָבֹ֑אוּ yāvˈōʔû בוא come
זָהָ֤ב zāhˈāv זָהָב gold
וּ û וְ and
לְבֹונָה֙ lᵊvônˌā לְבֹנָה incense
יִשָּׂ֔אוּ yiśśˈāʔû נשׂא lift
וּ û וְ and
תְהִלֹּ֥ת ṯᵊhillˌōṯ תְּהִלָּה praise
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יְבַשֵּֽׂרוּ׃ yᵊvaśśˈērû בשׂר announce
60:6. inundatio camelorum operiet te dromedariae Madian et Efa omnes de Saba venient aurum et tus deferentes et laudem Domino adnuntiantes
The multitude of camels shall cover thee, the dromedaries of Madian and Epha: all they from Saba shall come, bringing gold and frankincense: and shewing forth praise to the Lord.
60:6. A multitude of camels will inundate you: the dromedaries from Midian and Ephah. All those from Sheba will arrive, carrying gold and frankincense, and announcing praise to the Lord.
60:6. The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD.
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
60:6: The praises of the Lord "And the praise of Jehovah" - Thirty-three MSS. and three editions have ותהלת uthehillath, in the singular number; and so read the ancient versions, and one of my own MSS.
Albert Barnes: Notes on the Bible - 1834
60:6: The multitude of camels - Lowth renders this, 'An inundation of camels.' The Hebrew word properly denotes an inundation or overflowing of waters, but it is not improperly applied to a numerous caravan or company of animals. The camel is a well-known useful animal that constitutes the principal beast of burden in Arabia, and that may, indeed, be said to constitute its wealth. It is frequently spoken of as 'the ship of the desert.' The description here is strictly applicable to Arabia; and, undoubtedly, the prophet meant to say, that that country would be blessed with the true religion, and that her merchandise and wealth would become tributary to the church of God.
Shall cover thee - Shall come in such multitudes as to fill thee. and to be spread out all over thee. Thus we speak of a land being covered with flocks and herds.
The dromedaries - The dromedary is a species of camel that is found principally in Arabia, with one bunch or protuberance on its back, in distinction from the Bactrian camel, which has two bunches (Webster). 'It is found,' says Dr. Shaw, 'in Barbary, though much more rarely there than in the Levant. It is chiefly remarkable for its prodigious swiftness; the Arabs affirming that it will run over as much ground in one day as one of their best horses will perform in eight or ten. The Shiekh who conducted us to Mount Sinai rode upon a camel of this kind, and would frequently divert us with an instance of its great abilities. For he would depart from our caravan, reconnoitre another just in view, and return to us again in less than a quarter of an hour. It differeth from the common camel in being of a finer and rounder shape, and in having on its back a lesser bunch or protuberance.' (Shaw's Travels, p. 240.) Hence, in Jer 2:23, the prophet speaks of the 'swift dromedary.' The idea here is, that these fleet animals, so valuable to the inhabitants of Arabia, would come bringing their merchandise for the service of the church of God; that is, the wealth of Midian and Ephah would be devoted to him.
Midian - Midian was the fourth son of Abraham and Keturah Gen 25:2, and was the father of the Midianites. The Midianites are frequently mentioned in the Scriptures (Gen 37:28-36; Num 25:17; Num 31:2; Jdg 6:7-16; Jdg 7:23, Jdg 7:25, et al.) As early as the time of Jacob they were employed in traffic, and were associated with the Ishmaelites in this business, for it was to a company of these people that Joseph was sold by his brethren Gen 37:28. 'The original and appropriate district of the Midianites seems to have been on the east side of the Elanitic branch of the Red Sea, where the Arabian geographers place the city of Madian. But they appear to have spread themselves northward, probably along the desert coast of Mount Seir, to the vicinity of the Moabites; and on the other side, also, they covered a territory extending to the neighborhood of Mount Sinai' (Robinson's Calmet). Generally, the names Midianites and Ishmaelites seem to have been nearly synonymous.
Ephah - Ephah was the oldest son of Midian Gen 25:4, and dwelt in Arabia Petraea, and gave name to the city of Ephah, called here by the Septuagint, Γαιφά Gaipha (Goepha). This city, and the small extent of country around it, constituted a part of Midian on the eastern shore of the Dead Sea, to which the territories of Midian extended. It abounded in dromedaries and camels Jdg 6:6.
All they from Sheba shall come - Sheba is celebrated in the Scriptures chiefly as the place from where the Queen of that country came to visit Solomon Kg1 10:1; Ch2 9:1. That it abounded in wealth, may be inferred from the train which accompanied her, and from the presents with which she came to Solomon. 'And she came to Jerusalem with a very great train, with camels that bare spices, and much fine gold, and precious stones' Kg1 10:2. Whether it was the same country as Seba has been a matter of uncertainty (compare the notes at Isa 43:3). It is elsewhere Psa 72:10 mentioned as a place from where presents should be brought to Solomon:
The kings of Tarshish and of the isles shall bring presents;
The kings of Sheba and Seha shall offer gifts.
It is usually mentioned as a place in which gold and incense abounded. 'To him shall be given the gold of Sheba Psa 72:15; 'To what purpose cometh there to me incense from Sheba' Jer 6:20; 'The merchants of Sheba were thy merchants' Eze 27:22. According to Bruce, it was situated in Abyssinia in Ethiopa, and this has been the common opinion. It was south of Egypt, and the contact between Sheba and Jerusalem was not difficult; and probably a constant traffic was maintained between the two countries. In the time of the Mamclukes, before the conquest of Egypt and Arabia by Selim, a caravan constantly set out from Abyssinia for Jerusalem (compare the notes at Isa 45:14).
They shall bring gold and incense - That this country abounded in incense, see the passages of Scripture referred to above. On the meaning of the wood 'incense,' see the notes at Isa 1:13. The idea is, that they would bring the most valuable productions of their country and devote them to God - perhaps designed to show that the wealth of Africa should yet be consecrated to the cause of the true religion.
And they shall show forth - These distant lands shall join in the worship of Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:6: multitude: Isa 30:6; Jdg 6:5, Jdg 7:12; Kg1 10:2; Kg2 8:9
Midian: Gen 25:4, Gen 25:13
all: Isa 45:14; Gen 10:7, Gen 25:3; Ch2 9:1; Psa 72:10, Psa 72:15
bring: Isa 61:6; Mal 1:11; Mat 2:11
they shall show: Rom 15:9; Phi 2:17; Pe1 2:5, Pe1 2:9; Rev 5:9, Rev 5:10, Rev 7:9-12
Carl Friedrich Keil and Franz Delitzsch
60:6
The nations engaged in commerce, and those possessing cattle, vie with one another in enriching the church. "A swarm of camels will cover thee, the foals of Midian and Ephah: they come all together from Saba; they bring gold and incense, and they joyfully make known the praises of Jehovah. All the flocks, of Kedar gather together unto thee, the rams of Nebaioth will serve thee: they will come up with acceptance upon mine altar, and I will adorn the house of my adorning." The trading nations bring their wares to the church. The tribe of Midian, which sprang from Abraham and Keturah (Gen 25:2), and of which Ephah (Targ. Hōlâd, the Hutheilites?) formed one of the several branches (Gen 25:4), had its seat on the eastern coast of the Elanitic Gulf, which is still indicated by the town of Madyan, situated, according to the geographers of Arabia, five days' journey to the south of Aila. These come in such long and numerous caravans, that all the country round Jerusalem swarms with camels. שׁפעת as in Job 22:11; and בּכרי (parallel to גּמלּים) from בּכר = Arabic bakr or bikr, a young male camel, or generally a camel's foal (up to the age of not more than nine years; see Lane's Lexicon, i. 240). All of these, both Midianites and Ephaeans, come out of Sheba, which Strabo (xvi. 4, 10) describes as "the highly blessed land of the Sabaeans, in which myrrh, frankincense, and cinnamon grow." There, viz., in Yemen,
(Note: Seba (סבא, Is 43:3; Is 45:14) is Meroe generally, or (according to Strabo and Steph. Byz.) more especially a port in northern Ethiopia; Sheba (שׁבא), the principal tribe of southern Arabia, more especially its capital Marib (Mariaba), which, according to an Arabian legend, contained the palace of Bilkis, the שׁבא מלכּת (see Exc. iv. in Krger's Feldzug von Aelius Gallus, 1862). It is true that the following passage of Strabo (xvi. 14, 21) is apparently at variance with the opinion that the seat of the Sabaeans was in southern Arabia. "First of all," he says, "above Syria, Arabia Felix is inhabited by the Nabataeans and Sabaeans, who frequently marched through the former before it belonged to the Romans." But as, according to every other account given by Strabo, the Sabaeans had their home in Arabia Felix, and the Nabataeans at the northern extremity of the Red Sea, in Arabia Petraea, all that this passage can imply is, that at that part of Arabia which stretches towards the Syrian boundary, the expeditions of the Sabaeans came upon the Nabataeans.))
where spices, jewels, and gold abound, they have purchased gold and frankincense, and these valuable gifts they now bring to Jerusalem, not as unwilling tribute, but with the joyful proclamation of the glorious deeds and attributes of Jehovah, the God of Israel.
And not only do the trading nations come, but the nomad tribes also: viz., Kedar, the Kedarenes, with their bows (Is 21:17), who lived in the desert, between Babylonia and Syria, in חצרים (Is 42:11), i.e., fixed settlements; and Nebaitoh, also in Ishmaelitish tribe (according to the incontrovertible account of Gen 25:13), a nomad tribe, which was still of no note even in the time of the kings of Israel, but which rose into a highly cultivated nation in the centuries just before Christ, and had a kingdom extending from the Elanitic Gulf to the land on the east of the Jordan, and across Belka as far as Hauran; for the monuments reach from Egypt to Babylonia, though Arabia Petraea is the place where they chiefly abound.
(Note: Quatremre rejects the identity of the Nabataeans and the Ishmaelitish Nebaioth; but it has been justly defended by Winer, Kless, Knobel, and Krehl (Religion der vorisl. Araber, p. 51).)
The Kedarenes drive their collected flocks to Jerusalem, and the rams (אילי, arietes, not principes) of the Nabataeans, being brought by them, are at the service of the church (ישׁרתוּנך a verbal form with a toneless contracted suffix, as in Is 47:10), and ascend על־רצון, according to good pleasure = acceptably (with the על used to form adverbs, Ewald, 217, i; cf., lerâtsōn in Is 66:7), the altar of Jehovah (âlâh with the local object in the accusative, as in Gen 49:4; Num 13:17). The meaning is, that Jehovah will graciously accept the sacrifices which the church offers from the gifts of the Nabataeans (and Kedarenes) upon His altar. It would be quite wrong to follow Antistes Hess and Baumgarten, and draw the conclusion from such prophecies as these, that animal sacrifices will be revived again. The sacrifice of animals has been abolished once for all by the self-sacrifice of the "Servant of Jehovah;" and by the spiritual revolution which Christianity, i.e., the Messianic religion, as produced, so far as the consciousness of modern times is concerned, even in Israel itself, it is once for all condemned (see Holdheim's Schrift ber das Ceremonial-gesetz im Messiasreich, 1845). The prophet, indeed, cannot describe even what belongs to the New Testament in any other than Old Testament colours, because he is still within the Old Testament limits. But from the standpoint of the New Testament fulfilment, that which was merely educational and preparatory, and of which there will be no revival, is naturally transformed into the truly essential purpose at which the former aimed; so that all that was real in the prophecy remains unaffected and pure, after the dedication of what was merely the unessential medium employed to depict it. The very same Paul who preaches Christ as the end of the law, predicts the conversion of Israel as the topstone of the gracious counsels of God as they unfold themselves in the history of salvation, and describes the restoration of Israel as "the riches of the Gentiles;" and the very same John who wrote the Gospel was also the apocalyptist, by whom the distinction between Israel and the Gentiles was seen in vision as still maintained even in the New Jerusalem. It must therefore be possible (though we cannot form any clear idea of the manner in which it will be carried out), that the Israel of the future may have a very prominent position in the perfect church, and be, as it were, the central leader of its worship, though without the restoration of the party-wall of particularism and ceremonial shadows, which the blood of the crucified One has entirely washed away. The house of God in Jerusalem, as the prophet has already stated in Is 56:7, will be a house of prayer (bēth tephillâh) for all nations. Here Jehovah calls the house built in His honour, and filled with His gracious presence, "the house of my glory." He will make its inward glory like the outward, by adorning it with the gifts presented by the converted Gentile world.
Geneva 1599
60:6 The (f) multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praises of the LORD.
(f) Meaning, that everyone will honour the Lord with that with which he is able: Signifying that it is no true serving of God unless we offer ourselves to serve his glory, and all that we have.
John Gill
60:6 The multitudes of camels shall cover thee, the dromedaries of Midian and Ephah,.... That is, multitudes of people riding on these creatures from the parts mentioned, which, abounded with them, should come and cover or fill Jerusalem, and the places about it. Midian was a son of Abraham by Keturah, and a son of Midian, Gen 25:4 these and their posterity inhabit Arabia; and so this is a prophecy of the conversion of the Arabians that dwell in Arabia Felix, Petraea, and Deserts; and so the Targum,
"a multitude of Arabians shall cover thee round about.''
A dromedary is a lesser camel, and swifter than the others; and both are very frequent in these countries, and used in travelling. Strabo (y) calls the Arabian Scenites feeders of camels.
All they from Sheba shall come: they shall bring gold and incense; Sheba was another of the posterity of Abraham by Keturah, Gen 25:3 and lived near the others; the queen of this country came to hear the wisdom of Solomon; but the people of it in the latter, day will come to a greater than he; even to Christ and to his church, and bring their gold and incense, as the wise men did to Christ, and shall honour the Lord with their substance; see Ps 72:10,
and they shall show forth the praises of the Lord; who has called them by his grace out of Mahometan darkness, into the marvellous light of the Gospel. These were the things the Sabaeans abounded with. Strabo (z) says, that frankincense, myrrh, and cinnamon, grew with them; and that they have such an abundance of spices, that they use the branches of cinnamon, cassia, and other things, for fuel; and that some of them are so rich through merchandise, that they have very sumptuous houses, and much furniture of gold and silver, as vessels, beds, tripods, cups with covers; and even that their gates, and walls, and roofs, are adorned with ivory, gold and silver, and precious stones. And so Pliny (a) observes: that the Sabaeans are very rich in fruitful and odoriferous woods, and in mines of gold, and other things; see Ezek 27:22. Vitringa understands both these clauses of the camels bringing gold and incense, and praising the Lord in their way, or being the occasion of it.
(y) Geograph. l. 16. p. 528. Ed. Casaub. (z) Geograph. I. 16. p. 535. (a) Nat. Hist. l. 6. c. 28.
John Wesley
60:6 The multitude - The treasure, that is brought upon camels. By these, and such like figurative expressions in several verses of this chapter is implied the coming in of all nations to Christ, and therefore they are brought in as presenting the chief commodities of their respective countries. Dromedaries - A smaller sort of camel. Ephah - The Midianites, and Ephahites dwelt beyond Arabia. Sheba - A country in Arabia Felix, whose queen it was, that came to visit Solomon, and her bringing gifts might be a type of this, Solomon being a type of Christ. Gold - The principal commodities with which this country abounded, by which we are to understand whatever is precious.
Robert Jamieson, A. R. Fausset and David Brown
60:6 camels--laden with merchandise; the camel is "the ship of the desert" (compare Is 30:6).
cover thee--so many of them shall there be.
dromedaries--They have one hunch on the back, whereas the camel has two: distinguished for swiftness (Jer 2:23).
Midian--east of the Elanitic branch of the Red Sea, and stretching northward along Mount Seir. Associated with the Ishmaelites in traffic (Gen 37:25, Gen 37:28).
Ephah--part of Midian, east of the Dead Sea. It abounded in camels (Judg 6:5).
Sheba--in Arabia-Felix, famed for frankincense and gold (Ps 72:15; Jer 6:20), which they traded in (Is 45:14; Job 6:19; Ezek 27:22).
60:760:7: Եւ ամենայն խաշինքն Կեդարու ժողովեսցին առ քեզ, եւ խոյքն Նաբէովթայ ածցին եւ մատուսցին ընդունելի պատարագ ՚ի վերայ սեղանոյ իմոյ. եւ տուն աղօթից իմոց փառաւորեսցի՛[10270]։ [10270] Ոմանք. Եւ մատուսցեն ընդունելի պատարագք։
7 Կեդարի ոչխարների բոլոր հօտերը քեզ մօտ պիտի հաւաքուեն, Նաբէօթի խոյերը պիտի բերուեն ու իմ սեղանի վրայ պիտի մատուցուեն իբրեւ ընդունելի զոհ, եւ իմ աղօթքի Տունը պիտի փառաւորուի:
7 Կեդարի բոլոր հօտերը քու քովդ պիտի հաւաքուին Ու Նաբէօթի խոյերը քեզի պիտի ծառայեն։Անոնք իմ սեղանիս վրայ պիտի ելլեն՝ ընդունելի զոհ ըլլալու։Իմ աղօթքիս տունը պիտի փառաւորեմ։
Եւ ամենայն խաշինքն Կեդարու ժողովեսցին առ քեզ, եւ խոյքն Նաբէովթայ [933]ածցին եւ`` մատուսցին ընդունելի պատարագ ի վերայ սեղանոյ իմոյ, եւ [934]տուն աղօթից իմոց փառաւորեսցի:

60:7: Եւ ամենայն խաշինքն Կեդարու ժողովեսցին առ քեզ, եւ խոյքն Նաբէովթայ ածցին եւ մատուսցին ընդունելի պատարագ ՚ի վերայ սեղանոյ իմոյ. եւ տուն աղօթից իմոց փառաւորեսցի՛[10270]։
[10270] Ոմանք. Եւ մատուսցեն ընդունելի պատարագք։
7 Կեդարի ոչխարների բոլոր հօտերը քեզ մօտ պիտի հաւաքուեն, Նաբէօթի խոյերը պիտի բերուեն ու իմ սեղանի վրայ պիտի մատուցուեն իբրեւ ընդունելի զոհ, եւ իմ աղօթքի Տունը պիտի փառաւորուի:
7 Կեդարի բոլոր հօտերը քու քովդ պիտի հաւաքուին Ու Նաբէօթի խոյերը քեզի պիտի ծառայեն։Անոնք իմ սեղանիս վրայ պիտի ելլեն՝ ընդունելի զոհ ըլլալու։Իմ աղօթքիս տունը պիտի փառաւորեմ։
zohrab-1805▾ eastern-1994▾ western am▾
60:760:7 Все овцы Кидарские будут собраны к тебе; овны Неваиофские послужат тебе: взойдут на алтарь Мой жертвою благоугодною, и Я прославлю дом славы Моей.
60:7 καὶ και and; even πάντα πας all; every τὰ ο the πρόβατα προβατον sheep Κηδαρ κηδαρ gather σοι σοι you καὶ και and; even κριοὶ κριος here σοι σοι you καὶ και and; even ἀνενεχθήσεται αναφερω bring up; carry up δεκτὰ δεκτος acceptable ἐπὶ επι in; on τὸ ο the θυσιαστήριόν θυσιαστηριον altar μου μου of me; mine καὶ και and; even ὁ ο the οἶκος οικος home; household τῆς ο the προσευχῆς προσευχη prayer μου μου of me; mine δοξασθήσεται δοξαζω glorify
60:7 כָּל־ kol- כֹּל whole צֹ֤אן ṣˈōn צֹאן cattle קֵדָר֙ qēḏˌār קֵדָר Kedar יִקָּ֣בְצוּ yiqqˈāvᵊṣû קבץ collect לָ֔ךְ lˈāḵ לְ to אֵילֵ֥י ʔêlˌê אַיִל ram, despot נְבָיֹ֖ות nᵊvāyˌôṯ נְבָיֹות Nebaioth יְשָׁרְת֑וּנֶךְ yᵊšārᵊṯˈûneḵ שׁרת serve יַעֲל֤וּ yaʕᵃlˈû עלה ascend עַל־ ʕal- עַל upon רָצֹון֙ rāṣôn רָצֹון pleasure מִזְבְּחִ֔י mizbᵊḥˈî מִזְבֵּחַ altar וּ û וְ and בֵ֥ית vˌêṯ בַּיִת house תִּפְאַרְתִּ֖י tifʔartˌî תִּפְאֶרֶת splendour אֲפָאֵֽר׃ ʔᵃfāʔˈēr פאר glorify
60:7. omne pecus Cedar congregabitur tibi arietes Nabaioth ministrabunt tibi offerentur super placabili altari meo et domum maiestatis meae glorificaboAll the flocks of Cedar shall be gathered together unto thee, the rams of Nabaioth shall minister to thee: they shall be offered upon my acceptable altar, and I will glorify the house of my majesty.
7. All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.
60:7. All the flocks of Kedar will be gathered together before you; the rams of Nebaioth will minister to you. They will be offered upon my pleasing altar, and I will glorify the house of my majesty.
60:7. All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.
All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory:

60:7 Все овцы Кидарские будут собраны к тебе; овны Неваиофские послужат тебе: взойдут на алтарь Мой жертвою благоугодною, и Я прославлю дом славы Моей.
60:7
καὶ και and; even
πάντα πας all; every
τὰ ο the
πρόβατα προβατον sheep
Κηδαρ κηδαρ gather
σοι σοι you
καὶ και and; even
κριοὶ κριος here
σοι σοι you
καὶ και and; even
ἀνενεχθήσεται αναφερω bring up; carry up
δεκτὰ δεκτος acceptable
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριόν θυσιαστηριον altar
μου μου of me; mine
καὶ και and; even
ο the
οἶκος οικος home; household
τῆς ο the
προσευχῆς προσευχη prayer
μου μου of me; mine
δοξασθήσεται δοξαζω glorify
60:7
כָּל־ kol- כֹּל whole
צֹ֤אן ṣˈōn צֹאן cattle
קֵדָר֙ qēḏˌār קֵדָר Kedar
יִקָּ֣בְצוּ yiqqˈāvᵊṣû קבץ collect
לָ֔ךְ lˈāḵ לְ to
אֵילֵ֥י ʔêlˌê אַיִל ram, despot
נְבָיֹ֖ות nᵊvāyˌôṯ נְבָיֹות Nebaioth
יְשָׁרְת֑וּנֶךְ yᵊšārᵊṯˈûneḵ שׁרת serve
יַעֲל֤וּ yaʕᵃlˈû עלה ascend
עַל־ ʕal- עַל upon
רָצֹון֙ rāṣôn רָצֹון pleasure
מִזְבְּחִ֔י mizbᵊḥˈî מִזְבֵּחַ altar
וּ û וְ and
בֵ֥ית vˌêṯ בַּיִת house
תִּפְאַרְתִּ֖י tifʔartˌî תִּפְאֶרֶת splendour
אֲפָאֵֽר׃ ʔᵃfāʔˈēr פאר glorify
60:7. omne pecus Cedar congregabitur tibi arietes Nabaioth ministrabunt tibi offerentur super placabili altari meo et domum maiestatis meae glorificabo
All the flocks of Cedar shall be gathered together unto thee, the rams of Nabaioth shall minister to thee: they shall be offered upon my acceptable altar, and I will glorify the house of my majesty.
60:7. All the flocks of Kedar will be gathered together before you; the rams of Nebaioth will minister to you. They will be offered upon my pleasing altar, and I will glorify the house of my majesty.
60:7. All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.
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
60:7: The rams of Nebaioth shall minister unto thee - Vitringa on the place understands their ministering, and ascending or going up on the altar, as offering themselves voluntarily: ipsi se, non expectato sacerdote alto, gloriae et sanctificationi divini nominis ultro ac libenter oblaturi. "They, waiting for no priest, go and freely offer themselves to the glory and sanctification of the sacred name." This gives a very elegant and poetical turn to the image. It was a general notion that prevailed with sacrificers among the heathen, that the victim's being brought without reluctance to the altar was a good omen; and the contrary a bad one. Sabinos petit aliquanto tristior; quod sacrificanti hostia aufugerat. Sueton. Titus, cap. 10. Accessit dirum omen, profugus altaribus tauris. "It was an omen of dreadful portent when the victim fled away from the altar." Tacit. Hist. 3:56. - L.
Albert Barnes: Notes on the Bible - 1834
60:7: All the flocks of Kedar - On the word 'Kedar,' see the notes at Isa 21:16. The Kedarenians were a wandering tribe that frequently changed their residence, though it is probable they usually dwelt in the south part of Arabia Deserta, or the north of Arabia Petraea. They are mentioned as dwelling in beautiful tents Sol 1:5 : 'I am black, but comely as the tents of Kedar,' see Psa 120:5; compare Isa 21:16-17; Isa 42:11. The language here also means that that which constituted their principal wealth would come and enrich Jerusalem, or the church of God.
The rams of Nebaioth - Nebaioth was also a son of Ishmael Gen 25:13; Ch1 1:29, and was the father of the Nabatheans. They were a people of Arabia Petraea, and lived principally by plunder, trade, and the keeping of flocks. The country of Nabathea extended, it is supposed, from the Euphrates to the Red Sea, and embraced Petra, the capital of Arabia Deserts, and also Medaba. It is not possible, however, to fix the exact boundaries of the various tribes of Arabians. The general idea is, that their most valuable possessions would be devoted to God.
Shall minister unto thee - That is, by coming up as an acceptable sacrifice on the altar.
They shall come up with acceptance on mine altar - It is by no means necessary to understand this literally. The Jews were accustomed to express their ideas of worship by sacrifices, and the prophet naturally employed that language. The sense is, that the conversion of the wandering tribes of Arabia would be as certain and as signal as if the numerous flocks of Kedar and Nebaioth should be devoted to Yahweh in sacrifice. All that was valuable there would be employed in his service; the people would come with their most precious offerings and consecrate them to God. It is evident that this remains to be fulfilled. Paul, indeed, preached in Arabia Gal 1:17; and, doubtless, there were some conversions to Christianity there. But, as a people, they never have been converted to the true God; and in all ages they have been the victims of either idolatry or superstition. The time will come, however, when Arabia, so interesting as settled by the descendants of Abraham; so interesting in the bold, active, and energetic character of its tribes; so interesting as using a language that is one of the most refined and far-spoken of the earth; and so interesting as being, in some parts at least, among the most fertile and beautiful of the earth, shall be converted to God. Probably the most balmy, pure, and pleasant climate of the world is the southern part of Arabia Felix - the country of Yemen; and when the Arabs shall bring their energy of character to the service of the true God, and the gospel shall be preached in their language to all their tribes, no one can predict the effect which this shall have on the entire conversion of the world.
And I will glorify - I will honor my glorious house, that is, the temple. Lowth, 'And my beauteous house I will yet beautify.' The idea is, that he would adorn the temple by bringing the distant nations, with their most valuable possessions, to worship there. That is, the true religion would yet appear glorious when the nation should acknowledge it and submit to its requirements.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:7: the flocks: Isa 42:11; Gen 25:13
they shall: Isa 56:7; Job 42:8; Rom 12:1, Rom 15:16; Heb 13:10, Heb 13:15, Heb 13:16
I will: Hag 2:7-9
Geneva 1599
60:7 All the flocks of (g) Kedar shall be gathered together to thee, the rams of Nebaioth shall minister to thee: they shall come up with acceptance on my (h) altar, and I will glorify the house of my glory.
(g) That is the Arabians, that have great abundance of cattle.
(h) Because the altar was a figure of Christ, (Heb 13:10), he shows that nothing can be acceptable to him, which is not offered to him by this altar, who was both the offering and the altar itself.
John Gill
60:7 All the flocks of Kedar shall be gathered unto thee, the rams of Nebaioth shall minister unto thee,.... Nebaioth and Kedar were the sons of Ishmael, Gen 25:13, Ishmael's twelve sons, of which Nebaioth was the eldest, inhabited all the country from Euphrates to the Red sea, calling it the Nabatene country, as Josephus (b) says; these design the Turks and Saracens, who shall now be converted. The Targum is,
"all the sheep of the Arabians shall be gathered unto thee;''
that is, these shall come with their sheep and rams, not to be offered up in sacrifice, for such sacrifices will not be used; but these, being the produce of the countries of these people, are mentioned to show, that being affected with the grace of God towards them, and influenced by it, will bring the best and chief of their substance to serve the interest of Christ, and glorify him with it:
they shall come up with acceptance on my altar; both they and their sacrifices and offerings will become acceptable to God through Christ, who is that altar that sanctifies every gift:
and I will glorify the house of my glory: with this large number of converts, and with the gifts and offerings they bring with them; the church is meant, which is the house of God, where he dwells and manifests his glory, the glory of himself, of his grace, and of his Gospel; see Jer 30:19.
(b) Antiqu. I. 1. c. 12. sect 4.
John Wesley
60:7 Kedar - Arabia Petrea. Acceptance - They shall not now, as heretofore, be rejected. The house - The temple, or my house: God shall become glorious by the multitude of sacrifices, that shall be offered, and accepted here. This is a type of how glorious his New Testament worship shall be.
Robert Jamieson, A. R. Fausset and David Brown
60:7 Kedar-- (Is 21:16; Song 1:5), in the south of Arabia-Deserta, or north of Arabia-PetrÃ&brvbr;a; they traded in flocks (Ezek 27:21).
Nebaioth--son of Ishmael, as was Kedar. Father of the Nabatheans in Arabia-PetrÃ&brvbr;a.
minister--by coming up as an acceptable sacrifice.
come up with acceptance--that is, acceptably. The rams offering themselves voluntarily (Ps 68:30; Rom 12:1; 1Pet 2:5), without waiting for any other priest, answer to believers strong in faith and lamb-like meekness; and in the white fleece-like robe of sanctity [VITRINGA].
house of my glory--the temple (Eze. 41:1-26; Hag 2:7, Hag 2:9; Mal 3:1).
60:860:8: Ո՜վ են սոքա որ իբրեւ զամպս թռուցեալ են, եւ իբրեւ զաղաւնիս ձագախա՛ռն երամովին գան առ իս[10271]։ [10271] ՚Ի լուս՛՛. ՚ի վերայ՝ Ով. փոխանակ երկարի՝ հարցական ՞ ոլորակ նշանակի, համաձայն ոմանց։
8 Ովքե՞ր են սրանք, որ թռել են ինչպէս ամպ եւ ինչպէս ձագերի հետ խառնուած աղաւնիներ՝ երամով գալիս են ինձ մօտ:
8 Ո՞վ են ասոնք, որ կը թռչին ամպի պէս Ու դէպի իրենց վանդակը թռչող աղաւնիներու պէս։
Ո՞վ են սոքա որ իբրեւ զամպս թռուցեալ են, եւ իբրեւ զաղաւնիս [935]ձագախառն երամովին գան առ իս:

60:8: Ո՜վ են սոքա որ իբրեւ զամպս թռուցեալ են, եւ իբրեւ զաղաւնիս ձագախա՛ռն երամովին գան առ իս[10271]։
[10271] ՚Ի լուս՛՛. ՚ի վերայ՝ Ով. փոխանակ երկարի՝ հարցական ՞ ոլորակ նշանակի, համաձայն ոմանց։
8 Ովքե՞ր են սրանք, որ թռել են ինչպէս ամպ եւ ինչպէս ձագերի հետ խառնուած աղաւնիներ՝ երամով գալիս են ինձ մօտ:
8 Ո՞վ են ասոնք, որ կը թռչին ամպի պէս Ու դէպի իրենց վանդակը թռչող աղաւնիներու պէս։
zohrab-1805▾ eastern-1994▾ western am▾
60:860:8 Кто это летят, как облака, и как голуби к голубятням своим?
60:8 τίνες τις.1 who?; what? οἵδε οδε further; this ὡς ως.1 as; how νεφέλαι νεφελη cloud πέτανται πετομαι fly καὶ και and; even ὡς ως.1 as; how περιστεραὶ περιστερα dove σὺν συν with; [definite object marker] νεοσσοῖς νεοσσος chick
60:8 מִי־ mî- מִי who אֵ֖לֶּה ʔˌēlleh אֵלֶּה these כָּ kā כְּ as † הַ the עָ֣ב ʕˈāv עָב cloud תְּעוּפֶ֑ינָה tᵊʕûfˈeʸnā עוף fly וְ wᵊ וְ and כַ ḵa כְּ as † הַ the יֹּונִ֖ים yyônˌîm יֹונָה dove אֶל־ ʔel- אֶל to אֲרֻבֹּתֵיהֶֽם׃ ʔᵃrubbōṯêhˈem אֲרֻבָּה hole
60:8. qui sunt isti qui ut nubes volant et quasi columbae ad fenestras suasWho are these, that fly as clouds, and as doves to their windows?
8. Who are these that fly as a cloud, and as the doves to their windows?
60:8. Who are these ones, who fly like the clouds and like doves to their windows?
60:8. Who [are] these [that] fly as a cloud, and as the doves to their windows?
Who [are] these [that] fly as a cloud, and as the doves to their windows:

60:8 Кто это летят, как облака, и как голуби к голубятням своим?
60:8
τίνες τις.1 who?; what?
οἵδε οδε further; this
ὡς ως.1 as; how
νεφέλαι νεφελη cloud
πέτανται πετομαι fly
καὶ και and; even
ὡς ως.1 as; how
περιστεραὶ περιστερα dove
σὺν συν with; [definite object marker]
νεοσσοῖς νεοσσος chick
60:8
מִי־ mî- מִי who
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
כָּ כְּ as
הַ the
עָ֣ב ʕˈāv עָב cloud
תְּעוּפֶ֑ינָה tᵊʕûfˈeʸnā עוף fly
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
יֹּונִ֖ים yyônˌîm יֹונָה dove
אֶל־ ʔel- אֶל to
אֲרֻבֹּתֵיהֶֽם׃ ʔᵃrubbōṯêhˈem אֲרֻבָּה hole
60:8. qui sunt isti qui ut nubes volant et quasi columbae ad fenestras suas
Who are these, that fly as clouds, and as doves to their windows?
60:8. Who are these ones, who fly like the clouds and like doves to their windows?
60:8. Who [are] these [that] fly as a cloud, and as the doves to their windows?
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
60:8: And as the doves to their windows "And like doves upon the wing?" - Instead of אל el, to, forty-two MSS. of Kennicott's, and one of mine, have by על, upon. For ארבתיהם arubboteyhem, their windows, read אברתיהם ebrotheyhem, their wings, transposing a letter. - Houbigant. The Septuagint render it συν νεοσσοις, "with their young;" they read אפרחיהם ephrocheyhem, nearer to the latter than to the present reading. - L.
Albert Barnes: Notes on the Bible - 1834
60:8: Who are these that fly as a cloud? - In multitudes so numerous, that they appear as a dense cloud. The prophet, in vision, sees a vast multitude coming to Jerusalem, or hastening to embrace the true religion - so numerous as to excite surprise, and to lead to the question, Who can they be? (compare Isa 49:21.) It is not uncommon to compare a multitude of persons to a cloud. Thus Livy (xxxv. 49), Rex contra peditum equitumque nubes jactat. Thus in Heb 12:1, the number of witnesses who are said to encompass Christians is compared to a cloud (νέφος μαρτύρων nephos marturō n). So Virgil (Geor. iv. 60) compares a swarm of bees to a cloud - obscuramque trahi vento mirabere nubem. The Chaldee understands this of swift clouds, and takes the point of the comparison to be the velocity with which they would come. 'Who are these that come publicly (בגלי bigelay) as swift clouds?' But the comparison relates probably to the number, rather than to the swiftness with which they would come. Converts would be multiplied in such numbers, that they would seem to be like dense clouds making their way to Zion. This strikingly expresses the fact of the numerous conversions among the Gentiles, and is a most beautiful description of a Rev_ival of religion.
And as the doves to their windows - Lowth renders this, 'Like doves upon the wing' - supposing with Houbigant, that there is a slight error in the Hebrew text. The Septuagint renders it, Σὺν νοσσοῖς Sun nossois - 'With their young.' But the true idea is contained in the common version. Doves fly to their houses, or to their windows, in an approaching storm. In like manner converts would hasten to Zion from the pagan world. They would come in great numbers, and would feel that if there they would be safe. Morier, in his "Second Journey," p. 140, has well illustrated this passage - 'In the environs of the city' (Ispahan), says he, 'to the westward, near Zainderood, are many pigeon-houses, erected at a distance from habitations, for the purpose of collecting pigeon's dung for manure; They are large, round towers, rather broader at the bottom than at the top, crowned by conical spiracles, through which the pigeons descend. Their interior resembles a honey-comb, pierced with a thousand holes, each of which forms a snug retreat for a nest. The extraordinary flights of pigeons which I have seen upon one of these buildings affords, perhaps, a good illustration of Isa 60:8. Their great numbers, and the compactness of their mass, literally looked like a cloud at a distance, and obscured the sun in their passage.' The prediction here has already, in part at least, been fulfilled. The rapid conversions in file time of the apostles accorded with this prediction. In numerous Rev_ivals of religion, also, has there been a fulfillment of it; and we are yet to anticipate a far more striking and glorious completion of it in the conversion of the pagan world to the Christian faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:8: fly: Isa 60:4, Isa 45:22; Luk 13:29; Rev 7:9
a cloud: Heb 12:1
as the: Gen 8:8-11
Carl Friedrich Keil and Franz Delitzsch
60:8
From the mainland, over which caravans and flocks are coming, the prophet now turns his eyes to the sea. "Who are these who fly hither as a cloud, and like the doves to their windows? Yea, the islands wait for me; and the ships of Tarshish come first, to bring thy children from far, their silver and gold with them, to the name of thy God, and to the holy One of Israel, because He hath ornamented thee." Upon the sea there appear first of all enigmatical shapes, driving along as swiftly as if they were light clouds flying before the wind (Is 19:1; Is 45:22), or like doves flying to their dovecots (celeres cavis se turribus abdunt, as Ovid says), i.e., to the round towers with their numerous pigeon-holes, which are provided for their shelter. The question is addressed to Zion, and the answer may easily be anticipated - namely, that this swarm of swiftly flying figures are hurrying to a house which they long to reach, as much as pigeons do to reach their pigeon-house. The kı̄ which follows is explanatory: this hurrying presents itself to thine eyes, because the isles wait for me. The reason for all this haste is to be found in the faith of those who are hurrying on. The Old Testament generally speaks of faith as hope (ל קוּה as in Is 51:5; Is 42:4); not that faith is the same as hope, but it is the support of hope, just as hope is the comfort of faith. In the Old Testament, when the true salvation existed only in promise, this epithet, for which there were many synonyms in the language, was the most appropriate one. The faith of the distant lands of the west is now beginning to work. The object of all this activity is expressed in the word להביא. The things thus flying along like clouds and doves are ships; with the Tartessus ships, which come from the farthest extremity of the European insular quarter of the globe, at their head (בּראשׁנה with munach instead of metheg, in the same sense as in Num 10:14; lxx ἐν πρώτοις; Jerome, in principio, in the foremost rank), i.e., acting as the leaders of the fleet which is sailing to Zion and bringing Zion's children from afar, and along with them the gold and silver of the owners of the vessels themselves, to the name (לשׁם, to the name, dative, not equivalent to למען; lxx διὰ, as in Is 55:5) of thy God, whom they adore, and to the Holy One of Israel, because He hath ornamented thee, and thereby inspired them with reverence and love to thee (פארך for פארך, as in Is 54:6, where it even stands out of pause).
Geneva 1599
60:8 Who [are] these (i) [that] fly as a cloud, and as doves to their windows?
(i) Showing what great number will come to the Church, and with what great diligence and zeal.
John Gill
60:8 Who are these that fly as a cloud,.... Referring to the vast number of converts before mentioned, who are compared to a "cloud" for the number of them, covering Judea as the clouds do the heavens; and for their elevation and situation, being raised from an earthly to a heavenly state; called with a high calling, and made partakers of an heavenly one; and for their being filled with the grace of God, as clouds with water; and for their unanimity, their coming together in a body, making as it were one cloud, and that openly and publicly, professing Christ, and joining themselves to his church, in the face of the world; and so the Targum,
"who are these that come publicly as the swift clouds?''
and chiefly are they compared to a cloud for their swiftness in motion to Christ and his church; sinners; sensible of danger from the avenging justice of God, from his law, and from his wrath and displeasure, and eternal death, and being apprized of salvation and safety in Christ, make haste and flee to him as swiftly as a cloud driven by the winds;
and as the doves to their windows; or "dove houses", or "lockers and holes" (c); through which they enter, and to which they bend their course with great swiftness, when pursued by birds of prey, or through an eager desire after their young: converted persons may be compared to doves for their being a clean and cleanly creature; for their being amiable and lovely, chaste and loving; harmless and inoffensive, meek and humble, weak and timorous; mournful and disconsolate when they have lost their mate; and what dove houses are to these, Christ and his church are to converted persons, whither they flee for rest and shelter, and where they have both: the ordinances of Christ may be particularly meant by these holes or windows that doves make unto; by which, especially baptism, they enter into the church, and by means of which light is let into them, and through which Christ shows himself to them, Song 2:9, what engages them to flee hither is their love to Christ, in order to have communion with him, and food for their faith; and when he causes them to come, or draws them by his grace, nothing can hinder; not the reproaches of the world, nor the temptations of Satan; nor objections from their own unworthiness. These words are said by the church, by way of admiration wondering at their numbers and swiftness in coming to her; see Is 49:21. The Targum is
"the, captivity of Israel, who are gathered together, and come to their own land, as doves that return to their dove houses.''
(c) "ad columbaria sua", Montanus, Vitringa; "in suis forulis", Castalio Gataker.
John Wesley
60:8 A cloud - These metaphors import the number as well as speed, of those that should be begotten by the apostles doctrine.
Robert Jamieson, A. R. Fausset and David Brown
60:8 The prophet, seeing in vision new hosts approaching quickly like a cloud of doves, asks who they are.
60:960:9: Ինձ ակն ունին կղզիք եւ նաւք Թարսսի, յառաջագոյն ածել զորդիս քո ՚ի հեռաստանէ. զարծաթն եւ զոսկի ընդ իւրեանս՝ վասն անուան Տեառն սրբոյն, եւ վասն Սրբո՛յն Իսրայէլի փառաւորելոյ[10272]։ [10272] Ոմանք. Եւ նաւք Թարշշի։
9 Ինձ են սպասում կղզիները եւ Թարսիսի նաւերը, որպէսզի նախօրօք հեռուներից բերեն քո որդիներին եւ նրանց հետ՝ արծաթն ու ոսկին, Տիրոջ սուրբ անուան համար, Իսրայէլի փառաւորեալ սրբի համար:
9 Քանզի կղզիներն ու Թարսիսի նաւերը Ինծի համար պատրաստ պիտի ըլլան, Որպէս զի հեռուէն քու տղաքներդ Եւ անոնց հետ անոնց արծաթն ու ոսկին բերեն, Քու Տէր Աստուծոյդ անուանը համար Ու Իսրայէլի Սուրբին համար, քանզի անիկա քեզ կը փառաւորէ։
Ինձ`` ակն ունին կղզիք եւ նաւք Թարսսի յառաջագոյն` ածել զորդիս քո ի հեռաստանէ. [936]զարծաթն եւ զոսկի`` ընդ իւրեանս` վասն անուան [937]Տեառն սրբոյն``, եւ վասն Սրբոյն Իսրայելի [938]փառաւորելոյ:

60:9: Ինձ ակն ունին կղզիք եւ նաւք Թարսսի, յառաջագոյն ածել զորդիս քո ՚ի հեռաստանէ. զարծաթն եւ զոսկի ընդ իւրեանս՝ վասն անուան Տեառն սրբոյն, եւ վասն Սրբո՛յն Իսրայէլի փառաւորելոյ[10272]։
[10272] Ոմանք. Եւ նաւք Թարշշի։
9 Ինձ են սպասում կղզիները եւ Թարսիսի նաւերը, որպէսզի նախօրօք հեռուներից բերեն քո որդիներին եւ նրանց հետ՝ արծաթն ու ոսկին, Տիրոջ սուրբ անուան համար, Իսրայէլի փառաւորեալ սրբի համար:
9 Քանզի կղզիներն ու Թարսիսի նաւերը Ինծի համար պատրաստ պիտի ըլլան, Որպէս զի հեռուէն քու տղաքներդ Եւ անոնց հետ անոնց արծաթն ու ոսկին բերեն, Քու Տէր Աստուծոյդ անուանը համար Ու Իսրայէլի Սուրբին համար, քանզի անիկա քեզ կը փառաւորէ։
zohrab-1805▾ eastern-1994▾ western am▾
60:960:9 Так, Меня ждут острова и впереди их корабли Фарсисские, чтобы перевезти сынов твоих издалека и с ними серебро их и золото их, во имя Господа Бога твоего и Святаго Израилева, потому что Он прославил тебя.
60:9 ἐμὲ εμε me νῆσοι νησος island ὑπέμειναν υπομενω endure; stay behind καὶ και and; even πλοῖα πλοιον boat Θαρσις θαρσις in πρώτοις πρωτος first; foremost ἀγαγεῖν αγω lead; pass τὰ ο the τέκνα τεκνον child σου σου of you; your μακρόθεν μακροθεν from far καὶ και and; even τὸν ο the ἄργυρον αργυρος silver καὶ και and; even τὸν ο the χρυσὸν χρυσος gold μετ᾿ μετα with; amid αὐτῶν αυτος he; him διὰ δια through; because of τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master τὸ ο the ἅγιον αγιος holy καὶ και and; even διὰ δια through; because of τὸ ο the τὸν ο the ἅγιον αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel ἔνδοξον ενδοξος glorious εἶναι ειμι be
60:9 כִּֽי־ kˈî- כִּי that לִ֣י׀ lˈî לְ to אִיִּ֣ים ʔiyyˈîm אִי coast, island יְקַוּ֗וּ yᵊqaˈûû קוה wait for וָ wā וְ and אֳנִיֹּ֤ות ʔᵒniyyˈôṯ אֳנִיָּה ship תַּרְשִׁישׁ֙ taršîš תַּרְשִׁישׁ Tarshish בָּ bā בְּ in † הַ the רִ֣אשֹׁנָ֔ה rˈišōnˈā רִאשֹׁון first לְ lᵊ לְ to הָבִ֤יא hāvˈî בוא come בָנַ֨יִךְ֙ vānˈayiḵ בֵּן son מֵֽ mˈē מִן from רָחֹ֔וק rāḥˈôq רָחֹוק remote כַּסְפָּ֥ם kaspˌām כֶּסֶף silver וּ û וְ and זְהָבָ֖ם zᵊhāvˌām זָהָב gold אִתָּ֑ם ʔittˈām אֵת together with לְ lᵊ לְ to שֵׁם֙ šˌēm שֵׁם name יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהַ֔יִךְ ʔᵉlōhˈayiḵ אֱלֹהִים god(s) וְ wᵊ וְ and לִ li לְ to קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel כִּ֥י kˌî כִּי that פֵאֲרָֽךְ׃ fēʔᵃrˈāḵ פאר glorify
60:9. me enim insulae expectant et naves maris in principio ut adducam filios tuos de longe argentum eorum et aurum eorum cum eis nomini Domini Dei tui et Sancto Israhel quia glorificavit teFor, the islands wait for me, and the ships of the sea in the beginning: that I may bring thy sons from afar: their silver, and their gold with them, to the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee.
9. Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, for the name of the LORD thy God, and for the Holy One of Israel, because he hath glorified thee.
60:9. For the islands await me, and the ships of the sea in the beginning, so that I may lead your sons from far away, their silver and their gold with them, to the name of the Lord your God and to the Holy One of Israel. For he has glorified you.
60:9. Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.
Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee:

60:9 Так, Меня ждут острова и впереди их корабли Фарсисские, чтобы перевезти сынов твоих издалека и с ними серебро их и золото их, во имя Господа Бога твоего и Святаго Израилева, потому что Он прославил тебя.
60:9
ἐμὲ εμε me
νῆσοι νησος island
ὑπέμειναν υπομενω endure; stay behind
καὶ και and; even
πλοῖα πλοιον boat
Θαρσις θαρσις in
πρώτοις πρωτος first; foremost
ἀγαγεῖν αγω lead; pass
τὰ ο the
τέκνα τεκνον child
σου σου of you; your
μακρόθεν μακροθεν from far
καὶ και and; even
τὸν ο the
ἄργυρον αργυρος silver
καὶ και and; even
τὸν ο the
χρυσὸν χρυσος gold
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
διὰ δια through; because of
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
τὸ ο the
ἅγιον αγιος holy
καὶ και and; even
διὰ δια through; because of
τὸ ο the
τὸν ο the
ἅγιον αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἔνδοξον ενδοξος glorious
εἶναι ειμι be
60:9
כִּֽי־ kˈî- כִּי that
לִ֣י׀ lˈî לְ to
אִיִּ֣ים ʔiyyˈîm אִי coast, island
יְקַוּ֗וּ yᵊqaˈûû קוה wait for
וָ וְ and
אֳנִיֹּ֤ות ʔᵒniyyˈôṯ אֳנִיָּה ship
תַּרְשִׁישׁ֙ taršîš תַּרְשִׁישׁ Tarshish
בָּ בְּ in
הַ the
רִ֣אשֹׁנָ֔ה rˈišōnˈā רִאשֹׁון first
לְ lᵊ לְ to
הָבִ֤יא hāvˈî בוא come
בָנַ֨יִךְ֙ vānˈayiḵ בֵּן son
מֵֽ mˈē מִן from
רָחֹ֔וק rāḥˈôq רָחֹוק remote
כַּסְפָּ֥ם kaspˌām כֶּסֶף silver
וּ û וְ and
זְהָבָ֖ם zᵊhāvˌām זָהָב gold
אִתָּ֑ם ʔittˈām אֵת together with
לְ lᵊ לְ to
שֵׁם֙ šˌēm שֵׁם name
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהַ֔יִךְ ʔᵉlōhˈayiḵ אֱלֹהִים god(s)
וְ wᵊ וְ and
לִ li לְ to
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
כִּ֥י kˌî כִּי that
פֵאֲרָֽךְ׃ fēʔᵃrˈāḵ פאר glorify
60:9. me enim insulae expectant et naves maris in principio ut adducam filios tuos de longe argentum eorum et aurum eorum cum eis nomini Domini Dei tui et Sancto Israhel quia glorificavit te
For, the islands wait for me, and the ships of the sea in the beginning: that I may bring thy sons from afar: their silver, and their gold with them, to the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee.
60:9. For the islands await me, and the ships of the sea in the beginning, so that I may lead your sons from far away, their silver and their gold with them, to the name of the Lord your God and to the Holy One of Israel. For he has glorified you.
60:9. Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.
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
9: Под "кораблями Фарсисскими" разумеется, вообще, оживленная морская торговля, которую вели жители древнего Востока с жителями отдаленного западного пункта - г. Фарсиса, лежавшего в современной Испании (3: Цар 10:22; Иез 27:12; Иона 1:3: и др.). Пророку Исаии здесь важно было отметить, главным образом, внушительную отдаленность этого пункта, что однако же не помешает и его обитателям прийти под ограду восстановленного Сиона.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee. 10 And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee. 11 Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought. 12 For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted. 13 The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious. 14 The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel.
The promises made to the church in the foregoing verses are here repeated, ratified, and enlarged upon, designed still for the comfort and encouragement of the Jews after their return out of captivity, but certainly looking further, to the enlargement and advancement of the gospel church and the abundance of spiritual blessings with which it shall be enriched.
I. God will be very gracious and propitious to them. We must begin with that promise, because thence all the rest take rise. The sanctuary that was desolate begins to be repaired when God causes his face to shine upon it, Dan. ix. 17. All the favour that the people of God find with men is owing to the light of God's countenance and his favour to them (v. 10): "All shall now make court to thee, for in my wrath I smote thee, while thou wast in captivity" (and the sufferings of the church, especially by its corruptions, decays, and divisions, against which these promises will be its relief, are sad tokens of God's displeasure), "But now in my favour have I had mercy on thee, and therefore have all this mercy in store for thee."
II. Many shall be brought into the church, even from far countries (v. 9): Surely the isles shall wait for me, shall welcome the gospel, and shall attend God with their praises for it and their ready subjection to it. The ships of Tarshish, transport-ships, shall lie ready to carry members from far distant regions to the church, or (which is equivalent) to carry the ministers of the church to remote parts, to preach the gospel and to bring in souls to join themselves to the Lord. Observe, 1. Who are brought--thy sons, that is, such as are designed to be so, those children of God that are scattered abroad, John xi. 52. 2. What they shall bring with them. They live at such a distance that they cannot bring their flocks and their rams; but, like those who lived remote from Jerusalem (who, when they came up to worship at the feast, because they could not bring their tithes in kind, turned them into money), they shall bring their silver and gold with them. Note, When we give up ourselves to God we must with ourselves give up all we have to him. If we honour him with our spirits, we shall honour him with our substance. 3. To whom they shall devote and dedicate themselves and all they are worth--to the name of the Lord thy God, to God as the Lord of all and the church's God and King, even to the Holy One of Israel (whom Israel worships as a Holy One, in the beauty of holiness), because he has glorified thee. Note, The honour God puts upon his church and people should not only engage us to honour them, but invite us to join ourselves to them. We will go with you, for God is with you, Zech. viii. 23.
III. Those that come into the church shall be welcome; for so spacious is the holy city that though, Lord, it is done as thou hast commanded, yet still there is room. "Therefore thy gates shall be open continually (v. 11), not only because thou hast no reason to fear thy enemies, but because thou hast reason to expect thy friends." It is usual with us to leave our doors open, or leave some one ready to open them, all night, if we look for a child or a guest to come in late. Note, Christ is always ready to entertain those that come to him, is never out of the way, nor can they ever come unseasonably; the gate of mercy is always open, night and day, or shall soon be opened to those that knock. Ministers, the door-keepers, must be always ready to admit those that offer themselves to the Lord. God not only keeps a good house in his church, but he keeps open house, that at any time, by the preaching of the word, in season and out of season, the forces of the Gentiles, and the kings or commanders of those forces, may be brought into the church. Lift up your heads, O you gates! and let such welcome guests as these come in.
IV. All that are about the church shall be made in some way or other serviceable to it. Though dominion is far from being founded in men's grace, it is founded in God's; and he that made the inferior creatures useful to man will make the nations of men useful to the church. The earth helped the woman. All things are for your sakes. So here (v. 10), "Even the sons of strangers, that have neither knowledge of thee nor kindness for thee, that have always been aliens to the commonwealth of Israel, even they shall build up thy wall, and their kings shall in that and other things ministers unto thee and not think it any disparagement to them to do so." This was fulfilled when the king of Persia, and the governors of the provinces by his order, were aiding and assisting Nehemiah in building the wall about Jerusalem. Rather than Jerusalem's walls shall lie still in ruins, the sons of the stranger shall be raised up to build them. Even those that do not belong to the church may be a protection to it. And the greatest of men should not think it below them to minister to the church, but rejoice that they are in a capacity, and have a heart, to do it any service. Nay, it is the duty of all to do what they can in their places to advance the interests of God's kingdom among men; it is at their peril if they do not; for (v. 12), The nation and kingdom that will not serve thee shall perish; not that they must perish by the sword or by human anathemas, or as if this gave any countenance to the using of external force for the propagating of the gospel, or as if men might be compelled by penalties and punishments to come into the church; by no means. But those who will not by faith submit to Jesus Christ, the King of the church, and serve him, shall perish eternally, Ps. ii. 12. Those that will not be subject to Christ's golden sceptre, to the government of his word and Spirit, that will not be brought under, or kept in, by the discipline of his family, shall be broken in pieces by his iron rod. Bring them forth and slay them before me, Luke xix. 27. Nations of such shall be utterly and eternally wasted, when Christ shall come to take vengeance on those that obey not his gospel, 2 Thess. i. 8.
V. There shall be abundance of beauty added to the ordinances of divine worship (v. 13): The glory of Lebanon, the strong and stately cedars that grow there, shall come unto thee, as of old to Solomon, when he built the temple (2 Chron. ii. 16), and with them shall be brought other timber, proper for the carved work thereof, which the enemy had broken down, Ps. lxxiv. 5, 6. The temple, the place of God's sanctuary, shall be not only rebuilt, but beautified. It is the place of his feet, where he rests and resides, Ezek. xliii. 7. The ark is called his footstool, because it was under the mercy-seat, Ps. cxxxii. 7. This he will make glorious in the eyes of his people and of all their neighbours. The glory of the latter house, to which this refers, though in many instances inferior, was yet really greater than the glory of the former, because Christ came to that temple, Mal. iii. 1. It was likewise adorned with goodly stones and gifts (Luke xxi. 5), to which this promise may have some reference; yet so slightly did Christ speak of them there that we must suppose it to have its full accomplishment in the beauties of holiness, and the graces and comforts of the Spirit, with which gospel ordinances are adorned and enriched.
VI. The church shall appear truly great and honourable, v. 14. The people of the Jews, after their return out of captivity, by degrees became more considerable, and made a better figure than one would have expected, after they had been so much reduced, and than any of the other nations recovered that had been in like manner humbled by the Chaldeans. It is probable that many of those who had oppressed them in Babylon, when they were themselves driven out by the Persians, made their court to the Jews for shelter and supply and were willing to scrape acquaintance with them. This prophecy is further fulfilled when those that have been enemies to the church are wrought upon by the grace of God to see their error, and come, and join themselves to it: "The sons of those that afflicted thee, if not they themselves, yet their children, shall crouch to thee, shall beg pardon for their folly and beg an interest in thy favour and admission into thy family," 1 Sam. ii. 36. A promise like this is made to the church of Philadelphia, Rev. iii. 9. And it is intended to be, 1. A mortification to the proud oppressors of the church, that have afflicted her, and despised her, and taken a pleasure in doing so; they shall be brought down; their spirits shall be broken, and their condition shall be so mean and miserable that they shall be glad to be obliged to those whom they have most studied to disoblige. Note, Sooner or later God will pour contempt upon those that put contempt upon his people. 2. An exaltation to the poor oppressed ones of the church; and this is the honour that shall be done to them, they shall have an opportunity of doing good to those who have done evil to them and saving those alive who have afflicted and despised them. It is a pleasure to a good man, and he accounts it an honour, to show mercy to those with whom he has found no mercy. Yet this is not all. "They shall not only become suppliants to thee for their own interest, but they shall give honour to thee: They shall call thee, The city of the Lord; they shall at length be convinced that thou art a favourite of heaven, and the particular care of the divine providence." That city is truly great and honourable, it is strong, it is rich, it is safe, it is beautiful, it is the most desirable place that can be to live in, which is the city of the Lord, which he owns, in which he dwells, in which religion is uppermost. Such a one is Zion; it is the place which God has chosen to put his name there; it is the Zion of the Holy One of Israel; therefore, we may be sure, it is a holy city, else the Holy One of Israel would never be called the patron of it.
Adam Clarke: Commentary on the Bible - 1831
60:9: The ships of Tarshish first "The ships of Tarshish among the first" - For בראשנה barishonah twenty-five MSS. and the Syriac read כבראשנה kebarishonah, "as at the first." The ships of Tarshish AS at the first; that is, as they brought gold and silver in the days of Solomon.
Albert Barnes: Notes on the Bible - 1834
60:9: Surely the isles - On the meaning of the word 'isles' in Isaiah, see the notes at Isa 41:1.
Shall wait for me - (See the notes at Isa 41:4).
And the ships of Tarshish - (See the notes at Isa 2:16). The main idea here is clear. These ships were the principal vessels known to the Hebrews as employed in foreign commerce, and the prophet employs the name to denote ships in general that sailed to distant ports. They will be employed in importing the most valuable productions of distant climes to Zion, and in collecting those who should be converted to God; that is, the commerce of the world would be made tributary to religion, and the ships that sail to distant lands would be employed in advancing the cause of salvation.
First - Among the first, in the first rank; they shall be among the most active and useful agents in diffusing the knowledge of the truth. Twenty-five manuscripts and the Syriac read it, 'As at the first.' Jarchi and Kimchi suppose it means, as at the first; that is, as in the time of Solomon. But the idea is, that the ships which trade to the most distant regions will be among the principal instrumentalities employed in the conversion of the pagan world to Christianity. To some extent this has already been done. The servants of God have been borne already to almost every pagan land; and the time may come when it shall be deemed an essential object of those engaged in foreign commerce to diffuse a knowledge of civilization, and of the arts of life; of science, and of pure religion.
To bring thy sons from far - Those who shall be converted from distant lands - as if they were to come personally and worship at Jerusalem (see the notes at Isa 49:22).
Unto the name of the Lord thy God - Lowth renders this, 'Because of the name.' So the Septuagint, Διὰ τὸ ὄνομα dia to onoma, etc. The idea is, that all this wealth would be devoted to Yahweh, and employed in his service.
Because he hath glorified thee - He has honored thee by imparting to thee the true religion, and making me the means of diffusing it around the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:9: the isles: Isa 42:4, Isa 42:10, Isa 49:1, Isa 51:5, Isa 66:19, Isa 66:20; Gen 9:27, Gen 10:2-5; Psa 72:10; Zep 2:11
the ships: Isa 2:16; Kg1 10:22, Kg1 22:48
thy sons: Isa 60:4; Psa 68:30, Psa 68:31; Zac 14:14; Co2 8:4, Co2 8:5; Gal 3:26, Gal 4:26
unto: Exo 33:19, Exo 34:5-7; Jos 9:9; Kg1 8:41, Kg1 10:1; Pro 18:20; Jer 3:17; Joh 17:26; Act 9:15
because: Isa 14:1, Isa 14:2, Isa 43:4, Isa 52:1-6, Isa 55:5, Isa 57:17; Jer 30:19; Luk 2:32
Geneva 1599
60:9 Surely the isles shall wait for me, and the ships (k) of Tarshish first, to bring thy sons from far, their silver and their gold with them, to the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.
(k) The Gentiles that are now enemies, will become friends and set forth the Church.
John Gill
60:9 Surely the isles shall wait for me;.... The Targum is,
"for my Word.''
The Messiah, and his coming. The isles of Great Britain may more especially be intended, who, as they waited for his Gospel, and readily received it, and embraced it, as soon as it was brought to them, which was very early; so there are many here now waiting for the spiritual coming of Christ, and the glory of his churches in the latter day, and perhaps more than in any other part of the world besides:
and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them; this is to be understood of the Jews converted in distant parts of the world, who shall be brought in transport ships to the churches of Christ, particularly in Judea; and the ships of Tarshish shall be used in that service principally, they shall be the chief that shall be employed. Most of the Jewish commentators, as Jarchi, Aben Ezra, Kimchi, and Ben Melech, think there is a want of the particle of similitude "as", and that it should be rendered, "and the ships of Tarshish, as at first"; and then the sense is, they shall be made use of now to bring, the converted Jews with their substance from foreign parts, as they had been in Solomon's time, for bringing gold and silver, and other things to him, from distant places, 2Chron 9:21 but by Tarshish here is not meant Tartessus in Spain, as Vitringa; nor Tarsus in Cilicia; but the sea itself; which is so called; and so the Targum renders it, "the ships of the sea"; and Jarchi observes that this is the name of the sea; and what ships can be better understood than ours of Great Britain, so famous for shipping, and which claims the sovereignty of the seas? these may be principally employed in bringing great numbers of converts from different places to the church of God; and as Israel, when they came out of Egypt, came forth with silver and gold; and when they came out of Babylon, they were furnished with gold and silver, and everything convenient for their journey, and for the rebuilding of their city and temple, Ps 105:37 so when they are gathered from their present dispersion, and are called and converted, they shall come with their tribes to the church of Christ, and honour the Lord with their substance, and promote the interest of religion by it, as it follows:
unto the name of the Lord thy God, and to the Holy One of Israel; that is, their persons shall be brought unto him, and their riches also; they shall give up themselves, and all they have, to the Lord, and devote themselves and their substance to his glory, and the good of his interest; even to him whose name was detestable to them, but now precious; and whom they will own with the church to be the Lord their God, their Redeemer and Sanctifier:
because he hath glorified thee; the church; caused such a glory to arise upon her, and upon that a defence; so that it will continue, and be so visible and manifest as to draw persons from all parts, though the most distant, to come unto her, and join themselves with her.
John Wesley
60:9 Ships - To convey them to me. Tarshish - Those that traffick by sea. In naming this he implies all that had commerce with other nations. From far - From the remotest parts. Glorified - He will make thee honourable in the eyes of the world, especially in setting up the ministry of the gospel in the midst of thee.
Robert Jamieson, A. R. Fausset and David Brown
60:9 (see on Is 42:4).
Tarshish first--The ships of Tartessus (see on Is 2:16; Is 23:1, that is, vessels that trade to the most distant regions) will be among the foremost to bring back the scattered Israelites (Is 66:20).
their silver--The nations among whom the Jews have been scattered shall help them with their money in returning (Is 60:5-7, Is 60:11, Is 60:16), as was the case at the return from Babylon (Ezra 1:4; compare Ps 68:30-31).
unto the name . . . to the Holy One--rather, because of the name--because of the Holy One (compare Is 55:5) [LOWTH].
60:1060:10: Եւ շինեսցեն որդիք այլազգեաց զպարիսպ քո, եւ թագաւորք նոցա ընծայեսցին քեզ. զի վասն բարկութեան իմոյ հարի զքեզ, եւ վասն ողորմութեան իմոյ սիրեցի՛ զքեզ[10273]։ [10273] Ոմանք. Զպարիսպս քո... ընծայեսցեն քեզ։
10 Օտարազգիների որդիները պիտի շինեն քո պարիսպները, ու նրանց թագաւորները պիտի ծառայեն քեզ, որովհետեւ իմ բարկութեան պատճառով հարուածեցի քեզ եւ իմ գթասրտութեան համար սիրեցի քեզ:
10 Օտարներուն որդիները քու պարիսպներդ պիտի շինեն Ու անոնց թագաւորները քեզի ծառայութիւն պիտի ընեն, Քանզի իմ բարկութիւնովս քեզ զարկի, Բայց բարեհաճութիւնովս քեզի պիտի ողորմիմ։
Եւ շինեսցեն որդիք այլազգեաց զպարիսպս քո, եւ թագաւորք նոցա ընծայեսցին քեզ. զի վասն բարկութեան իմոյ հարի զքեզ, եւ վասն ողորմութեան իմոյ սիրեցի զքեզ:

60:10: Եւ շինեսցեն որդիք այլազգեաց զպարիսպ քո, եւ թագաւորք նոցա ընծայեսցին քեզ. զի վասն բարկութեան իմոյ հարի զքեզ, եւ վասն ողորմութեան իմոյ սիրեցի՛ զքեզ[10273]։
[10273] Ոմանք. Զպարիսպս քո... ընծայեսցեն քեզ։
10 Օտարազգիների որդիները պիտի շինեն քո պարիսպները, ու նրանց թագաւորները պիտի ծառայեն քեզ, որովհետեւ իմ բարկութեան պատճառով հարուածեցի քեզ եւ իմ գթասրտութեան համար սիրեցի քեզ:
10 Օտարներուն որդիները քու պարիսպներդ պիտի շինեն Ու անոնց թագաւորները քեզի ծառայութիւն պիտի ընեն, Քանզի իմ բարկութիւնովս քեզ զարկի, Բայց բարեհաճութիւնովս քեզի պիտի ողորմիմ։
zohrab-1805▾ eastern-1994▾ western am▾
60:1060:10 Тогда сыновья иноземцев будут строить стены твои, и цари их служить тебе; ибо во гневе Моем Я поражал тебя, но в благоволении Моем буду милостив к тебе.
60:10 καὶ και and; even οἰκοδομήσουσιν οικοδομεω build ἀλλογενεῖς αλλογενης of another family τὰ ο the τείχη τειχος wall σου σου of you; your καὶ και and; even οἱ ο the βασιλεῖς βασιλευς monarch; king αὐτῶν αυτος he; him παραστήσονταί παριστημι stand by; present σοι σοι you διὰ δια through; because of γὰρ γαρ for ὀργήν οργη passion; temperament μου μου of me; mine ἐπάταξά πατασσω pat; impact σε σε.1 you καὶ και and; even διὰ δια through; because of ἔλεον ελεος mercy ἠγάπησά αγαπαω love σε σε.1 you
60:10 וּ û וְ and בָנ֤וּ vānˈû בנה build בְנֵֽי־ vᵊnˈê- בֵּן son נֵכָר֙ nēḵˌār נֵכָר foreigner חֹמֹתַ֔יִךְ ḥōmōṯˈayiḵ חֹומָה wall וּ û וְ and מַלְכֵיהֶ֖ם malᵊḵêhˌem מֶלֶךְ king יְשָׁרְת֑וּנֶךְ yᵊšārᵊṯˈûneḵ שׁרת serve כִּ֤י kˈî כִּי that בְ vᵊ בְּ in קִצְפִּי֙ qiṣpˌî קֶצֶף anger הִכִּיתִ֔יךְ hikkîṯˈîḵ נכה strike וּ û וְ and בִ vi בְּ in רְצֹונִ֖י rᵊṣônˌî רָצֹון pleasure רִֽחַמְתִּֽיךְ׃ rˈiḥamtˈîḵ רחם have compassion
60:10. et aedificabunt filii peregrinorum muros tuos et reges eorum ministrabunt tibi in indignatione enim mea percussi te et in reconciliatione mea misertus sum tuiAnd the children of strangers shall build up thy walls, and their kings shall minister to thee: for in my wrath have I struck thee, and in my reconciliation have I had mercy upon thee.
10. And strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.
60:10. And the sons of sojourners will build up your walls, and their kings will minister to you. For in my wrath, I have struck you. And in my reconciliation, I have taken pity on you.
60:10. And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.
And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee:

60:10 Тогда сыновья иноземцев будут строить стены твои, и цари их служить тебе; ибо во гневе Моем Я поражал тебя, но в благоволении Моем буду милостив к тебе.
60:10
καὶ και and; even
οἰκοδομήσουσιν οικοδομεω build
ἀλλογενεῖς αλλογενης of another family
τὰ ο the
τείχη τειχος wall
σου σου of you; your
καὶ και and; even
οἱ ο the
βασιλεῖς βασιλευς monarch; king
αὐτῶν αυτος he; him
παραστήσονταί παριστημι stand by; present
σοι σοι you
διὰ δια through; because of
γὰρ γαρ for
ὀργήν οργη passion; temperament
μου μου of me; mine
ἐπάταξά πατασσω pat; impact
σε σε.1 you
καὶ και and; even
διὰ δια through; because of
ἔλεον ελεος mercy
ἠγάπησά αγαπαω love
σε σε.1 you
60:10
וּ û וְ and
בָנ֤וּ vānˈû בנה build
בְנֵֽי־ vᵊnˈê- בֵּן son
נֵכָר֙ nēḵˌār נֵכָר foreigner
חֹמֹתַ֔יִךְ ḥōmōṯˈayiḵ חֹומָה wall
וּ û וְ and
מַלְכֵיהֶ֖ם malᵊḵêhˌem מֶלֶךְ king
יְשָׁרְת֑וּנֶךְ yᵊšārᵊṯˈûneḵ שׁרת serve
כִּ֤י kˈî כִּי that
בְ vᵊ בְּ in
קִצְפִּי֙ qiṣpˌî קֶצֶף anger
הִכִּיתִ֔יךְ hikkîṯˈîḵ נכה strike
וּ û וְ and
בִ vi בְּ in
רְצֹונִ֖י rᵊṣônˌî רָצֹון pleasure
רִֽחַמְתִּֽיךְ׃ rˈiḥamtˈîḵ רחם have compassion
60:10. et aedificabunt filii peregrinorum muros tuos et reges eorum ministrabunt tibi in indignatione enim mea percussi te et in reconciliatione mea misertus sum tui
And the children of strangers shall build up thy walls, and their kings shall minister to thee: for in my wrath have I struck thee, and in my reconciliation have I had mercy upon thee.
60:10. And the sons of sojourners will build up your walls, and their kings will minister to you. For in my wrath, I have struck you. And in my reconciliation, I have taken pity on you.
60:10. And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: С 10-14: ст. - третий отдел пророчественной поэмы, содержащий в себе подробное развитие мысли о славе и чести восстановленного Сиона.

Тогда сыновья иноземцев будут строить смены твои, и цари - их служить тебе... Слова эти исполнились и буквально, в отношении к историческому Израилю, когда персидские цари - Кир и Артаксеркс Лонгиман оказывали послепленным иудеям деятельную помощь по постройке второго храма и восстановлению стен Иерусалима (Езд 3:7; Неем 2:5-8). Но согласнее с общим характером данной главы видеть здесь указание на роль языческих народов в создании новозаветной церкви, в особенности, на выдающиеся заслуги их правителей, каковы, напр., равноапостольные Константин и Елена. Последняя, как известно, в особенности прославилась своими заботами о сохранении и восстановлении священных памятников Палестины и Иерусалима (Обретение Животворящего Креста Господня, основание храма Гроба Господня и пр.).

Ибо в гневе Моем Я поражал тебя, но в благоволении Моем буду милостив к тебе (10: ст.). Черты исторического и духовного Израиля здесь рассматриваются без строгого их разграничения, и нередко одни заменяются другими, как прообраз и его исполнение, что встречалось нам у пророка Исаии уже и раньше (54:7-8).
Albert Barnes: Notes on the Bible - 1834
60:10: And the sons of strangers - They who have been devoted to a foreign and a false religion shall become devoted to the true religion, and engage in the service of the true God.
Shall build up thy walls - Jerusalem is represented as a ruined city. Her walls had been thrown down, and were lying prostrate. In restoring her to her former magnificence, strangers and foreigners would lend their cheerful aid. The idea is, that they would become tributary to the church, and esteem it a privilege to be engaged in any service, however laborious, that would promote its best interests.
And their kings - (See the notes at Isa 49:23).
For in my wrath I smote thee - Referring to the calamities which he had, from time to time, brought on Jerusalem (see Isa 57:17).
But in my favor - (See the notes at Isa 54:8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:10: the sons: Isa 61:5, Isa 66:21; Zac 6:15
their kings: Isa 60:3, Isa 49:23; Ezr 6:3-12, Ezr 7:12-28; Neh 2:7-9; Rev 21:24, Rev 21:26
in my wrath: Isa 12:1, Isa 54:7, Isa 54:8, Isa 57:17, Isa 57:18; Psa 30:5
Carl Friedrich Keil and Franz Delitzsch
60:10
The first turn (Is 60:1-3) described the glorification of Zion through the rising of the glory of Jehovah; the second (Is 60:4-9) her glorification through the recovery of her scattered children, and the gifts of the Gentiles who bring them home; and now the third depicts her glorification through the service of the nations, especially of her former persecutors, and generally through the service of all that is great and glorious in the world of nature and the world of men. Not only do the converted heathen offer their possessions to the church on Zion, but they offer up themselves and their kings to pay her homage and render service to her. "And sons of strangers build thy walls, and their kings serve thee: for in my wrath I have smitten thee, and in my favour I have had mercy upon thee. And thy gates remain open continually day and night, they shall not be shut, to bring in to thee the possessions of the nations and their kings in triumph. For the nation and the kingdom which will not serve thee will perish, and the nations be certainly laid waste." The walls of Zion (חמתיך doubly defective) rise up from their ruins through the willing co-operation of converted foreigners (Is 56:6-7), and foreign kings place themselves at the service of Zion (Is 49:23); the help rendered by the edicts of Cyrus, Darius, and Artaxerxes Longimanus being only a prelude to events stretching on to the end of time, though indeed, in the view of the prophet himself, the period immediately succeeding the captivity really would be the end of time. Of the two perfects in Is 60:10, הכּיתיך points to the more remote past; רחמתּיך to the nearer past, stretching forward into the present (cf., Is 54:8). On pittēăch, patescere, hiscere, see Is 48:8, where it is applied to the ear, as in Song 7:13 to a bud. The first clause of Is 60:11 closes with ולילה; tiphchah divides more strongly than tebir, which is subordinate to it. At the same time, "day and night" may be connected with "shall not be shut," as in Rev_ 21:25-26. The gates of Zion may always be left open, for there is no more fear of a hostile attack; and they must be left open ad importandum, that men may bring in the possession of the heathen through them (a thing which goes on uninterruptedly), נהוּגים וּמלכיהם. The last words are rendered by Knobel, "and their kings are leaders (of the procession);" but nâhūg would be a strange substantive, having nothing to support it but the obscure יקוּש from יקושׁ, for אחוּז in Song 3:8 does not mean a support, but amplexus (Ewald, 149, d). The rendering "and their kings escorted," i.e., attended by an escort, commends itself more than this; but in the passage quoted in support of this use of nâhag, viz., Nahum 2:8, it is used as a synonym of hâgâh, signifying gemere. It is better to follow the lxx and Jerome, and render it, "and their kings brought," viz., according to Is 20:4; 1Kings 30:2, as prisoners (Targ. zeqı̄qı̄n, i.e., beziqqı̄m, in fetters) - brought, however, not by their several nations who are tired of their government and deliver them up (as Hitzig supposes), but by the church, by which they have been irresistibly bound in fetters, i.e., inwardly conquered (compare Is 45:14 with Ps 149:8), and thus suffer themselves to be brought in a triumphal procession to the holy city as the captives of the church and her God. Is 60:12 is connected with this nehūgı̄m; for the state of every nation and kingdom is henceforth to be determined by its subjection to the church of the God of sacred history (עבד, δουλεύειν, in distinction from shērēth, διακονεῖν, θεραπεύειν), and by its entrance into this church - the very same thought which Zechariah carries out in Is 14:16. Instead of כי־הגוי, כי is more properly pointed according to certain MSS with munach (without makkeph); the article before haggōyim is remonstrative, and the inf. intens. chârōbh makes the thing threatened unquestionable.
Geneva 1599
60:10 And the sons of foreigners shall build up thy walls, and their (l) kings shall minister to thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.
(l) Meaning Cyrus and his successors, but chiefly this is accomplished in them that serve Christ, being converted by his gospel.
John Gill
60:10 And the sons of strangers shall build up thy walls,.... The sons of the people; or Gentiles, as the Targum; who were strangers from the covenants of promise, and aliens from the commonwealth of Israel; strangers to God and Christ, and the Spirit of Christ, and to the Gospel, and all that is good; yet the sons of these, being in great numbers converted everywhere, will be useful in building up the church of God, in strengthening, protecting, and defending it; these are the same with those afar off, that shall come and build in the temple of the Lord, Zech 6:15, such there have been among the Gentiles in all ages, more or less, since the times of the apostles, who have been instruments of the edification of the church, and of the defence of its doctrines and ordinances; and more there will be in the latter day:
and their kings shall minister unto thee; that is, the kings of the Gentiles, as Constantine, and some other truly Christian kings and emperors, have done, though their numbers have been very small as yet; but, when this prophecy is fulfilled, it will be a general case; kings everywhere will be nursing fathers, and queens nursing mothers to the church, will serve the interest of it, and promote it to the uttermost of their power; see Is 49:23,
for in my wrath I smote thee, but in my favour have I had mercy on thee; for the Jews' rejection of the Messiah, for their contempt of his Gospel, and persecution of his apostles and ministers, wrath came upon them to the uttermost, upon their city, temple, and nation, to the destruction of them, and which is still upon them; and though blindness is happened unto them, and they are shut up in unbelief, yet there is a time when the Lord will have mercy on them, call and convert them, and return their captivity; see Rom 11:25.
John Wesley
60:10 Minister - Shall administer all necessaries to thee. I had mercy - As I afflicted thee in my anger, so out of my compassion I will abundantly bless thee.
Robert Jamieson, A. R. Fausset and David Brown
60:10 kings . . . minister unto thee--(See on Is 60:7; Is 49:23).
in my wrath I smote thee-- (Is 54:7-8; Is 57:17).
60:1160:11: Եւ բացցի՛ն դրունք քո հանապազորդք ՚ի տուէ եւ ՚ի գիշերի. եւ մի՛ փակեսցին, կրել ՚ի քեզ զզօրութիւն ազգաց. եւ զթագաւորս իւրեանց ածիցեն առ քեզ[10274]։ [10274] Ոմանք. Հանապազո՛րդ ՚ի տուէ եւ ՚ի... ածցեն առ քեզ։
11 Քո դռներն օր ու գիշեր միշտ բաց պիտի լինեն եւ չպիտի փակուեն, որպէսզի քո մէջ տեղափոխեն ազգերի հարստութիւնը եւ նրանց թագաւորներին բերեն քեզ մօտ:
11 Քու դռներդ միշտ բաց պիտի ըլլան, Ցորեկ ու գիշեր պիտի չգոցուին, Որպէս զի քեզի կրեն ազգերուն ստացուածքը Եւ անոնց թագաւորները բերուին*։
Եւ բացցին դրունք քո հանապազորդ ի տուէ եւ ի գիշերի, եւ մի՛ փակեսցին, կրել ի քեզ զզօրութիւն ազգաց. եւ զթագաւորս իւրեանց ածիցեն առ քեզ:

60:11: Եւ բացցի՛ն դրունք քո հանապազորդք ՚ի տուէ եւ ՚ի գիշերի. եւ մի՛ փակեսցին, կրել ՚ի քեզ զզօրութիւն ազգաց. եւ զթագաւորս իւրեանց ածիցեն առ քեզ[10274]։
[10274] Ոմանք. Հանապազո՛րդ ՚ի տուէ եւ ՚ի... ածցեն առ քեզ։
11 Քո դռներն օր ու գիշեր միշտ բաց պիտի լինեն եւ չպիտի փակուեն, որպէսզի քո մէջ տեղափոխեն ազգերի հարստութիւնը եւ նրանց թագաւորներին բերեն քեզ մօտ:
11 Քու դռներդ միշտ բաց պիտի ըլլան, Ցորեկ ու գիշեր պիտի չգոցուին, Որպէս զի քեզի կրեն ազգերուն ստացուածքը Եւ անոնց թագաւորները բերուին*։
zohrab-1805▾ eastern-1994▾ western am▾
60:1160:11 И будут всегда отверсты врата твои, не будут затворяться ни днем ни ночью, чтобы приносимо было к тебе достояние народов и приводимы были цари их.
60:11 καὶ και and; even ἀνοιχθήσονται ανοιγω open up αἱ ο the πύλαι πυλη gate σου σου of you; your διὰ δια through; because of παντός πας all; every ἡμέρας ημερα day καὶ και and; even νυκτὸς νυξ night οὐ ου not κλεισθήσονται κλειω shut εἰσαγαγεῖν εισαγω lead in; bring in πρὸς προς to; toward σὲ σε.1 you δύναμιν δυναμις power; ability ἐθνῶν εθνος nation; caste καὶ και and; even βασιλεῖς βασιλευς monarch; king ἀγομένους αγω lead; pass
60:11 וּ û וְ and פִתְּח֨וּ fittᵊḥˌû פתח open שְׁעָרַ֧יִךְ šᵊʕārˈayiḵ שַׁעַר gate תָּמִ֛יד tāmˈîḏ תָּמִיד continuity יֹומָ֥ם yômˌām יֹומָם by day וָ wā וְ and לַ֖יְלָה lˌaylā לַיְלָה night לֹ֣א lˈō לֹא not יִסָּגֵ֑רוּ yissāḡˈērû סגר close לְ lᵊ לְ to הָבִ֤יא hāvˈî בוא come אֵלַ֨יִךְ֙ ʔēlˈayiḵ אֶל to חֵ֣יל ḥˈêl חַיִל power גֹּויִ֔ם gôyˈim גֹּוי people וּ û וְ and מַלְכֵיהֶ֖ם malᵊḵêhˌem מֶלֶךְ king נְהוּגִֽים׃ nᵊhûḡˈîm נהג drive
60:11. et aperientur portae tuae iugiter die et nocte non claudentur ut adferatur ad te fortitudo gentium et reges earum adducanturAnd thy gates shall be open continually: they shall not be shut day nor night, that the strength of the Gentiles may be brought to thee, and their kings may be brought.
11. Thy gates also shall be open continually; they shall not be shut day nor night; that men may bring unto thee the wealth of the nations; and their kings led .
60:11. And your gates will be open continually. They will not be closed day or night, so that the strength of the nations may be brought before you, and their kings may be lead in.
60:11. Therefore thy gates shall be open continually; they shall not be shut day nor night; that [men] may bring unto thee the forces of the Gentiles, and [that] their kings [may be] brought.
Therefore thy gates shall be open continually; they shall not be shut day nor night; that [men] may bring unto thee the forces of the Gentiles, and [that] their kings [may be] brought:

60:11 И будут всегда отверсты врата твои, не будут затворяться ни днем ни ночью, чтобы приносимо было к тебе достояние народов и приводимы были цари их.
60:11
καὶ και and; even
ἀνοιχθήσονται ανοιγω open up
αἱ ο the
πύλαι πυλη gate
σου σου of you; your
διὰ δια through; because of
παντός πας all; every
ἡμέρας ημερα day
καὶ και and; even
νυκτὸς νυξ night
οὐ ου not
κλεισθήσονται κλειω shut
εἰσαγαγεῖν εισαγω lead in; bring in
πρὸς προς to; toward
σὲ σε.1 you
δύναμιν δυναμις power; ability
ἐθνῶν εθνος nation; caste
καὶ και and; even
βασιλεῖς βασιλευς monarch; king
ἀγομένους αγω lead; pass
60:11
וּ û וְ and
פִתְּח֨וּ fittᵊḥˌû פתח open
שְׁעָרַ֧יִךְ šᵊʕārˈayiḵ שַׁעַר gate
תָּמִ֛יד tāmˈîḏ תָּמִיד continuity
יֹומָ֥ם yômˌām יֹומָם by day
וָ וְ and
לַ֖יְלָה lˌaylā לַיְלָה night
לֹ֣א lˈō לֹא not
יִסָּגֵ֑רוּ yissāḡˈērû סגר close
לְ lᵊ לְ to
הָבִ֤יא hāvˈî בוא come
אֵלַ֨יִךְ֙ ʔēlˈayiḵ אֶל to
חֵ֣יל ḥˈêl חַיִל power
גֹּויִ֔ם gôyˈim גֹּוי people
וּ û וְ and
מַלְכֵיהֶ֖ם malᵊḵêhˌem מֶלֶךְ king
נְהוּגִֽים׃ nᵊhûḡˈîm נהג drive
60:11. et aperientur portae tuae iugiter die et nocte non claudentur ut adferatur ad te fortitudo gentium et reges earum adducantur
And thy gates shall be open continually: they shall not be shut day nor night, that the strength of the Gentiles may be brought to thee, and their kings may be brought.
60:11. And your gates will be open continually. They will not be closed day or night, so that the strength of the nations may be brought before you, and their kings may be lead in.
60:11. Therefore thy gates shall be open continually; they shall not be shut day nor night; that [men] may bring unto thee the forces of the Gentiles, and [that] their kings [may be] brought.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: И будут всегда отверсты врата твои и не будут затворяться ни днем ни ночью... С одной стороны, это, как видно из дальнейшего, указывает на постоянный рост новозаветной церкви и широкий приток в нее новых членов и их богатств; с другой - говорит о полной свободе доступа в новозаветную церковь для всякого, искренно к тому стремящегося, доступа, не стесняемого никакими внешними преградами, существовавшими в церкви ветхозаветной (56:4-7).
Albert Barnes: Notes on the Bible - 1834
60:11: Therefore thy gates shall be open continually - The main idea here is, probably, that the accession from the pagan world, and the consequent influx of converts, would be so great, that there would be a necessity that the gates should never be closed. It is possible, also, that the prophet meant to describe that time as a period of security and peace. The gates of cities were closed in time of war, and at night, to guard them from danger. But in those times, such would be the pRev_alence of peace, and such would be the purposes for which the multitude of strangers would come from all parts of the world, that the gates might be left open, and the city unguarded at all times. The sense is -
1. That there will be immense multitudes that shall enter the true church from the pagan world.
2. That the gospel will be constantly and unceasingly offered to people. The doors of the church shall at no time be closed. By day and by night, at all seasons and in all places, people may come and obtain salvation. None shall be excluded because the gates shall be closed upon them; none because they are strangers and have come from distant lands; none because there will be no room; none because the conflux shall be so great that the provisions of mercy will be exhausted.
3. It will be a time of safety when the world shall be brought under the influence and the dominion of the Prince of Peace. There will be no need of closing the gates of cities, or of building walls around them. There will be no need to guard against hostile armies or the intrusions of hordes of banditti. There will be no need of guarding against the fraud, oppressions, and dishonest arts of other people. If the principles of the true religion everywhere pRev_ailed, there would be no need of wails to cities, or gates, or bars; no need of ramparts, of ships of war, and of fortifications; no need of bolts and locks and iron chests to guard our property. No true Christian needs to guard himself or his property against another true Christian. No lock, no bolt, no wall, no gate, no iron safe has been made in order to guard against a man who is the sincere friend of the Redeemer. They are made to guard against wicked people; and when universal truth and righteousness pRev_ail, they may be suffered to rust and rot for want of use. Should the principles of Christianity be everywhere diffused, the walls of all cities might be suffered to fall down; their gates to stand open until they should decay; ships of war to lie in the dock until they should sink to the bottom, forts and fleets to be dismantled; and the whole business of making locks and shackles, and of building prisons and manufacturing instruments of war, would come to an end.
That men may bring unto thee - So many shall be coming with the wealth of the Gentiles, that the gates shall be continually open.
The forces of the Gentiles - The wealth of the pagan (see the notes at Isa 60:5).
And that their kings may be brought - Lowth renders this, 'That their kings may come pompously attended.' Noyes, 'May come with their retinues.' The Chaldee renders it, 'And their kings be brought bound,' or in chains. But the Hebrew word used here (נהוּגים nehû gı̂ ym) denotes simply that they would be led or conducted in any way; and the idea is, that they would be induced, by the force of truth, to come and devote themselves to the service of God, They might be expected, indeed, to come, as Lowth says, pompously attended, but this idea is not in t the Hebrew text.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:11: Therefore: The subject of this chapter, says Bp. Lowth, is the great increase and flourishing state of the church of God, by the conversion and accession of the heathen nations to it; which is set forth in such ample and exalted terms, as plainly shew that the full completion of this prophecy is reserved for future times. This subject is displayed in the most splendid colours, under a great variety of images highly poetical, designed to give a general idea of the glories of that perfect state of the church of God, which we are taught to expect in the latter times; when the fulness of the Gentiles shall come in, and the Jews shall be converted and gathered from their dispersions, and "the kingdom of this world shall become the kingdom of our Lord and of His Christ."
thy gates: Neh 13:19; Rev 21:25
forces: or, wealth, Isa 60:5 *marg.
John Gill
60:11 Therefore thy gates shall be open continually,.... This is expressive both of the peaceable state of the church, that she shall be in no danger, nor fear of enemies; there being none to hurt and destroy in all the holy mountain; and therefore under no concern to keep her gates shut; see Ezek 38:11 and of the vast concourse of people to it continually; converts from all parts shall be always coming in, and the gates of the church will stand open always to receive them; they will be welcome, come as many as will; there will be no objection to them, no hinderance of them; ministers and people will gladly embrace them; see Is 26:2 and likewise of the capacity of the church to receive them; for though they will be continually coming in great numbers, yet still there will be room; the gates will not be shut upon them, as unable to receive more; place will be given for them to dwell in; her tents will be enlarged; the curtains of her habitation stretched out; her cords lengthened, and stakes strengthened; so that though she breaks forth on the right hand, and on the left, there will be room for them all, Is 54:2,
they shall not be shut day nor night; this clause is referred to in Rev_ 21:25 but there differently expressed,
and the gates of it shall not be shut at all day, for there shall be no night there; the reason of which difference is, because the New Jerusalem state, or personal reign of Christ, will be a perfect state, and no night at all in it; but the spiritual reign of Christ, to which this prophecy relates, will be an imperfect one, though glorious; and therefore mention is made both of day and night:
that men may bring unto thee the forces of the Gentiles; the whole strength of them, their armies; See Gill on Is 60:5. The Targum paraphrases it, the substance of the people, their wealth and riches:
and that their kings may be brought; or "led" (d), either in state, as kings on horseback sometimes are, or rather as captives in chains; see Is 20:4, so the Targum renders it, "bound"; being conquered by mighty grace, and led in chains of love to Christ, and to his church, and become obedient. Kimchi has this note,
"they shall come before the King Messiah, as servants before their masters.''
(d) "ducti", Vatablus, Calvin; "ducantur", Tigurine version; "ductos", Cocceius.
John Wesley
60:11 Therefore - For that purpose; by reason of the conflux of people, that shall be continually flocking thither.
Robert Jamieson, A. R. Fausset and David Brown
60:11 (Rev_ 21:25). The gates are ever open to receive new offerings and converts (Is 26:2; Acts 14:27; Rev_ 3:8). In time of peace the gates of a city are open: so, under the Prince of peace, there shall be no need of barring gates against invaders.
forces--riches.
be brought--as willing captives to the truth; or, if not willingly, be bought by judgments to submit to Israel (Is 60:12, Is 60:14). GESENIUS explains it, "may come escorted by a retinue."
60:1260:12: Զի ազգք եւ թագաւորք որ քեզ ո՛չ ծառայիցեն՝ կորիցեն, եւ ազգքն աւերելո՛վ աւերեսցին։
12 Իսկ այն ազգերն ու թագաւորները, որոնք քեզ չեն ծառայելու, կորչելու են. ազգերը բոլորովին պիտի կործանուեն:
12 Քանզի այն ազգն ու թագաւորութիւնը որ քեզի չեն ծառայեր՝ պիտի կորսուին Ու բոլորովին պիտի կործանին։
Զի ազգք եւ [939]թագաւորք որ քեզ ոչ ծառայիցեն` կորիցեն, եւ ազգքն աւերելով աւերեսցին:

60:12: Զի ազգք եւ թագաւորք որ քեզ ո՛չ ծառայիցեն՝ կորիցեն, եւ ազգքն աւերելո՛վ աւերեսցին։
12 Իսկ այն ազգերն ու թագաւորները, որոնք քեզ չեն ծառայելու, կորչելու են. ազգերը բոլորովին պիտի կործանուեն:
12 Քանզի այն ազգն ու թագաւորութիւնը որ քեզի չեն ծառայեր՝ պիտի կորսուին Ու բոլորովին պիտի կործանին։
zohrab-1805▾ eastern-1994▾ western am▾
60:1260:12 Ибо народ и царства, которые не захотят служить тебе, погибнут, и такие народы совершенно истребятся.
60:12 τὰ ο the γὰρ γαρ for ἔθνη εθνος nation; caste καὶ και and; even οἱ ο the βασιλεῖς βασιλευς monarch; king οἵτινες οστις who; that οὐ ου not δουλεύσουσίν δουλευω give allegiance; subject σοι σοι you ἀπολοῦνται απολλυμι destroy; lose καὶ και and; even τὰ ο the ἔθνη εθνος nation; caste ἐρημίᾳ ερημια wilderness ἐρημωθήσονται ερημοω desolate; desert
60:12 כִּֽי־ kˈî- כִּי that הַ ha הַ the גֹּ֧וי ggˈôy גֹּוי people וְ wᵊ וְ and הַ ha הַ the מַּמְלָכָ֛ה mmamlāḵˈā מַמְלָכָה kingdom אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יַעַבְד֖וּךְ yaʕavᵊḏˌûḵ עבד work, serve יֹאבֵ֑דוּ yōvˈēḏû אבד perish וְ wᵊ וְ and הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people חָרֹ֥ב ḥārˌōv חרב be dry יֶחֱרָֽבוּ׃ yeḥᵉrˈāvû חרב be dry
60:12. gens enim et regnum quod non servierit tibi peribit et gentes solitudine vastabunturFor the nation and the kingdom that will not serve thee, shall perish: and the Gentiles shall be wasted with desolation.
12. For that nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.
60:12. For the nation and the kingdom that will not serve you will perish. And the Gentiles will be devastated by solitude.
60:12. For the nation and kingdom that will not serve thee shall perish; yea, [those] nations shall be utterly wasted.
For the nation and kingdom that will not serve thee shall perish; yea, [those] nations shall be utterly wasted:

60:12 Ибо народ и царства, которые не захотят служить тебе, погибнут, и такие народы совершенно истребятся.
60:12
τὰ ο the
γὰρ γαρ for
ἔθνη εθνος nation; caste
καὶ και and; even
οἱ ο the
βασιλεῖς βασιλευς monarch; king
οἵτινες οστις who; that
οὐ ου not
δουλεύσουσίν δουλευω give allegiance; subject
σοι σοι you
ἀπολοῦνται απολλυμι destroy; lose
καὶ και and; even
τὰ ο the
ἔθνη εθνος nation; caste
ἐρημίᾳ ερημια wilderness
ἐρημωθήσονται ερημοω desolate; desert
60:12
כִּֽי־ kˈî- כִּי that
הַ ha הַ the
גֹּ֧וי ggˈôy גֹּוי people
וְ wᵊ וְ and
הַ ha הַ the
מַּמְלָכָ֛ה mmamlāḵˈā מַמְלָכָה kingdom
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יַעַבְד֖וּךְ yaʕavᵊḏˌûḵ עבד work, serve
יֹאבֵ֑דוּ yōvˈēḏû אבד perish
וְ wᵊ וְ and
הַ ha הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
חָרֹ֥ב ḥārˌōv חרב be dry
יֶחֱרָֽבוּ׃ yeḥᵉrˈāvû חרב be dry
60:12. gens enim et regnum quod non servierit tibi peribit et gentes solitudine vastabuntur
For the nation and the kingdom that will not serve thee, shall perish: and the Gentiles shall be wasted with desolation.
60:12. For the nation and the kingdom that will not serve you will perish. And the Gentiles will be devastated by solitude.
60:12. For the nation and kingdom that will not serve thee shall perish; yea, [those] nations shall be utterly wasted.
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
12: Ибо народ и царства, которые не захотят служить тебе, - погибнут... совершенно истребятся. Вот одно из самых сильных выражений особого Божественного покровительства и благоволения новому, духовному Израилю, встречающееся и еще не раз, как у пророка Исаии, так и у других пророков (Ис 45:29; Иер 12:17; Мих 5:14; и др.). Исторический плотской Израиль ошибочно относил это пророчество к себе и основывал на нем свою ложную мечту о земном всемирном царстве Мессии.
Albert Barnes: Notes on the Bible - 1834
60:12: For the nation and kingdom - Perhaps this is given as a reason for What is said in the pRev_ious verse - that kings and their subjects should come to Zion and embrace the true religion, because if it were not done they would perish. This is certainly one reason why sinners hasten to embrace the Saviour; and when this truth becomes deeply impressed on a community, it is one of the means of a Rev_ival of religion. An apprehension of danger; a certain anticipation of ruin if the gospel is not embraced; a conviction that 'there is salvation in no other,' is often a means of leading people to seek the Saviour.
That will not serve thee - That will not become the servant of the church of God: that is, that will not promote its interests, obey its laws, and maintain the true religion.
Shall perish - This is applied particularly here to a 'nation' and a 'kingdom.' The idea is, that no nation can flourish that does not obey the law of God, or where the worship of the true God is not maintained. History is full of affecting illustrations of this. The ancient republics and kingdoms fell because they had not the true religion. The kingdoms of Babylon, Assyria, Macedonia, and Egypt; the Roman empire, and all the ancient monarchies and republics, soon fell to ruin because they had not the salutary restraints of the true religion, and lacked the protection of the true God. France east off the government of God in the Rev_olution, and was drenched in blood. It is a maxim of universal truth, that the nation which does not admit the influence of the laws and the government of God must be destroyed. No empire is strong enough to wage successful war with the great Yahweh; and sooner or later, notwithstanding all that human policy can do, corruption, sensuality, luxury, pride, and far-spreading vice, will expose a nation to his displeasure, and bring down the heavy arm of his vengeance.
There is no truth of more vital interest to this nation (America) than this; no declaration in any ancient writing expressive of the course of events in this world, that hangs with note portentous interest over this republic, than that 'the nation that will not serve god shall perish.' As a nation, we have nothing else to depend on but our pubic virtue, our intelligence, our respect for the laws of heaven. Our defense is not to be in standing armies - but in God, as our living and everwatchful protector and friend. Our hope is not in a vast navy, in strong ramparts, in frowning battlements, but in the favor of the Most High. No martial array, no strong fortresses, no line-of-battle-ships, can save a nation that has cast off the government of God, and that is distinguished for the violation of treaties and for oppression, bribery, and corruption. The nation that violates the Sabbath; that tramples on the rights of unoffending men and women; that disregards the most solemn compacts; and that voluntarily opens upon itself the floodgates of infidelity and vice, must expect to meet with the displeasure of the Almighty. And it is as true of an individual as it is of a nation. Of any human or angelic being; of any association or combination of human beings or angels that does not obey God, it is true that they shall be utterly destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:12: Isa 41:11, Isa 54:15; Psa 2:12; Dan 2:35, Dan 2:44, Dan 2:45; Zac 12:2-4, Zac 14:12-19; Mat 21:44; Luk 19:27; Rev 2:26, Rev 2:27
Geneva 1599
60:12 For the nation and (m) kingdom that will not serve thee shall perish; yea, [those] nations shall be utterly wasted.
(m) He shows that God has given all power and authority here in earth for the use of his Church, and that they who will not serve and profit the same will be destroyed.
John Gill
60:12 For the nation and kingdom that will not serve thee shall perish,.... That will not serve the Lord Christ, and worship him with his church and people; that will not be obedient to the laws and ordinances of his house; but appoint another head over them, the pope of Rome; and make other laws, and set up other ordinances, rejecting the authority of Christ, the rule of his word, and the order of his churches:
yea, those nations shall be utterly wasted; even all the antichristian states, when the vials of God's wrath will be poured out upon them; see Zech 14:17.
John Wesley
60:12 Serve - That will not submit to Christ's scepter.
Robert Jamieson, A. R. Fausset and David Brown
60:12 For--the reason which will lead Gentile kings and people to submit themselves; fear of the God in Israel (Zech 14:17).
60:1360:13: Եւ փա՛ռքն Լիբանանու առ քե՛զ եկեսցեն. սարդիւն եւ սաւսիւ, եւ նոճով եւ մայրիւ՝ առ հասարակ փառաւո՛ր առնել զտեղի սրբութեան իմոյ ※. եւ զտեղի ոտից իմոց փառաւորեցի՛ց[10275]։ [10275] Ոսկան. Նոճիւն եւ մայրիւ։
13 Լիբանանի փառքը դէպի քեզ է գալու՝ դափնիով, սօսիով, նոճիով ու մայրիով, որպէսզի լիապէս փառաւորեն իմ սրբարանի տեղը, եւ ես փառաւորեմ իմ ոտքերի տեղը:
13 Լիբանանի փառքը քեզի պիտի գայ Մայրին, սօսին ու տօսախը մէկտեղ՝ Իմ սրբարանս զարդարելու համար։Իմ ոտքերուս տեղը պիտի փառաւորեմ։
Եւ փառքն Լիբանանու առ քեզ եկեսցեն, սարդիւն եւ սօսիւ եւ նոճով եւ մայրիւ` առ հասարակ փառաւոր առնել զտեղի սրբութեան իմոյ, եւ զտեղի ոտից իմոց փառաւորեցից:

60:13: Եւ փա՛ռքն Լիբանանու առ քե՛զ եկեսցեն. սարդիւն եւ սաւսիւ, եւ նոճով եւ մայրիւ՝ առ հասարակ փառաւո՛ր առնել զտեղի սրբութեան իմոյ ※. եւ զտեղի ոտից իմոց փառաւորեցի՛ց[10275]։
[10275] Ոսկան. Նոճիւն եւ մայրիւ։
13 Լիբանանի փառքը դէպի քեզ է գալու՝ դափնիով, սօսիով, նոճիով ու մայրիով, որպէսզի լիապէս փառաւորեն իմ սրբարանի տեղը, եւ ես փառաւորեմ իմ ոտքերի տեղը:
13 Լիբանանի փառքը քեզի պիտի գայ Մայրին, սօսին ու տօսախը մէկտեղ՝ Իմ սրբարանս զարդարելու համար։Իմ ոտքերուս տեղը պիտի փառաւորեմ։
zohrab-1805▾ eastern-1994▾ western am▾
60:1360:13 Слава Ливана придет к тебе, кипарис и певг и вместе кедр, чтобы украсить место святилища Моего, и Я прославлю подножие ног Моих.
60:13 καὶ και and; even ἡ ο the δόξα δοξα glory τοῦ ο the Λιβάνου λιβανος to; toward σὲ σε.1 you ἥξει ηκω here ἐν εν in κυπαρίσσῳ κυπαρισσος and; even πεύκῃ πευκη and; even κέδρῳ κεδρος at once; together δοξάσαι δοξαζω glorify τὸν ο the τόπον τοπος place; locality τὸν ο the ἅγιόν αγιος holy μου μου of me; mine
60:13 כְּבֹ֤וד kᵊvˈôḏ כָּבֹוד weight הַ ha הַ the לְּבָנֹון֙ llᵊvānôn לְבָנֹון Lebanon אֵלַ֣יִךְ ʔēlˈayiḵ אֶל to יָבֹ֔וא yāvˈô בוא come בְּרֹ֛ושׁ bᵊrˈôš בְּרֹושׁ juniper תִּדְהָ֥ר tiḏhˌār תִּדְהָר box tree וּ û וְ and תְאַשּׁ֖וּר ṯᵊʔaššˌûr תְּאַשּׁוּר cypress יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together לְ lᵊ לְ to פָאֵר֙ fāʔˌēr פאר glorify מְקֹ֣ום mᵊqˈôm מָקֹום place מִקְדָּשִׁ֔י miqdāšˈî מִקְדָּשׁ sanctuary וּ û וְ and מְקֹ֥ום mᵊqˌôm מָקֹום place רַגְלַ֖י raḡlˌay רֶגֶל foot אֲכַבֵּֽד׃ ʔᵃḵabbˈēḏ כבד be heavy
60:13. gloria Libani ad te veniet abies et buxus et pinus simul ad ornandum locum sanctificationis meae et locum pedum meorum glorificaboThe glory of Libanus shall come to thee, the fir tree, and the box tree, and the pine tree together, to beautify the place of my sanctuary: and I will glorify the place of my feet.
13. The glory of Lebanon shall come unto thee, the fir tree, the pine, and the box tree together; to beautify the place of my sanctuary; and I will make the place of my feet glorious.
60:13. The glory of Lebanon will arrive before you, the fir tree and the box tree and the pine tree together, to adorn the place of my sanctification. And I will glorify the place of my feet.
60:13. The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious.
The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious:

60:13 Слава Ливана придет к тебе, кипарис и певг и вместе кедр, чтобы украсить место святилища Моего, и Я прославлю подножие ног Моих.
60:13
καὶ και and; even
ο the
δόξα δοξα glory
τοῦ ο the
Λιβάνου λιβανος to; toward
σὲ σε.1 you
ἥξει ηκω here
ἐν εν in
κυπαρίσσῳ κυπαρισσος and; even
πεύκῃ πευκη and; even
κέδρῳ κεδρος at once; together
δοξάσαι δοξαζω glorify
τὸν ο the
τόπον τοπος place; locality
τὸν ο the
ἅγιόν αγιος holy
μου μου of me; mine
60:13
כְּבֹ֤וד kᵊvˈôḏ כָּבֹוד weight
הַ ha הַ the
לְּבָנֹון֙ llᵊvānôn לְבָנֹון Lebanon
אֵלַ֣יִךְ ʔēlˈayiḵ אֶל to
יָבֹ֔וא yāvˈô בוא come
בְּרֹ֛ושׁ bᵊrˈôš בְּרֹושׁ juniper
תִּדְהָ֥ר tiḏhˌār תִּדְהָר box tree
וּ û וְ and
תְאַשּׁ֖וּר ṯᵊʔaššˌûr תְּאַשּׁוּר cypress
יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together
לְ lᵊ לְ to
פָאֵר֙ fāʔˌēr פאר glorify
מְקֹ֣ום mᵊqˈôm מָקֹום place
מִקְדָּשִׁ֔י miqdāšˈî מִקְדָּשׁ sanctuary
וּ û וְ and
מְקֹ֥ום mᵊqˌôm מָקֹום place
רַגְלַ֖י raḡlˌay רֶגֶל foot
אֲכַבֵּֽד׃ ʔᵃḵabbˈēḏ כבד be heavy
60:13. gloria Libani ad te veniet abies et buxus et pinus simul ad ornandum locum sanctificationis meae et locum pedum meorum glorificabo
The glory of Libanus shall come to thee, the fir tree, and the box tree, and the pine tree together, to beautify the place of my sanctuary: and I will glorify the place of my feet.
60:13. The glory of Lebanon will arrive before you, the fir tree and the box tree and the pine tree together, to adorn the place of my sanctification. And I will glorify the place of my feet.
60:13. The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious.
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
13: Под "славой Ливана" разумеются, как видно из дальнейшего, лучшие и благороднейшие породы покрывающих его горы деревьев: кипарис, певг Деян 10:37-38). Цель этого помазания, или задачи служения Мессии состоит в том, чтобы "благовествовать нищим" - по-греч. euaggelizein ptwcoiV - чисто новозаветные термины, имеющие глубокий материальный и духовно-нравственный смысл (Мф 5:3-4; Лк 6:20-21: и др.).
Adam Clarke: Commentary on the Bible - 1831
60:13: And I will make the place of my feet glorious "And that I may glorify the place whereon I rest my feet" - The temple of Jerusalem was called the house of God, and the place of his rest or residence. The visible symbolical appearance of God, called by the Jews the schechinah, was in the most holy place, between the wings of the cherubim, above the ark. This is considered as the throne of God, presiding as King over the Jewish state; and as a footstool is a necessary appendage to a throne, (see note on Isa 52:2 (note)), the ark is considered as the footstool of God, and is so called, Psa 99:6; Ch1 28:2.
The glory of Lebanon - That is, the cedar.
Albert Barnes: Notes on the Bible - 1834
60:13: The glory of Lebanon - The 'glory of Lebanon,' here means the trees that grew on Lebanon (see the notes at Isa 35:2).
Shall come unto thee - That is, thy beauty and glory will be as great as if those valuable trees were brought and planted around the temple.
The fir-tree - (See the notes at Isa 41:19; Isa 55:13).
The box - (See also the notes at Isa 41:19).
To beautify the place of my sanctuary - The site of the temple, as if they were planted around it, and as if the magnificence of Lebanon was transferred there at once. The idea is, that the most valuable and glorious objects in distant nations would be consecrated to the service of the true God.
And I will make the place of my feet glorious - Lowth renders this, 'I will glorify the place whereon I rest my feet;' and he supposes thai the ark is meant as the place on which God rested his feet as a footstool. In support of this, he appeals to Psa 99:5, 'Worship at his footstool;' and Ch1 28:2. So Rosenmuller understands it, and appeals further to Psa 132:7. Doubtless the main idea is, that the temple was regarded as the sacred dwelling-place of God - and that he means to say, that every place in his temple, even where, to keep up the figure, he rested his feet when he sat on the throne, would be filled with magnificence and glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:13: The glory: That is, the cedar; and as the choice timber of Lebanon beautified Solomon's temple, that footstool of Jehovah; so shall the peculiar advantages of every nation, and of every description of men, concur to beautify the church of Christ, which He has determined to make glorious. The language then becomes more energetic, and the images employed more grand and magnificent; and nothing can answer to the glorious description but some future exalted state of the church on earth, or the church triumphant in heaven; though several expressions seem to limit it to the church below. Isa 35:2, Isa 41:19, Isa 41:20, Isa 55:13; Hos 14:6, Hos 14:7
to beautify: Ezr 7:27
the place: Isa 66:1; Ch1 28:2; Psa 96:6, Psa 132:7
Carl Friedrich Keil and Franz Delitzsch
60:13
From the thought that everything great in the world of man is to be made to serve the Holy One and His church, the prophet passes to what is great in the world of nature. "The glory of Lebanon will come to thee, cypresses, plane-trees and Sherbin-trees all together, to beautify the place of my sanctuary, and to make the place of my feet glorious." The splendid cedars, which are the glory of Lebanon, and in fact the finest trees of all kinds, will be brought to Zion, not as trunks felled to be used as building materials, but dug up with their roots, to ornament the holy place of the temple (Jer 17:12), and also to this end, that Jehovah may glorify the "holy place of His feet," i.e., the place where He, who towers above the heaven of all heavens, has as it were to place His feet. The temple is frequently called His footstool (hadōm raglâiv), with especial reference to the ark of the covenant (Ps 99:5; Ps 132:7; Lam 2:1; 1Chron 28:2) as being the central point of the earthly presence of God (cf., Is 66:1). The trees, that is to say, which tower in regal glory above all the rest of the vegetable world, are to adorn the environs of the temple, so that avenues of cedars and plane-trees lead into it; a proof that there is no more fear of any further falling away to idolatry. On the names of the trees, see Is 41:19. Three kinds are mentioned here; we found seven there. The words יחדו ותשׁור תדהר ברושׁ are repeated verbatim from Is 41:19.
Geneva 1599
60:13 The (n) glory of Lebanon shall come to thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my (o) feet glorious.
(n) There is nothing so excellent which will not serve the needs of the Church.
(o) Signifying that God's majesty is not included in the temple, which is but the place for his feet, that we may learn to rise to the heavens.
John Gill
60:13 The glory of Lebanon shall come unto thee,.... Which are the trees that grew upon it, especially the cedars, for which it was famous, as well as the other trees after mentioned. Now, as these were brought into Solomon's temple, and used in the building of that, 3Kings 6:9, so such shall come of themselves, willingly and cheerfully, being drawn with the cords of love, into the church of Christ, comparable to the tall and strong cedars of Lebanon, and other trees, being eminent for their gifts and graces, and strong in the exercise of them; the more feeble among them being as the house of David, and that as the Angel of the Lord; and being durable, constant, and immovable in the work of the Lord; pillars in his house that shall never go out; ever green and flourishing; never wither in their profession, and always fruitful in every good word and work; of a good smell in the exercise of grace; of savoury conversations, and of a good report in the world; see Ps 107:12,
the fir tree, the pine tree, and the box together; which may denote persons of different ranks and sizes, both as to worldly and spiritual affairs; and yet will all agree to come together to the church, and will unite in the service and worship of God in it, and be a real glory to it; see Is 41:19,
to beautify the place of my sanctuary; the church, so called in allusion to the tabernacle and temple; and thus the Targum here,
"the place of the house of my sanctuary;''
where the holy God dwells; and which is sanctified by him, and where he is sanctified, and worshipped in a holy and spiritual manner; and which will be beautified in the latter day, when the saints that will come into the church will put on by faith more manifestly the beautiful garments of Christ's righteousness; and be more visibly adorned with the graces of his Spirit, which will shine like so many brilliant diamonds and sparkling gems; and will appear in the beauties of a holy conversation; walk in brotherly love with each other, and unite in sentiments of doctrine, and in acts of Gospel worship; and when the Gospel shall be purely and powerfully preached; the ordinances administered as they were in the times of Christ and his apostles; and Gospel discipline in all its branches restored:
and I will make the place of my feet glorious; alluding to the ark under the mercy seat, over which were the cherubim, and between which Jehovah dwelt, hence called his footstool, 1Chron 28:2, denoting that the church is the place where the Lord grants his presence through Christ, the antitype of the mercy seat and ark; and which is the seat of his rest and residence; where he takes his walks, and where his footsteps of rich grace are seen; where his lower parts, his feet, his works, and acts of grace, are beheld; where he favours with communion with himself; where his power and glory are observed, and his beauty is upon his people; where they see the King in his beauty, and all which will be more manifestly enjoyed in the latter day, and make his church very glorious indeed.
John Wesley
60:13 The glory - The box, the fir, the pine, and the cedar, on account whereof Lebanon was so famous; kings and great ones, the glory of the world, and also persons of a lower rank, shall be the materials, and members of Christ's church. To beautify - This is the reason and end why the glory of Lebanon is to be brought hither; by these trees understand the beauty, and nobility of the church. Sanctuary - The temple wherein was the sanctuary. The place of my feet - The ark, so called, because, supposing God after the manner of men, to sit between the wings of the cherubim, his feet would rest upon the ark. All this is made good in the gospel - church.
Robert Jamieson, A. R. Fausset and David Brown
60:13 glory--that is, the trees which adorned Lebanon; emblem of men eminent in natural gifts, devoting all that is in them to the God of Israel (Hos 14:5-6).
fir . . . pine . . . box--rather, "the cypress . . . ilex . . . cedar."
place of my sanctuary--Jerusalem (Jer 3:17).
place of my feet--no longer the ark (Jer 3:16), "the footstool" of Jehovah (Ps 99:5; Ps 132:7; 1Chron 28:2); but "the place of His throne, the place of the soles of His feet, where He will dwell in the midst of the children of Israel for ever," in the new temple (Ezek 43:7).
60:1460:14: Եւ եկեսցեն առ քեզ զարհուրեալք որդիք նեղչացն քոց՝ եւ զայրացուցչաց, ※ երկի՛ր պագցեն հետոյ ոտից քոց, ※ ամենեքին որ զարհուրեցուցանէինն զքեզ. եւ կոչեսջիր քաղա՛ք Տեառն Սրբոյն Իսրայէլի[10276]։ [10276] Բազումք. Նեղչացն քոց եւ զարհուրեցուցչաց, եւ երկիր պագցեն հետոց ոտից... քաղաք Տեառն Սիոն Սրբոյն Իսրայէլի։
14 Քեզ մօտ պիտի գան քեզ նեղողների եւ զայրացնողների զարհուրած որդիները, քո ոտնահետքերին երկրպագութիւն պիտի անեն բոլոր նրանք, որոնք զարհուրեցնում էին քեզ, ու դու պիտի կոչուես Տիրոջ քաղաք, Իսրայէլի սրբի Սիոն:
14 Քեզի նեղութիւն տուողներուն տղաքները Ծռելով քեզի պիտի գան։Բոլոր քեզ անարգողները Քու ոտքերուդ գարշապարներուն երկրպագութիւն պիտի ընեն։Քեզ Տէրոջը քաղաքը, Իսրայէլի Սուրբին Սիօնը պիտի անուանեն։
Եւ եկեսցեն առ քեզ զարհուրեալք որդիք նեղչացն քոց [940]եւ զայրացուցչաց``, եւ երկիր պագցեն հետոց ոտից քոց` ամենեքին որ [941]զարհուրեցուցանէինն զքեզ. եւ կոչեսջիր`` քաղաք Տեառն Սիոն Սրբոյն Իսրայելի:

60:14: Եւ եկեսցեն առ քեզ զարհուրեալք որդիք նեղչացն քոց՝ եւ զայրացուցչաց, ※ երկի՛ր պագցեն հետոյ ոտից քոց, ※ ամենեքին որ զարհուրեցուցանէինն զքեզ. եւ կոչեսջիր քաղա՛ք Տեառն Սրբոյն Իսրայէլի[10276]։
[10276] Բազումք. Նեղչացն քոց եւ զարհուրեցուցչաց, եւ երկիր պագցեն հետոց ոտից... քաղաք Տեառն Սիոն Սրբոյն Իսրայէլի։
14 Քեզ մօտ պիտի գան քեզ նեղողների եւ զայրացնողների զարհուրած որդիները, քո ոտնահետքերին երկրպագութիւն պիտի անեն բոլոր նրանք, որոնք զարհուրեցնում էին քեզ, ու դու պիտի կոչուես Տիրոջ քաղաք, Իսրայէլի սրբի Սիոն:
14 Քեզի նեղութիւն տուողներուն տղաքները Ծռելով քեզի պիտի գան։Բոլոր քեզ անարգողները Քու ոտքերուդ գարշապարներուն երկրպագութիւն պիտի ընեն։Քեզ Տէրոջը քաղաքը, Իսրայէլի Սուրբին Սիօնը պիտի անուանեն։
zohrab-1805▾ eastern-1994▾ western am▾
60:1460:14 И придут к тебе с покорностью сыновья угнетавших тебя, и падут к стопам ног твоих все, презиравшие тебя, и назовут тебя городом Господа, Сионом Святаго Израилева.
60:14 καὶ και and; even πορεύσονται πορευομαι travel; go πρὸς προς to; toward σὲ σε.1 you δεδοικότες δειδω son ταπεινωσάντων ταπεινοω humble; bring low σε σε.1 you καὶ και and; even παροξυνάντων παροξυνω goad; irritate σε σε.1 you καὶ και and; even κληθήσῃ καλεω call; invite πόλις πολις city κυρίου κυριος lord; master Σιων σιων Siōn; Sion ἁγίου αγιος holy Ισραηλ ισραηλ.1 Israel
60:14 וְ wᵊ וְ and הָלְכ֨וּ hālᵊḵˌû הלך walk אֵלַ֤יִךְ ʔēlˈayiḵ אֶל to שְׁחֹ֨וחַ֙ šᵊḥˈôₐḥ שׁחח bow down בְּנֵ֣י bᵊnˈê בֵּן son מְעַנַּ֔יִךְ mᵊʕannˈayiḵ ענה be lowly וְ wᵊ וְ and הִֽשְׁתַּחֲו֛וּ hˈištaḥᵃwˈû חוה bow down עַל־ ʕal- עַל upon כַּפֹּ֥ות kappˌôṯ כַּף palm רַגְלַ֖יִךְ raḡlˌayiḵ רֶגֶל foot כָּל־ kol- כֹּל whole מְנַֽאֲצָ֑יִךְ mᵊnˈaʔᵃṣˈāyiḵ נאץ contemn וְ wᵊ וְ and קָ֤רְאוּ qˈārᵊʔû קרא call לָךְ֙ lāḵ לְ to עִ֣יר ʕˈîr עִיר town יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
60:14. et venient ad te curvi filii eorum qui humiliaverunt te et adorabunt vestigia pedum tuorum omnes qui detrahebant tibi et vocabunt te civitatem Domini Sion Sancti IsrahelAnd the children of them that afflict thee, shall come bowing down to thee, and all that slandered thee shall worship the steps of thy feet, and shall call thee the city of the Lord, the Sion of the Holy One of Israel.
14. And the sons of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee The city of the LORD, The Zion of the Holy One of Israel.
60:14. And the sons of those who humiliate you will approach and will bow down before you. And all who detract you will reverence the path of your feet. And they will call you the City of the Lord, the Zion of the Holy One of Israel.
60:14. The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel.
The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel:

60:14 И придут к тебе с покорностью сыновья угнетавших тебя, и падут к стопам ног твоих все, презиравшие тебя, и назовут тебя городом Господа, Сионом Святаго Израилева.
60:14
καὶ και and; even
πορεύσονται πορευομαι travel; go
πρὸς προς to; toward
σὲ σε.1 you
δεδοικότες δειδω son
ταπεινωσάντων ταπεινοω humble; bring low
σε σε.1 you
καὶ και and; even
παροξυνάντων παροξυνω goad; irritate
σε σε.1 you
καὶ και and; even
κληθήσῃ καλεω call; invite
πόλις πολις city
κυρίου κυριος lord; master
Σιων σιων Siōn; Sion
ἁγίου αγιος holy
Ισραηλ ισραηλ.1 Israel
60:14
וְ wᵊ וְ and
הָלְכ֨וּ hālᵊḵˌû הלך walk
אֵלַ֤יִךְ ʔēlˈayiḵ אֶל to
שְׁחֹ֨וחַ֙ šᵊḥˈôₐḥ שׁחח bow down
בְּנֵ֣י bᵊnˈê בֵּן son
מְעַנַּ֔יִךְ mᵊʕannˈayiḵ ענה be lowly
וְ wᵊ וְ and
הִֽשְׁתַּחֲו֛וּ hˈištaḥᵃwˈû חוה bow down
עַל־ ʕal- עַל upon
כַּפֹּ֥ות kappˌôṯ כַּף palm
רַגְלַ֖יִךְ raḡlˌayiḵ רֶגֶל foot
כָּל־ kol- כֹּל whole
מְנַֽאֲצָ֑יִךְ mᵊnˈaʔᵃṣˈāyiḵ נאץ contemn
וְ wᵊ וְ and
קָ֤רְאוּ qˈārᵊʔû קרא call
לָךְ֙ lāḵ לְ to
עִ֣יר ʕˈîr עִיר town
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
60:14. et venient ad te curvi filii eorum qui humiliaverunt te et adorabunt vestigia pedum tuorum omnes qui detrahebant tibi et vocabunt te civitatem Domini Sion Sancti Israhel
And the children of them that afflict thee, shall come bowing down to thee, and all that slandered thee shall worship the steps of thy feet, and shall call thee the city of the Lord, the Sion of the Holy One of Israel.
60:14. And the sons of those who humiliate you will approach and will bow down before you. And all who detract you will reverence the path of your feet. And they will call you the City of the Lord, the Zion of the Holy One of Israel.
60:14. The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel.
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
14: Повторяет, с некоторым распространением, мысль 10-го стиха. В обоих этих стихах останавливает на себе внимание одна мелкая, но характерная деталь: везде, где говорится о пришествии народов в Сион и поклонении ему, называется не первое их поколение, а второе — «сыновья», или потомки. Очевидно, что молодое, юное поколение, как менее своих отцов закосневшее в старых заблуждениях, легче шло навстречу новой, христианской проповеди и лучше ей внимало. Недаром и Сам Господь укорял современных Ему иудеев, между прочим, и тем, что «сыновья ваши будут вам судьями» (Мф 12:27).
Albert Barnes: Notes on the Bible - 1834
60:14: The sons of them that afflicted thee - In the pRev_ious verses the prophet had said that strangers and foreigners would become tributary to the true religion. Here, to give variety and interest to the description, he says, that even the descendants of those who had oppressed them would become tributary to them, and acknowledge them as favored by Yahweh.
Shall come bending unto thee - Shall come to time in a posture of humiliation and respect, In regard to the fulfillment of this, we may observe:
1. That there was a partial fulfillment of it in the conquest of Babylon. The sons, the descendants of those who had destroyed Jerusalem, and led the Jews into captivity, were constrained to acknowledge them, and, under Cyrus, to reconduct them to the land of their fathers (see the notes at Isa 14:1-2).
2. It has often occurred, in times of persecution, that the immediate descendants of the persecutors, and that too by means of the persecution, became converted to the true religion, and acknowledged the God of those whom they bad persecuted to be the true God.
3. It often occurs in times when there is no open and public persecution. Many of those now in the church are the children or descendants of those who had been the enemies of the gospel. They themselves did all that could be done, by their lives and examples, to train up their children in opposition to it. But the sovereign mercy of God interposed, and from such he selected heralds of salvation and preachers of righteousness to a lost world, or such as should become shining lights in the more obscure walks of the Christian life.
And all they that despised thee - There shall yet be a universal acknowledgment of the true religion even in those nations that have spurned the gospel. This does not mean that all who have ever despised the true religion shall be converted and saved, but that there shall be a universal acknowledgement that it is of God, and that the church is under his care. See an explanation of this sentiment in the notes at Isa 45:23.
At the soles of thy feet - In a posture of the utmost Rev_erence and submission (see Rev 3:9; compare the notes at Isa 49:23).
And they shall call thee - They shall honor thee as the favored of the Lord; as the abode of the true God (see Isa 2:3).
The Zion ... - The Zion, or the royal court where the holy God that is worshipped in Israel dwells.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:14: sons: Isa 14:1, Isa 14:2, Isa 45:14, Isa 49:23; Jer 16:19; Rev 3:9
The city: Isa 62:12; Psa 87:3; Heb 12:22; Rev 3:12, Rev 14:1
Carl Friedrich Keil and Franz Delitzsch
60:14
The prophecy now returns to the world of man. "The children also of thy tormentors come bending unto thee, and all thy despisers stretch themselves at the soles of thy feet, and call thee 'City of Jehovah, Zion of the Holy One of Israel.'" The persecutors of the church both in work and word are now no more (Is 26:14), and their children fell themselves disarmed. They are seized with shame and repentance, when they see the church which was formerly tormented and despised so highly exalted. They come shechōăch (an inf. noun of the form טחון, Lam 5:13; used here as an accusative of more precise definition, just as nouns of this kind are frequently connected directly with the verb הלך, Ewald, 279, c), literally a bow or stoop, equivalent to bowing or stooping (the opposite to rōmâh in Mic 2:3), and stretch themselves "at the soles of thy feet," i.e., clinging to thee as imploringly and obsequiously as if they would lay themselves down under thy very feet, and were not worthy to lie anywhere but there (as in Is 49:23); and whereas formerly they called thee by nicknames, they now give thee the honourable name of "City of Jehovah, Zion of the Holy One of Israel," not "Sanctuary of Israel," as Meier supposes, since qedōsh Israel is always a name of Jehovah in the book of Isaiah. It is a genitive construction like Bethlehem of Judah, Gibeah of Saul, and others.
Geneva 1599
60:14 The sons also of them that afflicted thee shall come bending to thee; and all they that despised thee shall bow themselves (p) down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel.
(p) To worship their head Christ, by obeying his doctrine.
John Gill
60:14 The sons also of them that afflicted thee shall come bending unto thee,.... The posterity of the Jews, who persecuted the first Christian churches, even those who say they are Jews and are not; these shall be convinced of the truth of the Christian religion, and be converted to it, and shall come and worship before the church, and in fellowship with it, and own it to be the true church of God; which is what is foretold shall be in the Philadelphian state, which is the same with the spiritual reign here described; see Rev_ 3:9 or the children of the Roman Heathens, their remote descendants, who formerly greatly distressed the Christians; or rather the posterity of Rome Papal, many of whom shall be called out of her at the time of her destruction, and be humble suppliants to the church of Christ, and be subject to the doctrines, rules, and laws of it, whose ancestors cruelly persecuted it:
and all they that despised thee shall bow themselves down at the soles of thy feet; a phrase expressive of great respect, veneration, and submission; see Is 49:23,
and they shall call thee the city of the Lord, the Zion of the Holy One of Israel; instead of calling them heretics, schismatics, and fanatics, as their fathers did, they shall own them to be the true church of Christ; a city of his building, and where he dwells; the object of his choice, delight, and love, as Zion was; a holy people made meet to be the habitation of the God of Israel; which are so many names for the church under the Gospel dispensation; see Heb 12:22.
John Wesley
60:14 The sons - Either their posterity, or themselves, for it is the manner of the Hebrews so to speak. Bending - Humbling themselves, as penitents. Call thee - They shall acknowledge her to be so.
Robert Jamieson, A. R. Fausset and David Brown
60:14 The sons--Their fathers who "afflicted" Israel having been cut off by divine judgments (Is 14:1-2; Is 49:23).
The Zion of the Holy One--The royal court of the Holy One. MAURER translates, "Zion, the sanctuary (holy place) of Israel" (Is 57:15; Ps 46:4).
60:1560:15: Վասն զի եղեր դու լքեալ եւ ատեցեալ, եւ ոչ ոք էր որ օգնէր քեզ. եւ արարից զքեզ յուրախութիւն յաւիտենական. ցնծութիւն ազգաց յազգս[10277]։ [10277] Ոմանք. Եւ ցնծութիւն ազ՛՛։
15 Դու եղար լքուած ու ատելի, եւ ոչ ոք չկար, որ օգնէր քեզ, ես քեզ կը դարձնեմ յաւիտենական ուրախութիւն, ցնծութիւն՝ սերնդից սերունդ:
15 Դուն որ երեսէ ձգուած ու ատելի եղար Եւ քեզմէ անցնող չեղաւ, Քեզ՝ յաւիտենական փառք Ու ազգէ ազգ տեւող ուրախութիւն պիտի ընեմ։
[942]վասն զի եղեր դու լքեալ եւ ատեցեալ, եւ ոչ ոք էր որ [943]օգնէր քեզ. եւ արարից զքեզ յուրախութիւն յաւիտենական``, ցնծութիւն ազգաց յազգս:

60:15: Վասն զի եղեր դու լքեալ եւ ատեցեալ, եւ ոչ ոք էր որ օգնէր քեզ. եւ արարից զքեզ յուրախութիւն յաւիտենական. ցնծութիւն ազգաց յազգս[10277]։
[10277] Ոմանք. Եւ ցնծութիւն ազ՛՛։
15 Դու եղար լքուած ու ատելի, եւ ոչ ոք չկար, որ օգնէր քեզ, ես քեզ կը դարձնեմ յաւիտենական ուրախութիւն, ցնծութիւն՝ սերնդից սերունդ:
15 Դուն որ երեսէ ձգուած ու ատելի եղար Եւ քեզմէ անցնող չեղաւ, Քեզ՝ յաւիտենական փառք Ու ազգէ ազգ տեւող ուրախութիւն պիտի ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
60:1560:15 Вместо того, что ты был оставлен и ненавидим, так что никто не проходил чрез {тебя}, Я соделаю тебя величием навеки, радостью в роды родов.
60:15 διὰ δια through; because of τὸ ο the γεγενῆσθαί γινομαι happen; become σε σε.1 you ἐγκαταλελειμμένην εγκαταλειπω abandon; leave behind καὶ και and; even μεμισημένην μισεω hate καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the βοηθῶν βοηθεω help καὶ και and; even θήσω τιθημι put; make σε σε.1 you ἀγαλλίαμα αγαλλιαμα eternal; of ages εὐφροσύνην ευφροσυνη celebration γενεῶν γενεα generation γενεαῖς γενεα generation
60:15 תַּ֧חַת tˈaḥaṯ תַּחַת under part הֱיֹותֵ֛ךְ hᵉʸôṯˈēḵ היה be עֲזוּבָ֥ה ʕᵃzûvˌā עזב leave וּ û וְ and שְׂנוּאָ֖ה śᵊnûʔˌā שׂנא hate וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] עֹובֵ֑ר ʕôvˈēr עבר pass וְ wᵊ וְ and שַׂמְתִּיךְ֙ śamtîḵ שׂים put לִ li לְ to גְאֹ֣ון ḡᵊʔˈôn גָּאֹון height עֹולָ֔ם ʕôlˈām עֹולָם eternity מְשֹׂ֖ושׂ mᵊśˌôś מָשֹׂושׂ joy דֹּ֥ור dˌôr דֹּור generation וָ wā וְ and דֹֽור׃ ḏˈôr דֹּור generation
60:15. pro eo quod fuisti derelicta et odio habita et non erat qui per te transiret ponam te in superbiam saeculorum gaudium in generationem et generationemBecause thou wast forsaken, and hated, and there was none that passed through thee, I will make thee to be an everlasting glory, a joy unto generation and generation:
15. Whereas thou hast been forsaken and hated, so that no man passed through thee, I will make thee an eternal excellency, a joy of many generations.
60:15. For though you were forsaken, and held in hatred, and there was no one who would pass near you, I will establish you as an everlasting glory, as a gladness from generation to generation.
60:15. Whereas thou hast been forsaken and hated, so that no man went through [thee], I will make thee an eternal excellency, a joy of many generations.
Whereas thou hast been forsaken and hated, so that no man went through [thee], I will make thee an eternal excellency, a joy of many generations:

60:15 Вместо того, что ты был оставлен и ненавидим, так что никто не проходил чрез {тебя}, Я соделаю тебя величием навеки, радостью в роды родов.
60:15
διὰ δια through; because of
τὸ ο the
γεγενῆσθαί γινομαι happen; become
σε σε.1 you
ἐγκαταλελειμμένην εγκαταλειπω abandon; leave behind
καὶ και and; even
μεμισημένην μισεω hate
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
βοηθῶν βοηθεω help
καὶ και and; even
θήσω τιθημι put; make
σε σε.1 you
ἀγαλλίαμα αγαλλιαμα eternal; of ages
εὐφροσύνην ευφροσυνη celebration
γενεῶν γενεα generation
γενεαῖς γενεα generation
60:15
תַּ֧חַת tˈaḥaṯ תַּחַת under part
הֱיֹותֵ֛ךְ hᵉʸôṯˈēḵ היה be
עֲזוּבָ֥ה ʕᵃzûvˌā עזב leave
וּ û וְ and
שְׂנוּאָ֖ה śᵊnûʔˌā שׂנא hate
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
עֹובֵ֑ר ʕôvˈēr עבר pass
וְ wᵊ וְ and
שַׂמְתִּיךְ֙ śamtîḵ שׂים put
לִ li לְ to
גְאֹ֣ון ḡᵊʔˈôn גָּאֹון height
עֹולָ֔ם ʕôlˈām עֹולָם eternity
מְשֹׂ֖ושׂ mᵊśˌôś מָשֹׂושׂ joy
דֹּ֥ור dˌôr דֹּור generation
וָ וְ and
דֹֽור׃ ḏˈôr דֹּור generation
60:15. pro eo quod fuisti derelicta et odio habita et non erat qui per te transiret ponam te in superbiam saeculorum gaudium in generationem et generationem
Because thou wast forsaken, and hated, and there was none that passed through thee, I will make thee to be an everlasting glory, a joy unto generation and generation:
60:15. For though you were forsaken, and held in hatred, and there was no one who would pass near you, I will establish you as an everlasting glory, as a gladness from generation to generation.
60:15. Whereas thou hast been forsaken and hated, so that no man went through [thee], I will make thee an eternal excellency, a joy of many generations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
15: С 15: по 17: ст. четвертый отдел пророчественной поэмы, рисующей картины внешнего благополучия и внутреннего благоустройства Сиона. Картины эти построены на антитезе, т. е. противопоставлении прежнего тяжелого и бедственного, во всех отношениях, положения — новому, славному, радостному и счастливому. Если, в материальном отношении, прежде Израиль страдал от всеобщего презрения народов, то теперь, наоборот, он станет предметом общего почитания не только у народов, но даже и у их царей («груди царские сосать будешь» — 16: ст.). Если прежде предметами торговли Сиона были простые и грубые произведения природы: железо, дерево и камни, то их место займут теперь более дорогие и ценные предметы: медь, серебро и золото. Подобная же коренная перемена к лучшему произойдет и в сфере нравственно-общественных отношений. Если прежде у народа Божия царили насилие и ложь (59:8, 14–15), то теперь у него водворится «мир и правда» (17: ст.). Если раньше он постоянно страдал от внешних и внутренних врагов, то теперь не будет у него ни тех, ни других (18: ст.). Одним словом. Сион, по изображению пророка, будет столицей этого идеального царства Божия, в котором гармонически объединятся «праведность и мир и радость во Святом Духе», как говорит апостол (Рим 14:17). Очевидно, полное и окончательное осуществление этого пророчества относится уже к послехристианской эпохе, т. е. к царству славы, имеющему открыться после второго пришествия Господа и Его страшного суда.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations. 16 Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob. 17 For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness. 18 Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise. 19 The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory. 20 Thy sun shall no more go down; neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended. 21 Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified. 22 A little one shall become a thousand, and a small one a strong nation: I the LORD will hasten it in his time.
The happy and glorious state of the church is here further foretold, referring principally and ultimately to the Christian church and the spiritual peace of that, but under the type of that little gleam of outward peace which the Jews sometimes enjoyed after their return out of captivity. This is here spoken of,
I. As compared with what it had been. This made her peace and honour the more pleasant, that her condition had been much otherwise.
1. She had been despised, but now she should be honoured, v. 15, 16. Jerusalem had been forsaken and hated, abandoned by her friends, abhorred by her enemies; no man went through that desolate city, but declined it as a rueful spectacle; it was an astonishment and a hissing. But now it shall be made an eternal excellency, being reformed from idolatry and having recovered the tokens of God's favour, and it shall be the joy of good people for many generations. Yet considering how short Jerusalem's excellency was, and how short it came of the vast compass of this promise, we must look for the full accomplishment of it in the perpetual excellencies of the gospel church, far exceeding those of the Old-Testament church, and the glorious privileges and advantages of the Christian religion, which are indeed the joy of many generations. Two things are here spoken of as her excellency and joy, in opposition to her having been forsaken and hated:-- (1.) She shall find herself countenanced by her neighbours. The nations, and their kings, that are brought to embrace Christianity, shall lay themselves out for the good of the church, and maintain its interests with the tenderness and affection that the nurse shows to the child at her breasts (v. 16): "Thou shalt suck the milk of the Gentiles, not suck their blood (that is not the spirit of the gospel); thou shalt suck the breast of kings, who shall be to thee as nursing fathers." (2.) She shall find herself countenanced by her God: "Thou shalt know that I the Lord am thy Saviour and thy Redeemer, shalt know it by experience; for such a salvation, such a redemption, shall be wrought out for thee as plainly discovers itself to be the work of the Lord, the work of a mighty one, for it is a great salvation, of the Mighty One of Jacob, for it secures the welfare of all those that are Israelites indeed." They before knew the Lord to be their God; now they know him to be their Saviour, their Redeemer. Their Holy One now appears their Mighty One.
2. She had been impoverished, but now she shall be enriched, and every thing shall be changed for the better with her, v. 17. When those who were raised out of the dust are set among princes, instead of brass money in their purses they have bold, and instead of iron vessels in their houses they have silver ones, and other improvements agreeable: so much shall the spiritual glory of the New-Testament church exceed the external pomp and splendour of the Jewish economy, which had no glory in comparison with that which quite excels it, 2 Cor. iii. 10. When we had baptism in the room of circumcision, the Lord's supper in the room of the passover, and a gospel ministry in the room of a Levitical priesthood, we had gold instead of brass. Sin turned gold into brass when Rehoboam made brazen shields instead of the golden ones he had pawned; but God's favour, when that returns, will turn brass again into gold.
3. She had been oppressed by her own princes, which was sadly complained of, not only as her sin, but as her misery (ch. lix. 14); but now all the grievances of that kind shall be redressed (v. 17): "I will make thy officers peace; men of peace shall be made officers, and shall be indeed justices, not patrons of injustice, and justices of peace, not instruments of trouble and vexation. They shall be peace, that is, they shall sincerely seek thy welfare and by their means thou shalt enjoy good." They shall be peace, for they shall be righteousness; and then the peace is as a river, when the righteousness is as the waves of the sea. Even exactors, whose business it is to demand the public tribute, though they be exact, must not be exacting, but must be just to the subject as well as to the prince, and, according to the instructions John Baptist gave to the publicans must exact no more than is appointed them, Luke iii. 13.
4. She had been insulted by her neighbours, invaded, spoiled, and plundered; but now it shall be so no more (v. 18): "Violence shall no more be heard in thy land; neither the threats and triumphs of those that do violence nor the outcries and complaints of those that suffer violence shall again be heard, but every man shall peaceably enjoy his own. There shall be no wasting nor destruction, either of persons of possessions, any where within thy borders; but thy walls shall be called salvation (they shall be safe, and means of safety to thee) and thy gates shall be praise, praise to thee (every one shall commend thee for the good condition they are kept in), and praise to thy God, who strengthens the bars of thy gates," Ps. cxlvii. 13. When God's salvation is upon the walls it is fit that his praises should be in the gates, the places of concourse.
II. As completed in what it shall be. It should seem that in the close of this chapter we are directed to look further yet, as far forward as to the glory and happiness of heaven, under the type and figure of the flourishing state of the church on earth, which yet was never such as to come any thing near to what is here foretold; and several of the images and expressions here made use of we find in the description of the new Jerusalem, Rev. xxi. 23; xxii. 5. As the prophets sometimes insensibly pass from the blessings of the Jewish church to the spiritual blessings of the Christian church, which are eternal, so sometimes they rise from the church militant to the church triumphant, where, and where only, all the promised peace, and joy, and honour will be in perfection. 1. God shall be all in all in the happiness here promised; so he is always to true believers (v. 19): The sun and the moon shall be no more thy light. God's people, when they enjoy his favour, and walk in the light of his countenance, make little account of sun and moon, and the other lights of this world, but could walk comfortably in the light of the Lord though they should withdraw their shining. In heaven there shall be no occasion for sun or moon, for it is the inheritance of the saints in light, such light as will swallow up the light of the sun as easily as the sun does that of a candle. "Idolaters worshipped the sun and moon (which some have thought the most ancient and plausible idolatry); but these shall be no more thy light, shall no more be idolized, but the Lord shall be to thee a constant light, both day and night, in the night of adversity as well as in the day of prosperity." Those that make God their only light shall have him their all-sufficient light, their sun and shield. Thy God shall be thy glory. Note, God is the glory of those whose God he is and will be so to eternity. It is their glory that they have him for their God, and they glory in it; it is to them instead of beauty. God's people are, upon this account, an honourable people, that they have an interest in God as their sin covenant. 2. The happiness here promised shall know no change, period, or allay (v. 20): "Thy sun shall no more go down, but it shall be eternal day, eternal sunshine, with thee; that shall not be thy sun which is sometimes eclipsed, often clouded, and, though it shine ever so bright, ever so warm, will certainly set and leave thee in the dark, in the cold, in a few hours; but he shall be a sun, a fountain of light to thee, who is himself the Father of all lights, with whom there is no variableness, nor shadow of turning," James i. 17. We read of the sun's standing still once, and not hasting to go down for the space of a day, and it was a glorious day, never was the like; but what was that to the day that shall never have a night? Or, if it had, it should be a light night; for neither shall thy moon withdraw itself; it shall never wane, shall never change, but be always at the full. The comforts and joys that are in heaven, the glories provided for the soul, as the light of the sun, and those prepared for the glorified body too, as the light of the moon, shall never know the least cessation or interruption; how should they when the Lord shall himself be thy everlasting light--a light which never wastes nor can ever be extinguished? And the days of thy mourning shall be ended, so as never to return; for all tears shall be wiped away, and the fountains of them, sin and affliction, dried up, so that sorrow and sighing shall flee away for ever. 3. Those that are entitled to this happiness, being duly prepared and qualified for it, shall never be put out of the possession of it (v. 21): Thy people, that shall inhabit this New Jerusalem, shall all be righteous, all justified by the righteousness of the Messiah, all sanctified by his Spirit; all that people, that Jerusalem, must be righteous, must have that holiness without which no man shall see the Lord. They are all righteous, for we know that the unrighteous shall not inherit the kingdom of God. There are no people on earth that are all righteous; there is a mixture of some bad in the best societies on this side heaven; but there are no mixtures there. They shall be all righteous, that is, they shall be entirely righteous; as there shall be none corrupt among them, so there shall be no corruption in them; the spirits of just men shall there be made perfect. And they shall be all the righteous together who shall replenish the New Jerusalem; it is called the congregation of the righteous, Ps. i. 5. And, because they are all righteous, therefore they shall inherit the land for ever, for nothing but sin can turn them out of it. The perfection of the saints' holiness secures the perpetuity of their happiness. 4. The glory of the church shall redound to the honour of the church's God: "They shall appear to be the branch of my planting, the work of my hands, and I will own them as such." It was by the grace of God that they were designed to this happiness; they are the branch of his planting, or of his plantations; he broke them off from the wild olive and grafted them into the good olive, transplanted them out of the field, when they were as tender branches, into his nursery, that, being now planted in his garden on earth, they might shortly be removed to his paradise in heaven. It was by his grace likewise that they were prepared and fitted for this happiness; they are the work of his hands (Eph. ii. 10), are wrought to the self-same thing, 2 Cor. v. 5. It is a work of time, and, when it shall be finished, will appear a work of wonder; and God will be glorified, who began it, and carried it on; for the Lord Jesus will then be admired in all those that believe. God will glorify himself in glorifying his chosen. 5. They will appear the more glorious, and God will be the more glorified in them, if we compare what they are with what they were, the happiness they have arrived at with the smallness of their beginnings (v. 22): "A little one shall become a thousand and a small one a strong nation." The captives that returned out of Babylon strangely multiplied, and became a strong nation. The Christian church was a little one, a very small one at first--the number of their names was once but 120; yet it became a thousand. The stone cut out of the mountain without hands swelled so as to fill the earth. The triumphant church, and every glorified saint, will be a thousand out of a little one, a strong nation out of a small one. The grace and peace of the saints were at first like a grain of mustard-seed, but they increase and multiply, and make a little one to become a thousand, the weak to be as David. When they come to heaven, and look back upon the smallness of their beginning, they will wonder how they got thither. And so wonderful is all this promise that it needed the ratification with which it is closed: I the Lord will hasten it in his time--all that is here said relating to the Jewish and Christian church, to the militant and triumphant church, and to every particular believer. (1.) It may seem too difficult to be brought about, and therefore may be despaired of; but the God of almighty power has undertaken it: "I the Lord will do it, who can do it, and who have determined to do it." It will be done by him whose power is irresistible and his purposes unalterable. (2.) It may seem to be delayed and put off so long that we are out of hopes of it; but, as the Lord will do it, so he will hasten it, will do it with all convenient speed; though much time may pass before it is done, no time shall be lost; he will hasten it in its time, in the proper time, in the season wherein it will be beautiful; he will do it in the time appointed by his wisdom, though not in the time prescribed by our folly. And this is really hastening it; for, though it seem to tarry, it does not tarry if it come in God's time, for we are sure that that is the best time, which he that believes will patiently wait for.
Albert Barnes: Notes on the Bible - 1834
60:15: Whereas thou hast been forsaken - Hebrew, 'Instead of (תחת tachath) thy being forsaken,' that is, thy subsequent prosperity shall come in the place of thy being formerly forsaken. The forsaking here refers to the various calamities, persecutions, and trials, which she had been called to endure.
So that no man went through thee - When the country was desolate and abandoned, so that no caravan passed from one part of it to another, or made it a thoroughfare in going to other lands (compare Lam 1:4; see the notes at Isa 34:10).
I will make thee an eternal excellency - Lowth, 'An everlasting boast.' Noyes, 'Glory.' I will make you foRev_er honored or exalted, so that you shall no more be desolate and abased.
A joy of many generations - A subject of joy from generation to generation; that is, one age after another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:15: thou: Isa 49:14-23, Isa 54:6-14; Psa 78:60, Psa 78:61; Jer 30:17; Lam 1:1, Lam 1:2; Rev 11:2, Rev 11:15-17
a joy: Isa 35:10, Isa 61:7; Jer 33:11
Carl Friedrich Keil and Franz Delitzsch
60:15
The fourth turn (Is 60:15-18) describes the glorification of Zion through the growth and stability of its community both without and within. A glorious change takes place in the church, not only in itself, but also in the judgment of the nations. "Whereas thou wast forsaken, and hated, and no one walked through thee, I make thee now into eternal splendour, a rapture from generation to generation. And thou suckest the milk of nations, and the breast of kings thou wilt suck, and learn that I Jehovah am thy Saviour and thy Redeemer, the Mighty One of Jacob." Of the two ideas of a church (the mother of Israel) and a city (Metropolis) involved in the term Zion, the former prevails in Is 60:15, the latter in Is 60:16. For although עזוּבה and שׂנוּאה are equally applicable to a city and a church (Is 54:6, Is 54:11), the expression "no one walked through thee" applies only to the desolate city as she lay in ruins (see Is 34:10). The fusion of the two ideas in Is 60:15 is similar to Is 49:21. Jerusalem will now become thoroughly a splendour, and in fact an eternal splendour, a rapture of successive generations so long as the history of this world continues. The nations and their kings give up their own vital energy to the church, just as a mother or nurse gives the milk of her breasts to a child; and the church has thereby rich food for a prosperous growth, and a constant supply of fresh material for grateful joy. We cannot for a moment think of enriching by means of conquest, as Hitzig does; the sucking is that of a child, not of a vampyre. We should expect melâkhōth (Is 49:23) instead of melâkhı̄m (kings); but by שׁד (as in Is 56:11 for שׁדי) the natural character of what is promised is intentionally spiritualized. The figure proves itself to be only a figure, and requires an ideal interpretation. The church sees in all this the gracious superintendence of her God; she learns from experience that Jehovah is her Saviour, that He is her Redeemer, He the Mighty One of Jacob, who has conquered for her, and now causes her to triumph (אני כּי with munach yethib, as in Is 49:26, which passage is repeated almost verbatim here, and Is 61:8).
John Gill
60:15 Whereas thou hast been forsaken,.... Seemingly forsaken of God; thought to be so by herself, which was matter of complaint; and by her enemies, which to them was matter of joy; the Lord not appearing for her immediate relief, and for her deliverance out of the hands of her persecutors:
and hated: of all men, of wicked and profane sinners, and of carnal professors, and especially of the antichristian party:
so that no man went through thee; very few passengers in Zion's ways; few asked the way to her, or joined themselves in fellowship and worship with her. Jacob was small; the number of converts exceeding few:
I will make thee an eternal excellency; the saints are the excellent in the earth, in the esteem of God and Christ; they, are their jewels and peculiar treasure, having the excellent graces of the Spirit of God in them; and the excellent robe of Christ's righteousness on them; an excellent knowledge of divine and spiritual things; an excellent spirit of love and unity; and an excellent order and discipline maintained among them; as well as excellent truths preached, and ordinances administered to them; all which shall continue, being made clearly to appear to be their case:
the joy of many generations; of age and age (e); or, as the Targum,
"the house of joy of generation and generation;''
that is, the church will be the joy of God and Christ, of the saints, and of the whole world, age after age, for a long period of time: see Is 65:18 there seems to be some respect to Ps 48:2.
(e) "generationis et generationis", Vatablus, Pagninas, Montanus; "cujusque generationis", Vitringa.
John Wesley
60:15 Forsaken - Both of God and of her inhabitants. No man went - Thy streets were left desolate.
Robert Jamieson, A. R. Fausset and David Brown
60:15 forsaken-- (Ps 78:60-61).
no man went through thee--Thy land was so desolate that no traveller, or caravan, passed through thee; true only of Israel, not true of the Church (Lam 1:4).
excellency--glory, that is, for ever honored.
60:1660:16: Եւ դիեսցես զկաթն հեթանոսաց, եւ զմեծութիւն թագաւորաց կերիցես. եւ ծանիցես թէ ես եմ Տէր, որ ապրեցուցանեմ եւ փրկեմ զքեզ Աստուած Իսրայէլի։
16 Դու պիտի ծծես հեթանոսների կաթը եւ ուտես թագաւորների հարստութիւնը, պիտի գիտակցես, որ ես եմ Տէրը՝ Իսրայէլի Աստուածը, որ ազատում ու փրկում եմ քեզ:
16 Ազգերուն կաթը պիտի ծծես, Թագաւորներուն ստինքը պիտի ծծես Եւ պիտի գիտնաս թէ ես Տէ՛րս եմ քու Ազատիչդ Ու Փրկիչդ, Յակոբին Հզօրը։
Եւ դիեսցես զկաթն հեթանոսաց, եւ [944]զմեծութիւն թագաւորաց կերիցես``. եւ ծանիցես թէ ես եմ Տէր, որ ապրեցուցանեմ եւ փրկեմ զքեզ [945]Աստուած Իսրայելի:

60:16: Եւ դիեսցես զկաթն հեթանոսաց, եւ զմեծութիւն թագաւորաց կերիցես. եւ ծանիցես թէ ես եմ Տէր, որ ապրեցուցանեմ եւ փրկեմ զքեզ Աստուած Իսրայէլի։
16 Դու պիտի ծծես հեթանոսների կաթը եւ ուտես թագաւորների հարստութիւնը, պիտի գիտակցես, որ ես եմ Տէրը՝ Իսրայէլի Աստուածը, որ ազատում ու փրկում եմ քեզ:
16 Ազգերուն կաթը պիտի ծծես, Թագաւորներուն ստինքը պիտի ծծես Եւ պիտի գիտնաս թէ ես Տէ՛րս եմ քու Ազատիչդ Ու Փրկիչդ, Յակոբին Հզօրը։
zohrab-1805▾ eastern-1994▾ western am▾
60:1660:16 Ты будешь насыщаться молоком народов, и груди царские сосать будешь, и узнаешь, что Я Господь Спаситель твой и Искупитель твой, Сильный Иаковлев.
60:16 καὶ και and; even θηλάσεις θηλαζω nurse γάλα γαλα milk ἐθνῶν εθνος nation; caste καὶ και and; even πλοῦτον πλουτος wealth; richness βασιλέων βασιλευς monarch; king φάγεσαι φαγω swallow; eat καὶ και and; even γνώσῃ γινωσκω know ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the σῴζων σωζω save σε σε.1 you καὶ και and; even ἐξαιρούμενός εξαιρεω extract; take out σε σε.1 you θεὸς θεος God Ισραηλ ισραηλ.1 Israel
60:16 וְ wᵊ וְ and יָנַקְתְּ֙ yānaqt ינק suck חֲלֵ֣ב ḥᵃlˈēv חָלָב milk גֹּויִ֔ם gôyˈim גֹּוי people וְ wᵊ וְ and שֹׁ֥ד šˌōḏ שֹׁד breast מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king תִּינָ֑קִי tînˈāqî ינק suck וְ wᵊ וְ and יָדַ֗עַתְּ yāḏˈaʕat ידע know כִּ֣י kˈî כִּי that אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מֹֽושִׁיעֵ֔ךְ mˈôšîʕˈēḵ ישׁע help וְ wᵊ וְ and גֹאֲלֵ֖ךְ ḡōʔᵃlˌēḵ גאל redeem אֲבִ֥יר ʔᵃvˌîr אָבִיר strong יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
60:16. et suges lac gentium et mamilla regum lactaberis et scies quia ego Dominus salvans te et redemptor tuus Fortis IacobAnd thou shalt suck the milk of the Gentiles, and thou shalt be nursed with the breasts of kings: and thou shalt know that I am the Lord thy Saviour, and thy Redeemer, the Mighty One of Jacob.
16. Thou shalt also suck the milk of the nations, and shalt suck the breast of kings: and thou shalt know that I the LORD am thy saviour, and thy redeemer, the Mighty One of Jacob.
60:16. And you will drink the milk of the Gentiles, and you will be nursed at the breasts of kings, and you will know that I am the Lord, your Saviour and your Redeemer, the Strong One of Jacob.
60:16. Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the LORD [am] thy Saviour and thy Redeemer, the mighty One of Jacob.
Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the LORD [am] thy Saviour and thy Redeemer, the mighty One of Jacob:

60:16 Ты будешь насыщаться молоком народов, и груди царские сосать будешь, и узнаешь, что Я Господь Спаситель твой и Искупитель твой, Сильный Иаковлев.
60:16
καὶ και and; even
θηλάσεις θηλαζω nurse
γάλα γαλα milk
ἐθνῶν εθνος nation; caste
καὶ και and; even
πλοῦτον πλουτος wealth; richness
βασιλέων βασιλευς monarch; king
φάγεσαι φαγω swallow; eat
καὶ και and; even
γνώσῃ γινωσκω know
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
σῴζων σωζω save
σε σε.1 you
καὶ και and; even
ἐξαιρούμενός εξαιρεω extract; take out
σε σε.1 you
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
60:16
וְ wᵊ וְ and
יָנַקְתְּ֙ yānaqt ינק suck
חֲלֵ֣ב ḥᵃlˈēv חָלָב milk
גֹּויִ֔ם gôyˈim גֹּוי people
וְ wᵊ וְ and
שֹׁ֥ד šˌōḏ שֹׁד breast
מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king
תִּינָ֑קִי tînˈāqî ינק suck
וְ wᵊ וְ and
יָדַ֗עַתְּ yāḏˈaʕat ידע know
כִּ֣י kˈî כִּי that
אֲנִ֤י ʔᵃnˈî אֲנִי i
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מֹֽושִׁיעֵ֔ךְ mˈôšîʕˈēḵ ישׁע help
וְ wᵊ וְ and
גֹאֲלֵ֖ךְ ḡōʔᵃlˌēḵ גאל redeem
אֲבִ֥יר ʔᵃvˌîr אָבִיר strong
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
60:16. et suges lac gentium et mamilla regum lactaberis et scies quia ego Dominus salvans te et redemptor tuus Fortis Iacob
And thou shalt suck the milk of the Gentiles, and thou shalt be nursed with the breasts of kings: and thou shalt know that I am the Lord thy Saviour, and thy Redeemer, the Mighty One of Jacob.
60:16. And you will drink the milk of the Gentiles, and you will be nursed at the breasts of kings, and you will know that I am the Lord, your Saviour and your Redeemer, the Strong One of Jacob.
60:16. Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the LORD [am] thy Saviour and thy Redeemer, the mighty One of Jacob.
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
60:16: Thou shalt suck the milk of the Gentiles - This expression means, 'Whatever is valuable and rich which they possess shall contribute to your welfare.' The idea is the same substantially which occurs in the pRev_ious parts of the chapter, that the riches of the pagan world would become tributary to the advancement of the true religion.
And thou shall suck the breast of kings - The Chaldee renders this, 'And thou shalt be satisfied with the riches of the people, and shalt delight thyself with the spoil of kings.' The phrase to suck 'the breast of kings is unusual; but the sense is simple and plain, that kings and their wealth should be made to contribute to sustain the church. See the sentiment explained in the notes at Isa 49:23.
And thou shalt know - By the protection which shall be extended to thee, and by the accession which shall be made to thee, thou shalt have full proof that Yahweh is thy protector and friend. The conversion of the pagan world shall demonstrate that Yahweh is the friend of his church and people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:16: suck the milk: Isa 49:23, Isa 61:6, Isa 66:11, Isa 66:12
thou shalt know: Isa 43:3, Isa 43:4, Isa 66:14; Eze 34:30
Geneva 1599
60:16 Thou shalt also suck the milk of the Gentiles, and shalt suck the (q) breast of kings: and thou shalt know that I the LORD [am] thy Saviour and thy Redeemer, the mighty One of Jacob.
(q) Both high and low will be ready to help and comfort you.
John Gill
60:16 Thou shalt also suck the milk of the Gentiles,.... Partake of their riches and wealth; so the Targum,
"and ye shall be satisfied with the substance of the people:''
or drink of the sincere milk of the word of the Gospel, which Gentiles have been favoured with for many ages; for this seems to have regard to Jewish converts, though not to them only, but as they, with the converted Gentiles, will make up one church state, and partake of the same privileges:
and shall suck the breast of kings; who shall now be converted in various places, come into the church, and be nursing fathers to it; help and assist the people of God with their riches to carry on divine worship in an honourable manner; and to protect and defend them with their power; see Ps 72:9. The Targum is,
"in the spoil of kings ye shall delight yourselves;''
and it may also design the breasts of consolation, the ordinances of the Gospel, such as Christian kings will suck, and Jews and Gentiles shall do the same, Is 66:11,
and thou shalt know that I the Lord am thy Saviour and thy Redeemer, the mighty One of Jacob; the Jews, being called, shall seek the Lord their God, the true Messiah, and shall look unto him by faith, whom they have pierced; shall know, own, and acknowledge him to be their Redeemer and Saviour; who must be fit and qualified for such an office and work, and equal to it, being the mighty One of Jacob, whom before they and their ancestors rejected and despised.
John Wesley
60:16 Shalt suck - That the church shall draw, or receive the wealth of nations, and the riches, and power of kings, and whatever is most excellent, and that it shall come freely, and affectionately, as milk flows from the breast of the mother.
Robert Jamieson, A. R. Fausset and David Brown
60:16 suck--Thou shalt draw to thyself and enjoy all that is valuable of the possessions of the Gentiles, &c. (Is 49:23; Is 61:6; Is 66:11-12).
know--by the favors bestowed on thee, and through thee on the Gentiles.
60:1760:17: Եւ փոխանակ պղնձոյն՝ բերից քեզ ոսկի, եւ փոխանակ երկաթոյն՝ բերից քեզ արծաթ, եւ փոխանակ փայտի՝ բերից քեզ պղի՛նձ, եւ փոխանակ քարի՝ տա՛ց քեզ երկաթ. եւ տաց զիշխանս քո ՚ի խաղաղութիւն՝ եւ զայցելուս քո յարդարութիւն։
17 Պղնձի փոխարէն ոսկի եմ բերելու քեզ, երկաթի փոխարէն արծաթ եմ բերելու քեզ, փայտի փոխարէն պղինձ եմ բերելու քեզ, քարի փոխարէն երկաթ եմ տալու քեզ, խաղաղութիւն եմ տալու քո իշխաններին, եւ քո վերակացուներին՝ արդարութիւն:
17 Պղինձի տեղ ոսկի պիտի բերեմ, Երկաթի տեղ՝ արծաթ, Փայտերու տեղ՝ պղինձ, Քարերու տեղ երկաթ պիտի բերեմ։Քու վերակացուներդ խաղաղութիւն պիտի սիրեն, Քու իշխաններդ արդարութիւն պիտի ընեն։
Եւ փոխանակ պղնձոյն` բերից քեզ ոսկի, եւ փոխանակ երկաթոյն բերից քեզ արծաթ, եւ փոխանակ փայտի բերից քեզ պղինձ, եւ փոխանակ քարի տաց քեզ երկաթ. եւ տաց զիշխանս քո ի խաղաղութիւն եւ [946]զայցելուս քո յարդարութիւն:

60:17: Եւ փոխանակ պղնձոյն՝ բերից քեզ ոսկի, եւ փոխանակ երկաթոյն՝ բերից քեզ արծաթ, եւ փոխանակ փայտի՝ բերից քեզ պղի՛նձ, եւ փոխանակ քարի՝ տա՛ց քեզ երկաթ. եւ տաց զիշխանս քո ՚ի խաղաղութիւն՝ եւ զայցելուս քո յարդարութիւն։
17 Պղնձի փոխարէն ոսկի եմ բերելու քեզ, երկաթի փոխարէն արծաթ եմ բերելու քեզ, փայտի փոխարէն պղինձ եմ բերելու քեզ, քարի փոխարէն երկաթ եմ տալու քեզ, խաղաղութիւն եմ տալու քո իշխաններին, եւ քո վերակացուներին՝ արդարութիւն:
17 Պղինձի տեղ ոսկի պիտի բերեմ, Երկաթի տեղ՝ արծաթ, Փայտերու տեղ՝ պղինձ, Քարերու տեղ երկաթ պիտի բերեմ։Քու վերակացուներդ խաղաղութիւն պիտի սիրեն, Քու իշխաններդ արդարութիւն պիտի ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
60:1760:17 Вместо меди буду доставлять тебе золото, и вместо железа серебро, и вместо дерева медь, и вместо камней железо; и поставлю правителем твоим мир и надзирателями твоими правду.
60:17 καὶ και and; even ἀντὶ αντι against; instead of χαλκοῦ χαλκος copper; brass οἴσω φερω carry; bring σοι σοι you χρυσίον χρυσιον gold piece; gold leaf ἀντὶ αντι against; instead of δὲ δε though; while σιδήρου σιδηρος iron οἴσω φερω carry; bring σοι σοι you ἀργύριον αργυριον silver piece; money ἀντὶ αντι against; instead of δὲ δε though; while ξύλων ξυλον wood; timber οἴσω φερω carry; bring σοι σοι you χαλκόν χαλκος copper; brass ἀντὶ αντι against; instead of δὲ δε though; while λίθων λιθος stone σίδηρον σιδηρος iron καὶ και and; even δώσω διδωμι give; deposit τοὺς ο the ἄρχοντάς αρχων ruling; ruler σου σου of you; your ἐν εν in εἰρήνῃ ειρηνη peace καὶ και and; even τοὺς ο the ἐπισκόπους επισκοπος supervisor σου σου of you; your ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing
60:17 תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the נְּחֹ֜שֶׁת nnᵊḥˈōšeṯ נְחֹשֶׁת bronze אָבִ֣יא ʔāvˈî בוא come זָהָ֗ב zāhˈāv זָהָב gold וְ wᵊ וְ and תַ֤חַת ṯˈaḥaṯ תַּחַת under part הַ ha הַ the בַּרְזֶל֙ bbarzˌel בַּרְזֶל iron אָ֣בִיא ʔˈāvî בוא come כֶ֔סֶף ḵˈesef כֶּסֶף silver וְ wᵊ וְ and תַ֤חַת ṯˈaḥaṯ תַּחַת under part הָֽ hˈā הַ the עֵצִים֙ ʕēṣîm עֵץ tree נְחֹ֔שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze וְ wᵊ וְ and תַ֥חַת ṯˌaḥaṯ תַּחַת under part הָ hā הַ the אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone בַּרְזֶ֑ל barzˈel בַּרְזֶל iron וְ wᵊ וְ and שַׂמְתִּ֤י śamtˈî שׂים put פְקֻדָּתֵךְ֙ fᵊquddāṯēḵ פְּקֻדָּה commission שָׁלֹ֔ום šālˈôm שָׁלֹום peace וְ wᵊ וְ and נֹגְשַׂ֖יִךְ nōḡᵊśˌayiḵ נגשׂ drive צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
60:17. pro aere adferam aurum et pro ferro adferam argentum et pro lignis aes et pro lapidibus ferrum et ponam visitationem tuam pacem et praepositos tuos iustitiamFor brass I will bring gold, and for iron I will bring silver: and for wood brass, and for stones iron: and I will make thy visitation peace, and thy overseers justice.
17. For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness.
60:17. In exchange for brass, I will bring gold; and in exchange for iron, I will bring silver; and for wood, brass; and for stones, iron. And I will make your visitation into peace, and your leaders into justice.
60:17. For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness.
For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness:

60:17 Вместо меди буду доставлять тебе золото, и вместо железа серебро, и вместо дерева медь, и вместо камней железо; и поставлю правителем твоим мир и надзирателями твоими правду.
60:17
καὶ και and; even
ἀντὶ αντι against; instead of
χαλκοῦ χαλκος copper; brass
οἴσω φερω carry; bring
σοι σοι you
χρυσίον χρυσιον gold piece; gold leaf
ἀντὶ αντι against; instead of
δὲ δε though; while
σιδήρου σιδηρος iron
οἴσω φερω carry; bring
σοι σοι you
ἀργύριον αργυριον silver piece; money
ἀντὶ αντι against; instead of
δὲ δε though; while
ξύλων ξυλον wood; timber
οἴσω φερω carry; bring
σοι σοι you
χαλκόν χαλκος copper; brass
ἀντὶ αντι against; instead of
δὲ δε though; while
λίθων λιθος stone
σίδηρον σιδηρος iron
καὶ και and; even
δώσω διδωμι give; deposit
τοὺς ο the
ἄρχοντάς αρχων ruling; ruler
σου σου of you; your
ἐν εν in
εἰρήνῃ ειρηνη peace
καὶ και and; even
τοὺς ο the
ἐπισκόπους επισκοπος supervisor
σου σου of you; your
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
60:17
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
נְּחֹ֜שֶׁת nnᵊḥˈōšeṯ נְחֹשֶׁת bronze
אָבִ֣יא ʔāvˈî בוא come
זָהָ֗ב zāhˈāv זָהָב gold
וְ wᵊ וְ and
תַ֤חַת ṯˈaḥaṯ תַּחַת under part
הַ ha הַ the
בַּרְזֶל֙ bbarzˌel בַּרְזֶל iron
אָ֣בִיא ʔˈāvî בוא come
כֶ֔סֶף ḵˈesef כֶּסֶף silver
וְ wᵊ וְ and
תַ֤חַת ṯˈaḥaṯ תַּחַת under part
הָֽ hˈā הַ the
עֵצִים֙ ʕēṣîm עֵץ tree
נְחֹ֔שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze
וְ wᵊ וְ and
תַ֥חַת ṯˌaḥaṯ תַּחַת under part
הָ הַ the
אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone
בַּרְזֶ֑ל barzˈel בַּרְזֶל iron
וְ wᵊ וְ and
שַׂמְתִּ֤י śamtˈî שׂים put
פְקֻדָּתֵךְ֙ fᵊquddāṯēḵ פְּקֻדָּה commission
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
וְ wᵊ וְ and
נֹגְשַׂ֖יִךְ nōḡᵊśˌayiḵ נגשׂ drive
צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
60:17. pro aere adferam aurum et pro ferro adferam argentum et pro lignis aes et pro lapidibus ferrum et ponam visitationem tuam pacem et praepositos tuos iustitiam
For brass I will bring gold, and for iron I will bring silver: and for wood brass, and for stones iron: and I will make thy visitation peace, and thy overseers justice.
60:17. In exchange for brass, I will bring gold; and in exchange for iron, I will bring silver; and for wood, brass; and for stones, iron. And I will make your visitation into peace, and your leaders into justice.
60:17. For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
60:17: For brass I will bring gold - This commences the description of the happy times when the Gentiles should be led to embrace the true religion, and when the wealth of the world would be consecrated to the service of the true God. The idea is, that all things would be changed for the better. The golden age should come; and a change from the calamities to which reference had been made by the prophet, would take place as great as if, in all purposes of life, gold should be used where brass is commonly used; and silver where iron is commonly used; and brass where wood is used; and iron where stones are used. Calvin supposes, not improbably, that allusion is here made to the temple, and that, in describing the future glory of the church, the prophet says that the change would be as glorious as if, in all places where brass and iron and wood and stone had been used, gold and silver and brass and iron should be respectively used in their places. The Chaldee renders this, 'Instead of the brass which they took away from thee, O Jerusalem, I will bring gold; and instead of the iron I will bring silver; and instead of the wood, brass; and instead of the stones, iron.' Jarchi, Kimchi, and Grotius, accord with this interpretation. But it is probably designed as a poetical description of the glory of the future age, and of the great changes which would take place in human society under the influence of the gospel. No one can doubt that the gospel produces these changes; and that the changes of society caused by the gospel are as beautiful and striking as though gold and silver should be substituted for brass and iron, and brass and iron for wood and stone. Such changes shall yet take place everywhere on the earth; and the world shall ye be beautified, enriched, and adorned by the pRev_alence of the true religion.
I will also make thy officers peace - Thy officers shall be appointed to promote peace and shall secure it. The sense is, that wars would be ended, and that universal concord and harmony would pRev_ail in the church under the guidance of those appointed to administer to its affairs (compare Isa 2:4; Isa 9:6). The word 'officers,' here denotes those who should be appointed to superintend the affairs of the church (from פקד pâ qad), to visit, Rev_iew, superintend, oversee), and refers here to all who should be appointed to rule in the church. The word itself may be applicable either to civil magistrates or to the ministers of religion. The Septuagint renders it, Ἄρχοντα Archontas - 'Rulers,' and they translate the passage, 'I will give thy rulers in peace' ἐν εἰρήνη en eirē nē).
And thine exactors - They who should exact, or collect tribute or taxes. The word from which the noun used here is derived (נגשׂ nâ gas'), means "to urge, impel, drive" - hence the noun 'taskmaster' - ἐργοδιώκτης ergodiō ktē s (Exo 3:7; Job 3:18); then to urge a debtor, to exact a debt; then to rule or have dominion; to appoint and exact taxes, etc. Here it refers to magistrates, and it means that they would be mild and equal in their exactions.
Righteousness - They shall not lay unequal or oppressive burdens; they shall not oppress in the collection of taxes. The idea is, that righteousness would pRev_ail in every department of the church and the state.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:17: brass: Isa 30:26; Kg1 10:21-27; Zac 12:8; Heb 11:40; Pe2 3:13
make: Isa 1:26, Isa 32:1, Isa 32:2
Carl Friedrich Keil and Franz Delitzsch
60:17
The outward and inward beauty of the new Jerusalem is now depicted by the materials of her structure, and the powers which prevail within her. "For copper I bring gold, and for iron I bring silver, and for wood copper, and for stones iron, and make peace thy magistracy, and righteousness thy bailiffs. Injustice is no more seen in thy land, wasting and destruction in thy borders; and thou callest salvation thy walls, and renown thy gates." Wood and stone are not used at all in the building of the new Jerusalem. Just as in the time of Solomon silver was counted as nothing (3Kings 10:21) and had only the value of stones (3Kings 10:27), so here Jehovah gives her gold instead of copper, silver instead of iron; whilst copper and iron are so despised with this superabundance of the precious metals, that they take the place of such building materials as wood and stones. Thus the city will be a massive one, and not even all of stone, but entirely built of metal, and indestructible not only by the elements, but by all kinds of foes. The allegorical continuation of the prophecy shows very clearly that the prophet does not mean his words to be taken literally. The lxx, Saad., and others, are wrong in adopting the rendering, "I make thy magistracy peace," etc.; since shâlōm and tsedâqâh are not accusatives of either the predicate or the object, but such personifications as we are accustomed to in Isaiah (vid., Is 32:16-17; Is 59:14; cf., Is 45:8). Jehovah makes peace its pequddâh, i.e., its "overseership" (like gebhūrâh, heroship, in Is 3:25, and ‛ezrâh, helpership, in Is 31:2), or magistracy; and righteousness its bailiffs. The plural נגשׂיך is no disproof of the personification; the meaning is, that tsedâqâh (righteousness) is to Jerusalem what the whole body of civil officers together are: that is to say, righteousness is a substitute for the police force in every form. Under such magistracy and such police, nothing is ever heard within the land, of which Jerusalem is the capital, of either châmâs, i.e., a rude and unjust attack of the stronger upon the weaker, or of shōd, i.e., conquest and devastation, and shebher, i.e., dashing to pieces, or breaking in two. It has walls (Is 60:10); but in truth "salvation," the salvation of its God, is regarded as its impregnable fortifications. It has gates (Is 60:11) but tehillâh, the renown that commands respect, with which Jehovah has invested it, is really better than any gate, whether for ornament or protection.
Geneva 1599
60:17 For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers (r) peace, and thy exactors righteousness.
(r) Your governors will love you, and seek your wealth and prosperity.
John Gill
60:17 For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron,.... By "wood and stones" may be meant the Old Testament dispensation; by the "brass and iron" the present Gospel dispensation; and by "silver and gold" the latter day glory; by "silver" the spiritual reign of Christ in his church; and by "gold" his personal reign in the New Jerusalem; which is said to be all of pure gold, and even the very street of it, Rev_ 21:18, now, as far as brass and iron exceed wood and stones, so far the Gospel dispensation exceeds the legal one; the one being the shadow, the other the substance; the one having carnal ordinances, which are done away; the other spiritual ones, which remain; and as far as silver and gold exceed brass and iron, so far the glory of the latter day will exceed the present state of things, in clear light, in spiritual grace and strength, in purity of doctrine and worship, in holiness of life, and in love, peace, and unity; and as far as gold exceeds silver, so far, and much more, will the personal reign of Christ, which will be perfectly glorious, exceed the spiritual one. There may be an allusion to the times of Solomon, a type of Christ, 3Kings 10:27. This, by some Jewish writers (f), is applied to the times of the Messiah they yet expect. The Targum is,
"for the brass which they spoiled thee of, O Jerusalem, I will bring gold, &c.''
I will also make thine officers peace; civil magistrates shall be men of peaceable dispositions, who shall promote peace and unity in kingdoms, states, cities, towns, and neighbourhoods; they shall be properly justices of peace; they will answer to their office, and the title of it. Church officers or ministers of the word shall publish the Gospel of peace in the clearest manner; and the peace of God shall rule in the hearts of all the saints; there will be abundance of temporal and of spiritual peace, promoted by each of the officers of church and state; see Ps 72:7,
and thine exactors righteousness; even tax gatherers, who used to be the worst of people for injustice and oppression, these shall do nothing but what is right and just; nor will there be any reason to complain of them. The Septuagint render it "bishops" or "overseers" (g), pastors of churches, who shall be truly ministers of righteousness; preach up the doctrine of justification by Christ's righteousness; and instruct persons to live soberly, righteously, and godly.
(f) Caphtor Uperah, fol. 57. 2. (g)
John Wesley
60:17 For brass - An allusion to the days of Solomon, when gold was as brass. Peace - Loving, meek, and peaceable. Righteousness - Most righteous. Such even thy tax - gatherers shall be.
Robert Jamieson, A. R. Fausset and David Brown
60:17 Poetically, with figurative allusion to the furniture of the temple; all things in that happy age to come shall be changed for the better.
exactors--namely, of tribute.
righteousness--All rulers in restored Jerusalem shall not only be peaceable and righteous, but shall be, as it were, "peace" and "righteousness" itself in their administration.
60:1860:18: Եւ ո՛չ եւս լիցի անիրաւութիւն յերկրի քում, եւ ո՛չ բեկումն եւ թշուառութիւն ՚ի սահմանս քո. այլ կոչեսցին ՚ի փրկութիւն պարիսպք քո, եւ դրունք քո ցնծութիւն[10278]։ [10278] Այլք. Եւ ոչ եւս լուիցի անիրաւութիւն յերկր՛՛... այլ կոչեսցին փրկութիւն պարիսպք։
18 Քո երկրում անիրաւութեան մասին այլեւս չի լսուելու եւ ոչ էլ քո սահմաններում՝ կոտորածի ու թշուառութեան մասին. քո պարիսպները պիտի անուանուեն փրկութիւն, եւ քո դռները՝ ցնծութիւն:
18 Անգամ մըն ալ քու երկրիդ մէջ՝ բռնութիւն Եւ քու սահմաններուդ մէջ յափշտակութիւն ու կոտորած տեղի պիտի չունենայ, Հապա քու պարիսպներդ՝ Փրկութիւն Ու դռներդ Գովութիւն պիտի անուանես։
Եւ ոչ եւս լուիցի անիրաւութիւն յերկրի քում, եւ ոչ բեկումն եւ թշուառութիւն ի սահմանս քո. այլ կոչեսցին Փրկութիւն պարիսպք քո, եւ դրունք քո Ցնծութիւն:

60:18: Եւ ո՛չ եւս լիցի անիրաւութիւն յերկրի քում, եւ ո՛չ բեկումն եւ թշուառութիւն ՚ի սահմանս քո. այլ կոչեսցին ՚ի փրկութիւն պարիսպք քո, եւ դրունք քո ցնծութիւն[10278]։
[10278] Այլք. Եւ ոչ եւս լուիցի անիրաւութիւն յերկր՛՛... այլ կոչեսցին փրկութիւն պարիսպք։
18 Քո երկրում անիրաւութեան մասին այլեւս չի լսուելու եւ ոչ էլ քո սահմաններում՝ կոտորածի ու թշուառութեան մասին. քո պարիսպները պիտի անուանուեն փրկութիւն, եւ քո դռները՝ ցնծութիւն:
18 Անգամ մըն ալ քու երկրիդ մէջ՝ բռնութիւն Եւ քու սահմաններուդ մէջ յափշտակութիւն ու կոտորած տեղի պիտի չունենայ, Հապա քու պարիսպներդ՝ Փրկութիւն Ու դռներդ Գովութիւն պիտի անուանես։
zohrab-1805▾ eastern-1994▾ western am▾
60:1860:18 Не слышно будет более насилия в земле твоей, опустошения и разорения в пределах твоих; и будешь называть стены твои спасением и ворота твои славою.
60:18 καὶ και and; even οὐκ ου not ἀκουσθήσεται ακουω hear ἔτι ετι yet; still ἀδικία αδικια injury; injustice ἐν εν in τῇ ο the γῇ γη earth; land σου σου of you; your οὐδὲ ουδε not even; neither σύντριμμα συντριμμα fracture οὐδὲ ουδε not even; neither ταλαιπωρία ταλαιπωρια wretchedness ἐν εν in τοῖς ο the ὁρίοις οριον frontier σου σου of you; your ἀλλὰ αλλα but κληθήσεται καλεω call; invite σωτήριον σωτηριος salvation; saving τὰ ο the τείχη τειχος wall σου σου of you; your καὶ και and; even αἱ ο the πύλαι πυλη gate σου σου of you; your γλύμμα γλυμμα engraved figure; inscription
60:18 לֹא־ lō- לֹא not יִשָּׁמַ֨ע yiššāmˌaʕ שׁמע hear עֹ֤וד ʕˈôḏ עֹוד duration חָמָס֙ ḥāmˌās חָמָס violence בְּ bᵊ בְּ in אַרְצֵ֔ךְ ʔarṣˈēḵ אֶרֶץ earth שֹׁ֥ד šˌōḏ שֹׁד violence וָ wā וְ and שֶׁ֖בֶר šˌever שֶׁבֶר breaking בִּ bi בְּ in גְבוּלָ֑יִךְ ḡᵊvûlˈāyiḵ גְּבוּל boundary וְ wᵊ וְ and קָרָ֤את qārˈāṯ קרא call יְשׁוּעָה֙ yᵊšûʕˌā יְשׁוּעָה salvation חֹומֹתַ֔יִךְ ḥômōṯˈayiḵ חֹומָה wall וּ û וְ and שְׁעָרַ֖יִךְ šᵊʕārˌayiḵ שַׁעַר gate תְּהִלָּֽה׃ tᵊhillˈā תְּהִלָּה praise
60:18. non audietur ultra iniquitas in terra tua vastitas et contritio in terminis tuis et occupabit salus muros tuos et portas tuas laudatioIniquity shall no more be heard in thy land, wasting nor destruction in thy borders, and salvation shall possess thy walls, and praise thy gates.
18. Violence shall no more be heard in thy land, desolation nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.
60:18. Iniquity will no longer be heard in your land, nor devastation and destruction in your borders. And salvation will occupy your walls, and praise will occupy your gates.
60:18. Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.
Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise:

60:18 Не слышно будет более насилия в земле твоей, опустошения и разорения в пределах твоих; и будешь называть стены твои спасением и ворота твои славою.
60:18
καὶ και and; even
οὐκ ου not
ἀκουσθήσεται ακουω hear
ἔτι ετι yet; still
ἀδικία αδικια injury; injustice
ἐν εν in
τῇ ο the
γῇ γη earth; land
σου σου of you; your
οὐδὲ ουδε not even; neither
σύντριμμα συντριμμα fracture
οὐδὲ ουδε not even; neither
ταλαιπωρία ταλαιπωρια wretchedness
ἐν εν in
τοῖς ο the
ὁρίοις οριον frontier
σου σου of you; your
ἀλλὰ αλλα but
κληθήσεται καλεω call; invite
σωτήριον σωτηριος salvation; saving
τὰ ο the
τείχη τειχος wall
σου σου of you; your
καὶ και and; even
αἱ ο the
πύλαι πυλη gate
σου σου of you; your
γλύμμα γλυμμα engraved figure; inscription
60:18
לֹא־ lō- לֹא not
יִשָּׁמַ֨ע yiššāmˌaʕ שׁמע hear
עֹ֤וד ʕˈôḏ עֹוד duration
חָמָס֙ ḥāmˌās חָמָס violence
בְּ bᵊ בְּ in
אַרְצֵ֔ךְ ʔarṣˈēḵ אֶרֶץ earth
שֹׁ֥ד šˌōḏ שֹׁד violence
וָ וְ and
שֶׁ֖בֶר šˌever שֶׁבֶר breaking
בִּ bi בְּ in
גְבוּלָ֑יִךְ ḡᵊvûlˈāyiḵ גְּבוּל boundary
וְ wᵊ וְ and
קָרָ֤את qārˈāṯ קרא call
יְשׁוּעָה֙ yᵊšûʕˌā יְשׁוּעָה salvation
חֹומֹתַ֔יִךְ ḥômōṯˈayiḵ חֹומָה wall
וּ û וְ and
שְׁעָרַ֖יִךְ šᵊʕārˌayiḵ שַׁעַר gate
תְּהִלָּֽה׃ tᵊhillˈā תְּהִלָּה praise
60:18. non audietur ultra iniquitas in terra tua vastitas et contritio in terminis tuis et occupabit salus muros tuos et portas tuas laudatio
Iniquity shall no more be heard in thy land, wasting nor destruction in thy borders, and salvation shall possess thy walls, and praise thy gates.
60:18. Iniquity will no longer be heard in your land, nor devastation and destruction in your borders. And salvation will occupy your walls, and praise will occupy your gates.
60:18. Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: С 18: по 22: — последний, заключительный отдел поэмы, пророчественно венчающий Сион вечной, непрестающей славой.

Все содержание этого отдела, в котором идет речь о вечном, незаходящем свете, имеющем сменить наши теперешние светила (солнце и луну 19–20: ст.), о праведности всего народа Божия, о вечном наследии им обетованной земли (21: ст.) и о происхождении от него многочисленного и сильного потомства (22: ст.) — говорит, по-видимому, зато, что он, подобно концу предшествующего отдела, относится не столько к христианской, сколько к апокалипсической эпохе, т. е. к откровению царства славы. Веским подтверждением этого является близкое совпадение этих отделов, не только в мыслях, но даже и в словах, с параллельным местом из Апокалипсиса Иоанна Богослова: «и город не имеет нужды ни в солнце, ни в луне для освещения своего, ибо слава Божия осветит его, и светильник его — Агнец. Спасенные народы будут ходить в сеете его, и цари земные принесут в него славу и честь свою. Ворота его не будут запираться днем; а ночи там не будет… И не войдет в него ничто нечистое, и никто преданный мерзости и лжи, а только те, которые написаны у Агнца в книге жизни» (Откр 21:23–27; ср. также 22:5).

В заключение комментария данной главы находим нелишним отметить, что широкая перспектива пророчественного кругозора данной главы и некоторая неясность разграничения в ней трех исторических эпох (конца ветхозаветной, новозаветной и апокалипсической), вместе с другими, подобными же местами Священного Писания послужили поводом к образованию двух ложных взглядов: одного — раввинистического: «о скорби» и о «радости» дней Мессии, другого — древне-христианского: о тысячелетнем земном царстве, известном под именем ереси «хилиазма». Но ни то, ни другое из этих заблуждений не имеет, как мы видели, никакой действительной опоры в самом тексте главы, и следовательно, должно быть отнесено лишь на счет неправильного понимания внешнего смысла Священного Писания и недостаточного усвоения внутреннего духа.
Albert Barnes: Notes on the Bible - 1834
60:18: Violence shall no more be heard in thy land - This is a most beautiful description of the peace and prosperity which would pRev_ail in the times of the Messiah. If the gospel, in its purity, should pRev_ail on earth, there would be no more scenes of violence and war. The battle-shout would be heard no more; the cry of violence, the clangor of arms would resound no more. The pure gospel of the Redeemer has never originated one war; never produced one scene of bloodshed; never once prompted to violence and strife. There has been no war in any age or in any land which the principles of the gospel, if acted on by both the contending nations, would not have pRev_ented; there have been no scenes of bloodshed which would not have been avoided if that had been suffered to control the hearts of people. And no one who believes the Bible to be a Rev_elation from God, can doubt that the time will come when the mad passions of kings and nations shall be subdued, and when wars shall cease to be known except in the melancholy and disgraceful records of past events (compare the notes at Isa 2:4).
Wasting - The waste of life and property; the burning of cities, towns, and villages; and the desolution which spreads over farms and plantations on the march of a victorious enemy.
Nor destruction - Hebrew, שׁבר sheber - 'Breaking.' The breaking or treading down caused by the march of a triumphant army.
In thy borders - Within thy bounds or limits. Thy whole country shall be peace and prosperity; that is, wheRev_er the gospel shall spread there shall be security and peace.
But thou shalt call thy walls Salvation - Thou shalt live securely within thy walls, and shalt speak of them as furnishing protection or salvation. The time will come when the church shall have no reason to apprehend danger from abroad, and when all shall be peace within.
And thy gates Praise - Because, says Grotius, those who are appointed to watch at their gates shall announce the approach of no enemy, but shall, with the highest security, celebrate the praises of God. Praise would be celebrated in all the places of public concourse, and perfect protection would be ascribed to all her walls; that is, in the church there would be entire security, and everywhere the praises of God would be celebrated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:18: Violence: Isa 2:4, Isa 11:9; Psa 72:3-7; Mic 4:3; Zac 9:8
but: Isa 26:1; Rev 19:1-6
Geneva 1599
60:18 Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt (s) call thy walls Salvation, and thy gates Praise.
(s) Meaning not an earthly happiness, but spiritual, which is fulfilled in Christ's kingdom.
John Gill
60:18 Violence shall no more be heard in thy land,.... It shall be no more committed; no instances of it will be heard of, or any complaints concerning it; neither public nor private oppression: antichristian persecution will now be at an end; those that destroyed the earth with violence and oppression shall be no more; "there will be none to hurt in all the holy mountain", Is 11:9,
wasting nor destruction within thy borders; no more wars, nor rumours of wars; no more blood shed; no more depopulation of cities, nor destruction of the lives of men; the whore of Rome will have drank up her full cup; and the vials of wrath being poured out upon the antichristian states, there will be a profound peace, and the greatest prosperity everywhere; especially in all those places where the churches of Christ will be, who will no more be exposed to the cruelty of their enemies:
but thou shall call thy walls Salvation, and thy gates Praise; or, "call Salvation thy walls, and Praise thy gates" (h); having no need of any other walls but the salvation of God, temporal and spiritual; nor of any other gates but the praise that will be in the hearts and mouths of the saints, on account of it; though temporal salvation may be included, which will be for walls and bulwarks to the church: yet spiritual and eternal salvation is chiefly meant, which flows from the invariable love of God; is founded upon his unalterable purpose; secured in the act of electing grace; established in the covenant; and completely wrought out by Christ, who has vanquished every enemy, procured every blessing; and whose almighty power, as well as his divine Father's, is and will be concerned for the safety of his people; who will now be in great numbers in the gates of Zion; praising the Lord for electing, redeeming, calling, pardoning, and justifying grace; and for the privileges of the house of the Lord they are admitted to; and for the communion they have with him there; see Is 26:1. The Targum is,
"and they shall proclaim salvation on thy walls, and on thy gates there shall be they that praise.''
(h) "vocabis salutem muros tuos, et portas tuas laudem", Pagninus, Montanus, Tigurine version.
John Wesley
60:18 Salvation - They shall be safe, and able to defend thee; thou shalt be as safe, as salvation itself can make thee. Thy gates - Within and upon thy gates and walls, thou shalt sing praises. All this will be fulfilled during the thousand years wherein Christ shall reign upon earth.
Robert Jamieson, A. R. Fausset and David Brown
60:18 (Is 2:4). Not only shall thy walls keep thee safe from foes, but "Salvation" shall serve as thy walls, converting thy foes into friends, and so ensuring thee perfect safety (Is 26:1-2).
gates--once the scene of "destruction" when victorious foes burst through them (Neh 1:3); henceforth to be not only the scene of praises, but "Praise" itself; the "gates," as the place of public concourse, were the scene of thanksgivings (2Chron 31:2; Ps 9:14; Ps 24:7; Ps 100:4). "Judah," the favored tribe, means "praise."
60:1960:19: Եւ ո՛չ եւս եղիցի քեզ արեգակն ՚ի լոյս տունջեան, եւ ո՛չ ծագումն լուսնի տացէ քեզ լոյս ՚ի գիշերի. այլ եղիցի քեզ Տէր լոյս յաւիտենական, եւ փառք քո Աստուած։
19 Այլեւս արեգակը չէ, որ քեզ համար ցերեկուայ լոյս է լինելու, եւ ոչ էլ լուսնի ծագումն է, որ քեզ գիշերը լոյս է տալու, այլ քեզ համար Տէրն է յաւիտենական լոյս լինելու, եւ Աստուած՝ քո փառքը:
19 Անգամ մըն ալ ցորեկը քու լուսատուդ արեւը պիտի չըլլայ Ու գիշերը լուսինը իր պայծառութիւնովը քեզի լոյս պիտի չտայ. Հապա Եհովան քեզի յաւիտենական լոյս Եւ քու Աստուածդ քու փառքդ պիտի ըլլայ։
Եւ ոչ եւս եղիցի քեզ արեգակն ի լոյս տուընջեան, եւ ոչ ծագումն լուսնի տացէ քեզ լոյս ի գիշերի. այլ եղիցի քեզ Տէր լոյս յաւիտենական, եւ փառք քո [947]Աստուած:

60:19: Եւ ո՛չ եւս եղիցի քեզ արեգակն ՚ի լոյս տունջեան, եւ ո՛չ ծագումն լուսնի տացէ քեզ լոյս ՚ի գիշերի. այլ եղիցի քեզ Տէր լոյս յաւիտենական, եւ փառք քո Աստուած։
19 Այլեւս արեգակը չէ, որ քեզ համար ցերեկուայ լոյս է լինելու, եւ ոչ էլ լուսնի ծագումն է, որ քեզ գիշերը լոյս է տալու, այլ քեզ համար Տէրն է յաւիտենական լոյս լինելու, եւ Աստուած՝ քո փառքը:
19 Անգամ մըն ալ ցորեկը քու լուսատուդ արեւը պիտի չըլլայ Ու գիշերը լուսինը իր պայծառութիւնովը քեզի լոյս պիտի չտայ. Հապա Եհովան քեզի յաւիտենական լոյս Եւ քու Աստուածդ քու փառքդ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
60:1960:19 Не будет уже солнце служить тебе светом дневным, и сияние луны светить тебе; но Господь будет тебе вечным светом, и Бог твой славою твоею.
60:19 καὶ και and; even οὐκ ου not ἔσται ειμι be σοι σοι you ὁ ο the ἥλιος ηλιος sun εἰς εις into; for φῶς φως light ἡμέρας ημερα day οὐδὲ ουδε not even; neither ἀνατολὴ ανατολη springing up; east σελήνης σεληνη moon φωτιεῖ φωτιζω illuminate; enlighten σοι σοι you τὴν ο the νύκτα νυξ night ἀλλ᾿ αλλα but ἔσται ειμι be σοι σοι you κύριος κυριος lord; master φῶς φως light αἰώνιον αιωνιος eternal; of ages καὶ και and; even ὁ ο the θεὸς θεος God δόξα δοξα glory σου σου of you; your
60:19 לֹא־ lō- לֹא not יִֽהְיֶה־ yˈihyeh- היה be לָּ֨ךְ llˌāḵ לְ to עֹ֤וד ʕˈôḏ עֹוד duration הַ ha הַ the שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun לְ lᵊ לְ to אֹ֣ור ʔˈôr אֹור light יֹומָ֔ם yômˈām יֹומָם by day וּ û וְ and לְ lᵊ לְ to נֹ֕גַהּ nˈōḡah נֹגַהּ brightness הַ ha הַ the יָּרֵ֖חַ yyārˌēₐḥ יָרֵחַ moon לֹא־ lō- לֹא not יָאִ֣יר yāʔˈîr אור be light לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and הָיָה־ hāyā- היה be לָ֤ךְ lˈāḵ לְ to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to אֹ֣ור ʔˈôr אֹור light עֹולָ֔ם ʕôlˈām עֹולָם eternity וֵ wē וְ and אלֹהַ֖יִךְ ʔlōhˌayiḵ אֱלֹהִים god(s) לְ lᵊ לְ to תִפְאַרְתֵּֽךְ׃ ṯifʔartˈēḵ תִּפְאֶרֶת splendour
60:19. non erit tibi amplius sol ad lucendum per diem nec splendor lunae inluminabit te sed erit tibi Dominus in lucem sempiternam et Deus tuus in gloriam tuamThou shalt no more have the sun for thy light by day, neither shall the brightness of the moon enlighten thee: but the Lord shall be unto thee for an everlasting light, and thy God for thy glory.
19. The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory.
60:19. The sun will no longer be your light by day, nor will the brightness of the moon illuminate you. Instead, the Lord will be an everlasting light for you, and your God will be your glory.
60:19. The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory.
The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory:

60:19 Не будет уже солнце служить тебе светом дневным, и сияние луны светить тебе; но Господь будет тебе вечным светом, и Бог твой славою твоею.
60:19
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
σοι σοι you
ο the
ἥλιος ηλιος sun
εἰς εις into; for
φῶς φως light
ἡμέρας ημερα day
οὐδὲ ουδε not even; neither
ἀνατολὴ ανατολη springing up; east
σελήνης σεληνη moon
φωτιεῖ φωτιζω illuminate; enlighten
σοι σοι you
τὴν ο the
νύκτα νυξ night
ἀλλ᾿ αλλα but
ἔσται ειμι be
σοι σοι you
κύριος κυριος lord; master
φῶς φως light
αἰώνιον αιωνιος eternal; of ages
καὶ και and; even
ο the
θεὸς θεος God
δόξα δοξα glory
σου σου of you; your
60:19
לֹא־ lō- לֹא not
יִֽהְיֶה־ yˈihyeh- היה be
לָּ֨ךְ llˌāḵ לְ to
עֹ֤וד ʕˈôḏ עֹוד duration
הַ ha הַ the
שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun
לְ lᵊ לְ to
אֹ֣ור ʔˈôr אֹור light
יֹומָ֔ם yômˈām יֹומָם by day
וּ û וְ and
לְ lᵊ לְ to
נֹ֕גַהּ nˈōḡah נֹגַהּ brightness
הַ ha הַ the
יָּרֵ֖חַ yyārˌēₐḥ יָרֵחַ moon
לֹא־ lō- לֹא not
יָאִ֣יר yāʔˈîr אור be light
לָ֑ךְ lˈāḵ לְ to
וְ wᵊ וְ and
הָיָה־ hāyā- היה be
לָ֤ךְ lˈāḵ לְ to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
אֹ֣ור ʔˈôr אֹור light
עֹולָ֔ם ʕôlˈām עֹולָם eternity
וֵ וְ and
אלֹהַ֖יִךְ ʔlōhˌayiḵ אֱלֹהִים god(s)
לְ lᵊ לְ to
תִפְאַרְתֵּֽךְ׃ ṯifʔartˈēḵ תִּפְאֶרֶת splendour
60:19. non erit tibi amplius sol ad lucendum per diem nec splendor lunae inluminabit te sed erit tibi Dominus in lucem sempiternam et Deus tuus in gloriam tuam
Thou shalt no more have the sun for thy light by day, neither shall the brightness of the moon enlighten thee: but the Lord shall be unto thee for an everlasting light, and thy God for thy glory.
60:19. The sun will no longer be your light by day, nor will the brightness of the moon illuminate you. Instead, the Lord will be an everlasting light for you, and your God will be your glory.
60:19. The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory.
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Adam Clarke: Commentary on the Bible - 1831
60:19: Neither for brightness shall the moon give light unto thee "Nor by night shall the brightness of the moon enlighten thee" - This line, as it stands in the present text, seems to be defective. The Septuagint and Chaldee both express the night, which is almost necessary to answer to day in the preceding line, as well as to perfect the sense here. I therefore think that we ought, upon the authority of the Septuagint and Chaldee, to read either ולילה velailah, and by night, instead of ולנגה ulenogah, and for brightness; or ולנגה בלילה ulenogah ballailah, adding the word בלילה ballailah, by night. - L.
Albert Barnes: Notes on the Bible - 1834
60:19: The sun shall be no more - A similar expression denoting the great prosperity and happiness of the church, occurs in Isa 30:26 (see the note at that place). The language here is exceedingly beautiful, and the idea is plain. It is designed to foretell the great glory which would exist in the church under the Messiah; a glory compared with which all that is furnished by the sun, moon, and stars would be as nothing. Expressions singular to this, and probably derived from this, are used by John in describing the lot of heaven. 'And the city had no need of the sun, neither of the moon to shine in it, for the glory of God did lighten it, and the Lamb is the light thereof' Rev 21:23. 'And there shall be no night there; and they need no candle, neither light of the sun, for the Lord God giveth them light' Rev 22:5. The idea is, the light and beauty of truth would be so great; the divine perfections shine forth so illustriously under the gospel, that the eye would be attracted to that light as superior to all the natural splendor of the sun and moon. All the wonders and beauties of the natural world would be lost in the superior brightness that would shine in the moral world.
Neither for brightness - In order to give light; or, with her brightness she shall not shine on the night.
Shall the moon give light unto thee - The beauty of the moon shall be lost in the superior effulgence of the rays of truth.
But the Lord shall be unto thee - He will furnish a Rev_elation that will disclose far more of his perfections and his glory, and that will be far more valuable to thee as a light and guide, than all the splendor of the heavenly bodies.
And thy God thy glory - The honor of the church shall be that it has the true God for its protector. Its joys shall be found, not in the objects of nature - the beauty of created things - but in the glory of the divine perfections, and in the laws and plans of the Redeemer. His name, his attributes, his laws, his protecting care, constitute her main glory. It is an honor to the church to have such a God and Redeemer; an honor to share his favor, and to be under his everwatchful eye. The glory of the church is not her wealth, her numbers, her influence, nor the rank and talent of her ministers and members; it is the character of her sovereign Lord, and in his perfections it is right that she should exult and rejoice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:19: sun: Psa 36:9; Rev 21:23, Rev 22:5
thy God: Psa 3:3, Psa 4:2, Psa 62:7; Zac 2:5; Luk 2:32
Carl Friedrich Keil and Franz Delitzsch
60:19
The fifth turn celebrates the glorifying of Jerusalem, through the shining of Jehovah as its everlasting light and through the form of its ever-growing membership, which is so well-pleasing to God. The prophecy returns to the thought with which it set out, and by which the whole is regulated, viz., that Jerusalem will be light. This leading thought is now unfolded in the most majestic manner, and opened up in all its eschatological depth. "The sun will be no more thy light by day, neither for brightness will the moon shine upon thee: Jehovah will be to thee an everlasting light, and thy God thy glory. Thy sun will no more go down, and thy moon will not be withdrawn; for Jehovah will be to thee an everlasting light, and the days of thy mourning will be fulfilled." Although, in the prophet's view, the Jerusalem of the period of glory in this world and the Jerusalem of the eternal glory beyond flow into one another; the meaning of this prophecy is not that the sun and moon will no longer exist. Even of the Jerusalem which is not to be built by Israel with the help of converted heathen, but which comes down from heaven to earth, the seer in Rev_ 21:23 merely says, that the city needs neither the shining of the sun nor of the moon (as the Targum renders the passage before us, "thou wilt not need the shining of the sun by day"), for the glory of God lightens it, and the Lamb is the light thereof, i.e., God Himself is instead of a sun to her, and the Lamb instead of a moon. Consequently we do not agree with Stier, who infers from this passage that "there is a final new creation approaching, when there will be no more turning round into the shadow (Jas 1:17), when the whole planetary system, including the earth, will be changed, and when the earth itself will become a sun, yea, will become even more than that, in the direct and primary light which streams down upon it from God Himself." We rather agree with Hofmann, that "there will still be both sun and moon, but the Holy Place will be illuminated without interruption by the manifestation of the presence of God, which outshines all besides." The prophet has here found the most complete expression, for that which has already been hinted at in such prophecies in Is 4:5; Is 30:26; Is 24:23. As the city receives its light neither from the sun nor from the moon, this implies, what Rev_ 21:25 distinctly affirms, that there will be no more night there. The prophet intentionally avoids a לילה לאור parallel to יומם לאור. We must not render the second clause in Is 60:19, "and it will not become light to thee with the shining of the moon," for האיר never means to get light; nor "and as for the shining of the moon, it does not give the light," as Hitzig and Knobel propose, for וּלנגהּ is used alone, and not היּרח וּלנגהּ as the antithesis to יומם לאור, in the sense of "to light up the night" (compare נגהּ as applied to the shining of the moon in Is 13:10, and נגהּ to the glittering of the stars in Joel 2:10), and even the use of הלילה is avoided. The true rendering is either, "and for lighting, the moon will not shine upon thee" (Stier, Hahn, etc.); or, what is more in accordance with the accentuation, which would have given ולנגה tifchah and not tsakeph gadol, if it had been intended to indicate the object, "and as for the lighting" (ל as in Is 32:1). The glory of Jehovah, which soars above Jerusalem, and has come down into her, is henceforth her sun and her moon - a sun that never sets, a moon יאסף לא which is not taken in towards morning, like a lamp that has been hung out at night (compare נאסף, Is 16:10, withdrawn, disappeared). The triumph of light over darkness, which is the object of the world's history, is concentrated in the new Jerusalem. How this is to be understood, is explained in the closing clause of Is 60:20. The sum of the days of mourning allotted to the church is complete. The darkness of the corruption of sin and state of punishment is overcome, and the church is nothing but holy blessed joy without change or disturbance; for it walks no longer in sidereal light, but in the eternally unchangeable light of Jehovah, which with its peaceful gentleness and perfect purity illumines within as well as without. The seer of the Apocalypse also mentions the Lamb. The Lamb is also known to our prophet; for the "Servant of Jehovah" is the Lamb. But the light of transfiguration, in which he sees this exalted Lamb, is not great enough to admit of its being combined with the light of the Divine Nature itself.
Geneva 1599
60:19 The sun shall be no more thy light by day; neither for brightness shall the (t) moon give light to thee: but the LORD shall be to thee an everlasting light, and thy God thy glory.
(t) Signifying that all worldly means will cease, and that Christ will be all in all, as in (Rev_ 21:23, Rev_ 22:5).
John Gill
60:19 The sun shall be no more thy light by day,.... Here begins the account of the sinless, pure, and perfect state of the church in the personal reign of Christ, even the New Jerusalem church state, as appears from the use of these very words, in the description of that state, Rev_ 21:23 where it is read, "and the city had no need of the sun, neither of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof"; and in like manner the Targum renders these words,
"and ye shall have no need any more of the light of the sun by day, nor even of the light of the moon by night;''
and so both Aben Ezra and Jarchi interpret it,
"ye shall have no need of the light of the sun;''
and the former adds, because of the light of the Shechinah; and which seems to be the meaning of the next clause:
neither for brightness shall the moon give light unto thee; that is, because of the exceeding brightness, splendour, and lustre of the divine majesty of Christ, who will appear personally among his people, neither sun nor moon will be able to give any light: as the light of a candle is made useless and unnecessary by the light of the sun, so the light of the sun and moon will be made useless and unnecessary by the vastly superior light and glory of Christ; see Is 24:23, though the sun and moon may be understood here mystically, not of civil magistrates, who are sometimes signified by these luminaries; and who also will be no more used when this dispensation or personal reign of Christ shall take place; see Is 13:10, but rather of the Gospel and Gospel ordinances, which the church will no more stand in need of to enlighten, teach, and instruct them, refresh and comfort them, having the immediate presence of Christ with them, as follows:
but the Lord shall be unto thee an everlasting light; that is, the Lord Jesus Christ, the Lamb of God, as it is interpreted in the above cited place in the Revelation; who, as he is the author of the light of nature, and of the light of grace, so of the light of glory in this state, and to all eternity; then will the saints in this light behold the face of God, which is not to be seen now; they shall see Christ in all his glory, in the glory of his Father, and of his holy angels; all the glorious forms, the angels of heaven, and all the saints, those spirits of just then made perfect, that shall come with Christ, and be clothed with glorious bodies; even the New Jerusalem descending from heaven, having the glory of God upon her; likewise all the doctrines of grace, now not so clearly understood; and all the mysteries of Providence, which will be laid open, and made manifest; and this clear light will continue for ever; there will be no more night, but one everlasting day:
and thy God thy glory; it is the saints' glory that God is their God; and it will be their glory in this state to have the God-man Jesus Christ personally with them; the tabernacle of God will be among them; God himself shall be with them, and be their God; and his glory shall lighten them, Rev_ 21:3.
John Wesley
60:19 The sun - These shall not be esteemed in comparison of the spiritual light of the church; but here laid down for the churches comfort as the former was for her safety, so that God will not only be a shield, but a sun. The Lord - Christ shall scatter all darkness and ignorance, and this light shall not wax, and wane, and suffer eclipses, and settings, as the sun and moon do, but shall be constant, without shadow of change. The glory - Always ministering matter of glorying in him.
Robert Jamieson, A. R. Fausset and David Brown
60:19 The sun and moon, the brightest objects by day and night, shall be eclipsed by the surpassing glory of God manifesting Himself to thee (Is 30:26; Zech 2:5; Rev_ 21:23; Rev_ 22:5).
60:2060:20: Ո՛չ մտցէ քեզ արեգակն, եւ լուսին ՚ի քէն ո՛չ պակասեսցէ. զի եղիցի քեզ Տէր լո՛յս յաւիտենական։ Եւ կատարեսցի՛ն աւուրք սգոյ քոյ[10279]. [10279] Այլք. ՚Ի քէն մի՛ պակասեսցէ. եւ եղիցի քեզ Տէր լոյս։
20 Արեգակը քեզ համար մայր չի մտնելու, եւ լուսինը քեզնից չի պակասելու, որովհետեւ Տէրը քեզ համար յաւիտենական լոյս է լինելու: Քո սգոյ օրերը պիտի վերջանան:
20 Քու արեւդ անգամ մըն ալ պիտի չմարի Ու քու լուսինդ պիտի չնուազի. Հապա Եհովան քեզի յաւիտենական լոյս պիտի ըլլայ Եւ սուգի օրերդ պիտի վերջանան։
Ոչ մտցէ քեզ արեգակն, եւ լուսին ի քէն`` մի՛ պակասեսցէ. զի եղիցի քեզ Տէր լոյս յաւիտենական. եւ կատարեսցին աւուրք սգոյ քո:

60:20: Ո՛չ մտցէ քեզ արեգակն, եւ լուսին ՚ի քէն ո՛չ պակասեսցէ. զի եղիցի քեզ Տէր լո՛յս յաւիտենական։ Եւ կատարեսցի՛ն աւուրք սգոյ քոյ[10279].
[10279] Այլք. ՚Ի քէն մի՛ պակասեսցէ. եւ եղիցի քեզ Տէր լոյս։
20 Արեգակը քեզ համար մայր չի մտնելու, եւ լուսինը քեզնից չի պակասելու, որովհետեւ Տէրը քեզ համար յաւիտենական լոյս է լինելու: Քո սգոյ օրերը պիտի վերջանան:
20 Քու արեւդ անգամ մըն ալ պիտի չմարի Ու քու լուսինդ պիտի չնուազի. Հապա Եհովան քեզի յաւիտենական լոյս պիտի ըլլայ Եւ սուգի օրերդ պիտի վերջանան։
zohrab-1805▾ eastern-1994▾ western am▾
60:2060:20 Не зайдет уже солнце твое, и луна твоя не сокроется, ибо Господь будет для тебя вечным светом, и окончатся дни сетования твоего.
60:20 οὐ ου not γὰρ γαρ for δύσεται δυνω set; sink ὁ ο the ἥλιός ηλιος sun σοι σοι you καὶ και and; even ἡ ο the σελήνη σεληνη moon σοι σοι you οὐκ ου not ἐκλείψει εκλειπω leave off; cease ἔσται ειμι be γὰρ γαρ for κύριός κυριος lord; master σοι σοι you φῶς φως light αἰώνιον αιωνιος eternal; of ages καὶ και and; even ἀναπληρωθήσονται αναπληροω fill up; fulfill αἱ ο the ἡμέραι ημερα day τοῦ ο the πένθους πενθος sadness σου σου of you; your
60:20 לֹא־ lō- לֹא not יָבֹ֥וא yāvˌô בוא come עֹוד֙ ʕôḏ עֹוד duration שִׁמְשֵׁ֔ךְ šimšˈēḵ שֶׁמֶשׁ sun וִ wi וְ and ירֵחֵ֖ךְ yrēḥˌēḵ יָרֵחַ moon לֹ֣א lˈō לֹא not יֵאָסֵ֑ף yēʔāsˈēf אסף gather כִּ֣י kˈî כִּי that יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH יִֽהְיֶה־ yˈihyeh- היה be לָּךְ֙ llāḵ לְ to לְ lᵊ לְ to אֹ֣ור ʔˈôr אֹור light עֹולָ֔ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and שָׁלְמ֖וּ šālᵊmˌû שׁלם be complete יְמֵ֥י yᵊmˌê יֹום day אֶבְלֵֽךְ׃ ʔevlˈēḵ אֵבֶל mourning rites
60:20. non occidet ultra sol tuus et luna tua non minuetur quia Dominus erit in lucem sempiternam et conplebuntur dies luctus tuiThy sun shall go down no more, and thy moon shall not decrease: for the Lord shall be unto thee for an everlasting light, and the days of thy mourning shall be ended.
20. Thy sun shall no more go down, neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended.
60:20. Your sun will no longer set, and your moon will not diminish. For the Lord will be an everlasting light for you, and the days of your mourning will be completed.
60:20. Thy sun shall no more go down; neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended.
Thy sun shall no more go down; neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended:

60:20 Не зайдет уже солнце твое, и луна твоя не сокроется, ибо Господь будет для тебя вечным светом, и окончатся дни сетования твоего.
60:20
οὐ ου not
γὰρ γαρ for
δύσεται δυνω set; sink
ο the
ἥλιός ηλιος sun
σοι σοι you
καὶ και and; even
ο the
σελήνη σεληνη moon
σοι σοι you
οὐκ ου not
ἐκλείψει εκλειπω leave off; cease
ἔσται ειμι be
γὰρ γαρ for
κύριός κυριος lord; master
σοι σοι you
φῶς φως light
αἰώνιον αιωνιος eternal; of ages
καὶ και and; even
ἀναπληρωθήσονται αναπληροω fill up; fulfill
αἱ ο the
ἡμέραι ημερα day
τοῦ ο the
πένθους πενθος sadness
σου σου of you; your
60:20
לֹא־ lō- לֹא not
יָבֹ֥וא yāvˌô בוא come
עֹוד֙ ʕôḏ עֹוד duration
שִׁמְשֵׁ֔ךְ šimšˈēḵ שֶׁמֶשׁ sun
וִ wi וְ and
ירֵחֵ֖ךְ yrēḥˌēḵ יָרֵחַ moon
לֹ֣א lˈō לֹא not
יֵאָסֵ֑ף yēʔāsˈēf אסף gather
כִּ֣י kˈî כִּי that
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
יִֽהְיֶה־ yˈihyeh- היה be
לָּךְ֙ llāḵ לְ to
לְ lᵊ לְ to
אֹ֣ור ʔˈôr אֹור light
עֹולָ֔ם ʕôlˈām עֹולָם eternity
וְ wᵊ וְ and
שָׁלְמ֖וּ šālᵊmˌû שׁלם be complete
יְמֵ֥י yᵊmˌê יֹום day
אֶבְלֵֽךְ׃ ʔevlˈēḵ אֵבֶל mourning rites
60:20. non occidet ultra sol tuus et luna tua non minuetur quia Dominus erit in lucem sempiternam et conplebuntur dies luctus tui
Thy sun shall go down no more, and thy moon shall not decrease: for the Lord shall be unto thee for an everlasting light, and the days of thy mourning shall be ended.
60:20. Your sun will no longer set, and your moon will not diminish. For the Lord will be an everlasting light for you, and the days of your mourning will be completed.
60:20. Thy sun shall no more go down; neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended.
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Albert Barnes: Notes on the Bible - 1834
60:20: Thy sun shall no more go down - There shall be no total and long night of calamity, error, and sin. This is designed to describe the flourishing and glorious state of the church. It, of course, does not mean that there should be no times of calamity, no period of ignorance, no scenes of persecution; but it means that there should not be total night. Truth should reign on the earth, and there never would be a time when the light of salvation would be extinct. There never would be a time like that when Jerusalem was wholly destroyed, and a long total night came over the land. There never would be a time when the Sun of righteousness would not shine, or when the world would be wholly deprived of the illumination of his beams. The church would be perpetual. It would live through all changes, and survive all Rev_olutions, and to the end of time the light of salvation would shine upon a darkened world. Since the Messiah came the light of Rev_elation has never been wholly withdrawn from the world, nor has there been a period in which total and absolute night has come over all the church of God. But the prophet, probably, referred to far more glorious times than have yet occurred. The period is coming when the light of salvation will shine upon the earth with unclouded and universal splendor, as if the sun having ascended to the meridian should stand there in a blaze of glory age after age; when there shall be no alternation of day and night when the light shall not be obscured by clouds; and when there shall be no eclipse of his glory.
Neither shall thy moon - This language is poetic, and means that there would be no such obscurity in the church as there would be in the world should the sun and moon be withdrawn. Light and beauty unobscured would fill the whole heavens, and the darkness of night would be henceforward unknown.
Withdraw itself - Hebrew, יאסף yē'â sē p - 'Be collected,' that is, shall not be withdrawn, or shall not wane. The Septuagint, Οὐκ ἐκλείψει Ouk ekleipsei - 'Shall not be eclipsed,' or shall not fail.
The days of thy mourning - (See the notes at Isa 25:8). The description here, therefore, is one of great glory and happiness in the church. That period will yet arrive; and no friend of God and of the happiness of man can think of that time without praying most sincerely that it may soon come, when the Sun of righteousness, in the fullness of his glory, shall ascend to the meridian, and stand there without one obscuring cloud, and pour the splendor of the noontide beams all over a darkened world. Some of the ideas in this chapter, descriptive of the glorious times of the gospel, have been beautifully versified by Pope in his Messiah:
Rise, crown'd with light, imperial Salem, rise!
Exalt thy tow'ry head, and lift thy eyes!
See a long race thy spacious courts adorn;
See future sons and daughters yet unborn,
In crowding ranks on every side arise,
Demanding life, impatient for the skies!
See barbarous nations at thy gates attend,
Walk in thy light, and in thy temple bend:
See thy bright altars throng'd with prostrate kings,
And heap'd with products of Sabcan springs!
For thee Idumea's spicy forests blow,
And seeds of gold in Ophir's mountains glow;
See heaven its sparkling portals wide display,
And break upon them in a flood of day!
No more the rising sun shall gild the morn,
Nor evening Cynthia fill her silver horn;
But lost, dissolved in thy superior rays,
One tide of glory, one unclouded blaze,
O'erflow thy courts; the light himself shall shine
Rev_eal'd, and God's eternal day be thine!
The seas shall waste, the skies in smoke decay,
Rocks fall to dust, and mountains melt away;
But fix'd his word, his saving power remains;
Thy realm foRev_er lasts, thine own Messiah reigns!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:20: sun: Psa 27:1, Psa 84:11; Amo 8:9; Mal 4:2
the days: Isa 25:8, Isa 30:19, Isa 35:10; Rev 7:15-17, Rev 21:4
John Gill
60:20 Thy sun shall no more go down,.... This is a different sun from the former; this is the church's sun, and no other than the sun of righteousness, Christ Jesus; who has his risings and settings now, at least, in the apprehensions of his people; he sometimes withdraws himself, and is gone; and then returns again: but so it will not be in this state: the saints shall be for ever with him, and he shall be for ever with them; who will always behold his glory, and be enlightened by him; see Th1 4:16,
neither shall thy moon withdraw itself; or, "shall not be gathered" (i), under a cloud; or "fail" (k), as the Septuagint version; or, "suffer a defect", as the Arabic version; as the moon does when in the wane, or is eclipsed. This may refer to this then present state of the church, which shall not fail; and to the blessings and comforts of it from Christ the sun, which will not cease, the enjoyment of them be ever interrupted. The Targum is,
"thy kingdom shall cease no more, and thy glory shall not be removed;''
and so Maimonides (l) interprets it of the kingdom of the Messiah, that shall endure for ever:
for the Lord shall be thine everlasting light; this is repeated for the confirmation of it:
and the days of thy mourning shall be ended (m); or, "completed"; shall be fully up, and so at an end: or, "shall be recompensed" (n); with an everlasting day of joy and pleasure; there will now be no more sin to distress the saints; no more temptations of Satan to annoy them; no more afflictions either of body or mind to trouble them; no more pain, or crying, or death; and so no more mourning; sorrow and sighing will flee away; all tears will be wiped from their eyes; and everlasting joy be upon their heads; see Rev_ 21:4.
(i) "non colligetur", Montanus, Vitringa; "vel recolligetur", Vatablus; "occultabitur", Munster, Tigurine version. (k) , Sept. "deficiet", Pagninus. (l) Moreh Nevochim, par. 2. c. 29. p. 263. (m) "completi erunt", Junius & Tremellius, Piscator; "completisunt", Vitringa. (n) "Compensabuntur", Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
60:20 There shall be no national and spiritual obscuration again as formerly (Joel 2:10; Amos 8:9).
mourning . . . ended-- (Is 25:8; Rev_ 21:4).
60:2160:21: եւ ժողովուրդ քո ամենեւին արդար, եւ յաւիտեանս ժառանգեսցեն զերկիր. եւ պահել զնորատունկ գործոց ձեռաց իւրեանց ՚ի փառս[10280]։ [10280] Ոմանք. Զերկիր. պահել զնորա՛՛։
21 Քո ժողովուրդը բոլորովին արդար պիտի լինի եւ յաւիտենապէս պիտի ժառանգի երկիրը՝ պահպանելով իր նոր տունկը՝ իր ձեռքի գործը յանուն իմ փառքի:
21 Ու քու բոլոր ժողովուրդդ արդար պիտի ըլլայ Ու երկիրը յաւիտենապէս պիտի ժառանգէ։Իմ տնկած տունկս՝ իմ ձեռքերուս գործը՝ Իմ փառքիս համար պիտի ըլլայ։
Եւ ժողովուրդ քո ամենեքին արդար, եւ յաւիտեանս ժառանգեսցեն զերկիր, [948]պահել զնորատունկ գործոց ձեռաց իւրեանց ի փառս:

60:21: եւ ժողովուրդ քո ամենեւին արդար, եւ յաւիտեանս ժառանգեսցեն զերկիր. եւ պահել զնորատունկ գործոց ձեռաց իւրեանց ՚ի փառս[10280]։
[10280] Ոմանք. Զերկիր. պահել զնորա՛՛։
21 Քո ժողովուրդը բոլորովին արդար պիտի լինի եւ յաւիտենապէս պիտի ժառանգի երկիրը՝ պահպանելով իր նոր տունկը՝ իր ձեռքի գործը յանուն իմ փառքի:
21 Ու քու բոլոր ժողովուրդդ արդար պիտի ըլլայ Ու երկիրը յաւիտենապէս պիտի ժառանգէ։Իմ տնկած տունկս՝ իմ ձեռքերուս գործը՝ Իմ փառքիս համար պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
60:2160:21 И народ твой весь будет праведный, на веки наследует землю, отрасль насаждения Моего, дело рук Моих, к прославлению Моему.
60:21 καὶ και and; even ὁ ο the λαός λαος populace; population σου σου of you; your πᾶς πας all; every δίκαιος δικαιος right; just καὶ και and; even δι᾿ δια through; because of αἰῶνος αιων age; -ever κληρονομήσουσιν κληρονομεω inherit; heir τὴν ο the γῆν γη earth; land φυλάσσων φυλασσω guard; keep τὸ ο the φύτευμα φυτευμα work χειρῶν χειρ hand αὐτοῦ αυτος he; him εἰς εις into; for δόξαν δοξα glory
60:21 וְ wᵊ וְ and עַמֵּךְ֙ ʕammēḵ עַם people כֻּלָּ֣ם kullˈām כֹּל whole צַדִּיקִ֔ים ṣaddîqˈîm צַדִּיק just לְ lᵊ לְ to עֹולָ֖ם ʕôlˌām עֹולָם eternity יִ֣ירְשׁוּ yˈîrᵊšû ירשׁ trample down אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth נֵ֧צֶר nˈēṣer נֵצֶר shoot מַטָּעַ֛ימטעו *maṭṭāʕˈay מַטָּע planting מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יָדַ֖י yāḏˌay יָד hand לְ lᵊ לְ to הִתְפָּאֵֽר׃ hiṯpāʔˈēr פאר glorify
60:21. populus autem tuus omnes iusti in perpetuum hereditabunt terram germen plantationis meae opus manus meae ad glorificandumAnd thy people shall be all just, they shall inherit the land for ever, the branch of my planting, the work of my hand to glorify me.
21. Thy people also shall be all righteous, they shall inherit the land for ever; the branch of my planting, the work of my hands, that I may be glorified.
60:21. And your people will all be just. They will inherit the earth in perpetuity, the seedling of my planting, the work of my hand, so as to glorify me.
60:21. Thy people also [shall be] all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.
Thy people also [shall be] all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified:

60:21 И народ твой весь будет праведный, на веки наследует землю, отрасль насаждения Моего, дело рук Моих, к прославлению Моему.
60:21
καὶ και and; even
ο the
λαός λαος populace; population
σου σου of you; your
πᾶς πας all; every
δίκαιος δικαιος right; just
καὶ και and; even
δι᾿ δια through; because of
αἰῶνος αιων age; -ever
κληρονομήσουσιν κληρονομεω inherit; heir
τὴν ο the
γῆν γη earth; land
φυλάσσων φυλασσω guard; keep
τὸ ο the
φύτευμα φυτευμα work
χειρῶν χειρ hand
αὐτοῦ αυτος he; him
εἰς εις into; for
δόξαν δοξα glory
60:21
וְ wᵊ וְ and
עַמֵּךְ֙ ʕammēḵ עַם people
כֻּלָּ֣ם kullˈām כֹּל whole
צַדִּיקִ֔ים ṣaddîqˈîm צַדִּיק just
לְ lᵊ לְ to
עֹולָ֖ם ʕôlˌām עֹולָם eternity
יִ֣ירְשׁוּ yˈîrᵊšû ירשׁ trample down
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
נֵ֧צֶר nˈēṣer נֵצֶר shoot
מַטָּעַ֛ימטעו
*maṭṭāʕˈay מַטָּע planting
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יָדַ֖י yāḏˌay יָד hand
לְ lᵊ לְ to
הִתְפָּאֵֽר׃ hiṯpāʔˈēr פאר glorify
60:21. populus autem tuus omnes iusti in perpetuum hereditabunt terram germen plantationis meae opus manus meae ad glorificandum
And thy people shall be all just, they shall inherit the land for ever, the branch of my planting, the work of my hand to glorify me.
60:21. And your people will all be just. They will inherit the earth in perpetuity, the seedling of my planting, the work of my hand, so as to glorify me.
60:21. Thy people also [shall be] all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.
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
60:21: Of my planting - מטעי mattai; so, with the Keri, read forty-four MSS. (seven ancient) and six editions; with which agree the Syriac, Chaldee, and Vulgate.
Albert Barnes: Notes on the Bible - 1834
60:21: Thy people also shall be all righteous - (See the notes at Isa 4:2).
They shall inherit the land for ever - (See the notes at Isa 49:8; Isa 54:3; compare Isa 65:9; Mat 5:5).
The branch of my planting - On the meaning of the word branch, see the notes at Isa 11:1; Isa 14:19. Here it means a scion or shoot which Yahweh had planted, and which had sprung up under his culture. Grotius supposes it means posterity. The idea seems to be, that they would inherit the land and all which would grow up under the culture of the hand of Yahweh.
The work of my hands - The language here is taken from the cultivation of the land of Canaan; but the sense is, that the church would inherit all that God had done for its welfare. Applied to the work of redemption, it means that the result of all the labors, self-denials, and sacrifices of the Redeemer, become the inheritance of the church. The comforts, joys, hopes, consolations of his people are the fruit of his self-denial, 'the work of his hands,' and they are permitted to enjoy it all - as if God should cultivate a fruitful field and give the avails entirely to them.
That I may be glorified - (See Isa 49:3; Isa 61:3; the notes at Isa 42:8; Isa 43:7). God would be glorified in having made so ample provision for their welfare, and in their being made happy by him. He is always glorified when others enjoy the fruits of his benevolence, and when they are made pure and happy as the result of his purposes and plans.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:21: people: Isa 4:3, Isa 4:4, Isa 51:2, Isa 62:4; Zac 14:20, Zac 14:21; Pe2 3:13; Rev 21:27
inherit: Psa 37:11, Psa 37:22; Mat 5:5; Rev 5:10, Rev 21:7
the branch: Isa 29:23, Isa 43:7, Isa 45:11, Isa 61:3; Psa 92:13; Mat 15:13; Joh 15:2; Eph 2:10
that I: Isa 43:21, Isa 44:23, Isa 49:3; Eph 1:6, Eph 1:12, Eph 2:7; Th2 1:10
Carl Friedrich Keil and Franz Delitzsch
60:21
The next v. shows how deep was his consciousness of the close connection between darkness, wrath, and sin. "And thy people, they are all righteous; they possess the land for ever, a sprout of my plantations, a work of my hands for glorification." The church of the new Jerusalem consists of none but righteous ones, who have been cleansed from guilt, and keep themselves henceforth pure from sinning, and therefore possess the land of promise for ever, without having to fear repeated destruction and banishment: a "sprout" (nētser as in Is 11:1; Is 14:19; Arab. nadr, the green branch) "of my plantations" (מטּעי chethib, erroneously מטּעו or מטּעו), i.e., of my creative acts of grace (cf., Is 5:7), a "work of my hands" (cf., Is 19:25), "to glorify me," i.e., in which I possess that in which I glory (להתפּאר as in Is 61:3).
Geneva 1599
60:21 Thy people also [shall be] all righteous: they shall inherit the land for ever, the (u) branch of my planting, the work of my hands, that I may be glorified.
(u) The children of the Church.
John Gill
60:21 Thy people also shall be all righteous,.... That is, the church's people, or the members of the church; otherwise the Lord's people, who are truly so, always were, and ever will be, all righteous; but so have not always been the members of the churches; when Israel was the church of God, they were not all righteous; there was only a remnant among them, according to the election of grace, that were so; nor in the first Christian churches were they all such, there was a Judas among Christ's disciples; Ananias and Sapphira in the church at Jerusalem; and many in the church of Corinth, very disorderly and irregular; and so in all others; and in all ages since there are foolish virgins among the wise, tares among the wheat, and chaff among the corn on the floor; yea, even in the spiritual reign of Christ they will not be all truly gracious; some that will have only a form of godliness, and who, at the close of it, will be the greater number, and will form the lukewarm Laodicean state; but in the personal reign of Christ all the members of the church will be righteous, through the righteousness of Christ imputed to them: it will be a congregation of righteous persons, and not one sinner shall stand in it; yea, they shall be inherently righteous, perfectly holy, and free from sin; none shall enter into this state that defiles; every pot and vessel in Jerusalem shall be holiness to the Lord, Ps 1:5. The Jews (o) have a saying, that the son of David comes not but in an age in which men will be all righteous, or all wicked; in an age in which they will be all righteous, according to Is 60:21, but this designs not his first, but his second coming:
they shall inherit the land for ever; not the land of Canaan only; though perhaps that may be the spot on which Christ will descend, and where he will reside; where he was treated with contempt and crucified, here he will reign, and reign gloriously; and the rather, since, when he comes with all his saints, his feet will stand upon the mount of Olives, Zech 14:4 but the new earth is meant, which John saw, and Peter says the saints expect, according to promise, in which righteousness men perfectly righteous shall dwell, and none but they, Rev_ 21:1 as also it may include a better country, the land afar off, the heavenly glory, which will be the inheritance of the saints to all eternity:
the branch of my planting; in Christ by election grace; in the likeness of his death and resurrection by redemption grace; and as branches in him, the Vine, by effectual calling grace; and in his church, through the ministry of the word; all which will appear true and real; and that they are plants of the Lord's planting, by their being in this church state, even in the paradise of God, near to the tree of life, the fruit of which they will always partake of:
the work of my hands; the workmanship of God, curiously wrought by him; the effect of his mighty power; wholly his own work and not another's; and entirely owing to his great love, abundant mercy, and rich grace; as will be evident in this state; this being the day of the Lord unto which it is performed, and become perfect; and there will be no more doubts of that matter:
that I may be glorified; as he will be then in all them that believe; and by these characters which they bear, and are to be ascribed to his power, grace, and righteousness; Christ, and he alone, will be exalted; he will reign before his ancients gloriously, until he delivers up the kingdom; and then God, Father, Son, and Spirit, will be all in all.
(o) T. Bab. Sanhedrin, fol. 98. 1.
John Wesley
60:21 The branch - Thy people being of my planting, the work of my hands.
Robert Jamieson, A. R. Fausset and David Brown
60:21 all righteous-- (Is 4:3; Is 52:1; Rev_ 21:27).
inherit . . . land-- (Is 49:8; Is 54:3; Is 65:9; Ps 37:11, Ps 37:22; Mt 5:5).
branch of my planting-- (Is 61:3; Ps 92:13; Mt 15:13).
work of my hands--the converted Israelites (Is 29:23; Is 45:11).
that I may be glorified--the final end of all God's gracious dealings (Is 49:3; Is 61:3).
60:2260:22: Սակաւաւորն հազարաւո՛ր եղիցի, եւ կրտսերն յազգ մեծ. զի ես Տէր ընդ ժամանակս ժամանակս ժողովեցից զնոսա։
22 Սակաւաթիւը հազարաւոր պիտի դառնայ, փոքրը՝ մեծ ազգ, քանզի ես՝ Տէրս, ժամանակ առ ժամանակ պիտի հաւաքեմ նրանց:
22 Քիչուորը՝ հազարաւոր Ու պզտիկը մեծ ազգ պիտի ըլլայ. Ես Տէրս իր ժամանակին պիտի կատարեմ ասիկա։
Սակաւաւորն հազարաւոր եղիցի, եւ կրտսերն յազգ մեծ. [949]զի ես Տէր ընդ ժամանակս ժամանակս ժողովեցից զնոսա:

60:22: Սակաւաւորն հազարաւո՛ր եղիցի, եւ կրտսերն յազգ մեծ. զի ես Տէր ընդ ժամանակս ժամանակս ժողովեցից զնոսա։
22 Սակաւաթիւը հազարաւոր պիտի դառնայ, փոքրը՝ մեծ ազգ, քանզի ես՝ Տէրս, ժամանակ առ ժամանակ պիտի հաւաքեմ նրանց:
22 Քիչուորը՝ հազարաւոր Ու պզտիկը մեծ ազգ պիտի ըլլայ. Ես Տէրս իր ժամանակին պիտի կատարեմ ասիկա։
zohrab-1805▾ eastern-1994▾ western am▾
60:2260:22 От малого произойдет тысяча, и от самого слабого сильный народ. Я, Господь, ускорю совершить это в свое время.
60:22 ὁ ο the ὀλιγοστὸς ολιγοστος be εἰς εις into; for χιλιάδας χιλιας thousand καὶ και and; even ὁ ο the ἐλάχιστος ελαχιστος smallest; least εἰς εις into; for ἔθνος εθνος nation; caste μέγα μεγας great; loud ἐγὼ εγω I κύριος κυριος lord; master κατὰ κατα down; by καιρὸν καιρος season; opportunity συνάξω συναγω gather αὐτούς αυτος he; him
60:22 הַ ha הַ the קָּטֹן֙ qqāṭˌōn קָטֹן small יִֽהְיֶ֣ה yˈihyˈeh היה be לָ lā לְ to אֶ֔לֶף ʔˈelef אֶלֶף group of thousand וְ wᵊ וְ and הַ ha הַ the צָּעִ֖יר ṣṣāʕˌîr צָעִיר little לְ lᵊ לְ to גֹ֣וי ḡˈôy גֹּוי people עָצ֑וּם ʕāṣˈûm עָצוּם mighty אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in עִתָּ֥הּ ʕittˌāh עֵת time אֲחִישֶֽׁנָּה׃ ס ʔᵃḥîšˈennā . s חושׁ make haste
60:22. minimus erit in mille et parvulus in gentem fortissimam ego Dominus in tempore eius subito faciam istudThe least shall become a thousand, and a little one a most strong nation: I the Lord will suddenly do this thing in its time.
22. The little one shall become a thousand, and the small one a strong nation: I the LORD will hasten it in its time.
60:22. The least will become a thousand, and a little one will become a very strong nation. I, the Lord, will accomplish this, suddenly, in its time.
60:22. A little one shall become a thousand, and a small one a strong nation: I the LORD will hasten it in his time.
A little one shall become a thousand, and a small one a strong nation: I the LORD will hasten it in his time:

60:22 От малого произойдет тысяча, и от самого слабого сильный народ. Я, Господь, ускорю совершить это в свое время.
60:22
ο the
ὀλιγοστὸς ολιγοστος be
εἰς εις into; for
χιλιάδας χιλιας thousand
καὶ και and; even
ο the
ἐλάχιστος ελαχιστος smallest; least
εἰς εις into; for
ἔθνος εθνος nation; caste
μέγα μεγας great; loud
ἐγὼ εγω I
κύριος κυριος lord; master
κατὰ κατα down; by
καιρὸν καιρος season; opportunity
συνάξω συναγω gather
αὐτούς αυτος he; him
60:22
הַ ha הַ the
קָּטֹן֙ qqāṭˌōn קָטֹן small
יִֽהְיֶ֣ה yˈihyˈeh היה be
לָ לְ to
אֶ֔לֶף ʔˈelef אֶלֶף group of thousand
וְ wᵊ וְ and
הַ ha הַ the
צָּעִ֖יר ṣṣāʕˌîr צָעִיר little
לְ lᵊ לְ to
גֹ֣וי ḡˈôy גֹּוי people
עָצ֑וּם ʕāṣˈûm עָצוּם mighty
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
עִתָּ֥הּ ʕittˌāh עֵת time
אֲחִישֶֽׁנָּה׃ ס ʔᵃḥîšˈennā . s חושׁ make haste
60:22. minimus erit in mille et parvulus in gentem fortissimam ego Dominus in tempore eius subito faciam istud
The least shall become a thousand, and a little one a most strong nation: I the Lord will suddenly do this thing in its time.
60:22. The least will become a thousand, and a little one will become a very strong nation. I, the Lord, will accomplish this, suddenly, in its time.
60:22. A little one shall become a thousand, and a small one a strong nation: I the LORD will hasten it in his time.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
60:22: I the Lord will hasten it in his time - There is a time set for the fulfillment of this prophecy: that time must come before it begins to take place; but when it does begin, the whole will be performed in a short space. It is not, therefore, the time determined for the event that shall be hastened, but all the circumstances of the event; all the parts of the prediction shall be speedily completed. I the Lorde in hys tyme sodeynly schal boun thys. - Old MS. Bible. And because it is the Lord, therefore it will be done: for although it be difficult, he is almighty.
Albert Barnes: Notes on the Bible - 1834
60:22: A little one shall become a thousand - There shall be a great increase, as if one, and that the smallest, should be multiplied to a thousand. The idea is, that the people, then small in number, would be greatly increased by the accession of the Gentile world. Lowth and Noyes render this, 'The little one.' Grotius, 'The least one.' So the Septuagint, Ο ὀλιγιστὸς Ho oligistos.
I the Lord will hasten it in his time - Noyes, 'Its time.' Lowth 'Due time.' Septuagint, 'I will do it in the proper time' (κατα καιρὸν kata kairon). The sense is, that this would be done at the proper time - called, in Gal 4:4, 'the fullness of time.' There was a proper season when this was to be accomplished. There were important preparations to be made before it could be done. The nations, under the divine arrangement, were to be put into a proper position to receive the Messiah. He was not to come until:
1. The experiment had been fairly made to show how weak and feeble man was without a rerelation - to show that philosophy, and learning, and the policy of statesmen, could do nothing effectual for the salvation of men.
2. He was not to come until the world should be at peace, and until there would be facilities for the rapid propagation of religion in all lands.
3. Or was he to come until all that had been said in prophecy should be fulfilled - until all the circumstances should combine, which had been foretold as favorable to the introduction of the reign of the Messiah. But when that period should arrive, then the Lord would 'hasten' it.
There would be no unnecessary delay; none which the circumstances of the case did not call for. So it will be in the universal spread of the gospel referred to in this chapter. When the world shall be moulded into a proper state to welcome it; when the nations are prepared to receive it and profit by it; then the universal propagation shall be hastened, and a nation shall be born in a day (see the notes at Isa 66:8). Meantime, for the coming of that day we should pray and labor. By the diffusion of truth: by schools; by the spread of the Bible; by preaching; by the translation of the Word of God into every language: by establishing the press in all the strong points of Pagan influence; by placing missionaries in all the holds of power in the pagan world; and by training up many to enter into the harvest, the Christian world should prepare for the universal conversion of the world to God. In due time it shall be hastened. and 'he that shall come, will come, and will not tarry' Heb 10:37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
60:22: little: Isa 66:8; Dan 2:35, Dan 2:44; Mat 13:31, Mat 13:32; Act 2:41, Act 5:14; Rev 7:9
I the Lord: Isa 5:19; Hab 2:3; Luk 18:7; Heb 10:36; Pe2 3:8
Carl Friedrich Keil and Franz Delitzsch
60:22
The life of this church, which is newly created, new-born, through judgment and grace, gradually expands from the most unassuming centre in ever widening circles until it has attained the broadest dimensions. "The smallest one will become thousands, and the meanest one a powerful nation." "The small and mean one," or, as the idea is a relative one, "the smallest and meanest one" (Ges. 119, 2), is either a childless one, or one blessed with very few children. At the same time, the reference is not exclusively to growth through the blessing of children, but also to growth through the extension of fellowship. We have a similar expression in Mic 4:7 (cf., Is 5:1), where 'eleph is employed, just as it is here, in the sense of לאלף, "to thousands (or chiliads)."
The whole of the prophetic address is now sealed with this declaration: "I Jehovah, will hasten it in His time." The neuter נּה (as in Is 43:13; Is 46:11) refers to everything that has been predicted from Is 60:1 downwards. Jehovah will fulfil it rapidly, when the point of time (καιρός) which He has fixed for it shall have arrived. As this point of time is known to Him only, the predicted glory will burst all at once with startling suddenness upon the eyes of those who have waited believingly for Him.
This chapter forms a connected and self-contained whole, as we may see very clearly from the address to Zion-Jerusalem, which is sustained throughout. If we compare together such passages as Is 51:17-23 ("Awake, awake, stand up, O Jerusalem"), Is 52:1-2 ("Awake, awake, put on thy strength, O Zion"), and chapter 54 ("Sing, O barren"), which are all closely related so far as their contents are concerned, we shall find that these addresses to Zion form an ascending series, chapter 60 being the summit to which they rise, and that the whole is a complete counterpart to the address to the daughter of Babylon in Is 47:1-15.
Geneva 1599
60:22 A little one shall become a (x) thousand, and a small one a strong nation: I the LORD will hasten it in its time.
(x) Meaning, that the Church would be miraculously multiplied.
John Gill
60:22 A little one shall become a thousand,.... A small family, a little handful of people in all ages, scattered up and down in the world, of no esteem and account in it, being all gathered together, that ever were in the world, will appear to be thousands and millions, and such a number as no man can number, Rev_ 7:9.
and a small one a strong nation; a company of weak persons, persecuted by their enemies, and unable to resist them, as in the present state: now there will be a nation of them strong and mighty; the feeble among them shall be as David, and the house of David as God, as the Angel of the Lord, Zech 12:8,
I the Lord will hasten it in his time: as there was a fixed appointed time for Christ's first coming, so there is for his second coming, when this state and dispensation of things will commence; and when that time comes, it will be deferred no longer; as soon as ever it is up, the Lord will hasten the accomplishment of what he has promised, and who is able also to perform; see Ti1 6:15.
John Wesley
60:22 In time - In due time, the time that I have appointed.
Robert Jamieson, A. R. Fausset and David Brown
60:22 little one--Even one, and that the smallest in number and rank, shall be multiplied a thousandfold in both respects (Mic 5:2; Mt 13:31-32).
his time--not our time; we might wish to hasten it, but it will come in due time, as in the case of Jesus' first coming (Gal 4:4); so in that of the restoration of Israel and the conversion of the world (Is 66:8; Hab 2:3; Acts 1:7; Heb 10:37).
Messiah announces His twofold commission to bring gospel mercy at His first coming, and judgments on unbelievers and comfort to Zion at His second coming (Is 61:1-9); the language can be applied to Isaiah, comforting by his prophecies the exiles in Babylon, only in a subordinate sense.