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jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141–3. Чудесно-целительный и духовно-радостный характер будущего служения Мессии. 4–9. Состояние искупленных Мессией и вечное духовное веселие Его царства. 10–11. Клики радости и восторга из недр этого торжествующего Мессианского царства, или новозаветной церкви.Хотя настоящая глава с ее речью о характере служения Мессии в имеющей быть основанной Им церкви и сохраняет некоторую внешнюю связь с предыдущей главой, в которой говорилось о судьбах той же новозаветной церкви; но внутренно она более тесно примыкает к раннейшим главам, именно к тем самым, в которых говорилось о Мессии; о различных Его состояниях (унижения и прославления) и о характере Его служения, т. е. к 42, 49, 50: и 53: гл. Matthew Henry: Concise Commentary on the Whole Bible - 1706In this chapter, I. We are sure to find the grace of Christ, published by himself to a lost world in the everlasting gospel, under the type and figure of Isaiah's province, which was to foretel the deliverance of the Jews out of Babylon, ver. 1-3. II. We think we find the glories of the church of Christ, its spiritual glories, described under the type and figure of the Jews' prosperity after their return out of their captivity. 1. It is promised that they decays of the church shall be repaired, ver. 4. 2. That those from without shall be made serviceable to the church, ver. 5. 3. That the church shall be a royal priesthood, maintained by the riches of the Gentiles, ver. 6. 4. That she shall have honour and joy in lieu of all her shame and sorrow, ver. 7. 5. That her affairs shall prosper, ver. 8. 6. That prosperity shall enjoy these blessings, ver. 9. 7. That righteousness and salvation shall be the eternal matter of the church's rejoicing and thanksgiving, ver. 10, 11. If the Jewish church was ever thus blessed, much more shall the Christian church be so, and all that belong to it.Adam Clarke: Commentary on the Bible - 1831The subject of the preceding chapter is continued in this; and to give it the greater solemnity, the Messiah is introduced describing his character and office, and confirming the large promises made before, Isa 61:1-9. In consequence of this the Jewish Church is introduced, praising God for the honor done her by her restoration to favor, and by to accession of the Gentiles, which is beautifully described by allusions to the rich pontifical dress of the high priest; a happy similitude to express the ornaments of a restored nation and of a renewed mind, Isa 61:10. Certainty of the prophecy illustrated by a figure drawn from the vegetable kingdom, Isa 61:11.Albert Barnes: Notes on the Bible - 183461:0: This chapter, in its design and structure, is intimately connected with the preceding. That it refers to the Messiah will be shown in the notes at Isa 61:1-3, and the main scope and design of the chapter is to show some of the glorious results of his coming.The chapter may be regarded as divided into the following parts, namely: I. The public address or proclamation of the Messiah, stating the design for which he had been appointed to his office, and the consolatory nature of his message Isa 61:1-3. II. The happy effects and privileges of his coming Isa 61:4-9. 1. The effects of his coming in restoring the old wastes, and in building up the long-fallen ruins Isa 61:4-5. (1) The aid of others would be called in for this. (2) The sons of foreigners would become tributary to them, and feed their flocks and plow their fields, and dress their vines - that is, the pagan world would become subject to the church. 2. The privileges which would result from Ms coming Isa 61:6-9. (1) Absolutely. They would be named friends of God, and enjoy the wealth of the pagan world. (2) Comparatively. Their state would be far more than a recompence for all they had suffered. (3) In the honor which would be put upon them. Their name would be known abroad, and their children be honored as the blessed of the Lord. III. The occasion of rejoicing which the church would have in this Isa 61:10-11. 1. In the beauty and honor with which she would be clothed. 2. In the abundant increase of righteousness and purity. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Isa 61:1, The office of Christ; Isa 61:4, The forwardness; Isa 61:7, and blessing of the faithful.John GillINTRODUCTION TO ISAIAH 61In this chapter both Christ and the church are introduced speaking, in their turns. It begins with the words of Christ, describing his work and office; his qualifications for it; the several parts and branches of it; and the ends to be answered by it; Is 61:1, the reparation of the church; the feeding it by strangers; its being a holy priesthood; its enjoying the riches of the Gentiles; its having honour and joy, instead of shame and confusion; its prosperity in the work of the Lord, and the continuance of its spiritual offspring among the Gentiles, are prophesied of in Is 61:4, and then the church is represented as rejoicing in the Lord, on account of her being clothed with his righteousness, so ornamental to her, Is 61:10 and the chapter is concluded with a promise of her righteousness and glory appearing before all the nations of the world; of which the following chapter is an illustrious prophecy, Is 61:11. |
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61:161:1: Հոգի՛ Տեառն ՚ի վերայ իմ, վասն որոյ եւ օ՛ծ իսկ զիս. աւետարանե՛լ աղքատաց առաքեաց զիս. բժշկել զբեկեալս սրտիւք. քարոզել գերեաց զթողութիւն, եւ կուրաց տեսանել. Հոգի [950]Տեառն ի վերայ իմ, վասն որոյ եւ օծ իսկ [951]զիս, աւետարանել աղքատաց առաքեաց զիս, բժշկել զբեկեալս սրտիւք, քարոզել գերեաց զթողութիւն եւ [952]կուրաց տեսանել:1 Տիրոջ Հոգին ինձ վրայ է, դրա համար իսկ նա օծեց ինձ, ուղարկեց ինձ՝ աւետարանելու աղքատներին, բժշկելու սրտով բեկուածներին, գերիներին ազատութիւն քարոզելու եւ կոյրերին՝ տեսողութիւն, 61 Տէր Եհովային Հոգին իմ վրաս է, Վասն զի Տէրը զիս օծեց Ու զիս ղրկեց աղքատներուն աւետիս տալու, Կոտրած սիրտ ունեցողները բժշկելու, Գերիներուն՝ ազատութիւն Եւ բանտարկեալներուն բանտին բացուիլը հրատարակելու։ 61:1: Հոգի՛ Տեառն ՚ի վերայ իմ, վասն որոյ եւ օ՛ծ իսկ զիս. աւետարանե՛լ աղքատաց առաքեաց զիս. բժշկել զբեկեալս սրտիւք. քարոզել գերեաց զթողութիւն, եւ կուրաց տեսանել. 1 Տիրոջ Հոգին ինձ վրայ է, դրա համար իսկ նա օծեց ինձ, ուղարկեց ինձ՝ աւետարանելու աղքատներին, բժշկելու սրտով բեկուածներին, գերիներին ազատութիւն քարոզելու եւ կոյրերին՝ տեսողութիւն, 61 Տէր Եհովային Հոգին իմ վրաս է, Վասն զի Տէրը զիս օծեց Ու զիս ղրկեց աղքատներուն աւետիս տալու, Կոտրած սիրտ ունեցողները բժշկելու, Գերիներուն՝ ազատութիւն Եւ բանտարկեալներուն բանտին բացուիլը հրատարակելու։ zohrab-1805▾ eastern-1994▾ western am▾ |
61:161:1 Дух Господа Бога на Мне, ибо Господь помазал Меня благовествовать нищим, послал Меня исцелять сокрушенных сердцем, проповедовать пленным освобождение и узникам открытие темницы {По переводу 70-ти: слепым прозрение.}, The Spirit of the Lord GOD [is] upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to [them that are] bound:61:1 πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master ἐπ᾿ επι in; on ἐμέ εμε me οὗ ος who; what εἵνεκεν ενεκα for the sake of; on account of ἔχρισέν χριω anoint με με me εὐαγγελίσασθαι ευαγγελιζω deliver the good message / gospel; preach πτωχοῖς πτωχος bankrupt; beggarly ἀπέσταλκέν αποστελλω send off / away με με me ἰάσασθαι ιαομαι heal τοὺς ο the συντετριμμένους συντριβω fracture; smash τῇ ο the καρδίᾳ καρδια heart κηρύξαι κηρυσσω herald; proclaim αἰχμαλώτοις αιχμαλωτος captive ἄφεσιν αφεσις dismissal; forgiveness καὶ και and; even τυφλοῖς τυφλος blind ἀνάβλεψιν αναβλεψις seeing again 61:1 ר֛וּחַ rˈûₐḥ רוּחַ wind אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH עָלָ֑י ʕālˈāy עַל upon יַ֡עַן yˈaʕan יַעַן motive מָשַׁח֩ māšˌaḥ משׁח smear יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֹתִ֜י ʔōṯˈî אֵת [object marker] לְ lᵊ לְ to בַשֵּׂ֣ר vaśśˈēr בשׂר announce עֲנָוִ֗ים ʕᵃnāwˈîm עָנָו humble שְׁלָחַ֨נִי֙ šᵊlāḥˈanî שׁלח send לַ la לְ to חֲבֹ֣שׁ ḥᵃvˈōš חבשׁ saddle לְ lᵊ לְ to נִשְׁבְּרֵי־ nišbᵊrê- שׁבר break לֵ֔ב lˈēv לֵב heart לִ li לְ to קְרֹ֤א qᵊrˈō קרא call לִ li לְ to שְׁבוּיִם֙ šᵊvûyˌim שׁבה take captive דְּרֹ֔ור dᵊrˈôr דְּרֹור release וְ wᵊ וְ and לַ la לְ to אֲסוּרִ֖ים ʔᵃsûrˌîm אסר bind פְּקַח־קֹֽוחַ׃ pᵊqaḥ-qˈôₐḥ פְּקַח קֹוחַ opening 61:1. spiritus Domini super me eo quod unxerit Dominus me ad adnuntiandum mansuetis misit me ut mederer contritis corde et praedicarem captivis indulgentiam et clausis apertionemThe spirit of the Lord is upon me, because the Lord hath anointed me: he hath sent me to preach to the meek, to heal the contrite of heart, and to preach a release to the captives, and deliverance to them that are shut up. 1. The spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening to them that are bound; 61:1 Дух Господа Бога на Мне, ибо Господь помазал Меня благовествовать нищим, послал Меня исцелять сокрушенных сердцем, проповедовать пленным освобождение и узникам открытие темницы {По переводу 70-ти: слепым прозрение.}, 61:1 πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master ἐπ᾿ επι in; on ἐμέ εμε me οὗ ος who; what εἵνεκεν ενεκα for the sake of; on account of ἔχρισέν χριω anoint με με me εὐαγγελίσασθαι ευαγγελιζω deliver the good message / gospel; preach πτωχοῖς πτωχος bankrupt; beggarly ἀπέσταλκέν αποστελλω send off / away με με me ἰάσασθαι ιαομαι heal τοὺς ο the συντετριμμένους συντριβω fracture; smash τῇ ο the καρδίᾳ καρδια heart κηρύξαι κηρυσσω herald; proclaim αἰχμαλώτοις αιχμαλωτος captive ἄφεσιν αφεσις dismissal; forgiveness καὶ και and; even τυφλοῖς τυφλος blind ἀνάβλεψιν αναβλεψις seeing again 61:1 ר֛וּחַ rˈûₐḥ רוּחַ wind אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH עָלָ֑י ʕālˈāy עַל upon יַ֡עַן yˈaʕan יַעַן motive מָשַׁח֩ māšˌaḥ משׁח smear יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֹתִ֜י ʔōṯˈî אֵת [object marker] לְ lᵊ לְ to בַשֵּׂ֣ר vaśśˈēr בשׂר announce עֲנָוִ֗ים ʕᵃnāwˈîm עָנָו humble שְׁלָחַ֨נִי֙ šᵊlāḥˈanî שׁלח send לַ la לְ to חֲבֹ֣שׁ ḥᵃvˈōš חבשׁ saddle לְ lᵊ לְ to נִשְׁבְּרֵי־ nišbᵊrê- שׁבר break לֵ֔ב lˈēv לֵב heart לִ li לְ to קְרֹ֤א qᵊrˈō קרא call לִ li לְ to שְׁבוּיִם֙ šᵊvûyˌim שׁבה take captive דְּרֹ֔ור dᵊrˈôr דְּרֹור release וְ wᵊ וְ and לַ la לְ to אֲסוּרִ֖ים ʔᵃsûrˌîm אסר bind פְּקַח־קֹֽוחַ׃ pᵊqaḥ-qˈôₐḥ פְּקַח קֹוחַ opening 61:1. spiritus Domini super me eo quod unxerit Dominus me ad adnuntiandum mansuetis misit me ut mederer contritis corde et praedicarem captivis indulgentiam et clausis apertionem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The spirit of the Lord is upon me, because the Lord hath anointed me: he hath sent me to preach to the meek, to heal the contrite of heart, and to preach a release to the captives, and deliverance to them that are shut up. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141: С 1–3: ст. Это — один из самых ясных и важных мессианских отделов кн. пророка Исаии, достоверность которого засвидетельствована Самим Господом Иисусом Христом, в Его известной проповеди, сказанной Им в Назаретской синагоге (Лк 4:16–21). Несмотря на это, некоторые из еврейских раввинов (Тарг.), а вслед за ними и большинство новейших рационалистических экзегетов (Rosenmullef, Seheyg, Braun, Hitzig, Ewald, Knobel, Klostermann etc.) находят возможным отрицать мессианский характер данного отдела и утверждают, что пророк Исаия говорит здесь о самом себе. Но против такого, явно тенденциозного взгляда, восстает и более почтенная еврейская древность (Кимхи, трактаты — Midrasch, Koheleth, Vajikra rabba и др.) и вся древнехристианская, святоотеческая традиция (святой Ириней Лионский, святой Кирилл Иерусалимский, блаженный Иероним, святой Иоанн Златоуст, блаженный Феодорит и др.) и общий характер автора книги — пророка Исаии, никогда не выдвигающего своей собственной личности, и наконец, более частный анализ именно данной главы, в связи со всем предыдущим и последующим контекстом речи (Подробнее об этом см. у И. Григорьева «Пророчества Исаии о Мессии и Его царстве», с. 234–241, Казань, 1902: г.). Дух Господа Бога на Мне, ибо Господь помазал Меня… Правильное понимание, как «Духа Божия», так и Лица, на котором Он опочил, устанавливается ясным смыслом предшествующих мессианских мест из кн. пророка Исаии, из которых бесспорно открывается, что под этими определениями разумеется Триипостасная Троица: Бог-Отец, как ниспосылающий Духа, Бог-Сын, как воспринимающий Его, Бог-Дух Святый, как нисходящий на Сына (во время крещения на Иордане; 11:2; 42:1; 48:16; 49:1–2). Библейское выражение «помазал» ведет свое происхождение от священного образа «помазания», или, точнее, «возливания елея на главу», служившего символом особого Божественного освящения лица, избранного на то или другое теократическо-общественное служение (царя, первосвященника, пророка). В данном примере знамением такого Божественного «избрания», или «посвящения» Богом Мессии на служение роду человеческому послужило ниспослание на Него Духа Святого. Буквальное исполнение этого пророчества можно видеть в истории крещения Господа Иисуса Христа, когда Дух Святой нисшел на Него в виде голубя (Мф 3:16; Деян 10:37–38). Цель этого помазания, или задачи служения Мессии состоит в том, чтобы «благовествовать нищим» — по-греч. euaggelizein ptwcoi — чисто новозаветные термины, имеющие глубокий материальный и духовно-нравственный смысл (Мф 5:3–4; Лк 6:20–21: и др.).Исцелять сокрушенных сердцем... Тот, о Ком пророк Исаия раньше говорил, как о Кротком и смиренном Отроке, Который не сокрушит "надломленной трости" (42:3), будет в особенности любовно и бережно обращаться с надломленными человеческими сердцами, на которые Он прольет целительный бальзам Своего действительного утешения (49:13). Проповедовать пленным освобождение и узникам открытие темницы, или, по LXX "слепым прозрение". [В славянском переводе - проповедати пленником отпущение и слепым прозрение. Прим. ред. ] Освобождение или точнее - "отпущение", по свойству употребления здесь евр. термина רירד - указывает на одну черту из празднования юбилейного года, когда отпускались на свободу все должники и самая земля снова возвращалась к ее первоначальному владельцу (Лев 25:10). Почти дословное выражение этих мыслей мы уже встречали у пророка Исаии (42:7; 49:9). Matthew Henry: Concise Commentary on the Whole Bible - 17061 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; 2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; 3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.He that is the best expositor of scripture has no doubt given us the best exposition of these verses, even our Lord Jesus himself, who read this in the synagogue at Nazareth (perhaps it was the lesson for the day) and applied it entirely to himself, saying, This day is this scripture fulfilled in your ears (Luke iv. 17, 18, 21); and the gracious words which proceeded out of his mouth, in the opening of this text, were admired by all that heard them. As Isaiah was authorized and directed to proclaim liberty to the Jews in Babylon, so was Christ, God's messenger, to publish a more joyful jubilee to a lost world. And here we are told, I. How he was fitted and qualified for this work: The Spirit of the Lord God is upon me, v. 1. The prophets had the Spirit of God moving them at times, both instructing them what to say and exciting them to say it. Christ had the Spirit always resting on him without measure; but to the same intent that the prophets had, as a Spirit of counsel and a Spirit of courage, ch. xi. 1-3. When he entered upon the execution of his prophetical office the Spirit, as a dove, descended upon him, Matt. iii. 16. This Spirit which was upon him he communicated to those whom he sent to proclaim the same glad tidings, saying to them, when he gave them their commission, Receive you the Holy Ghost, thereby ratifying it. II. How he was appointed and ordained to it: The Spirit of God is upon me, because the Lord God has anointed me. What service God called him to he furnished him for; therefore he gave him his Spirit, because he had by a sacred and solemn unction set him apart to this great office, as kings and priests were of old destined to their offices by anointing. Hence the Redeemer was called the Messiah, the Christ, because he was anointed with the oil of gladness above his fellows. He has sent me; our Lord Jesus did not go unsent; he had a commission from him that is the fountain of power; the Father sent him and gave him commandment. This is a great satisfaction to us, that, whatever Christ said, he had a warrant from heaven for; his doctrine was not his, but his that sent him. III. What the work was to which he was appointed and ordained. 1. He was to be a preacher, was to execute the office of a prophet. So well pleased was he with the good-will God showed towards men through him that he would himself be the preacher of it, that an honour might thereby be put upon the ministry of the gospel and the faith of the saints might be confirmed and encouraged. He must preach good tidings (so gospel signified) to the meek, to the penitent, and humble, and poor in spirit; to them the tidings of a Redeemer will be indeed good tidings, pure gospel, faithful sayings, and worthy of all acceptation. The poor are commonly best disposed to receive the gospel (Jam. ii. 5), and it is likely to profit us when it is received with meekness, as it ought to be; to such Christ preached good tidings when he said, Blessed are the meek. 2. He was to be a healer. He was sent to bind up the broken-hearted, as pained limbs are rolled to give them ease, as broken bones and bleeding wounds are bound up, that they may knit and close again. Those whose hearts are broken for sin, who are truly humbled under the sense of guilt and dread of wrath, are furnished in the gospel of Christ with that which will make them easy and silence their fears. Those only who have experienced the pains of a penitential contrition may expect the pleasure of divine cordials and consolations. 3. He was to be a deliverer. He was sent as a prophet to preach, as a priest to heal, and as a king to issue out proclamations and those of two kinds:-- (1.) Proclamations of peace to his friends: He shall proclaim liberty to the captives (as Cyrus did to the Jews in captivity) and the opening of the prison to those that were bound. Whereas, by the guilt of sin, we are bound over to the justice of God, are his lawful captives, sold for sin till payment be made of that great debt, Christ lets us know that he has made satisfaction to divine justice for that debt, that his satisfaction is accepted, and if we will plead that, and depend upon it, and make over ourselves and all we have to him, in a grateful sense of the kindness he has done us, we may be faith sue out our pardon and take the comfort of it; there is, and shall be, no condemnation to us. And whereas, by the dominion of sin in us, we are bound under the power of Satan, sold under sin, Christ lets us know that he has conquered Satan, has destroyed him that had the power of death and his works, and provided for us grace sufficient to enable us to shake off the yoke of sin and to loose ourselves from those bands of our neck. The Son is ready by his Spirit to make us free; and then we shall be free indeed, not only discharged from the miseries of captivity, but advanced to all the immunities and dignities of citizens. This is the gospel proclamation, and it is like the blowing of the jubilee-trumpet, which proclaimed the great year of release (Lev. xxv. 9, 40), in allusion to which it is here called the acceptable year of the Lord, the time of our acceptance with God, which is the origin of our liberties; or it is called the year of the Lord because it publishes his free grace, to his own glory, and an acceptable year because it brings glad tidings to us, and what cannot but be very acceptable to those who know the capacities and necessities of their own souls. (2.) Proclamations of war against his enemies. Christ proclaims the day of vengeance of our God, the vengeance he takes, [1.] On sin and Satan, death and hell, and all the powers of darkness, that were to be destroyed in order to our deliverances; these Christ triumphed over in his cross, having spoiled and weakened them, shamed them, and made a show of them openly, therein taking vengeance on them for all the injury they had done both to God and man, Col. ii. 15. [2.] On those of the children of men that stand it out against those fair offers. They shall not only be left, as they deserve, in their captivity, but be dealt with as enemies; we have the gospel summed up, Mark xvi. 16, where that part of it, He that believes shall be saved, proclaims the acceptable year of the Lord to those that will accept of it; but the other part, He that believes not shall be damned, proclaims the day of vengeance of our God, that vengeance which he will take on those that obey not the gospel of Jesus Christ, 2 Thess. i. 8. 4. He was to be a comforter, and so he is as preacher, healer, and deliverer; he is sent to comfort all who mourn, and who, mourning, seek to him, and not to the world, for comfort. Christ not only provides comfort for them, and proclaims it, but he applies it to them; he does by his Spirit comfort them. There is enough in him to comfort all who mourn, whatever their sore or sorrow is; but this comfort is sure to those who mourn in Zion, who sorrow after a godly sort, according to God, for his residence is in Zion,--who mourn because of Zion's calamities and desolations, and mingle their tears by a holy sympathy with those of all God's suffering people, though they themselves are not in trouble; such tears God has a bottle for (Ps. lvi. 8), such mourners he has comfort in store for. As blessings out of Zion are spiritual blessings, so mourners in Zion are holy mourners, such as carry their sorrows to the throne of grace (for in Zion was the mercy-seat) and pour them out as Hannah did before the Lord. To such as these Christ has appointed by his gospel, and will give by his Spirit (v. 3), those consolations which will not only support them under their sorrows, but turn them into songs of praise. He will give them, (1.) Beauty for ashes. Whereas they lay in ashes, as was usual in times of great mourning, they shall not only be raised out of their dust, but made to look pleasant. Note, The holy cheerfulness of Christians is their beauty and a great ornament to their profession. Here is an elegant paronomasia in the original: He will give them pheer--beauty, for epher--ashes; he will turn their sorrow into joy as quickly and as easily as you can transpose a letter; for he speaks, and it is done. (2.) The oil of joy, which make the face to shine, instead of mourning, which disfigures the countenance and makes it unlovely. this oil of joy the saints have from that oil of gladness with which Christ himself was anointed above his fellows, Heb. i. 9. (3.) The garments of praise, such beautiful garments as were worn on thanksgiving-days, instead of the spirit of heaviness, dimness, or contraction--open joys for secret mournings. The spirit of heaviness they keep to themselves (Zion's mourners weep in secret); but the joy they are recompensed with they are clothed with as with a garment in the eye of others. Observe, Where God gives the oil of joy he gives the garment of praise. Those comforts which come from God dispose the heart to, and enlarge the heart in, thanksgivings to God. Whatever we have the joy of God must have the praise and glory of. 5. He was to be a planter; for the church is God's husbandry. Therefore he will do all this for his people, will cure their wounds, release them out of bondage, and comfort them in their sorrows, that they may be called trees of righteousness, the planting of the Lord, that they may be such and be acknowledged to be such, that they may be ornaments to God's vineyard and may be fruitful in the fruits of righteousness, as the branches of God's planting, ch. lx. 21. All that Christ does for us is to make us God's people, and some way serviceable to him as living trees, planted in the house of the Lord, and flourishing in the courts of our God; and all this that he may be glorified--that we may be brought to glorify him by a sincere devotion and an exemplary conversation (for herein is our Father glorified, that we bring broth much fruit), that others also may take occasion from God's favour shining on his people, and his grace shining in them, to praise him, and that he may be for ever glorified in his saints. Adam Clarke: Commentary on the Bible - 183161:1: The Spirit of the Lord God is upon me "The Spirit of Jehovah is upon me" - The Septuagint, Vulgate, and St. Luke, (Luk 4:18), and a MS., and two old editions omit the word אדני Adonai, the Lord; which was probably added to the text through the superstition of the Jews, to prevent the pronunciation of the word יהוה Jehovah following. See Kennicott on the state of the printed Hebrew text, vol. i., p. 610.In most of Isaiah's prophecies there is a primary and secondary sense, or a remote subject illustrated by one that is near. The deliverance of the Jews from their captivity in Babylon is constantly used to shadow forth the salvation of men by Jesus Christ. Even the prophet himself is a typical person, and is sometimes intended to represent the great Savior. It is evident from Luk 4:18 that this is a prophecy of our blessed Lord and his preaching; and yet it is as evident that it primarily refers to Isaiah preaching the glad tidings of deliverance to the Jews. The opening of the prison "Perfect liberty" - פקח קוח pekach koach. Ten MSS. of Kennicott's, several of De Rossi's, and one of my own, with the Complutensian, have פקחקוח pekachkoach in one word; and so the Septuagint and Vulgate appear to have taken it: not merely opening of prisons, but every kind of liberty - complete redemption. The proclaiming of perfect liberty to the bound, and the year of acceptance with Jehovah. is a manifest allusion to the proclaiming of the year of jubilee by sound of trumpet. See Lev 25:9, etc. This was a year of general release of debts and obligations, of bondmen and bondwomen, of lands and possessions which had been sold from the families and tribes to which they belonged. Our Savior, by applying this text to himself, (Luk 4:18, Luk 4:19), a text so manifestly relating to the institution above mentioned, plainly declares the typical design of that institution. Albert Barnes: Notes on the Bible - 183461:1: The Spirit of the Lord God - Hebrew, The Spirit of the Lord Yahweh.' The Chaldee renders this, 'The prophet said, the spirit of prophecy from the presence of Yahweh God is upon me.' The Syriac, 'The Spirit of the Lord God.' The Septuagint, Πνεῦμα Κυρίου Pneuma Kuriou - 'The Spirit of the Lord,' omitting the word אדני 'ă donā y. So Luke quotes it in Luk 4:18. That this refers to the Messiah is abundantly proved by the fact that the Lord Jesus expressly applied it to himself (see Luk 4:21). Rosenmuller, Gesenius, and some others, suppose that it refers to Isaiah himself, and that the idea is, that the prophet proclaims his commission as authorized to administer consolation to the suffering exiles in Babylon. It cannot be denied that the language is such as may be applied in a subordinate sense to the office of the prophet, and that the work of the Redeemer is here described in terms derived from the consolation and deliverance afforded to the long-suffering exiles. But in a much higher sense it refers to the Messiah, and received an entire completion only as applied to him and to his work. Even Grotius, who has been said to 'find Christ nowhere in the Old Testament,' remarks, 'Isaiah here speaks of himself, as the Chaldee observes; but in him we see not an obscure image of Christ.' Applied to the Redeemer, it refers to the time when, having been baptized and set apart to the work of the Mediatorial office, he began publicly to preach (see Luk 4:21). The phrase 'the Spirit of Yahweh is upon me,' refers to the fact; that he had been publicly consecrated to his work by the Holy Spirit descending on him at Iris baptism Mat 3:16; Joh 1:32, and that the Spirit of God had been imparted to him 'without measure' to endow him for his great office (Joh 3:34; see the notes at Isa 11:2).Because the Lord hath anointed me - The word rendered 'hath anointed' (משׁח mâ shach), is that from which the word Messiah is derived (see the notes at Isa 45:1). prophets and kings were set apart to their high office, by the ceremony of pouring oil on their heads; and the idea here is that God had set apart the Messiah for the office which he was to bear, and had abundantly endowed him with the graces of which the anointing oil was an emblem. The same language is used in reference to the Messiah in Psa 45:7 (compare Heb 1:9). To preach good tidings - On the meaning of the word (בשׂר bâ s'ar) rendered here 'to preach good tidings,' see the notes at Isa 52:7. The Septuagint renders it, Εὐαγγελίσασθαι Euangelisasthai - 'To evangelize,' to preach the gospel. Unto the meek - The word rendered 'meek' (ענוים ‛ ă nâ viym) properly denotes the afflicted, the distressed, the needy. The word 'meek' means those who are patient in the reception of injuries, and stands opposed to Rev_engeful and irascible. This is by no means the sense of the word here. It refers to those who were borne down by calamity in any form, and would be particularly applicable to those who had been sighing in a long captivity in Babylon. It is not improperly rendered by the Septuagint by the word πτωχοῖς ptō chois, 'poor,' and in like manner by Luke Luk 4:18; and the idea is, that the Redeemer came to bring a joyful message to those who were oppressed and borne down by the evils of poverty and calamity (compare Mat 11:5). To bind up the broken-hearted - (See the notes at Isa 1:6). The broken-hearted are those who are deeply afflicted and distressed on any account. It may be either on account of their sins, or of captivity and oppressionk, or of the loss of relations and friends. The Redeemer came that he might apply the balm of consolation to all such hearts, and give them joy and peace. A similar form of expression occurs in Psa 147:3 : He healeth the broken in heart, And bindeth up their wounds. To proclaim liberty to the captives - This evidently is language which is taken from the condition of the exiles in their long captivity in Babylon. The Messiah would accomplish a deliverance for those who were held under the captivity of sin similar to that of releasing captives from long and painful servitude. The gospel does not at once, and by a mere exertion of power, open prison doors, and restore captives to liberty. But it accomplishes an effect analogous to this: it releases the mind captive under sin; and it will finally open all prison doors, and by pRev_enting crime will pRev_ent the necessity of prisons, and will remove all the sufferings which are now endured in confinement as the consequence of crime. It may be remarked further, that the word here rendered 'liberty' (דרור derô r) is a word which is properly applicable to the year of Jubilee, when all were permitred to go free Lev 25:10 : 'And ye shall hallow the fiftieth year, and proclaim liberty (דרור derô r) throughout all the land unto all the inhabitants thereof.' So in Jer 34:8-9, it is used to denote the manumission of slaves: 'To proclaim liberty (דרור derô r) unto them; that every man should let his man-servant and every man his maid-servant, being an Hebrew, or an Hebrewess, go free.' So also Isa 61:1, of the same chapter. So also in Eze 46:17, it is applied to the year in which the slave was by law restored to liberty. Properly, therefore, the word has reference to the freedom of those who are held in bondage, or to servitude; and it may be implied that it was to be a part of the purpose of the Messiah to proclaim, ultimately, universal freedom, and to restore all people to their just rights. If this is the sense - and I see no reason to doubt it - while the main thing intended was that he should deliver people from the inglorious servitude of sin, it also means, that the gospel would contain principles inconsistent with the existence of slavery, and would ultimately produce universal emancipation. Accordingly it is a matter of undoubted fact that its influence was such that in less than three centuries it was the means of abolishing slavery throughout the Roman empire; and no candid reader of the New Testament can doubt that if the principles of Christianity were universally followed, the last shackle would soon fall from the slave. Be the following facts remembered: 1. No man ever made another originally a slave under the influence of Christian principle. No man ever kidnapped another, or sold another, BECAUSE it was done in obedience to the laws of Christ. 2. No Christian ever manumitted a slave who did not feel that in doing it he was obeying the spirit of Christianity, and who did not have a more quiet conscience on that account. 3. No man doubts that if freedom were to pRev_ail everywhere, and all men were to be regarded as of equal civil rights, it would be in accordance with the mind of the Redeemer. 4. Slaves are made in violation of all the precepts of the Saviour. The work of kidnapping and selling men, women, and children; of tearing them from their homes, and confining them in the pestilential holds of ships on the ocean, and of dooming them to hard and perpetual servitude, is not the work to which the Lord Jesus calls his disciples. 5. Slavery, in fact, cannot be maintained without an incessant violation of the principles of the New Testament. To keep people in ignorance; to witchold from them the Bible; to pRev_ent their learning to read; to render nugatory the marriage contract, or to make it subject to the will of a master; to deprive a man of the avails of Iris own labor without his consent; to make him or his family subject to a removal against his will; to pRev_ent parents from training up their children according to their own views of what is right; to fetter and bind the intellect and shut up the avenues to knowledge as a necessary means of continuing the system; and to make people dependent wholly on others whether they shall hear the gospel or be permitted publicly to embrace it, is everywhere deemed essential to the existence of slavery, and is demanded by all the laws which rule over the regions of a country cursed with this institution. In the whole work of slavery, from the first capture of the unoffending person who is made a slave to the last act which is adopted to secure his bondage, there is an incessant and unvarying trampling on the laws of Jesus Christ. Not one thing is done to make and keep a slave in accordance with any command of Christ; not one thing which would be done if his example were followed and his law obeyed. Who then can doubt that he came ultimately to proclaim freedom to all captives, and that the pRev_alence of his gospel will yet be the means of universal emancipation? (compare the notes at Isa 58:6). And the opening of the prison - This language also is taken from the release of those who had been confined in Babylon as in a prison; and the idea is, that the Redeemer would accomplish a work for sinful and suffering people like throwing open the doors of a prison and bidding the man who had been long lying in a dungeon to go free. On the grammatical structure of the verb rendered here 'opening of the prison' (פקץ־קיץ peqach-qô ach), Gesenius (Lexicon) and Rosenmuller may be consulted. According to Gesenius, it should be read as one word. So many manuscripts read it. It occurs nowhere else. It means here deliverance. The Septuagint renders it, 'And sight to the blind,' which is followed by luk The sentiment which is found in the Septuagint and in Luke, is a correct one, and one which elsewhere occurs in the prophets (see Isa 34:5): and as the sentiment was correct, the Saviour did not deem it necessary to state that this was not the literal translation of the Hebrew. Or more properly the Saviour in the synagogue at Nazareth Luk 4:19 used the Hebrew, and when Luke came to record it, he quoted it as he found it in the version then in common use. This was the common practice with the writers of the New Testament. The Evangelist wrote probably for the Hellenists, or the Greek Jews, who commonly used the Septuagint version, and he quotes that version as being the one with which they were familiar. The sense is not materially varied whether the Hebrew be followed, or the version by the Septuagint. The Arabic version agrees nearly with the Evangelist. Horne (Introduction, ii. 403) is of opinion that the Hebrew formerly contained more than we now find in the manuscripts and the printed editions. Of that, however, I think there is no good evidence. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188061:1: Spirit: Isa 11:2-5, Isa 42:1, Isa 59:21; Mat 3:16; Luk 4:18, Luk 4:19; Joh 1:32, Joh 1:33, Joh 3:34anointed: Psa 2:6 *marg. Psa 45:7; Dan 9:24; Joh 1:41; Act 4:27, Act 10:38; Heb 1:9 to preach: Isa 52:9; Psa 22:26, Psa 25:9, Psa 69:32, Psa 149:4; Mat 5:3-5, Mat 11:5; Luk 7:22 to bind: Isa 57:15, Isa 66:2; Psa 34:18, Psa 51:17, Psa 147:3; Hos 6:1; Co2 7:6 to proclaim: The proclaiming of perfect liberty to the bound, and the year of acceptance with Jehovah, is a manifest allusion to the proclaiming of the year of the jubilee by sound of trumpet; and our Saviour, by applying this text to himself, plainly declares the typical design of that institution. Isa 42:7, Isa 49:9, Isa 49:24, Isa 49:25; Psa 102:20; Jer 34:8; Zac 9:11, Zac 9:12; Joh 8:32-36; Act 26:18; Rom 6:16-22, Rom 7:23-25; Ti2 2:25, Ti2 2:26 Carl Friedrich Keil and Franz Delitzsch61:1The words of Jehovah Himself pass over here into the words of another, whom He has appointed as the Mediator of His gracious counsel. "The Spirit of the Lord Jehovah is over me, because Jehovah hath anointed me, to bring glad tidings to sufferers, hath sent me to bind up broken-hearted ones, to proclaim liberty to those led captive, and emancipation to the fettered; to proclaim a year of grace from Jehovah, and a day of vengeance from our God; to comfort all that mourn; to put upon the mourners of Zion, to give them a head-dress for ashes, oil of joy for mourning, a wrapper of renown for an expiring spirit, that they may be called terebinths of righteousness, a planting of Jehovah for glorification." Who is the person speaking here? The Targum introduces the passage with נביּא אמר. Nearly all the modern commentators support this view. Even the closing remarks to Drechsler (iii. 381) express the opinion, that the prophet who exhibited to the church the summit of its glory in chapter 60, an evangelist of the rising from on high, an apocalyptist who sketches the painting which the New Testament apocalyptist is to carry out in detail, is here looking up to Jehovah with a grateful eye, and praising Him with joyful heart for his exalted commission. But this view, when looked at more closely, cannot possibly be sustained. It is open to the following objections: (1.) The prophet never speaks of himself as a prophet at any such length as this; on the contrary, with the exception of the closing words of Is 57:21, "saith my God," he has always most studiously let his own person fall back into the shade. (2.) Wherever any other than Jehovah is represented as speaking, and as referring to his own calling, or his experience in connection with that calling, as in Is 49:1., Is 50:4., it is the very same "servant of Jehovah" of whom and to whom Jehovah speaks in Is 42:1., Isaiah 52:13-53:12, and therefore not the prophet himself, but He who had been appointed to be the Mediator of a new covenant, the light of the Gentiles, the salvation of Jehovah for the whole world, and who would reach this glorious height, to which He had been called, through self-abasement even to death. (3.) All that the person speaking here says of himself is to be found in the picture of the unequalled "Servant of Jehovah," who is highly exalted above the prophet. He is endowed with the Spirit of Jehovah (Is 42:1); Jehovah has sent Him, and with Him His Spirit (Is 48:16); He has a tongue taught of God, to help the exhausted with words (Is 50:4); He spares and rescues those who are almost despairing and destroyed, the bruised reed and expiring wick (Is 42:7). "To open blind eyes, to bring out prisoners from the prison, and them that sit in darkness out of the prison-house:" this is what He has chiefly to do for His people, both in word and deed (Is 42:7; Is 49:9). (4.) We can hardly expect that, after the prophet has described the Servant of Jehovah, of whom He prophesied, as coming forward to speak with such dramatic directness as in Is 49:1., Is 50:4. (and even Is 48:16), he will now proceed to put himself in the foreground, and ascribe to himself those very same official attributes which he has already set forth as characteristic features in his portrait of the predicted One. For these reasons we have no doubt that we have here the words of the Servant of Jehovah. The glory of Jerusalem is depicted in chapter 60 in the direct words of Jehovah Himself, which are well sustained throughout. And now, just as in Is 48:16, though still more elaborately, we have by their side the words of His servant, who is the mediator of this glory, and who above all others is the pioneer thereof in his evangelical predictions. Just as Jehovah says of him in Is 42:1, "I have put my Spirit upon him;" so here he says of himself, "The Spirit of Jehovah is upon me." And when he continues to explain this still further by saying, "because" (יען from ענה, intention, purpose; here equivalent to אשׁר יען) "Jehovah hath anointed me" (mâs 'ōthı̄, more emphatic than meshâchanı̄), notwithstanding the fact that mâshach is used here in the sense of prophetic and not regal anointing (3Kings 19:16), we may find in the choice of this particular word a hint at the fact, that the Servant of Jehovah and the Messiah are one and the same person. So also the account given in Lk 4:16-22 viz. that when Jesus was in the synagogue at Nazareth, after reading the opening words of this address, He closed the book with these words, "This day is this scripture fulfilled in your ears" - cannot be interpreted more simply in any other way, than on the supposition that Jesus here declares Himself to be the predicted and divinely anointed Servant of Jehovah, who brings the gospel of redemption to His people. Moreover, though it is not decisive in favour of our explanation, yet this explanation is favoured by the fact that the speaker not only appears as the herald of the new and great gifts of God, but also as the dispenser of them ("non praeco tantum, sed et dispensator," Vitringa). The combination of the names of God ('Adonai Yehovâh) is the same as in Is 50:4-9. On bissēr, εὐαγγελίζειν (-εσθαι). He comes to put a bandage on the hearts' wounds of those who are broken-hearted: ל חבשׁ (חבּשׁ) as in Ezek 34:4; Ps 147:3; cf., ל רפא (רפּא); ל הצדיק. דרור קרא is the phrase used in the law for the proclamation of the freedom brought by the year of jubilee, which occurred every fiftieth year after seven sabbatical periods, and was called shenath hadderōr (Ezek 46:17); deror from dârar, a verbal stem, denoting the straight, swift flight of a swallow (see at Ps 84:4), and free motion in general, such as that of a flash of lightning, a liberal self-diffusion, like that of a superabundant fulness. Peqach-qōăch is written like two words (see at Is 2:20). The Targum translates it as if peqach were an imperative: "Come to the light," probably meaning undo the bands. But qōăch is not a Hebrew word; for the qı̄chōth of the Mishna (the loops through which the strings of a purse are drawn, for the purpose of lacing it up) cannot be adduced as a comparison. Parchon, AE, and A, take peqachqōăch as one word (of the form פּתלתּל, שׁחרחר), in the sense of throwing open, viz., the prison. But as pâqach is never used like pâthach (Is 14:17; Is 51:14), to signify the opening of a room, but is always applied to the opening of the eyes (Is 35:5; Is 42:7, etc.), except in Is 42:20, where it is used for the opening of the ears, we adhere to the strict usage of the language, if we understand by peqachqōăch the opening up of the eyes (as contrasted with the dense darkness of the prison); and this is how it has been taken even by the lxx, who have rendered it καὶ τυφλοῖς ἀνάβλεψιν, as if the reading had been ולעורים (Ps 146:8). Again, he is sent to promise with a loud proclamation a year of good pleasure (râtsōn: syn. yeshū‛âh) and a day of vengeance, which Jehovah has appointed; a promise which assigns the length of a year for the thorough accomplishment of the work of grace, and only the length of a day for the work of vengeance. The vengeance applies to those who hold the people of God in fetters, and oppress them; the grace to all those whom the infliction of punishment has inwardly humbled, though they have been strongly agitated by its long continuance (Is 57:15). The 'ăbhēlı̄m, whom the Servant of Jehovah has to comfort, are the "mourners of Zion," those who take to heart the fall of Zion. In Is 61:3, לשׂוּם ... לתת, he corrects himself, because what he brings is not merely a diadem, to which the word sūm (to set) would apply, but an abundant supply of manifold gifts, to which only a general word like nâthan (to give) is appropriate. Instead of אפר, the ashes of mourning or repentance laid upon the head, he brings פּאר, a diadem to adorn the head (a transposition even so far as the letters are concerned, and therefore the counterpart of אפר; the"oil of joy" (from Ps 45:8; compare also משׁחך there with אתי משׁח here) instead of mourning; "a wrapper (cloak) of renown" instead of a faint and almost extinguished spirit. The oil with which they henceforth anoint themselves is to be joy or gladness, and renown the cloak in which they wrap themselves (a genitive connection, as in Is 59:17). And whence is all this? The gifts of God, though represented in outward figures, are really spiritual, and take effect within, rejuvenating and sanctifying the inward man; they are the sap and strength, the marrow and impulse of a new life. The church thereby becomes "terebinths of righteousness" (אילי: Targ., Symm., Jer., render this, strong ones, mighty ones; Syr. dechre, rams; but though both of these are possible, so far as the letters are concerned, they are unsuitable here), i.e., possessors of righteousness, produced by God and acceptable with God, having all the firmness and fulness of terebinths, with their strong trunks, their luxuriant verdure, and their perennial foliage - a planting of Jehovah, to the end that He may get glory out of it (a repetition of Is 60:21). Geneva 159961:1 The Spirit of the Lord GOD [is] (a) upon me; because the LORD hath anointed me to preach good tidings to the meek; he hath sent me to bind up the (b) brokenhearted, to proclaim liberty to the (c) captives, and the opening of the prison to [them that are] bound;(a) Thus belongs to all the prophets and ministers of God, but chiefly to Christ, of whose abundant graces everyone receives according as it pleases him to distribute. (b) To them that are lively touched with the feeling of their sins. (c) Who are in the bondage of sin. John Gill61:1 The Spirit of the Lord God is upon me,.... According to the Targum, these are the words of the prophet concerning himself; and so say Aben Ezra and Kimchi; but the latter elsewhere says (p) they are the words of the Messiah, who should say, "because the Lord hath anointed me", &c.; and another of their writers (q) is in a doubt about them; either, says he, they are the words of the prophet with respect to the Messiah, or the words of the prophet concerning himself; but there is no doubt but the Messiah himself is the person speaking, as appears from Lk 4:17, on whom the Spirit of God was; not his grace and gifts only, but the person of the Spirit, the third Person in the Trinity, equal with the Father and the Son; to whom several divine actions are ascribed, and to whom many things relating to Christ are attributed, and who is described as residing on him, and who, by the baptist, was seen upon him, Is 11:2 the phrase denotes his continuance with him, whereby he was qualified, as man and Mediator, for his office:because the Lord hath anointed me to preach good tidings to the meek: not the Lord, the Spirit that was upon him, for Christ was anointed with the Holy Ghost; but Jehovah the, Father, he was the anointer of Christ, by whom he was anointed in some sense from everlasting, being invested by him with the office of Mediator, Prov 8:21 and in the fulness of time, in the human nature, at his birth and baptism, with the Holy Spirit, his gifts and grace, without measure, Ps 45:7, hence he has the name of Messiah or Anointed, and from him his people have the anointing which teacheth all things: and hereby he was qualified, as a prophet, to preach good tidings to the meek; such as are sensible of sin, and humbled for it; submit to the righteousness of Christ; ascribe all they have to the grace of God and have a mean opinion of themselves, and patiently bear every affliction: or "poor", as in Lk 4:18, the poor of this world, and as to their intellectuals, and spirit, who are sensible of their spiritual poverty, and seek the true riches, to these the Gospel is "good tidings"; and to such Christ preached good tidings concerning, the love, grace, and mercy of God; concerning peace, pardon, righteousness, life and salvation, by himself; concerning the kingdom of God, and the things appertaining to it: he hath sent me to bind up the brokenhearted; whose hearts are smitten and made contrite by the Spirit and Word of God, and are truly humbled under a sense of sin; who are cut to the heart, have wounded spirits, and in great pain; these Christ binds up, by speaking comfortably to them; by applying his blood; by discovering the free and full pardon of their sins; and for this, as Mediator, he had a mission and commission from his Father; he came not of himself, but he sent him: to proclaim liberty to the captives, and the opening, of the prison to them that are bound; to such who were captives to sin, Satan, and the law, and as it were prisoners to them, shut up by them, and in them, and held fast there; but Christ, as he is the author of liberty; obtains it for his people, and makes them free with it, so he proclaims it in the Gospel; a liberty from sin, from the damning and governing power of it; a freedom from the curse and condemnation of the law; a deliverance from Satan, as of a prey from the mighty, or as of prisoners from the prison house. The allusion is to the proclamation of liberty, in the year of jubilee, Lev 25:10. The Targum is, "to the prisoners appear in light.'' Tit may be rendered, "open clear and full light to the prisoners" (r), so Aben Ezra interprets it; See Gill on Lk 4:18. (p) Sepher Shorash. rad. (q) Ben Melech in loc. (r) "et vinctis visum acutissimum", Vitringa. John Wesley61:1 Upon me - Though the prophet may speak of himself, yet it is principally to be understood of Christ. Anointed - Set me apart, both capacitating him with gifts, and commissioning him with authority; and yet more, as it is applied to Christ, a power to make all effectual, from whence he hath also the name of Messiah among the Hebrews, and of Christ among the Greeks; nay, Christ alone among the prophets hath obtained this name, Ps 45:7. The prophet describes first, who Christ is, and then what are his offices. Liberty - This appertains to Christ's kingly office, whereby he proclaims liberty from the dominion of sin, and from the fear of hell.Robert Jamieson, A. R. Fausset and David Brown61:1 MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Is 61:1-11)is upon me; because . . . hath anointed me--quoted by Jesus as His credentials in preaching (Lk 4:18-21). The Spirit is upon Me in preaching, because Jehovah hath anointed Me from the womb (Lk 1:35), and at baptism, with the Spirit "without measure," and permanently "abiding" on Me (Is 11:2; Jn 1:32; Jn 3:34; Ps 45:7; with which compare 3Kings 1:39-40; 3Kings 19:16; Ex 29:7). "Anointed" as Messiah, Prophet, Priest, and King. good tidings--as the word "gospel" means. the meek--rather, "the poor," as Lk 4:18 has it; that is, those afflicted with calamity, poor in circumstances and in spirit (Mt 11:5). proclaim liberty-- (Jn 8:31-36). Language drawn from the deliverance of the Babylonian captives, to describe the deliverance from sin and death (Heb 2:15); also from the "liberty proclaimed" to all bond-servants in the year of jubilee (Is 61:2; Lev 25:10; Jer 34:8-9). opening of the prison--The Hebrew rather is, "the most complete opening," namely, of the eyes to them that are bound, that is, deliverance from prison, for captives are as it were blind in the darkness of prison (Is 14:17; Is 35:5; Is 42:7) [EWALD]. So Lk 4:18 and the Septuagint interpret it; Lk 4:18, under inspiration, adds to this, for the fuller explanation of the single clause in the Hebrew, "to set at liberty them that are bruised"; thus expressing the double "opening" implied; namely, that of the eyes (Jn 9:39), and that of the prison (Rom 6:18; Rom 7:24-25 Heb 2:15). His miracles were acted parables. |
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61:261:2: կոչել ա՛մ Տեառն ընդունելի ※ եւ օր հատուցման Աստուծոյ մերոյ։ Մխիթարել զամենայն սգաւորս. կոչել ամ Տեառն ընդունելի եւ օր հատուցման Աստուծոյ մերոյ, մխիթարել զամենայն սգաւորս:2 հռչակելու Տիրոջ ընդունելի տարին եւ մեր Աստծու վրէժխնդրութեան օրը, մխիթարելու բոլոր սգաւորներին, 2 Տէրոջը՝ ընդունելի տարին Ու մեր Աստուծոյն վրէժխնդրութեան օրը հրատարակելու, Բոլոր սգաւորները մխիթարելու, 61:2: կոչել ա՛մ Տեառն ընդունելի ※ եւ օր հատուցման Աստուծոյ մերոյ։ Մխիթարել զամենայն սգաւորս. 2 հռչակելու Տիրոջ ընդունելի տարին եւ մեր Աստծու վրէժխնդրութեան օրը, մխիթարելու բոլոր սգաւորներին, 2 Տէրոջը՝ ընդունելի տարին Ու մեր Աստուծոյն վրէժխնդրութեան օրը հրատարակելու, Բոլոր սգաւորները մխիթարելու, zohrab-1805▾ eastern-1994▾ western am▾ |
61:261:2 проповедовать лето Господне благоприятное и день мщения Бога нашего, утешить всех сетующих, To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn:61:2 καλέσαι καλεω call; invite ἐνιαυτὸν ενιαυτος cycle; period κυρίου κυριος lord; master δεκτὸν δεκτος acceptable καὶ και and; even ἡμέραν ημερα day ἀνταποδόσεως ανταποδοσις recompense; rendering παρακαλέσαι παρακαλεω counsel; appeal to πάντας πας all; every τοὺς ο the πενθοῦντας πενθεω sad 61:2 לִ li לְ to קְרֹ֤א qᵊrˈō קרא call שְׁנַת־ šᵊnaṯ- שָׁנָה year רָצֹון֙ rāṣôn רָצֹון pleasure לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יֹ֥ום yˌôm יֹום day נָקָ֖ם nāqˌām נָקָם vengeance לֵ lē לְ to אלֹהֵ֑ינוּ ʔlōhˈênû אֱלֹהִים god(s) לְ lᵊ לְ to נַחֵ֖ם naḥˌēm נחם repent, console כָּל־ kol- כֹּל whole אֲבֵלִֽים׃ ʔᵃvēlˈîm אָבֵל mourning 61:2. ut praedicarem annum placabilem Domini et diem ultionis Deo nostro ut consolarer omnes lugentesTo proclaim the acceptable year of the Lord, and the day of vengeance of our God: to comfort all that mourn: 2. to proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; 61:2 проповедовать лето Господне благоприятное и день мщения Бога нашего, утешить всех сетующих, 61:2 καλέσαι καλεω call; invite ἐνιαυτὸν ενιαυτος cycle; period κυρίου κυριος lord; master δεκτὸν δεκτος acceptable καὶ και and; even ἡμέραν ημερα day ἀνταποδόσεως ανταποδοσις recompense; rendering παρακαλέσαι παρακαλεω counsel; appeal to πάντας πας all; every τοὺς ο the πενθοῦντας πενθεω sad 61:2 לִ li לְ to קְרֹ֤א qᵊrˈō קרא call שְׁנַת־ šᵊnaṯ- שָׁנָה year רָצֹון֙ rāṣôn רָצֹון pleasure לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יֹ֥ום yˌôm יֹום day נָקָ֖ם nāqˌām נָקָם vengeance לֵ lē לְ to אלֹהֵ֑ינוּ ʔlōhˈênû אֱלֹהִים god(s) לְ lᵊ לְ to נַחֵ֖ם naḥˌēm נחם repent, console כָּל־ kol- כֹּל whole אֲבֵלִֽים׃ ʔᵃvēlˈîm אָבֵל mourning 61:2. ut praedicarem annum placabilem Domini et diem ultionis Deo nostro ut consolarer omnes lugentes ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ To proclaim the acceptable year of the Lord, and the day of vengeance of our God: to comfort all that mourn: |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142: Проповедывать лето Господне благоприятное и день мщения Бога нашего... Здесь обращает на себя внимание сочетание двух, довольно разнородных свойств Мессии: Его милующей любви и карающей правды. Впрочем, черта эта хорошо известна и по изображению Псалмопевца, который выразительно замечает про Господа, что у Него "Милость и истина сретятся, правда и мир облобызаются" (Пс 84:11). В данном случае милующая любовь Мессии будет изливаться на всех бедных, страждущих, униженных и притесняемых; а Его карающая Правда будет направлена против всех самонадеянных богачей и несправедливых угнетателей. В самом сопоставлении таких противоположностей, как "лето благоприятное" в "день мщения" нельзя не видеть излюбленного пророком Исаией приема - говорить антитезами.Ближайшей, определяющей параллелью к выражению "лето благоприятное" может служить место из 50: гл., где говорится об исполнении времени борьбы и полном, сугубом воздаянии за нее (50:2), а к термину "день мщения" - слова последующего контекста: "день мщения в сердце Моем и год Моих искупленных настал" (63:4). Из всего этого должно заключать, что такими синонимическими терминами, в сущности, определяется одно и то же время, именно, период земной жизни Спасителя, который одновременно был временем оправдания и спасения для одних, и временем суда и наказания для других (Ин 9:39). Albert Barnes: Notes on the Bible - 183461:2: To proclaim the acceptable year of the Lord - (see the notes at Isa 49:8). There is probably an allusion here to the year of Jubilee, when the trumpet was blown, and liberty was proclaimed throughout all the land (so Lev 25:9-10). In like manner the Messiah would come to proclaim universal liberty - liberty to all the world from the degrading servitude of sin. The time of his coming would be a time when Yahweh would be pleased to proclaim through him universal emancipation from this ignoble bondage, and to restore to all the privilege of being the freedmen of the Lord.And the day of vengeance of our God - (See the notes at Isa 34:8). This is language adapted to the deliverance from Babylon. The rescue of his people would be attended with vengeance on their enemies. This was not quoted by the Saviour in his discourse at Nazareth, or if quoted, the fact is not recorded by Luke (see Luk 4:19). The text which the Saviour took then as the foundation of his discourse Luk 4:21, seems to have ended with the clause before this, It is not to be inferred, however, that he did not consider the subsequent expressions as referring to himself, but it was not necessary to his purpose to quote them. Regarded as applicable to the Redeemer and his preaching, this doubtless refers to the fact that his coming would be attended with vengeance on his foes. It is a great truth, manifest everywhere, that God's coming forth at any time to deliver his people is attended with vengeance on his enemies. So it was in the destruction of Idumea - regarded as the general representative of all the foes of God (see the notes at isa 34; Isa 35:1-10); so it was in the deliverance from Egypt - involving the destruction of Pharaoh and his host; so in the destruction of Babylon and the deliverance of the captives there. So in like manner it was in the destruction of Jerusalem; and so it will be at the end of the world mat 25:31-46; Th2 1:7-10. To comfort all that mourn - The expression, 'all that mourn,' may refer either to those who mourn over the loss of earthly friends and possessions, or to those who mourn over sin. In either case the gospel has afforded abundant sources of consolation (see the notes at Isa 25:8). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188061:2: the acceptable: Lev 25:9-13; Luk 4:19; Co2 6:2and: Isa 34:8, Isa 35:4, Isa 59:17, Isa 59:18, Isa 63:1-6, Isa 66:14; Psa 110:5, Psa 110:6; Jer 46:10; Mal 4:1-3; Luk 21:22-24; Th1 2:16; Th2 1:7-9 to comfort: Isa 25:8, Isa 57:18, Isa 66:10-12; Jer 31:13; Mat 5:4; Luk 6:21, Luk 7:44-50; Joh 16:20-22; Co2 1:4, Co2 1:5; Th2 2:16, Th2 2:17 Geneva 159961:2 To proclaim the (d) acceptable year of the LORD, and the day of (e) vengeance of our God; to comfort all that mourn;(d) The time when it pleased God to show his good favour to man, which Paul calls the fulness of time, (Gal 4:4). (e) For when God delivers his Church, he punishes his enemies. John Gill61:2 To proclaim the acceptable year of the Lord,.... Not an exact year, but time in general; for such are wrong, who from hence conclude that Christ's public ministry lasted but a year, since it is certain, by the passovers he kept, that it must be at least three or four years; the whole time of Christ on earth was an acceptable and desirable time, what many great personages desired to see, and did not: this time may take in the whole Gospel dispensation, which was ushered in by Christ: the allusion, as before observed, is to the year of jubilee, when there was a proclamation of liberty; of release of debts; of restoration of inheritances, and of cessation from work; all which must make it an acceptable year: and this proclamation was made on the day of atonement; and Jarchi interprets the phrase here of a "year of reconciliation"; or "the year of atonement to the Lord", as it maybe rendered (s); this was made by the sacrifice of Christ, and is proclaimed in the Gospel, and makes a most considerable part of it. It may be rendered, "the year of the good will of the Lord" (t); and such was the time of Christ's coming on earth, to save men, and make peace and reconciliation for them, Lk 2:14 and was an "acceptable time" indeed; acceptable to the Lord himself; as were the incarnation of Christ, his obedience and righteousness, his sufferings and death, his sacrifice and satisfaction; since hereby the perfections of God were glorified, his purposes fulfilled, his covenant confirmed, and his people saved: acceptable to men; as were the birth of Christ; the things done by him; peace made, pardon procured, righteousness brought in, and salvation wrought out; all which must be acceptable to such who are lost, and know it, and are sensible that nothing of their own can save them; see Ti1 1:15.the day of vengeance of our God; when vengeance was taken on sin, in the person of Christ; when he destroyed the works of the devil, the devil himself, and spoiled principalities and powers; when he abolished death, and was the plague and destruction of that and the grave; when he brought wrath to the uttermost on the Jews for the rejection of him, who would not have him to reign over them; and who will take vengeance on antichrist at his spiritual coming, and upon all the wicked at the day of judgment. Kimchi understands this of the day when God shall take vengeance on Gog and Magog. To comfort all that mourn: that are under afflictions, and mourn for them; and under a sense of sin, and mourn for that; who mourn for their own sins, indwelling sin, and their many actual transgressions; and for the sins of others, of profane persons, and especially professors of religion; these Christ comforts by his Spirit, by his word and ministers, by his promises, by his ordinances, and by the discoveries, of pardoning grace and mercy, (s) "annum placabilem Jehovae", Vatablus; "annum placabilem Domino", V. L. (t) Heb. "annum benevolentiae, seu bneplaciti Jehovae", Piscator, Tigurine version; "annum complacentiae", Vitinga. John Wesley61:2 Vengeance - It being necessary, that where God will deliver his people, he should take vengeance on their enemies; principally on the enemies of his church, and the spiritual ones chiefly, Satan, sin, and death.Robert Jamieson, A. R. Fausset and David Brown61:2 acceptable year--the year of jubilee on which "liberty was proclaimed to the captives" (Is 61:1 2Cor 6:2).day of vengeance--The "acceptable time of grace" is a "year"; the time of "vengeance" but "a day" (so Is 34:8; Is 63:4; Mal 4:1). Jesus (Lk 4:20-21) "closed the book" before this clause; for the interval from His first to His second coming is "the acceptable year"; the day of vengeance" will not be till He comes again (Th2 1:7-9). our God--The saints call Him "our God"; for He cometh to "avenge" them (Rev_ 6:10; Rev_ 19:2). all that mourn--The "all" seems to include the spiritual Israelite mourners, as well as the literal, who are in Is 61:3 called "them that mourn in Zion," and to whom Is 57:18 refers. |
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61:361:3: տա՛լ սգաւորաց Սիովնի փառս. փոխանակ մոխրոյն՝ օծումն ուրախութեան. եւ սգաւորացն հանդերձ փառաց՝ փոխանակ ոգւոցն վհատութեան։ Եւ կոչեսցին նոքա ազգք արդարութեան՝ տունկ Տեառն ՚ի փառս[10281]։ [10281] Ոմանք. Փոխանակ ոգւոյն վհատութեան։ Ուր օրինակ մի. փոխանակ որդւոցն վհա՛՛։ [953]տալ սգաւորաց Սիոնի փառս. փոխանակ մոխրոյն` օծումն ուրախութեան, եւ սգաւորացն հանդերձ փառաց` փոխանակ ոգւոցն`` վհատութեան, եւ կոչեսցին նոքա [954]ազգք արդարութեան` տունկ Տեառն ի փառս:3 փառաւորելու Սիոնի սգաւորներին, որ մոխրի փոխարէն ուրախութեան օծման իւղի պիտի արժանանան, իսկ սգաւորները վհատ հոգու փոխարէն՝ փառքի զգեստի: Եւ նրանք պիտի կոչուեն ազգ արդարութեան, տունկ՝ ի փառս Տիրոջ: 3 Սիօնի սգաւորները որոշելու Ու անոնց մոխիրի տեղ՝ փառք, Սուգի տեղ՝ ուրախութեան իւղ, Կոտրած հոգիի տեղ գովութեան պատմուճան տալու։Եւ զանոնք պիտի անուանեն Արդարութեան բեւեկնիներ, Որոնք Տէրը տնկեր է իր փառքին համար։ 61:3: տա՛լ սգաւորաց Սիովնի փառս. փոխանակ մոխրոյն՝ օծումն ուրախութեան. եւ սգաւորացն հանդերձ փառաց՝ փոխանակ ոգւոցն վհատութեան։ Եւ կոչեսցին նոքա ազգք արդարութեան՝ տունկ Տեառն ՚ի փառս[10281]։ [10281] Ոմանք. Փոխանակ ոգւոյն վհատութեան։ Ուր օրինակ մի. փոխանակ որդւոցն վհա՛՛։ 3 փառաւորելու Սիոնի սգաւորներին, որ մոխրի փոխարէն ուրախութեան օծման իւղի պիտի արժանանան, իսկ սգաւորները վհատ հոգու փոխարէն՝ փառքի զգեստի: Եւ նրանք պիտի կոչուեն ազգ արդարութեան, տունկ՝ ի փառս Տիրոջ: 3 Սիօնի սգաւորները որոշելու Ու անոնց մոխիրի տեղ՝ փառք, Սուգի տեղ՝ ուրախութեան իւղ, Կոտրած հոգիի տեղ գովութեան պատմուճան տալու։Եւ զանոնք պիտի անուանեն Արդարութեան բեւեկնիներ, Որոնք Տէրը տնկեր է իր փառքին համար։ zohrab-1805▾ eastern-1994▾ western am▾ |
61:361:3 возвестить сетующим на Сионе, что им вместо пепла дастся украшение, вместо плача елей радости, вместо унылого духа славная одежда, и назовут их сильными правдою, насаждением Господа во славу Его. To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified:61:3 δοθῆναι διδωμι give; deposit τοῖς ο the πενθοῦσιν πενθεω sad Σιων σιων Siōn; Sion δόξαν δοξα glory ἀντὶ αντι against; instead of σποδοῦ σποδος ashes ἄλειμμα αλειμμα celebration τοῖς ο the πενθοῦσιν πενθεω sad καταστολὴν καταστολη long robe δόξης δοξα glory ἀντὶ αντι against; instead of πνεύματος πνευμα spirit; wind ἀκηδίας ακηδια and; even κληθήσονται καλεω call; invite γενεαὶ γενεα generation δικαιοσύνης δικαιοσυνη rightness; right standing φύτευμα φυτευμα lord; master εἰς εις into; for δόξαν δοξα glory 61:3 לָ lā לְ to שׂ֣וּם׀ śˈûm שׂים put לַ la לְ to אֲבֵלֵ֣י ʔᵃvēlˈê אָבֵל mourning צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion לָ lā לְ to תֵת֩ ṯˌēṯ נתן give לָהֶ֨ם lāhˌem לְ to פְּאֵ֜ר pᵊʔˈēr פְּאֵר headdress תַּ֣חַת tˈaḥaṯ תַּחַת under part אֵ֗פֶר ʔˈēfer אֵפֶר dust שֶׁ֤מֶן šˈemen שֶׁמֶן oil שָׂשֹׂון֙ śāśôn שָׂשֹׂון rejoicing תַּ֣חַת tˈaḥaṯ תַּחַת under part אֵ֔בֶל ʔˈēvel אֵבֶל mourning rites מַעֲטֵ֣ה maʕᵃṭˈē מַעֲטֶה wrap תְהִלָּ֔ה ṯᵊhillˈā תְּהִלָּה praise תַּ֖חַת tˌaḥaṯ תַּחַת under part ר֣וּחַ rˈûₐḥ רוּחַ wind כֵּהָ֑ה kēhˈā כֵּהֶה dim וְ wᵊ וְ and קֹרָ֤א qōrˈā קרא call לָהֶם֙ lāhˌem לְ to אֵילֵ֣י ʔêlˈê אַיִל mighty tree הַ ha הַ the צֶּ֔דֶק ṣṣˈeḏeq צֶדֶק justice מַטַּ֥ע maṭṭˌaʕ מַטָּע planting יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to הִתְפָּאֵֽר׃ hiṯpāʔˈēr פאר glorify 61:3. ut ponerem lugentibus Sion et darem eis coronam pro cinere oleum gaudii pro luctu pallium laudis pro spiritu maeroris et vocabuntur in ea fortes iustitiae plantatio Domini ad glorificandumTo appoint to the mourners of Sion, and to give them a crown for ashes, the oil of joy for mourning, a garment of praise for the spirit of grief: and they shall be called in it the mighty ones of justice, the planting of the Lord to glorify him. 3. to appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified. 61:3 возвестить сетующим на Сионе, что им вместо пепла дастся украшение, вместо плача елей радости, вместо унылого духа славная одежда, и назовут их сильными правдою, насаждением Господа во славу Его. 61:3 δοθῆναι διδωμι give; deposit τοῖς ο the πενθοῦσιν πενθεω sad Σιων σιων Siōn; Sion δόξαν δοξα glory ἀντὶ αντι against; instead of σποδοῦ σποδος ashes ἄλειμμα αλειμμα celebration τοῖς ο the πενθοῦσιν πενθεω sad καταστολὴν καταστολη long robe δόξης δοξα glory ἀντὶ αντι against; instead of πνεύματος πνευμα spirit; wind ἀκηδίας ακηδια and; even κληθήσονται καλεω call; invite γενεαὶ γενεα generation δικαιοσύνης δικαιοσυνη rightness; right standing φύτευμα φυτευμα lord; master εἰς εις into; for δόξαν δοξα glory 61:3 לָ lā לְ to שׂ֣וּם׀ śˈûm שׂים put לַ la לְ to אֲבֵלֵ֣י ʔᵃvēlˈê אָבֵל mourning צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion לָ lā לְ to תֵת֩ ṯˌēṯ נתן give לָהֶ֨ם lāhˌem לְ to פְּאֵ֜ר pᵊʔˈēr פְּאֵר headdress תַּ֣חַת tˈaḥaṯ תַּחַת under part אֵ֗פֶר ʔˈēfer אֵפֶר dust שֶׁ֤מֶן šˈemen שֶׁמֶן oil שָׂשֹׂון֙ śāśôn שָׂשֹׂון rejoicing תַּ֣חַת tˈaḥaṯ תַּחַת under part אֵ֔בֶל ʔˈēvel אֵבֶל mourning rites מַעֲטֵ֣ה maʕᵃṭˈē מַעֲטֶה wrap תְהִלָּ֔ה ṯᵊhillˈā תְּהִלָּה praise תַּ֖חַת tˌaḥaṯ תַּחַת under part ר֣וּחַ rˈûₐḥ רוּחַ wind כֵּהָ֑ה kēhˈā כֵּהֶה dim וְ wᵊ וְ and קֹרָ֤א qōrˈā קרא call לָהֶם֙ lāhˌem לְ to אֵילֵ֣י ʔêlˈê אַיִל mighty tree הַ ha הַ the צֶּ֔דֶק ṣṣˈeḏeq צֶדֶק justice מַטַּ֥ע maṭṭˌaʕ מַטָּע planting יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to הִתְפָּאֵֽר׃ hiṯpāʔˈēr פאר glorify 61:3. ut ponerem lugentibus Sion et darem eis coronam pro cinere oleum gaudii pro luctu pallium laudis pro spiritu maeroris et vocabuntur in ea fortes iustitiae plantatio Domini ad glorificandum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ To appoint to the mourners of Sion, and to give them a crown for ashes, the oil of joy for mourning, a garment of praise for the spirit of grief: and they shall be called in it the mighty ones of justice, the planting of the Lord to glorify him. |
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 - 1903-19143: Вместо пепла дастся украшение, вместо плача - елей радости, вместо унылого духа - славная одежда... Проповедь Сына Божьего не будет гласом вопиющего в пустыне, а достигнет положительных результатов и даст успокоение и мир всем ее принявшим.Вместо пепла, как символа покаяния и печали (2: Цар 13:13; Ис 3:26; 47:1; 52:1-2), Мессия принесет сионским страдальцам диадему, украшающую голову - символ господства, достоинства и возвышения (Ис 28:5; Иез 23:17, 24). Вместо плача Он даст ей "елей радости", которым умащали себя древние в радостных случаях жизни... Вместо духа унылого, почти изнемогающего, Он даст славную одежду, которая будет их постоянным украшением. "Елей радости", которым умастят себя возрожденные, и славная одежда, в которою облекутся страдальцы, будут служить видимым знаком неизреченно радостного настроения последователей Мессии. "С большой вероятностью можно думать, что указанные дары предуказывали на таинственные священнодействия, дарованные Мессией Христом избранному стаду для достижения райских блаженств и для полноты внутренней жизни церкви" (И. Григорьев. Цит. сочин., с. 244). Сильными правдой, насаждением Господа во славу Его. Люди слабы и бессильны сами по себе; они становятся сильными только при поддержке Божественной Правды (59:16). Слова данного стиха являются почти буквальным повторением одного из заключительных стихов предыдущей главы: "народ твой весь будет праведный, на веки наследует землю, - отрасль насаждения Моего, дело рук Моих, к прославлению Моему" (60:21). Adam Clarke: Commentary on the Bible - 183161:3: To appoint unto them that mourn in Zion "To impart gladness to the mourners of Zion" - A word necessary to the sense is certainly lost in this place, of which the ancient Versions have preserved no traces. Houbigant, by conjecture, inserts the word ששון sason, gladness, taken from the line next but one below, where it stands opposed to אבל ebel, sorrow or mourning, as the word lost here was to אבלי abeley, mourners: I follow him. - L.Beauty for ashes "A beautiful crown instead of ashes" - In times of mourning the Jews put on sackcloth, or coarse and sordid raiment, and spread dust and ashes on their heads; on the contrary, splendid clothing and ointment poured on the head were the signs of joy. "Feign thyself to be a mourner," says Joab to the woman of Tekoah, "and put on now mourning apparel, and anoint not thyself with oil," Sa2 14:2. These customs are at large expressed in the Book of Judith: "She pulled off the sackcloth which she had on, and put off the garments of her widowhood, and washed her body all over with water and anointed herself with precious ointment, and braided the hair of her head, and put on a tire [mitre, marg.] upon it; and put on her garments of gladness;" chap. 10:3. - L. פאר תחת אפר peer tachath ephar, glory for ashes; a paronomasia which the prophet often uses: a chaplet, crown, or other ornament of the head (for so the Vulgate renders the word here and in the both verse; in which last place the Septuagint agree in the same rendering), instead of dust and ashes, which before covered it; and the costly ointments used on occasions of festivity, instead of the ensigns of sorrow. - L. Trees of righteousness "Trees approved" - Hebrews oaks of righteousness or truth; that is, such as by their flourishing condition should show that they were indeed "the scion of God's planting, and the work of his hands;" under which images, in the preceding chapter, Isa 60:21, the true servants of God, in a highly improved state of the Church, were represented; that is, says Vitringa on that place, "commendable for the strength of their faith, their durability, and firmness." Albert Barnes: Notes on the Bible - 183461:3: To appoint unto them - Hebrew, 'To place;' that is, to place happiness before them; to give them joy arid consolation.That mourn in Zion - (See the notes at Isa 1:8). The mourners in Zion mean those who dwelt in Jerusalem; then all those who are connected with the church of God - his poor and afflicted people. To give unto them beauty for ashes - In the Hebrew there is here a beautiful paronomasia, which cannot be transferred to our language - אפר תחת פאר pe'ē r tachath 'ê pher. The word rendered 'beauty' (פאר pe'ē r) means properly a head-dress, turban, tiara, or diadem; and the idea is, that the Redeemer would impart to his mourning people such an ornament instead of the ashes which in their grief they were accustomed to easy on their heads. For the use of the word, see Isa 3:20; Isa 61:10; Exo 39:29; Eze 24:17-23. It was common among the Orientals to east dust and ashes upon their heads in time of mourning, and as expressive of their grief (compare the notes at Isa 57:5; Sa2 13:19). The oil of joy - The oil of joy denotes that which was symbolic or expressive of joy. Oil or ointment was employed on occasions of festivity and joy (see the notes at Isa 57:9); but its use was abstained from in times of public calamity or grief (see Sa2 14:2). The garment of praise - That is, the garment or clothing which shall be expresive of praise or gratitude instead of that which shall indicate grief. For the spirit of heaviness. - Instead of a heavy, burdened, and oppressed spirit. The word used here (כהה kē hâ h), usually means faint, feeble, weak (see the notes at Isa 42:3). It is applied to a lamp about to go out Isa 42:3; to eyes bedimmed, or dull Sa1 3:2; to a faint or pale color Lev 13:39. Here it denotes those of a faint and desponding heart. These expressions are figurative, and are taken from the custom which pRev_ailed more in Oriental countries than elsewhere - and which is founded in nature - of expressing the emotions of the mind by the manner of apparel. These customs are stated in the book of Judith. She 'pulled off the sackcloth which she had on, and pus off the garments of her widowhood, and washed her body all over with water, and anointed herself with precious ointment, and braided the hair of her head, and put on a tire upon it (Greek, μιτρε mitre), and put on her garments of gladness wherewith she was clad during the life of Manasses her husband. And she took sandals upon her feet, and put about her her bracelets, and her chains, and her rings, and her ear-rings, and all her ornaments, and decked herself bravely to allure the eyes of all men that should see her' Isa 10:3-4. That they might be called - That is, those who had mourned in Zion. Trees of righteousness - In the Hebrew, 'Oaks,' or terebinth trees. By their being oaks of righteousness is meant people distinguished for righteousness or justice. The Septuagint renders it, Γενεαὶ Geneai - 'Generations;' Jerome, Fortes - 'Strong;' the Chaldee, 'Princes;' the Syriac, 'Rams;' but the word properly denotes the oak, or the terebinth tree - a lofty, strong, and magnificent tree. It is not uncommon to represent people by trees (see Isa 1:29-30; Psa 92:12-14): The righteous shall flourish like the palm-tree; He shall grow like a cedar in Lebanon, Those that be planted in the house of the Lord, Shall flourish in the courts of our God. They shall still bring forth fruit in old age; They shall be fat and flourishing. See also the beautiful description in Psa 1:3, and in Jer 17:8. The idea here is, that they who had been oppressed and borne down by calamity and by a sense of sin, would become vigorous and strong; and would be such as aptly to be compared to majestic trees with far-spreading branches - an image everywhere of that which is truly beautiful. The planting of the Lord - Those whom Yahweh had truly planted; that is, those who were under his care and culture (see the notes at Isa 60:21). The same figure is used by the Saviour. 'Every plant which my heavenly Father hath not planted shall be rooted up' Mat 15:13. That he might be glorified - (See the notes at Isa 60:21). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188061:3: beauty: Isa 12:1; Est 4:1-3, Est 8:15, Est 9:22; Psa 30:11; Eze 16:8-13the oil: Psa 23:5, Psa 45:7, Psa 104:15; Ecc 9:8; Joh 16:20 the garment: Isa 61:10; Zac 3:5; Luk 15:22; Rev 7:9-14 called: Isa 60:21; Psa 92:12-15; Jer 17:7, Jer 17:8; Mat 7:17-19 that he: Mat 5:16; Joh 15:8; Co1 6:20; Phi 1:11; Th2 1:10; Pe1 2:9, Pe1 4:9-11, Pe1 4:14 Geneva 159961:3 To appoint to them that mourn in Zion, to give to them beauty for (f) ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called (g) trees of righteousness, the planting of the LORD, that he may be glorified.(f) Which was the sign of mourning. (g) Trees that bring forth good fruits, as in (Mt 3:8). John Gill61:3 To appoint unto them that mourn in Zion,.... Or, "to the mourners of Zion" (u); such who are of Zion, belong to the church of God, and mourn for the corruptions in Zion's doctrines; for the perversion, abuse, and neglect of Zion's ordinances; for the disorders and divisions in Zion; for the declensions there, as to the exercise of grace, and the power of godliness; for the few instances of conversions there, or few additions to it; for the carelessness, ease, and lukewarmness of many professors in Zion; and for their unbecoming lives and conversations. Now one part of Christ's work is to "appoint" comfort to such; he has appointed it in counsel and covenant from eternity; made provision for it in the blessings and promises of his grace; he has "set" (w) or put it in the ministry of the word; be has ordered his ministering servants to speak comfortably to his people; yea, by his Spirit he "puts" comfort into the hearts of them, who through their unbelief refuse to be comforted; and he has fixed a time when he will arise and have mercy on Zion, and bring her into a better state than she is now in, when there will be none of these causes of complaint and mourning:to give unto them beauty for ashes; in the Hebrew text there is a beautiful play on words, which cannot be so well expressed in our language, "to give peer for epher" (x); in times of mourning, it was usual to put on sackcloth and ashes, Esther 4:1, instead of this, Christ gives his mourners the beautiful garments of salvation, and the robe of his righteousness, and the graces of his Spirit, and his gracious presence, together with his word and ordinances, and sometimes a large number of converts; all which, as they are ornamental to his people, they yield them joy, peace, and comfort: and this is a beauty that is not natural to them, but is of grace; not acquired, but given; not fictitious, but real; is perfect and complete, lasting and durable, and desired by Christ himself, who gives it: the oil of joy for mourning; oil used to be poured on the heads of persons at entertainments and festivals, and at times of rejoicing; and so is opposed to the state of mourners, who might not be anointed, as the Jewish commentators observe; see Ps 23:5 the grace of the Spirit without measure, with which Christ was anointed, is called "the oil of gladness", Ps 45:7 and of the same nature, though not of the same measure, is the grace which saints have from Christ; the effect of which is joy and gladness, even joy unspeakable, and full of glory; which is had in believing in Christ, and through a hope of eternal life by him; hence we read of the joy of faith, and of the rejoicing of hope: this oil is Christ's gift, and not to be bought with money; this holy unction comes from him; this golden oil is conveyed from him, through the golden pipes of the word and ordinances; is very valuable, of great price, and to be desired; and, being had, cannot be lost; it is the anointing that abides: the garment of praise for the spirit of heaviness; such as is in persons under afflictions, or under a sense of sin, a load of guilt, and expectation of wrath; such as have heavy hearts, contrite and contracted (y) ones, as the word is observed to signify; for as joy enlarges the heart, sorrow contracts it; instead of which, a garment of praise, or an honourable one, is given; alluding to persons putting on of raiment suitable to their characters and circumstances, at seasons of rejoicing, such as weddings, and the like, Eccles 9:7 by which may be meant here the robe of Christ's righteousness later mentioned, Is 61:10 so called because worthy of praise, for the preferableness of it to all others, being the best robe; for its perfection and purity; for the fragrancy and acceptableness of it to God, and for its eternal duration; also, because it occasions and excites praise in such on whom it is put; and such likewise shall have praise of God hereafter, when on account of it they shall be received into his kingdom and glory: that they might be called trees of righteousness; that is, that the mourners in Zion, having all these things done for them, and bestowed on them, might be called, or be, or appear to be, like "trees" that are well planted; whose root is in Christ, whose sap is the Spirit and his grace, and whose fruit are good works; and that they might appear to be good trees, and of a good growth and stature, and be laden with the fruits of righteousness, and be truly righteous persons, made so by the imputation of Christ's righteousness to them: "the planting of the Lord"; planted by him in Christ, and in his church, and so never to be rooted out: that he might be glorified; by their fruitfulness and good works, Jn 15:8 or that he might glorify himself, or get himself glory by them; See Gill on Is 60:21. (u) "lugentibus Sionis", Junius & Tremellius, Piscator Vitrtnga. So Syr. (w) "ad ponendum" Montanus; "ut ponerem" Munster Pagninus. (x) the Targum and Vulgate Latin version render it a "crown for ashes" and the word is used for the tire of the head in Ezek 24:17. The Syriac and Arabic versions read, "for ashes sweet ointment", or "oil of gladness", joining it to the next clause; and mention being made of oil or ointment there, Fortunatus Scacchus thinks the allusion is to crowns of roses and, lilies moistened with, ointment of myrrh, and like ointment, which used to be wore at nuptial solemnities; and so opposed to ashes put on the head in times of mourning, which falling from thence, and moistened with tears on the cheeks, were clotted there, and so expressed the miserable condition they were in; but these things the reverse. See his Sacror. Eleaoehr. Myrothec. I. 1. c. 28. col. 139. (y) "pro spiritu stricto", Montanus, Paganinus; "loco spiritus contracti", Junius & Tremellius, Piscator; "constricto", Vatablus. John Wesley61:3 Ashes - By ashes understand whatever is proper for days of mourning, as by beauty whatever may become times of rejoicing. Oil of joy - He calls it oil of joy in allusion to those anointings they were wont to use in times of joy, gladness for heaviness; and it is called a garment in allusion to their festival ornaments, for they had garments appropriated to their conditions, some suitable to times of rejoicing, and some to times of mourning. Called - That they may be so. Trees - That they shall be firm, solid, and well rooted, being by faith engrafted into Christ, and bringing forth fruit suitable to the soil wherein they are planted.Robert Jamieson, A. R. Fausset and David Brown61:3 To appoint . . . to give--The double verb, with the one and the same accusative, imparts glowing vehemence to the style.beauty for ashes--There is a play on the sound and meaning of the Hebrew words, peer, epher, literally, "ornamental headdress" or tiara (Ezek 24:17), worn in times of joy, instead of a headdress of "ashes," cast on the head in mourning (2Kings 13:19). oil of joy--Perfumed ointment was poured on the guests at joyous feasts (Ps 23:5; Ps 45:7-8; Amos 6:6). On occasions of grief its use was laid aside (2Kings 14:2). garment of praise--bright-colored garments, indicative of thankfulness, instead of those that indicate despondency, as sackcloth (Jn 16:20). trees of righteousness--Hebrew, terebinth trees; symbolical of men strong in righteousness, instead of being, as heretofore, bowed down as a reed with sin and calamity (Is 1:29-30; Is 42:3; 3Kings 14:15; Ps 1:3; Ps 92:12-14; Jer 17:8). planting of . . . Lord--(See on Is 60:21). that he might be glorified-- (Jn 15:8). |
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61:461:4: Եւ շինեսցեն զաւերակսն յաւիտենից, եւ զյառաջագոյն աւերեալսն կանգնեսցեն. եւ նորոգեսցեն զքաղաքս աւերեալս ազգաց մինչեւ յազգս։ Եւ շինեսցեն զաւերակսն յաւիտենից, եւ զյառաջագոյն աւերեալսն կանգնեսցեն, եւ նորոգեսցեն զքաղաքս աւերեալս ազգաց մինչեւ յազգս:4 Պիտի վերաշինեն դարաւոր աւերակները, նախկինում աւերուածները պիտի վերականգնեն եւ նորոգեն դարերից ի վեր փլատակուած քաղաքները: 4 Հին աւերակները պիտի շինեն, Առաջուան կործանուածները պիտի կանգնեցնեն, Աւերուած քաղաքները Ու շատ դարերէ ի վեր աւերակ մնացածները պիտի նորոգեն։ 61:4: Եւ շինեսցեն զաւերակսն յաւիտենից, եւ զյառաջագոյն աւերեալսն կանգնեսցեն. եւ նորոգեսցեն զքաղաքս աւերեալս ազգաց մինչեւ յազգս։ 4 Պիտի վերաշինեն դարաւոր աւերակները, նախկինում աւերուածները պիտի վերականգնեն եւ նորոգեն դարերից ի վեր փլատակուած քաղաքները: 4 Հին աւերակները պիտի շինեն, Առաջուան կործանուածները պիտի կանգնեցնեն, Աւերուած քաղաքները Ու շատ դարերէ ի վեր աւերակ մնացածները պիտի նորոգեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
61:461:4 И застроят пустыни вековые, восстановят древние развалины и возобновят города разоренные, остававшиеся в запустении с давних родов. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations:61:4 καὶ και and; even οἰκοδομήσουσιν οικοδομεω build ἐρήμους ερημος lonesome; wilderness αἰωνίας αιωνιος eternal; of ages ἐξηρημωμένας εξερημοω earlier ἐξαναστήσουσιν εξανιστημι resurrect out; stand up from καὶ και and; even καινιοῦσιν καινιζω city ἐρήμους ερημος lonesome; wilderness ἐξηρημωμένας εξερημοω into; for γενεάς γενεα generation 61:4 וּ û וְ and בָנוּ֙ vānˌû בנה build חָרְבֹ֣ות ḥārᵊvˈôṯ חָרְבָּה ruin עֹולָ֔ם ʕôlˈām עֹולָם eternity שֹׁמְמֹ֥ות šōmᵊmˌôṯ שׁמם be desolate רִֽאשֹׁנִ֖ים rˈišōnˌîm רִאשֹׁון first יְקֹומֵ֑מוּ yᵊqômˈēmû קום arise וְ wᵊ וְ and חִדְּשׁוּ֙ ḥiddᵊšˌû חדשׁ be new עָ֣רֵי ʕˈārê עִיר town חֹ֔רֶב ḥˈōrev חֹרֶב dryness שֹׁמְמֹ֖ות šōmᵊmˌôṯ שׁמם be desolate דֹּ֥ור dˌôr דֹּור generation וָ wā וְ and דֹֽור׃ ḏˈôr דֹּור generation 61:4. et aedificabunt deserta a saeculo et ruinas antiquas erigent et instaurabunt civitates desertas dissipatas in generationem et generationemAnd they shall build the places that have been waste from of old, and shall raise up ancient ruins, and shall repair the desolate cities, that were destroyed for generation and generation. 4. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. 61:4 И застроят пустыни вековые, восстановят древние развалины и возобновят города разоренные, остававшиеся в запустении с давних родов. 61:4 καὶ και and; even οἰκοδομήσουσιν οικοδομεω build ἐρήμους ερημος lonesome; wilderness αἰωνίας αιωνιος eternal; of ages ἐξηρημωμένας εξερημοω earlier ἐξαναστήσουσιν εξανιστημι resurrect out; stand up from καὶ και and; even καινιοῦσιν καινιζω city ἐρήμους ερημος lonesome; wilderness ἐξηρημωμένας εξερημοω into; for γενεάς γενεα generation 61:4 וּ û וְ and בָנוּ֙ vānˌû בנה build חָרְבֹ֣ות ḥārᵊvˈôṯ חָרְבָּה ruin עֹולָ֔ם ʕôlˈām עֹולָם eternity שֹׁמְמֹ֥ות šōmᵊmˌôṯ שׁמם be desolate רִֽאשֹׁנִ֖ים rˈišōnˌîm רִאשֹׁון first יְקֹומֵ֑מוּ yᵊqômˈēmû קום arise וְ wᵊ וְ and חִדְּשׁוּ֙ ḥiddᵊšˌû חדשׁ be new עָ֣רֵי ʕˈārê עִיר town חֹ֔רֶב ḥˈōrev חֹרֶב dryness שֹׁמְמֹ֖ות šōmᵊmˌôṯ שׁמם be desolate דֹּ֥ור dˌôr דֹּור generation וָ wā וְ and דֹֽור׃ ḏˈôr דֹּור generation 61:4. et aedificabunt deserta a saeculo et ruinas antiquas erigent et instaurabunt civitates desertas dissipatas in generationem et generationem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And they shall build the places that have been waste from of old, and shall raise up ancient ruins, and shall repair the desolate cities, that were destroyed for generation and generation. |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144-5: С 4-9: ст. говорится о росте мессианской церкви, ее универсальном характере, вечном веселии и всеобщем прославлении.И застроят пустыни вековые, восстановят древние развалины... и придут иноземцы... и сыновья чужестранцев будут вашими земледельцами... В этих картинных образах, хорошо знакомых нам и из раннейших повествований того же пророка (44:26; 49:8, 19; 58:1, 12; 60:10), очевидно, раскрывается мысль о широком росте и процветании новооснованного мессианского царства. В интересах единства кн. пророка Исаии важно отметить, что текст 5-го стиха имеет почти дословную параллель в следующих словах 14: гл.: "дом Израилев усвоит их (иноземцев) себе на земле Господней рабами и рабынями и возьмет в плен пленивших его" (14: гл., 2: ст.). Подобные указания имеют двоякий смысл: с одной стороны, они говорят о возвеличении духовного Израиля, который из предмета ненависти и поругания у языческих народов превратится в предмет их почтительного внимания и даже служения; с другой стороны, они как бы пророчески намекают и на тот дивный образ, который так художественно раскрыта Апостолом Павлом в его сравнении язычников с дикой маслиной, привитой к стволу еврейского дерева (Рим 11:17-21). Matthew Henry: Concise Commentary on the Whole Bible - 17064 And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. 5 And strangers shall stand and feed your flocks, and the sons of the alien shall be your ploughmen and your vinedressers. 6 But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. 7 For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. 8 For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. 9 And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed.Promises are here made to the Jews now returned out of captivity, and settled again in their own land, which are to be extended to the gospel church, and all believers, who through grace are delivered out of spiritual thraldom; for they are capable of being spiritually applied. I. It is promised that their houses shall be rebuilt (v. 4), that their cities shall be raised out of the ruins in which they had long lain, and be fitted up for their use again: They shall build the old wastes; the old wastes shall be built, the waste cities shall be repaired, the former desolations, even the desolations of many generations, which it was feared would never be repaired, shall be raised up. The setting up of Christianity in the world repaired the decays of natural religion and raised up those desolations both of piety and honesty which had been for many generations the reproach of mankind. An unsanctified soul is like a city that is broken down and has no walls, like a house in ruins; but by the power of Christ's gospel and grace it is repaired, it is put in order again, and fitted to be a habitation of God through the Spirit. And they shall do this, those that are released out of captivity; for we are brought out of the house of bondage that we may serve God, both in building up ourselves to his glory and in helping to build up his church on earth. II. Those that were so lately servants themselves, working for their oppressors and lying at their mercy, shall now have servants to do their work for them and be at their command, not of their brethren (they are all the Lord's freemen), but of the strangers, and the sons of the alien, who shall keep their sheep, till their ground, and dress their gardens, the ancient employments of Abel, Cain, and Adam: Strangers shall feed your flocks, v. 5. When, by the grace of God, we attain to a holy indifference as to all the affairs of this world, buying as though we possessed not--when, though our hands are employed about them, our hearts are not entangled with them, but reserved entire for God and his service--then the sons of the alien are our ploughmen and vine-dressers. III. They shall not only be released out of their captivity, but highly preferred and honourably employed (v. 6): "While the strangers are keeping your flocks, you shall be keeping the charge of the sanctuary; instead of being slaves to your task-masters, you shall be named the priests of the Lord, a high and holy calling." Priests were princes' peers, and in Hebrew were called by the same name. You shall be the ministers of our God, as the Levites were. Note, Those whom God sets at liberty he sets to work; he delivers them out of the hands of their enemies that they may serve him, Luke i. 74, 75; Ps. cxvi. 16. But his service is perfect freedom, nay, it is the greatest honour. When God brought Israel out of Egypt he took them to be to him a kingdom of priests, Exod. xix. 6. And the gospel church is a royal priesthood, 1 Pet. ii. 9. All believers are made to our God kings and priests; and they ought to conduct themselves as such in their devotions and in their whole conversation, with holiness to the Lord written upon their foreheads, that men may call them the priests of the Lord. IV. The wealth and honour of the Gentile converts shall redound to the benefit and credit of the church, v. 6. The Gentiles shall be brought into the church. Those that were strangers shall become fellow-citizens with the saints; and with themselves they shall bring all they have, to be devoted to the glory of God and used in his service; and the priests, the Lord's ministers, shall have the advantage of it. It will be a great strengthening and quickening, as well as a comfort and encouragement, to all good Christians, to see the Gentiles serving the interests of God's kingdom. 1. They shall eat the riches of the Gentiles, not which they have themselves seized by violence, but which are fairly and honourably presented to them, as gifts brought to the altar, which the priests and their families lived comfortably upon. It is not said, "You shall hoard the riches of the Gentiles, and treasure them," but, "You shall eat them;" for there is nothing better in riches than to use them and to do good with them. 2. They shall boast themselves in their glory. Whatever was the honour of the Gentiles converts before their conversion--their nobility, estates, learning, virtue, or places of trust and power--it shall all turn to the reputation of the church to which they have joined themselves; and whatever is their glory after their conversion--their holy zeal and strictness of conversation, their usefulness, their patient suffering, and all the displays of that blessed change which divine grace has made in them--shall be very much for the glory of God and therefore all good men shall glory in it. V. They shall have abundance of comfort and satisfaction in their own bosoms, v. 7. The Jews no doubt were thus privileged after their return; they were in a new world, and now knew how to value their liberty and property, the pleasures of which were continually fresh and blooming. Much more do all those rejoice whom Christ has brought into the glorious liberty of God's children, especially when the privileges of their adoption shall be completed in the resurrection of the body. 1. They shall rejoice in their portion; they shall not only have their own again, but (which is a further gift of God) they shall have the comfort of it, and a heart to rejoice in it, Eccl. iii. 13. Though the houses of the returned Jews, as well as their temple, be much inferior to what they were before the captivity, yet they shall be well pleased with them and thankful for them. It is a portion in their land, their own land, the holy land, Immanuel's land, and therefore they shall rejoice in it, having so lately known what it was to be strangers in a strange land. Those that have God and heaven for their portion have reason to say that they have a worthy portion and to rejoice in it. 2. Everlasting joy shall be unto them, that is, a joyful state of their people, which shall last long, much longer than the captivity had lasted. Yet that joy of the Jewish nation was so much allayed, so often interrupted, and so soon brought to an end, that we must look for the accomplishment of this promise in the spiritual joy which believers have in God and the eternal joy they hope for in heaven. 3. This shall be a double recompence to them, and more than double, for all the reproach and vexation they have lain under in the land of their captivity: "For your shame you shall have double honour, and in your land you shall possess double wealth, to what you lost; the blessing of God upon it, and the comfort you shall have in it, shall make an abundant reparation for all the damages you have received. You shall be owned not only as God's sons, but as his first-born (Exod. iv. 22), and therefore entitled to a double portion." As the miseries of their captivity were so great that in them they are said to have received double for all their sins (ch. xl. 2), so the joys of their return shall be so great that in them they shall receive double for all their shame. The former is applicable to the fulness of Christ's satisfaction, in which God received double for all our sins; the latter to the fulness of heaven's joys, in which we shall receive more than double for all our services and sufferings. Job's case illustrates this: when God turned again his captivity, he gave him twice as much as he had before. VI. God will be their faithful guide and a God in covenant with them (v. 8): I will direct their work in truth. God by his providence will order their affairs for the best, according to the word of his truth. He will guide them in the ways of true prosperity, by the rules of true policy. He will by his grace direct the works of good people in the right way, the true way that leads to happiness; he will direct them to be done in sincerity and then they are pleasing to him. God desires truth in the inward parts; and, if we do our works in truth, he will make an everlasting covenant with us; for to those that walk before him and are upright he will certainly be a God all-sufficient. Now, as a reason both of this and of the foregoing promise, that God will recompense to them double for their shame, those words come in, in the former part of the verse, I the Lord love judgment. He loves that judgment should be done among men, both between magistrates and subjects and between neighbour and neighbour, and therefore he hates all injustice; and, when wrongs are done to his people by their oppressors and persecutors, he is displeased with them, not only because they are done to his people, but because they are wrongs, and against the eternal rules of equity. If men do not do justice, he loves to do judgment himself in giving redress to those that suffer wrong and punishing those that do wrong. God pleads his people's injured cause, not only because he is jealous for them, but because he is jealous for justice. To illustrate this, it is added that he hates robbery for burnt-offering. He hates injustice even in his own people, who honour him with what they have in their burnt-offerings, much more does he hate it when it is against his own people; if he hates robbery when it is for burnt-offerings to himself, much more when it is for burnt-offerings to idols, and when not only his people are robbed of their estates, but he is robbed of his offerings. It is a truth much to the honour of God that ritual services will never atone for the violation of moral precepts, nor will it justify any man's robbery to say, "It was for burnt-offerings," or Corban--It is a gift. Behold, to obey is better than sacrifice, to do justly and love mercy better than thousands of rams; nay, that robbery is most of all hateful to God which is covered with this pretence, for it makes the righteous God to be the patron of unrighteousness. Some make this a reason of the rejection of the Jews upon the bringing in of the Gentiles (v. 6), because they were so corrupt in their morals, and, while they tithed mint and cummin, made nothing of judgment and mercy (Matt. xxiii. 23), whereas God loves judgment and insists upon that, and he hates both robbery for burnt offerings and burnt-offerings for robbery too, as that of the Pharisees, who made long prayers that they might the more plausibly devour widows' houses. Others read these words thus: I hate rapine by iniquity, that is, the spoil which the enemies of God's people had unjustly made of them; God hated this, and therefore would reckon with them for it. VII. God will entail a blessing upon their posterity after them (v. 9): Their seed (the children of those persons themselves that are now the blessed of the Lord, or their successors in profession, the church's seed) shall be accounted to the Lord for a generation, Ps. xxii. 30. 1. They shall signalize themselves and make their neighbours to take notice of them: They shall be known among the Gentiles, shall distinguish themselves by the gravity, seriousness, humility, and cheerfulness of their conversation, especially by that brotherly love by which all men shall know them to be Christ's disciples. And, they thus distinguishing themselves, God shall dignify them, by making them the blessings of their age and instruments of his glory, and by giving them remarkable tokens of his favour, which shall make them eminent and gain them respect from all about them. Let the children of godly parents love in such a manner that they may be known to be such, that all who observe them may see in them the fruits of a good education, and an answer to the prayers that were put up for them; and then they may expect that God will make them known, by the fulfilling of that promise to them, that the generation of the upright shall be blessed. 2. God shall have the glory of this, for every one shall attribute it to the blessing of God; all that see them shall see so much of the grace of God in them, and his favour towards them, that they shall acknowledge them to be the seed which the Lord has blessed and doth bless, for it includes both. See what it is to be blessed of God. Whatever good appears in any it must be taken notice of as the fruit of God's blessing and he must be glorified in it. Adam Clarke: Commentary on the Bible - 183161:4: "And they that spring from thee" - A word is lost here likewise. After ובנו ubanu, "they shall build," add ממך mimmecha, they that spring from thee. Four MSS. have it so, (two of them ancient), and one of mine has it in the margin, and it is confirmed by Isa 58:12, where the sentence is the very same, this word being here added. Kimchi makes the same remark: "the word ממך mimmecha is omitted here; but is found in Isa 58:12."The desolations of many generations - It seems that these words cannot refer to the Jews in the Balbylonish captivity, for they were not there many generations; but it may refer to their dispersions and state of ruin since the advent of our Lord; and consequently this may be a promise of the restoration of the Jewish people. Albert Barnes: Notes on the Bible - 183461:4: And they shall build the old wastes - (See the notes at Isa 58:12).R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188061:4: Isa 49:6-8, Isa 58:12; Eze 36:23-26, Eze 36:33-36; Amo 9:14, Amo 9:15Carl Friedrich Keil and Franz Delitzsch61:4Even in Is 61:3 with להם וקרא a perfect was introduced in the place of the infinitives of the object, and affirmed what was to be accomplished through the mediation of the Servant of Jehovah. The second turn in the address, which follows in Is 61:4-9, continues the use of such perfects, which afterwards pass into futures. But the whole is still governed by the commencement in Is 61:1. The Servant of Jehovah celebrates the glorious office committed to him, and expounds the substance of the gospel given him to proclaim. It points to the restoration of the promised land, and to the elevation of Israel, after its purification in the furnace of judgment, to great honour and dignity in the midst of the world of nations. "And they will build up wastes of the olden time, raise up desolations of the forefathers, and renew desolate cities, desolations of former generations. And strangers stand and feed your flocks, and foreigners become your ploughmen and vinedressers. But ye will be called priests of Jehovah; Servants of our God, will men say to you: ye will eat the riches of the nations, and pride yourselves in their glory." The desolations and wastes of ‛ōlâm and dōr vâdōr, i.e., of ages remote and near (Is 58:12), are not confined to what had lain in ruins during the seventy years of the captivity. The land will be so thickly populated, that the former places of abode will not suffice (Is 49:19-20); so that places must be referred to which are lying waste beyond the present bounds of the promised land (Is 54:3), and which will be rebuilt, raised up, and renewed by those who return from exile, and indeed by the latest generations (Is 58:12, מםּ; cf., Is 60:14). Chōrebh, in the sense of desolation, is a word belonging to the alter period of the language (Zeph., Jer., and Ezek.). The rebuilding naturally suggests the thought of assistance on the part of the heathen (Is 60:10). But the prophet expresses the fact that they will enter into the service of Israel (Is 61:5), in a new and different form. They "stand there" (viz., at their posts ready for service, ‛al-mish-martâm, 2Chron 7:6), "and feed your flocks" (צאן singularetantum, cf., Gen 30:43), and foreigners are your ploughmen and vinedressers. Israel is now, in the midst of the heathen who have entered into the congregation of Jehovah and become the people of God (ch Is 19:25), what the Aaronites formerly were in the midst of Israel itself. It stands upon the height of its primary destination to be a kingdom of priests (Ex 19:6). They are called "priests of Jehovah," and the heathen call them "servants of our God;" for even the heathen speak with believing reverence of the God, to whom Israel renders priestly service, as "our God." This reads as if the restored Israelites were to stand in the same relation to the converted heathen as the clergy to the laity; but it is evident, from Is 66:21, that the prophet has no such hierarchical separation as this in his mind. All that we can safely infer from his prophecy is, that the nationality of Israel will not be swallowed up by the entrance of the heathen into the community of the God of revelation. The people created by Jehovah, to serve as the vehicle of the promise of salvation and the instrument in preparing the way for salvation, will also render Him special service, even after that salvation has been really effected. At the same time, we cannot take the attitude, which is here assigned to the people of sacred history after it has become the teacher of the nations, viz., as the leader of its worship also, and shape it into any clear and definite form that shall be reconcilable with the New Testament spirit of liberty and the abolition of all national party-walls. The Old Testament prophet utters New Testament prophecies in an Old Testament form. Even when he continues to say, "Ye will eat the riches of the Gentiles, and pride yourselves in their glory," i.e., be proud of the glorious things which have passed from their possession into yours, this is merely colouring intended to strike the eye, which admits of explanation on the ground that he saw the future in the mirror of the present, as a complete inversion of the relation in which the two had stood before. The figures present themselves to him in the form of contrasts. The New Testament apostle, on the other hand, says in Rom 11:12 that the conversion of all Israel to Christ will be "the riches of the Gentiles." But if even then the Gentile church should act according to the words of the same apostle in Rom 15:27, and show her gratitude to the people whose spiritual debtor she is, by ministering to them in carnal things, all that the prophet has promised here will be amply fulfilled. We cannot adopt the explanation proposed by Hitzig, Stier, etc., "and changing with them, ye enter into their glory" (hithyammēr from yâmar = mūr, Hiph.: hēmı̄r, Jer 2:11; lit., to exchange with one another, to enter into one another's places); for yâmar = ‛âmar (cf., yâchad = 'âchad; yâsham = 'âsham; yâlaph = 'âlaph), to press upwards, to rise up (related to tâmar, see at Is 17:9; sâmar, Symm. ὀρθοτριχεῖν, possibly also ‛âmar with the hithpael hith‛ammēr, lxx καταδυναστεύειν), yields a much simpler and more appropriate meaning. From this verb we have hith'ammēr in Ps 94:4, "to lift one's self up (proudly)," and here hithyammēr; and it is in this way that the word has been explained by Jerome (superbietis), and possibly by the lxx (θαυμασθήσεσθε, in the sense of spectabiles eritis), by the Targum, and the Syriac, as well as by most of the ancient and modern expositors. Geneva 159961:4 And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many (h) generations.(h) That is, for a long time. John Gill61:4 And they shall build the old wastes,.... The captives set at liberty, and who are called trees of righteousness, and the planting of the Lord; righteous and good men, who shall be employed in the spiritual building of the church in Gospel times, and especially in the latter day; for here begins an account of the benefits and blessings the church of Christ should partake of, particularly at the time of the calling and conversion of the Jews: after having described the work and office of the Messiah, and his fitness for it, the Holy Ghost returns to the same subject with the preceding chapter, and which is carried on in the next. What is here said was literally true, when the Jews returned from Babylon, and built their ruined houses and cities; or, at least, there is an allusion to it: but it respects either the setting up of the interest of Christ, and forming churches in the Gentile world, where nothing but blindness and ignorance reigned; where there were no preaching nor ordinances, but all things were in ruin and confusion; as they were before the ministry of the Gospel by the apostles, who were wise master builders, and instruments of converting multitudes, and of raising churches to the honour of the great Redeemer there: or rather it respects the building up of the tabernacle of David, that is fallen down, or the church of God among the Jews, which will be in the latter day, when they are turned to the Lord, Amos 9:11 and the same sense have all the following expressions,they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations; setting forth the desolate state and condition of the Jews; their long continuance in it, age after age; and their recovery and restoration, when they shall become a flourishing people again, both in civil and spiritual things. Robert Jamieson, A. R. Fausset and David Brown61:4 old wastes--Jerusalem and the cities of Judah which long lay in ruins (see on Is 58:12). |
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61:561:5: Եւ եկեսցեն օտարածինք հովիւք խաշանց քոց. եւ այլազգիք մաճակալք եւ այգեգործք քո[10282]։ [10282] Յօրինակին. Մայճակալք եւ այգե՛՛։ Եւ եկեսցեն օտարածինք, հովիւք խաշանց քոց, եւ այլազգիք մաճակալք եւ այգեգործք քո:5 Օտարածինները պիտի գան ու լինեն քո ոչխարների հօտերի հովիւները, այլազգիները՝ քո մաճկալներն ու այգեգործները: 5 Օտարականները պիտի գան ու ձեր հօտերը պիտի հովուեն։Օտարներուն որդիները ձեր երկրագործները եւ այգեգործները պիտի ըլլան։ 61:5: Եւ եկեսցեն օտարածինք հովիւք խաշանց քոց. եւ այլազգիք մաճակալք եւ այգեգործք քո[10282]։ [10282] Յօրինակին. Մայճակալք եւ այգե՛՛։ 5 Օտարածինները պիտի գան ու լինեն քո ոչխարների հօտերի հովիւները, այլազգիները՝ քո մաճկալներն ու այգեգործները: 5 Օտարականները պիտի գան ու ձեր հօտերը պիտի հովուեն։Օտարներուն որդիները ձեր երկրագործները եւ այգեգործները պիտի ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾ |
61:561:5 И придут иноземцы и будут пасти стада ваши; и сыновья чужестранцев {будут} вашими земледельцами и вашими виноградарями. And strangers shall stand and feed your flocks, and the sons of the alien [shall be] your plowmen and your vinedressers:61:5 καὶ και and; even ἥξουσιν ηκω here ἀλλογενεῖς αλλογενης of another family ποιμαίνοντες ποιμαινω shepherd τὰ ο the πρόβατά προβατον sheep σου σου of you; your καὶ και and; even ἀλλόφυλοι αλλοφυλος foreigner ἀροτῆρες αροτηρ and; even ἀμπελουργοί αμπελουργος vine worker 61:5 וְ wᵊ וְ and עָמְד֣וּ ʕāmᵊḏˈû עמד stand זָרִ֔ים zārˈîm זָר strange וְ wᵊ וְ and רָע֖וּ rāʕˌû רעה pasture צֹאנְכֶ֑ם ṣōnᵊḵˈem צֹאן cattle וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son נֵכָ֔ר nēḵˈār נֵכָר foreigner אִכָּרֵיכֶ֖ם ʔikkārêḵˌem אִכָּר farmer וְ wᵊ וְ and כֹרְמֵיכֶֽם׃ ḵōrᵊmêḵˈem כֹּרֵם vinedresser 61:5. et stabunt alieni et pascent pecora vestra et filii peregrinorum agricolae et vinitores vestri eruntAnd strangers shall stand and shall feed your flocks: and the sons of strangers shall be your husbandman, and the dressers of your vines. 5. And strangers shall stand and feed your flocks, and aliens shall be your plowmen and your vinedressers. 61:5 И придут иноземцы и будут пасти стада ваши; и сыновья чужестранцев {будут} вашими земледельцами и вашими виноградарями. 61:5 καὶ και and; even ἥξουσιν ηκω here ἀλλογενεῖς αλλογενης of another family ποιμαίνοντες ποιμαινω shepherd τὰ ο the πρόβατά προβατον sheep σου σου of you; your καὶ και and; even ἀλλόφυλοι αλλοφυλος foreigner ἀροτῆρες αροτηρ and; even ἀμπελουργοί αμπελουργος vine worker 61:5 וְ wᵊ וְ and עָמְד֣וּ ʕāmᵊḏˈû עמד stand זָרִ֔ים zārˈîm זָר strange וְ wᵊ וְ and רָע֖וּ rāʕˌû רעה pasture צֹאנְכֶ֑ם ṣōnᵊḵˈem צֹאן cattle וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son נֵכָ֔ר nēḵˈār נֵכָר foreigner אִכָּרֵיכֶ֖ם ʔikkārêḵˌem אִכָּר farmer וְ wᵊ וְ and כֹרְמֵיכֶֽם׃ ḵōrᵊmêḵˈem כֹּרֵם vinedresser 61:5. et stabunt alieni et pascent pecora vestra et filii peregrinorum agricolae et vinitores vestri erunt ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And strangers shall stand and shall feed your flocks: and the sons of strangers shall be your husbandman, and the dressers of your vines. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183161:5: Strangers shall - feed your flocks - Gentiles shall first preach to you the salvation of Christ, and feed with Divine knowledge the Jewish congregations.Albert Barnes: Notes on the Bible - 183461:5: And strangers shall stand - (See the notes at Isa 14:1-2; Isa 60:10).And feed your flocks - The keeping of flocks constituted a very considerable part of the husbandry of those who dwelt in Palestine. Of course, any considerable prosperity of a spiritual nature would be well represented by an accession of foreigners, who should come to relieve them in their toil. It is not necessary to suppose that this is to be taken literally, nor that it should be so spiritualized as to suppose that the prophet refers to churches and their pastors, and to the fact, that those churches would be put under the care of pastors from among the pagan. The idea is, that it would be a time of signal spiritual prosperity, and when the accession would be as great and important as if foreigners were to come in among a people, and take the whole labor of attending their flocks and cultivating their fields. Your plowmen - Hebrew, אכר 'ikkâ r, from which probably is derived the Greek ἀγρός agros; the Gothic akr; the German acker; and the English acre. It means properly a digger or cultivator of the soil, or farmer Jer 51:26; Amo 5:16. And vine-dressers - The sense here accords with that which has been so repeatedly said before, that the pagan world would yet become tributary to the church (see the notes at Isa 9:5-7, Isa 9:9-10). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188061:5: Isa 14:1, Isa 14:2, Isa 60:10-14; Eph 2:12-20Geneva 159961:5 And foreigners shall (i) stand and feed your flocks, and the sons of the alien [shall be] your plowmen and your vinedressers.(i) They will be ready to serve you in all your needs. John Gill61:5 And strangers shall stand and feed your flocks,.... The several congregated churches of Christ, which shall be set among them, compared to flocks of sheep, as they often are; and which shall be fed with knowledge and understanding, with the words of faith and sound doctrine, by pastors of the Gentile race; who shall be raised up by Christ, and shall freely, and faithfully, and constantly perform the office they are called unto; see Acts 20:28,and the sons of the alien shall be your ploughmen, and your vinedressers: the sons of Gentiles, who were aliens from the commonwealth of Israel, and strangers to the covenants of promise, Eph 2:12, but now being converted and brought to the knowledge of Christ, and gifted by him, will be of eminent service in his church; which, as it is "God's husbandry", 1Cor 3:9 shall be filled and cultivated by them; the fallow ground of men's hearts shall be ploughed up by them, with the plough of the Gospel the Lord succeeding their labours; and the seed of the word sown in them, which, by the blessing of God, shall take root, spring up, and bring forth fruit. And whereas the church of God is compared to a vineyard, and particular churches of Christ to vines; such men as are called by grace from among the Gentiles, and have received gifts from Christ, shall be the keepers and dressers of these vines, plant, and prune, and water them, and do everything requisite unto them; see Song 2:15. John Wesley61:5 Strangers - Gentiles, such as are not of the natural race of the Jews, but Gentile converts. Or, such as shall have no more than an outward profession. Stand - Ready to be at thy service. Flocks - The churches with the word of God. Plow - men - Shall manage the whole work of God's spiritual husbandry.Robert Jamieson, A. R. Fausset and David Brown61:5 stand--shall wait on you as servants (Is 14:1-2; Is 60:10). |
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61:661:6: Բայց դուք քահանայք Տեառն կոչեսջիք. պաշտօնեայք Աստուծոյ մերոյ անուանեսջիք. զզօրութիւն ազգաց կերիջիք, եւ մեծութեամբ նոցա սքանչելի՛ լինիջիք[10283]։ [10283] Ոմանք. Տեառն կոչիջիք եւ պաշտօնեայք։ Բայց դուք` քահանայք Տեառն կոչեսջիք, պաշտօնեայք Աստուծոյ մերոյ անուանեսջիք, զզօրութիւն ազգաց կերիջիք, եւ մեծութեամբ նոցա սքանչելի լինիջիք:6 Իսկ դուք Տիրոջ քահանաներ պիտի կոչուէք, մեր Աստծու պաշտօնեաներ պիտի անուանուէք, ազգերի հարստութիւնը պիտի ուտէք եւ նրանց մեծութեամբ պիտի փառաւորուէք: 6 Բայց դուք Տէրոջը՝ քահանաներ, Մեր Աստուծոյն պաշտօնեաներ պիտի կոչուիք։Ազգերուն հարստութիւնը պիտի ուտէք Ու անոնց փառքովը պիտի փառաւորուիք։ 61:6: Բայց դուք քահանայք Տեառն կոչեսջիք. պաշտօնեայք Աստուծոյ մերոյ անուանեսջիք. զզօրութիւն ազգաց կերիջիք, եւ մեծութեամբ նոցա սքանչելի՛ լինիջիք[10283]։ [10283] Ոմանք. Տեառն կոչիջիք եւ պաշտօնեայք։ 6 Իսկ դուք Տիրոջ քահանաներ պիտի կոչուէք, մեր Աստծու պաշտօնեաներ պիտի անուանուէք, ազգերի հարստութիւնը պիտի ուտէք եւ նրանց մեծութեամբ պիտի փառաւորուէք: 6 Բայց դուք Տէրոջը՝ քահանաներ, Մեր Աստուծոյն պաշտօնեաներ պիտի կոչուիք։Ազգերուն հարստութիւնը պիտի ուտէք Ու անոնց փառքովը պիտի փառաւորուիք։ zohrab-1805▾ eastern-1994▾ western am▾ |
61:661:6 А вы будете называться священниками Господа, служителями Бога нашего будут именовать вас; будете пользоваться достоянием народов и славиться славою их. But ye shall be named the Priests of the LORD: [men] shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves:61:6 ὑμεῖς υμεις you δὲ δε though; while ἱερεῖς ιερευς priest κυρίου κυριος lord; master κληθήσεσθε καλεω call; invite λειτουργοὶ λειτουργος functionary; minister θεοῦ θεος God ἰσχὺν ισχυς force ἐθνῶν εθνος nation; caste κατέδεσθε κατεσθιω consume; eat up καὶ και and; even ἐν εν in τῷ ο the πλούτῳ πλουτος wealth; richness αὐτῶν αυτος he; him θαυμασθήσεσθε θαυμαζω wonder 61:6 וְ wᵊ וְ and אַתֶּ֗ם ʔattˈem אַתֶּם you כֹּהֲנֵ֤י kōhᵃnˈê כֹּהֵן priest יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH תִּקָּרֵ֔אוּ tiqqārˈēʔû קרא call מְשָׁרְתֵ֣י mᵊšārᵊṯˈê שׁרת serve אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) יֵאָמֵ֖ר yēʔāmˌēr אמר say לָכֶ֑ם lāḵˈem לְ to חֵ֤יל ḥˈêl חַיִל power גֹּויִם֙ gôyˌim גֹּוי people תֹּאכֵ֔לוּ tōḵˈēlû אכל eat וּ û וְ and בִ vi בְּ in כְבֹודָ֖ם ḵᵊvôḏˌām כָּבֹוד weight תִּתְיַמָּֽרוּ׃ tiṯyammˈārû ימר [uncertain] 61:6. vos autem sacerdotes Domini vocabimini ministri Dei nostri dicetur vobis fortitudinem gentium comedetis et in gloria earum superbietisBut you shall be called the priests of the Lord: to you it shall be said: Ye ministers of our God: you shall eat the riches of the Gentiles, and you shall pride yourselves in their glory. 6. But ye shall be named the priests of the LORD: men shall call you the ministers of our God: ye shall eat the wealth of the nations, and in their glory shall ye boast yourselves. 61:6 А вы будете называться священниками Господа, служителями Бога нашего будут именовать вас; будете пользоваться достоянием народов и славиться славою их. 61:6 ὑμεῖς υμεις you δὲ δε though; while ἱερεῖς ιερευς priest κυρίου κυριος lord; master κληθήσεσθε καλεω call; invite λειτουργοὶ λειτουργος functionary; minister θεοῦ θεος God ἰσχὺν ισχυς force ἐθνῶν εθνος nation; caste κατέδεσθε κατεσθιω consume; eat up καὶ και and; even ἐν εν in τῷ ο the πλούτῳ πλουτος wealth; richness αὐτῶν αυτος he; him θαυμασθήσεσθε θαυμαζω wonder 61:6 וְ wᵊ וְ and אַתֶּ֗ם ʔattˈem אַתֶּם you כֹּהֲנֵ֤י kōhᵃnˈê כֹּהֵן priest יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH תִּקָּרֵ֔אוּ tiqqārˈēʔû קרא call מְשָׁרְתֵ֣י mᵊšārᵊṯˈê שׁרת serve אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) יֵאָמֵ֖ר yēʔāmˌēr אמר say לָכֶ֑ם lāḵˈem לְ to חֵ֤יל ḥˈêl חַיִל power גֹּויִם֙ gôyˌim גֹּוי people תֹּאכֵ֔לוּ tōḵˈēlû אכל eat וּ û וְ and בִ vi בְּ in כְבֹודָ֖ם ḵᵊvôḏˌām כָּבֹוד weight תִּתְיַמָּֽרוּ׃ tiṯyammˈārû ימר [uncertain] 61:6. vos autem sacerdotes Domini vocabimini ministri Dei nostri dicetur vobis fortitudinem gentium comedetis et in gloria earum superbietis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But you shall be called the priests of the Lord: to you it shall be said: Ye ministers of our God: you shall eat the riches of the Gentiles, and you shall pride yourselves in their glory. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19146: А вы будете называться священниками Господа... Слова эти впервые сказаны Богом всему Израилю при заключении Синайского завета (Исх 19:6). Теперь они повторяются пророком Исаией или, точнее, говорившим чрез него Мессией, в приложении к духовному Израилю, нового завета; наконец, в при самом наступлении этого завета они еще раз удостоверяются Апостолом Петром (1: Пет 2:9). Некоторые в этих словах хотят находить как бы особое выделение Израильского народа на священное служение и в новозаветной церкви; но это - неправильно, в виду ясных показаний последующего контекста (66:20-21).Будете пользоваться достоянием народов и славиться славою их. Повторение того, что было сказано раньше. (60:5-9, 16). Albert Barnes: Notes on the Bible - 183461:6: But ye shall be named - The idea here literally is, 'There will be no need of your engaging in the business of agriculture. All that will be done by others; and you, as ministers of God, may engage wholly in the duties of religion. The world shall be tributary to you, and you shall enjoy the productions of all lands; and you may, therefore, devote yourselves exclusively to the service of Yahweh, as a kingdom of priests.' A similar promise occurs in Exo 19:6 : 'And ye shall be unto me a kingdom of priests, and an holy nation.' The idea is, that there would be a degree of spiritual prosperity, as great as if they were permitted to enjoy all the productions of other climes; as if all menial and laborious service were performed by others; and as if they were to be entirely free from the necessity of toil, and were permitted to devote themselves exclusively to the services of religion.Ye shall eat the riches of the Gentiles - (See the notes at Isa 60:5-11). And in their glory - In what constitutes their glory, or what they regard as valuable; that is, their wealth, their talents, and their power. Shall you boast yourselves? - There has been considerable variety of interpretation in regard to the meaning of the word used here. Jerome renders it, Et in gloria earum superbietis. The Septuagint, 'In their wealth ye shall be admired' (θαυμασθήσεσθε thaumasthē sesthe). The Chaldee and Syriac render it, 'In their splendor ye shall glory.' The word used is ימר yâ mar. It occurs nowhere else, it is believed, except in Jer 2:11, twice, where it is tendered 'changed.' 'Hath a nation changed (ההימיר hahē ymiyr) their gods, which are yet no gods? But my people have changed ( המיר hē miyr) their glory for that which doth not profit.' In the passage before us, it is used in Hithpael, and means properly to exchange oneself with anyone. Here it means, 'In their splendor we shall take their places,' that is, we shall enjoy it in their stead. We shall avail ourselves of it as if we were to enter into their possessions, and as if it were our own. The sense is, it shall come to enrich and adorn the church. It shall cleavage places, and shall all belong to the penple of God - in accordance with that which has been so often said by Isaiah, that the wealth of the world would become tributary to the church. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188061:6: named: Isa 60:17, Isa 66:21; Exo 19:6; Rom 12:1; Pe1 2:5, Pe1 2:9; Rev 1:6, Rev 5:10, Rev 20:6, called, Eze 14:11; Co1 3:5, Co1 4:1; Co2 6:4, Co2 11:23; Eph 4:11, Eph 4:12ye shall eat: Isa 23:18, Isa 60:5-7, Isa 60:10, Isa 60:11, Isa 60:16, Isa 66:12; Act 11:28-30; Rom 15:26, Rom 15:27 Geneva 159961:6 But ye shall be named the (k) Priests of the LORD: [men] shall call you the Ministers of our God: ye shall eat the (l) riches of the Gentiles, and in their glory shall ye boast yourselves.(k) This is accomplished in the time of Christ, by whom all the faithful are made priests and kings, (1Pet 2:9; Rev_ 1:6, Rev_ 5:10). (l) Read (Is 60:11, Is 60:16). John Gill61:6 But ye shall be named the priests of the Lord,.... Or, "and ye shall be named", &c. which Jerom understands of the builders of cities, pastors of flocks, the ploughmen and vinedressers, the strangers and the sons of the alien, that these also should be called priests: but rather it designs the Jews, when they shall be called and converted, and when there will be no more the distinction of priests and common people, but they shall all be kings and priests unto God, a royal priesthood, to offer spiritual sacrifices to him, all ceremonial ones being at an end:men shall call you the ministers of our God; Christian men shall call, own, and acknowledge you to be the servants of Christ, of Immanuel, God with us, having professed faith in him, and submitted to his ordinances: ye shall eat the riches of the Gentiles; converted Gentiles, who shall join themselves with Jewish converts in the same church state; who shall bring their wealth with them, and with it support the interest of Christ; see Is 60:5, or this may be understood of their spiritual riches, the unsearchable riches of Christ revealed in the Gospel, which the Gentiles have long possessed, but now the Jews shall have a share with them: and in their glory shall you boast yourselves; not in being the seed of Abraham, as formerly; in birth privileges, in carnal rites and ceremonies, such as circumcision and others; but in what is the glory of the Gentiles, Christ himself, who is their glory, and of whom they glory; as also his Gospel, and the ordinances of it, which are the glory of every nation possessed of them: or, "ye shall delight yourselves" (z); in the Lord; in communion and conversation with his people, and in the enjoyment of the privileges of his house with them: or, "ye shall lift up or exalt yourselves", or "be exalted" (a); to the same degree of honour and glory, being all kings and priests unto God. (z) "oblectabitis", Tigurine, version. So the Targum. (a) "Summe efferetis vos", Junius & Tremellius, Piscator, Vitringa; "exaltabimini", Munster, Pagninus. So Ben Melech, and R. Sol. Urbin. Ohel Moed, fol. 89. 2. John Wesley61:6 The priests - The whole body of them shall now be as near to God as the priests were formerly, and shall be a royal priesthood. This is most certainly true of all the faithful under the gospel.Robert Jamieson, A. R. Fausset and David Brown61:6 But ye--as contrasted with the strangers. Ye shall have no need to attend to your flocks and lands: "strangers" will do that for you; your exclusive business will be the service of Jehovah as His "priests" (Ex 19:6, which remains yet to be realized; compare as to the spiritual Israel, Is 66:21; 1Pet 2:5, 1Pet 2:9; Rev_ 1:6; Rev_ 5:10).Ministers-- (Ezek 44:11). eat . . . riches of . . . Gentiles-- (Is 60:5-11). in their glory . . . boast yourselves--rather, "in their splendor ye shall be substituted in their stead"; ye shall substitute yourselves [MAURER]. |
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61:761:7: Փոխանակ ամօթոյ ձերոյ կրկի՛ն ուրախութիւն, եւ փոխանակ անարգանաց ձերոց ցնծութիւն. եւ ապա՛ զերկիրն յերկրորդում ժառանգեսցեն. եւ ուրախութի՛ւն յաւիտենից ՚ի վերայ գլխոց նոցա։ Փոխանակ ամօթոյ ձերոյ` կրկին ուրախութիւն, եւ փոխանակ անարգանաց [955]ձերոց` ցնծութիւն, եւ ապա զերկիրն յերկրորդում ժառանգեսցեն, եւ ուրախութիւն յաւիտենից ի վերայ գլխոց նոցա:7 Ձեր ամօթի փոխարէն՝ կրկնակի ուրախութիւն, ձեր անարգանքի փոխարէն ցնծութիւն պիտի վայելէք եւ ապա դարձեալ պիտի ժառանգէք երկիրը, եւ յաւիտենական ուրախութիւն պիտի լինի ձեզ համար: 7 Ձեր ամօթին տեղ՝ կրկին ուրախութիւն Եւ անարգանքին տեղ ձեր ժառանգութեանը մէջ պիտի ցնծաք, Ուստի ձեր երկրին մէջ կրկին ժառանգութիւն պիտի առնէք։Յաւիտենական ուրախութիւն պիտի ունենաք։ 61:7: Փոխանակ ամօթոյ ձերոյ կրկի՛ն ուրախութիւն, եւ փոխանակ անարգանաց ձերոց ցնծութիւն. եւ ապա՛ զերկիրն յերկրորդում ժառանգեսցեն. եւ ուրախութի՛ւն յաւիտենից ՚ի վերայ գլխոց նոցա։ 7 Ձեր ամօթի փոխարէն՝ կրկնակի ուրախութիւն, ձեր անարգանքի փոխարէն ցնծութիւն պիտի վայելէք եւ ապա դարձեալ պիտի ժառանգէք երկիրը, եւ յաւիտենական ուրախութիւն պիտի լինի ձեզ համար: 7 Ձեր ամօթին տեղ՝ կրկին ուրախութիւն Եւ անարգանքին տեղ ձեր ժառանգութեանը մէջ պիտի ցնծաք, Ուստի ձեր երկրին մէջ կրկին ժառանգութիւն պիտի առնէք։Յաւիտենական ուրախութիւն պիտի ունենաք։ zohrab-1805▾ eastern-1994▾ western am▾ |
61:761:7 За посрамление вам будет вдвое; за поношение они будут радоваться своей доле, потому что в земле своей вдвое получат; веселие вечное будет у них. For your shame [ye shall have] double; and [for] confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them:61:7 οὕτως ουτως so; this way ἐκ εκ from; out of δευτέρας δευτερος second κληρονομήσουσιν κληρονομεω inherit; heir τὴν ο the γῆν γη earth; land καὶ και and; even εὐφροσύνη ευφροσυνη celebration αἰώνιος αιωνιος eternal; of ages ὑπὲρ υπερ over; for κεφαλῆς κεφαλη head; top αὐτῶν αυτος he; him 61:7 תַּ֤חַת tˈaḥaṯ תַּחַת under part בָּשְׁתְּכֶם֙ boštᵊḵˌem בֹּשֶׁת shame מִשְׁנֶ֔ה mišnˈeh מִשְׁנֶה second וּ û וְ and כְלִמָּ֖ה ḵᵊlimmˌā כְּלִמָּה insult יָרֹ֣נּוּ yārˈōnnû רנן cry of joy חֶלְקָ֑ם ḥelqˈām חֵלֶק share לָכֵ֤ן lāḵˈēn לָכֵן therefore בְּ bᵊ בְּ in אַרְצָם֙ ʔarṣˌām אֶרֶץ earth מִשְׁנֶ֣ה mišnˈeh מִשְׁנֶה second יִירָ֔שׁוּ yîrˈāšû ירשׁ trample down שִׂמְחַ֥ת śimḥˌaṯ שִׂמְחָה joy עֹולָ֖ם ʕôlˌām עֹולָם eternity תִּֽהְיֶ֥ה tˈihyˌeh היה be לָהֶֽם׃ lāhˈem לְ to 61:7. pro confusione vestra duplici et rubore laudabunt partem eorum propter hoc in terra sua duplicia possidebunt laetitia sempiterna erit eisFor your double confusion and shame, they shall praise their part: therefore shall they receive double in their land, everlasting joy shall be unto them. 7. For your shame double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess double: everlasting joy shall be unto them. 61:7 За посрамление вам будет вдвое; за поношение они будут радоваться своей доле, потому что в земле своей вдвое получат; веселие вечное будет у них. 61:7 οὕτως ουτως so; this way ἐκ εκ from; out of δευτέρας δευτερος second κληρονομήσουσιν κληρονομεω inherit; heir τὴν ο the γῆν γη earth; land καὶ και and; even εὐφροσύνη ευφροσυνη celebration αἰώνιος αιωνιος eternal; of ages ὑπὲρ υπερ over; for κεφαλῆς κεφαλη head; top αὐτῶν αυτος he; him 61:7 תַּ֤חַת tˈaḥaṯ תַּחַת under part בָּשְׁתְּכֶם֙ boštᵊḵˌem בֹּשֶׁת shame מִשְׁנֶ֔ה mišnˈeh מִשְׁנֶה second וּ û וְ and כְלִמָּ֖ה ḵᵊlimmˌā כְּלִמָּה insult יָרֹ֣נּוּ yārˈōnnû רנן cry of joy חֶלְקָ֑ם ḥelqˈām חֵלֶק share לָכֵ֤ן lāḵˈēn לָכֵן therefore בְּ bᵊ בְּ in אַרְצָם֙ ʔarṣˌām אֶרֶץ earth מִשְׁנֶ֣ה mišnˈeh מִשְׁנֶה second יִירָ֔שׁוּ yîrˈāšû ירשׁ trample down שִׂמְחַ֥ת śimḥˌaṯ שִׂמְחָה joy עֹולָ֖ם ʕôlˌām עֹולָם eternity תִּֽהְיֶ֥ה tˈihyˌeh היה be לָהֶֽם׃ lāhˈem לְ to 61:7. pro confusione vestra duplici et rubore laudabunt partem eorum propter hoc in terra sua duplicia possidebunt laetitia sempiterna erit eis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ For your double confusion and shame, they shall praise their part: therefore shall they receive double in their land, everlasting joy shall be unto them. |
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 - 1903-19147: В нем говорится о сугубой чести некогда здесь на земле поносимого Израиля, и о вечном воздаянии ему там, на небе (ср. 60:15).Adam Clarke: Commentary on the Bible - 183161:7: For your shame "Instead of your shame" - The translation of this verse, which is very confused, and probably corrupted in the Hebrew, is taken from the Syriac Version; except that the latter has not expressed the word משנה mishneh, double, in the first place. Five MSS. add the conjunction ו vau to שמחת simchath. The Syriac reads תרנו taronnu, and תירשו tirashu, in the second person, "ye shall rejoice, ye shall inherit. "And for להם lahem, to them, two MSS., (one of them ancient), three of De Rossi's, and the Syriac, read לכם lachem, to you, in the second person likewise.The Version of the Septuagint is imperfect in this place; the first half of the verse is entirely omitted in all the printed copies. It is supplied by MSS. Pachom. and 1. D. 2 in the following manner: - Αντι της αισχυνης ὑμων της διπλης, Και αντι της εντροπης αγαλλιασεται ἡ μερις αυτων· Δια τουτο την γην αυτων εκ δευτερου- "Instead of your shame ye shall have double, And instead of your confusion their portion shall rejoice; Therefore, they shall possess their land a second time." In which the two MSS. agree, except that 1. D. 2 has by mistake ἡμερας, day, for ἡ μερις, the part. And Cod. Marchal., in the margin, has pretty nearly the same supplement as from Theodotion. - L. Albert Barnes: Notes on the Bible - 183461:7: For your shame - That is, instead of the reproach and humiliation which you have been called to experience.You shall have double - A double inheritance or reward (see the notes at Isa 40:2). And for confusion - The word 'confusion' here means the same as a blush of shame, and refers to the scenes of humiliation and sorrow which the nation had passed through on account of its sins. They shall rejoice - There is here a change from the second to the third person - a change which is not unfrequent in Isaiah. The same persons, however, are intended. In their portion - That is, you shall be permitted to rejoice in the augmented privileges which you shall enjoy. They will be more than a compensation for all the calamities which you have been called to endure. Therefore in their land - This is to be regarded as addressed to the exiles in Babylon, and the promise is, that the people of God would be restored again to their own land, and to more than their former privileges and blessings there. The double - Double of what they formerly possessed; that is, their blessings would be greatly increased and multiplied. Applied to the times of the Messiah, to which the prophet undoubtedly refers, it means that the privileges of the friends of God would be far greater than had been enjoyed even in the most favored times under the former dispensation. Everlasting joy - (See the notes at Isa 35:10). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188061:7: your shame: Isa 40:2; Deu 21:17; Kg2 2:9; Job 42:10; Zac 9:12; Co2 4:17everlasting: Isa 35:10, Isa 51:11, Isa 60:19, Isa 60:20; Psa 16:11; Mat 25:46; Th2 2:16 Carl Friedrich Keil and Franz Delitzsch61:7The shame of banishment will then be changed into an excess of joy, and honourable distinction. "Instead of shame ye will have double, and (instead) of insult they rejoice at their portion: thus in their land they will possess double; everlasting joy will they have. For I Jehovah love right, hate robbery in wickedness; and give them their reward in faithfulness, and conclude an everlasting covenant with them. And their family will be known among the nations, and their offspring in the midst of the nations: all who see them will recognise them, for they are a family that Jehovah hath blessed." The enigmatical first half of Is 61:7 is explained in Is 61:2, where mishneh is shown to consist of double possession in the land of their inheritance, which has not only been restored to them, but extended far beyond the borders of their former possession; and yârōnnū chelqâm (cf., Is 65:14) denotes excessive rejoicing in the ground and soil belonging to them (according to the appointment of Jehovah): chelqâm as in Mic 2:4; and mishneh as equivalent not to כבוד משׁנה, but to ירשּׁה משׁנה. Taking this to be the relation between Is 61:7 and Is 61:7, the meaning of lâkhēn is not, "therefore, because they have hitherto suffered shame and reproach;" but what is promised in Is 61:7 is unfolded according to its practical results, the effects consequent upon its fulfilment being placed in the foreground; so that there is less to astonish us in the elliptically brief form of Is 61:7 which needed explanation. The transition from the form of address to that of declaration is the same as in Is 1:29; Is 31:6; Is 52:14-15. וּכלמּה is a concise expression for כלמה ותחת, just as וּתהלּתי in Is 48:9 is for תהלתי וּלמען. Chelqâm is either the accusative of the object, according to the construction of רנּן, which occurs in Ps 51:16; or what I prefer, looking at חמה in Is 42:25, and וּזבחיך in Is 43:23, an adverbial accusative = בחלקם. The lxx, Jerome, and Saad. render the clause, in opposition to the accents, "instead of your double shame and reproach;" but in that case the principal words of the clause would read הלקכם תּרנּוּ. The explanation adopted by the Targum, Saad., and Jerome, "shame on the part of those who rejoice in their portion," is absolutely impossible. The great majority of the modern commentators adopt essentially the same explanation of Is 61:7 as we have done, and even A. E. Kimchi does the same. Hahn's modification, "instead of your shame is the double their portion, and (instead) of the insult this, that they will rejoice," forces a meaning upon the syntax which is absolutely impossible. The reason for the gracious recompense for the wrong endured is given in Is 61:8, "Jehovah loves the right," which the enemies of Israel have so shamefully abused. "He hates בּעולה גזל, i.e., not rapinam in holocausto (as Jerome, Talmud b. Succa 30a, Luther, and others render it; Eng. ver. "robbery for burnt-offering") - for what object would there be in mentioning sacrifices here, seeing that only heathen sacrifices could be intended, and there would be something worse than gâzēl to condemn in them? - but robbery, or, strictly speaking, "something robbed in or with knavery" (lxx, Targ., Syr., Saad.), which calls to mind at once the cruel robbery or spoiling that Israel had sustained from the Chaldeans, its bōzezı̄m (Is 42:24) - a robbery which passed all bounds. עולה is softened from עולה (from עול, עול), like עלתה in Job 5:16, and עולת in Ps 58:3 and Ps 64:7; though it is doubtful whether the punctuation assumes the latter, as the Targum does, and not rather the meaning holocaustum supported by the Talmud. For the very reason, therefore, that Israel had been so grievously ill-treated by the instruments of punishment employed by Jehovah, He would give those who had been ill-treated their due reward, after He had made the evil, which He had not approved, subservient to His own salutary purposes. פּעלּה is the reward of work in Lev 19:13, of hardship in Ezek 29:20; here it is the reward of suffering. This reward He would give בּאמת, exactly as He had promised, without the slightest deduction. The posterity of those who have been ill-treated and insulted will be honourably known (נודע as in Prov 31:23) in the world of nations, and men will need only to catch sight of them to recognise them (by prominent marks of blessing), for they are a family blessed of God. כּי, not quod (because), although it might have this meaning, but nam (for), as in Gen 27:23, since hikkı̄r includes the meaning agnoscere (to recognise). Geneva 159961:7 For your shame [ye shall have] (m) double; and [for] confusion (n) they shall rejoice in (o) their portion: therefore in their land they shall possess the (p) double: everlasting joy shall be to them.(m) Abundant recompence as this word is used, (Is 40:2). (n) That is, the Jews. (o) That is, of the Gentiles. (p) While the Gentiles had dominion over the Jews in times past, now they will have double authority over them and possess twice as much. John Gill61:7 For your shame you shall have double,.... Or, "for your double shame" (b); instead of being a reproach, a proverb, a taunt, and a curse, as the Jews now are everywhere; being converted, they will have double honour, both in things civil and religious, be in great esteem with Christ, and all his people:and for confusion they shall rejoice in their portion; instead of the confusion and reproach they have long lain under; or of that they shall be thrown into, when first awakened and convinced of their sin, of unbelief and rejection of the Messiah; they shall rejoice in Christ their portion, and in all those spiritual blessings they will see themselves blessed with in him; they will now have the double portion of the firstborn, they once were, and to which there may be an allusion, as some think; or, as others, to the double portion of the spirit of Elijah on Elisha; they shall now have the spirit of grace and supplication poured upon them, and all the gifts and graces of the Spirit bestowed on them, all which will be cause of joy and rejoicing to them: therefore in their land they shall possess the double; not only in the land of the Gentiles, where they have suffered reproach, shall they have double honour; but in their own land, the land of Israel, to which they shall be restored; they shall enjoy great plenty of all kind of blessings, temporal and spiritual: everlasting joy shall be unto them; for after this they shall no more be carried captive, or be dispossessed either of their civil or religious privileges; see Is 35:10. (b) "pro pudore vestro duplici", Gataker, Vitringa; "loco pudoris vestri duplicis", Piscator. John Wesley61:7 Double - Honour. Portion - Of honour, that God will give them.Robert Jamieson, A. R. Fausset and David Brown61:7 double--Instead of your past share, ye shall have not merely as much, but "double" as much reward (Is 40:2; Zech 9:12; compare the third clause in this verse).confusion--rather, "humiliation," or "contumely." rejoice--They shall celebrate with jubilation their portion [MAURER]. Transition from the second to the third person. in their land--marking the reference to literal Israel, not to the Church at large. everlasting joy-- (Is 35:10). |
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61:861:8: Զի ե՛ս եմ Տէր որ սիրեմ զարդարութիւն, եւ ատեամ զյափշտակութիւն յանիրաւութենէ. տա՛ց զվաստակս նոցա արդարոց, եւ ո՛ւխտ յաւիտենից ուխտեցից ընդ նոսա[10284]։ [10284] Ոմանք. Եւ ատեմ զյափշտակութիւնս... եւ տաց զվաս՛՛։ Զի ես եմ Տէր որ սիրեմ զարդարութիւն, եւ ատեամ զյափշտակութիւն [956]յանիրաւութենէ. եւ տաց զվաստակս նոցա [957]արդարոց, եւ ուխտ յաւիտենից ուխտեցից ընդ նոսա:8 Ես՝ Տէրս, սիրում եմ արդարութիւնը եւ ատում յափշտակութիւնն ու անիրաւութիւնը, արդարներին պիտի տամ իրենց վաստակը եւ յաւիտենական ուխտ պիտի անեմ նրանց հետ: 8 Քանզի ես Տէրս արդարութիւնը կը սիրեմ. Անիրաւութիւնն ու յափշտակութիւնը կ’ատեմ. Իրաւցնէ անոնց գործերուն վարձքը պիտի տամ Ու անոնց հետ յաւիտենական ուխտ պիտի ընեմ։ 61:8: Զի ե՛ս եմ Տէր որ սիրեմ զարդարութիւն, եւ ատեամ զյափշտակութիւն յանիրաւութենէ. տա՛ց զվաստակս նոցա արդարոց, եւ ո՛ւխտ յաւիտենից ուխտեցից ընդ նոսա[10284]։ [10284] Ոմանք. Եւ ատեմ զյափշտակութիւնս... եւ տաց զվաս՛՛։ 8 Ես՝ Տէրս, սիրում եմ արդարութիւնը եւ ատում յափշտակութիւնն ու անիրաւութիւնը, արդարներին պիտի տամ իրենց վաստակը եւ յաւիտենական ուխտ պիտի անեմ նրանց հետ: 8 Քանզի ես Տէրս արդարութիւնը կը սիրեմ. Անիրաւութիւնն ու յափշտակութիւնը կ’ատեմ. Իրաւցնէ անոնց գործերուն վարձքը պիտի տամ Ու անոնց հետ յաւիտենական ուխտ պիտի ընեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
61:861:8 Ибо Я, Господь, люблю правосудие, ненавижу грабительство с насилием, и воздам награду им по истине, и завет вечный поставлю с ними; For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them:61:8 ἐγὼ εγω I γάρ γαρ for εἰμι ειμι be κύριος κυριος lord; master ὁ ο the ἀγαπῶν αγαπαω love δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even μισῶν μισεω hate ἁρπάγματα αρπαγμα from; out of ἀδικίας αδικια injury; injustice καὶ και and; even δώσω διδωμι give; deposit τὸν ο the μόχθον μοχθος toil αὐτῶν αυτος he; him δικαίοις δικαιος right; just καὶ και and; even διαθήκην διαθηκη covenant αἰώνιον αιωνιος eternal; of ages διαθήσομαι διατιθεμαι put through; make αὐτοῖς αυτος he; him 61:8 כִּ֣י kˈî כִּי that אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֹהֵ֣ב ʔōhˈēv אהב love מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice שֹׂנֵ֥א śōnˌē שׂנא hate גָזֵ֖ל ḡāzˌēl גָּזֵל robbery בְּ bᵊ בְּ in עֹולָ֑ה ʕôlˈā עַוְלָה wickedness וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give פְעֻלָּתָם֙ fᵊʕullāṯˌām פְּעֻלָּה work בֶּ be בְּ in אֱמֶ֔ת ʔᵉmˈeṯ אֶמֶת trustworthiness וּ û וְ and בְרִ֥ית vᵊrˌîṯ בְּרִית covenant עֹולָ֖ם ʕôlˌām עֹולָם eternity אֶכְרֹ֥ות ʔeḵrˌôṯ כרת cut לָהֶֽם׃ lāhˈem לְ to 61:8. quia ego Dominus diligens iudicium odio habens rapinam in holocausto et dabo opus eorum in veritate et foedus perpetuum feriam eisFor I am the Lord that love judgment, and hate robbery in a holocaust: and I will make their work in truth, and I will make a perpetual covenant with them. 8. For I the LORD love judgment, I hate robbery with iniquity; and I will give them their recompence in truth, and I will make an everlasting covenant with them. 61:8 Ибо Я, Господь, люблю правосудие, ненавижу грабительство с насилием, и воздам награду им по истине, и завет вечный поставлю с ними; 61:8 ἐγὼ εγω I γάρ γαρ for εἰμι ειμι be κύριος κυριος lord; master ὁ ο the ἀγαπῶν αγαπαω love δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even μισῶν μισεω hate ἁρπάγματα αρπαγμα from; out of ἀδικίας αδικια injury; injustice καὶ και and; even δώσω διδωμι give; deposit τὸν ο the μόχθον μοχθος toil αὐτῶν αυτος he; him δικαίοις δικαιος right; just καὶ και and; even διαθήκην διαθηκη covenant αἰώνιον αιωνιος eternal; of ages διαθήσομαι διατιθεμαι put through; make αὐτοῖς αυτος he; him 61:8 כִּ֣י kˈî כִּי that אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֹהֵ֣ב ʔōhˈēv אהב love מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice שֹׂנֵ֥א śōnˌē שׂנא hate גָזֵ֖ל ḡāzˌēl גָּזֵל robbery בְּ bᵊ בְּ in עֹולָ֑ה ʕôlˈā עַוְלָה wickedness וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give פְעֻלָּתָם֙ fᵊʕullāṯˌām פְּעֻלָּה work בֶּ be בְּ in אֱמֶ֔ת ʔᵉmˈeṯ אֶמֶת trustworthiness וּ û וְ and בְרִ֥ית vᵊrˌîṯ בְּרִית covenant עֹולָ֖ם ʕôlˌām עֹולָם eternity אֶכְרֹ֥ות ʔeḵrˌôṯ כרת cut לָהֶֽם׃ lāhˈem לְ to 61:8. quia ego Dominus diligens iudicium odio habens rapinam in holocausto et dabo opus eorum in veritate et foedus perpetuum feriam eis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ For I am the Lord that love judgment, and hate robbery in a holocaust: and I will make their work in truth, and I will make a perpetual covenant with them. |
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 - 1903-19148: Ибо Я, Господь... Весьма важное показание, в смысле установки субъекта речи. Отсюда очевидно, что им уже никак не мог быть сам пророк Исаия, который никогда бы не дерзнул назвать себя Господом. Им мог быть и действительно был только Сын Божий, Мессия, Который в то же время и есть и Сын Божий и истинный Господь.Люблю правосудие и ненавижу грабительство с насилием... Не лишая эти слова их основного этического смысла, можно думать, что они имеют в виду и некоторую историческую основу, именно те унижения и притеснения, которые терпел народ израильский от разных языческих народов, в особенности же от вавилонян (49:26), и за которые теперь Господь хочет воздать всем праведную расплату. В таком понимании этого места укрепляют нас и слова непосредственно следующего стиха. Adam Clarke: Commentary on the Bible - 183161:8: I hate robbery for burnt-offering "Who hate rapine and iniquity" - The Syriac, and Chaldee prefix the conjunction ו vau, instead of the preposition ב beth, to עולה olah, which they render iniquity or oppression; and so the Septuagint, αδικιας. The difference lies in the punctuation; בעולה beolah, in a burnt-offering בעולה beavelah, in iniquity. The letters are the same in both words. Five of De Rossi's MSS. confirm this reading.Albert Barnes: Notes on the Bible - 183461:8: For I the Lord love judgment - That is, 'I shall delight in rendering to my people what is right. It is right that they should enjoy my protection, and be favored with the tokens of my kindness. Loving justice and right, therefore, I will confer on them the privileges and blessings which they ought to enjoy, and which will be a public expression of my favor and love.'I hate robbery for burnt-offering - There has been great variety in the interpretation of this phrase. Lowth renders it, 'Who hate rapine and iniquity.' Noyes, 'I hate rapine and iniquity.' Jerome, as in our translation, Et odio habens rapinam in holocausto. The Septuagint, Μισῶν ἁρπάγματα ἐξ ἀδικίας Misō n harpagmata ech adikias - 'Hating the spoils of injustice.' The Chaldee, 'Far from before me be deceit and violence.' The Syriac, 'I hate rapine and iniquity.' This variety of interpretation has arisen from the different views taken of the Hebrew בעולה be‛ ô lâ h. The Syriac evidently prefixed the conjunction, ו (v), "and," instead of the preposition, ב (b), "with" or "for"; and, perhaps, also the Septuagint so read it. But this change, though slight, is not necessary in order to give a consistent rendering to the passage. The connection does not necessarily lead us to suppose that any reference would be made to 'burnt-offering,' and to the improper manner in which such offerings were made; but the idea is rather, that God hated rapine and sin; he hateth such acts as those by which his people had been removed from their land, and subjected to the evils of a long and painful captivity. And this is undoubtedly the sense of the passage. The Hebrew word עולה ‛ ô lâ h, usually without the ,ו means properly "a holocaust," or "what is made to ascend" (from עלה ‛ â lâ h, to ascend) from an altar. But the word here is the construct form for עולה ‛ avı̂ lâ h, "evil, wickedness"; whence our word "evil" (see Job 24:20; Psa 107:42). And the sense here is, hate rapine or plunder (גזל gā zē l) with iniquity;' that is, accompanied, as it always is, with iniquity and sin. And hating that as I do, I will vindicate my people who have been plundered in this way; and who have been borne into captivity, accompanied with deeds of violence and sin. And I will direct their work in truth - literally, 'I will give them work in truth or faithfulness;' that is, I will give them the reward of their work faithfully. They shall be amply recompensed for all that they have done and suffered in my cause. And I will make - (See the notes at Isa 55:3). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188061:8: I the Lord: Psa 11:7, Psa 33:5, Psa 37:28, Psa 45:7, Psa 99:4; Jer 9:24; Zac 8:16, Zac 8:17I hate: Isa 1:11-13; Sa1 15:21-24; Jer 7:8-11; Amo 5:21-24; Mat 23:14 I will direct: Psa 25:8-12, Psa 32:8; Pro 3:6, Pro 8:20; Th2 3:5 I will make: Isa 55:3; Gen 17:7; Sa2 23:5; Psa 50:5; Jer 32:40; Heb 13:20, Heb 13:21 Geneva 159961:8 For I the LORD love judgment, I hate (q) robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.(q) I will not receive their offerings who are extortioners, deceivers, hypocrites or that deprive me of my glory. John Gill61:8 For I the Lord love judgment,.... To do that which is right and just himself, and to see it done by others, and therefore he will right the wrongs of his people; and whereas the Jews, though they have justly suffered his vengeance for their sins, yet being reproached and abused beyond measure by the Gentiles, among whom they are dispersed; the Lord will look in mercy upon them, and will deliver and save them, and bestow favours plentifully on them, as in the preceding verse: or the Lord loves strict justice and real righteousness, and will not be put off with an imperfect righteousness in the room of a perfect one, and much less an insincere and hypocritical one, such as that of the unbelieving Jews, the pharisaical sect of them; nothing less is acceptable to God than a perfect righteousness, which is adequate to the demands of law and justice; and such a righteousness is not to be found among men, only in his Son Jesus Christ, and with which he is well pleased, Is 42:21,I hate robbery for burnt offering; that which is stolen, though it be converted into a burnt offering: or, "with a burnt offering" (c); all immorality, this being put for the whole, along with ceremonial sacrifices; as if it could be atoned for by them, or would be connived at on account of them: or, by burnt offering; expiation of theft, or any other sin, by the sacrifices of the law, being offered up without faith in Christ; and especially since the great sacrifice, the antitype of them, is offered up; and therefore God will have no more offered up, they are displeasing and hateful to him, Is 1:12, and I will direct their work in truth; appoint them work and service of a spiritual nature, and direct them, and enable them to perform it in spirit and in truth, in opposition to the carnal and shadowy ordinances of the ceremonial law; see Jn 4:23, and I will make an everlasting covenant with them; that is, renew the everlasting covenant of grace with them, make it manifest unto them; apply the grace and bestow the blessings of it to and on them, Rom 11:25. (c) "rapinam conjunctam holocausto", Junius & Tremellius. John Wesley61:8 Love judgment - I will do them right, for I love justice in myself, and in them that practise it. Robbery - All things gotten by injustice, though it be for sacrifice. Direct - I will lead them so, that they shall do all things in sincerity. Everlasting covenant - Though you have broken covenant with me, yet I will renew my ancient covenant made with your fathers, confirmed with the blood of Christ, and it shall be everlasting, never to be abrogated.Robert Jamieson, A. R. Fausset and David Brown61:8 judgment--justice, which requires that I should restore My people, and give them double in compensation for their sufferings.robbery for burnt offering--rather, from a different Hebrew root, the spoil of iniquity [HORSLEY]. So in Job 5:6. Hating, as I do, the rapine, combined with iniquity, perpetrated on My people by their enemies, I will vindicate Israel. direct . . . work in truth--rather, "I will give them the reward of their work" (compare Is 40:10, Margin; Is 49:4, Margin; Is 62:11, Margin). |
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61:961:9: Եւ ծանիցի՛ ՚ի մէջ ազգաց զաւակն նոցա, եւ ծնունդք նոցա ՚ի մէջ ժողովրդոց. ամենեքին որ տեսանիցեն՝ ճանաչիցեն զնոսա՝ թէ սոքա են զաւակ օրհնեալ յԱստուծոյ. եւ ուրախութեամբ ուրա՛խ եղիցին ՚ի Տէր[10285]։ [10285] Ոմանք. Զաւակ նոցա... զնոսա՝ եւ ասիցեն թէ սոքա են։ Եւ ծանիցի ի մէջ ազգաց զաւակ նոցա, եւ ծնունդք նոցա ի մէջ ժողովրդոց. ամենեքին որ տեսանիցեն` ճանաչիցեն զնոսա թէ սոքա են զաւակ օրհնեալ [958]յԱստուծոյ:9 Պիտի ճանաչուեն նրանց սերունդը ազգերի մէջ եւ նրանց զաւակները՝ ժողովուրդների մէջ. ամէնքն էլ, երբ տեսնեն, պիտի ճանաչեն նրանց եւ ասեն, թէ՝ «Սրանք Աստծու օրհնեալ զաւակներն են», ու ցնծութեամբ պիտի ուրախ լինեն ի Տէր: 9 Անոնց սերունդը ազգերուն մէջ, Անոնց տղաքները ժողովուրդներուն մէջ պիտի ճանչցուին, Զանոնք բոլոր տեսնողները պիտի գիտնան, Թէ անոնք Տէրոջը օրհնած սերունդն են։ 61:9: Եւ ծանիցի՛ ՚ի մէջ ազգաց զաւակն նոցա, եւ ծնունդք նոցա ՚ի մէջ ժողովրդոց. ամենեքին որ տեսանիցեն՝ ճանաչիցեն զնոսա՝ թէ սոքա են զաւակ օրհնեալ յԱստուծոյ. եւ ուրախութեամբ ուրա՛խ եղիցին ՚ի Տէր[10285]։ [10285] Ոմանք. Զաւակ նոցա... զնոսա՝ եւ ասիցեն թէ սոքա են։ 9 Պիտի ճանաչուեն նրանց սերունդը ազգերի մէջ եւ նրանց զաւակները՝ ժողովուրդների մէջ. ամէնքն էլ, երբ տեսնեն, պիտի ճանաչեն նրանց եւ ասեն, թէ՝ «Սրանք Աստծու օրհնեալ զաւակներն են», ու ցնծութեամբ պիտի ուրախ լինեն ի Տէր: 9 Անոնց սերունդը ազգերուն մէջ, Անոնց տղաքները ժողովուրդներուն մէջ պիտի ճանչցուին, Զանոնք բոլոր տեսնողները պիտի գիտնան, Թէ անոնք Տէրոջը օրհնած սերունդն են։ zohrab-1805▾ eastern-1994▾ western am▾ |
61:961:9 и будет известно между народами семя их, и потомство их среди племен; все видящие их познают, что они семя, благословенное Господом. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they [are] the seed [which] the LORD hath blessed:61:9 καὶ και and; even γνωσθήσεται γινωσκω know ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste τὸ ο the σπέρμα σπερμα seed αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ἔκγονα εκγονος descendant αὐτῶν αυτος he; him πᾶς πας all; every ὁ ο the ὁρῶν ορος.1 he; him ἐπιγνώσεται επιγινωσκω recognize; find out αὐτούς αυτος he; him ὅτι οτι since; that οὗτοί ουτος this; he εἰσιν ειμι be σπέρμα σπερμα seed ηὐλογημένον ευλογεω commend; acclaim ὑπὸ υπο under; by θεοῦ θεος God 61:9 וְ wᵊ וְ and נֹודַ֤ע nôḏˈaʕ ידע know בַּ ba בְּ in † הַ the גֹּויִם֙ ggôyˌim גֹּוי people זַרְעָ֔ם zarʕˈām זֶרַע seed וְ wᵊ וְ and צֶאֱצָאֵיהֶ֖ם ṣeʔᵉṣāʔêhˌem צֶאֱצָאִים offspring בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ hā הַ the עַמִּ֑ים ʕammˈîm עַם people כָּל־ kol- כֹּל whole רֹֽאֵיהֶם֙ rˈōʔêhem ראה see יַכִּיר֔וּם yakkîrˈûm נכר recognise כִּ֛י kˈî כִּי that הֵ֥ם hˌēm הֵם they זֶ֖רַע zˌeraʕ זֶרַע seed בֵּרַ֥ךְ bērˌaḵ ברך bless יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 61:9. et scietur in gentibus semen eorum et germen eorum in medio populorum omnes qui viderint eos cognoscent eos quia isti sunt semen cui benedixit DominusAnd they shall know their seed among the Gentiles, and their offspring in the midst of peoples: all that shall see them, shall know them, that these are the seed which the Lord hath blessed. 9. And their seed shall be known among the nations, and their offspring among the peoples: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed. 61:9 и будет известно между народами семя их, и потомство их среди племен; все видящие их познают, что они семя, благословенное Господом. 61:9 καὶ και and; even γνωσθήσεται γινωσκω know ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste τὸ ο the σπέρμα σπερμα seed αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ἔκγονα εκγονος descendant αὐτῶν αυτος he; him πᾶς πας all; every ὁ ο the ὁρῶν ορος.1 he; him ἐπιγνώσεται επιγινωσκω recognize; find out αὐτούς αυτος he; him ὅτι οτι since; that οὗτοί ουτος this; he εἰσιν ειμι be σπέρμα σπερμα seed ηὐλογημένον ευλογεω commend; acclaim ὑπὸ υπο under; by θεοῦ θεος God 61:9 וְ wᵊ וְ and נֹודַ֤ע nôḏˈaʕ ידע know בַּ ba בְּ in † הַ the גֹּויִם֙ ggôyˌim גֹּוי people זַרְעָ֔ם zarʕˈām זֶרַע seed וְ wᵊ וְ and צֶאֱצָאֵיהֶ֖ם ṣeʔᵉṣāʔêhˌem צֶאֱצָאִים offspring בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ hā הַ the עַמִּ֑ים ʕammˈîm עַם people כָּל־ kol- כֹּל whole רֹֽאֵיהֶם֙ rˈōʔêhem ראה see יַכִּיר֔וּם yakkîrˈûm נכר recognise כִּ֛י kˈî כִּי that הֵ֥ם hˌēm הֵם they זֶ֖רַע zˌeraʕ זֶרַע seed בֵּרַ֥ךְ bērˌaḵ ברך bless יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 61:9. et scietur in gentibus semen eorum et germen eorum in medio populorum omnes qui viderint eos cognoscent eos quia isti sunt semen cui benedixit Dominus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And they shall know their seed among the Gentiles, and their offspring in the midst of peoples: all that shall see them, shall know them, that these are the seed which the Lord hath blessed. |
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 - 1903-19149: И будет известно между народами семя их, и потомство их - среди племен... Если прежде народ еврейский был беден, незнатен, унижен и стеснен от других народов, со временем "семя" этого Израиля, его "духовное потомство", т. е. христианство будет возвеличено и прославлено. При виде этого ни у кого не останется сомнения в том, что это - действительно, "семя, благословенное Господом".Adam Clarke: Commentary on the Bible - 183161:9: Their seed shall be known among the Gentiles - Both Jews and Gentiles are to make but one fold under one shepherd, Christ Jesus. But still, notwithstanding this, they may retain their peculiarity and national distinction; so that though they are known to be Christians, yet they shall appear to be converted Jews. After their conversion to Christianity this will necessarily be the case for a long time. Strange nations are not so speedily amalgamated, as to lose their peculiar cast of features, and other national distinctions.Albert Barnes: Notes on the Bible - 183461:9: And their seed - The figure here is taken from the feelings of a parent who desires his children to be esteemed, and who regards it as an honor that they become so distinguished that their fame extends to distant lands.Shall be known - Shall be distinguished or honored. For this use of the word 'known,' see Psa 67:2; Psa 76:1; Psa 79:10. And their offspring - (See the notes at Isa 48:19). The Chaldee and the Syriac render this, 'Their children's children.' The sense is, that the true friends of the church shall be everywhere honored. Distant lands shall be acquainted with them, and shall be disposed to show them distinguished respect. Among the people - The people of distant lands. All that see them shall acknowledge them - The time shall come when the true friends of the Redeemer will be universally honored. They shall be regarded as the favored of the Lord; and instead of being persecuted and despised, the nations of the earth will regard them as worthy of their confidence and esteem. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188061:9: their seed: Isa 44:3; Gen 22:18; Zac 8:13; Rom 9:3, Rom 9:4they are: Isa 65:23; Psa 115:14; Act 3:26; Rom 11:16-24 Geneva 159961:9 And (r) their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they [are] the seed [which] the LORD hath blessed.(r) That is, of the Church. John Gill61:9 And their seed shall be known among the Gentiles, and their offspring among the people,.... Not only the Jews will be converted as a body in the latter day, but there will be a succession of converts among them in later ages, and will be known among Christian Gentiles by their faith and love, and good works and holy conversation; and will be taken notice of and acknowledged by them as brethren, and will be famous among them for religion and godliness:all that see them shall acknowledge them, that they are the seed which the Lord hath blessed; that they are the spiritual seed of Abraham, as well as his carnal seed, and are blessed with him; blessed with all spiritual blessings in Christ, with faith in him, and with every other grace. John Wesley61:9 Shall be - That is, eminently a promise of the increase of the church; such shall be their prosperity, and multiplying, that they shall be known abroad by their great increase; or else, the meaning is, the church shall have a seed of the Gentiles, whereas the church has been confined to one corner of the world, now it shall remain in one nation alone no more, but shall fill all the nations of the earth. Hath blessed - There shall be such visible characters of God's love to them, and of God's grace in them.Robert Jamieson, A. R. Fausset and David Brown61:9 known--honorably; shall be illustrious (Ps 67:2).people--rather, "peoples." seed . . . blessed-- (Is 65:23). |
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61:1061:10: Ցնծասցէ՛ անձն իմ ՚ի Տէր, զի զգեցո՛յց ինձ հանդերձ փրկութեան՝ եւ պատմուճա՛ն ուրախութեան. իբրեւ փեսայի ե՛դ ինձ պսակ, եւ իբրեւ հարսն զարդու զարդարեաց զիս։ Ուրախութեամբ ուրախ [959]եղիցին ի Տէր. ցնծասցէ անձն իմ [960]ի Տէր, զի զգեցոյց ինձ հանդերձ փրկութեան եւ [961]պատմուճան ուրախութեան``, իբրեւ փեսայի եդ ինձ պսակ, եւ իբրեւ հարսն զարդու զարդարեաց զիս:10 Ես պիտի հրճուեմ Տիրոջով, որովհետեւ նա ինձ փրկութեան զգեստ եւ ուրախութեան պատմուճան հագցրեց, որպէս փեսայի՝ պսակ դրեց իմ գլխին եւ որպէս հարսի՝ զուգեց ինձ զարդով: 10 Ես Տէրոջմով մեծապէս պիտի ցնծամ Ու իմ հոգիս իմ Աստուծմովս պիտի ուրախանայ. Քանզի ինծի փրկութեան հանդերձներ հագցուց, Զիս արդարութեան պատմուճանով ծածկեց Փեսայի պէս, որ իրեն փառաւոր խոյրը կը դնէ Ու հարսի պէս, որ իր զարդերովը կը զարդարուի։ 61:10: Ցնծասցէ՛ անձն իմ ՚ի Տէր, զի զգեցո՛յց ինձ հանդերձ փրկութեան՝ եւ պատմուճա՛ն ուրախութեան. իբրեւ փեսայի ե՛դ ինձ պսակ, եւ իբրեւ հարսն զարդու զարդարեաց զիս։ 10 Ես պիտի հրճուեմ Տիրոջով, որովհետեւ նա ինձ փրկութեան զգեստ եւ ուրախութեան պատմուճան հագցրեց, որպէս փեսայի՝ պսակ դրեց իմ գլխին եւ որպէս հարսի՝ զուգեց ինձ զարդով: 10 Ես Տէրոջմով մեծապէս պիտի ցնծամ Ու իմ հոգիս իմ Աստուծմովս պիտի ուրախանայ. Քանզի ինծի փրկութեան հանդերձներ հագցուց, Զիս արդարութեան պատմուճանով ծածկեց Փեսայի պէս, որ իրեն փառաւոր խոյրը կը դնէ Ու հարսի պէս, որ իր զարդերովը կը զարդարուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
61:1061:10 Радостью буду радоваться о Господе, возвеселится душа моя о Боге моем; ибо Он облек меня в ризы спасения, одеждою правды одел меня, как на жениха возложил венец и, как невесту, украсил убранством. I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] with her jewels:61:10 καὶ και and; even εὐφροσύνῃ ευφροσυνη celebration εὐφρανθήσονται ευφραινω celebrate; cheer ἐπὶ επι in; on κύριον κυριος lord; master ἀγαλλιάσθω αγαλλιαω jump for joy ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master ἐνέδυσεν ενδυω dress in; wear γάρ γαρ for με με me ἱμάτιον ιματιον clothing; clothes σωτηρίου σωτηριος salvation; saving καὶ και and; even χιτῶνα χιτων shirt εὐφροσύνης ευφροσυνη celebration ὡς ως.1 as; how νυμφίῳ νυμφιος groom περιέθηκέν περιτιθημι put around / on μοι μοι me μίτραν μιτρα and; even ὡς ως.1 as; how νύμφην νυμφη bride; daughter-in-law κατεκόσμησέν κατακοσμεω me κόσμῳ κοσμος world; adornment 61:10 שֹׂ֧ושׂ śˈôś שׂושׂ rejoice אָשִׂ֣ישׂ ʔāśˈîś שׂושׂ rejoice בַּֽ bˈa בְּ in יהוָ֗ה [yhwˈāh] יְהוָה YHWH תָּגֵ֤ל tāḡˈēl גיל rejoice נַפְשִׁי֙ nafšˌî נֶפֶשׁ soul בֵּֽ bˈē בְּ in אלֹהַ֔י ʔlōhˈay אֱלֹהִים god(s) כִּ֤י kˈî כִּי that הִלְבִּישַׁ֨נִי֙ hilbîšˈanî לבשׁ cloth בִּגְדֵי־ biḡᵊḏê- בֶּגֶד garment יֶ֔שַׁע yˈešaʕ יֵשַׁע help מְעִ֥יל mᵊʕˌîl מְעִיל coat צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice יְעָטָ֑נִי yᵊʕāṭˈānî יעט [uncertain] כֶּֽ kˈe כְּ as † הַ the חָתָן֙ ḥāṯˌān חָתָן son-in-law יְכַהֵ֣ן yᵊḵahˈēn כהן act as priest פְּאֵ֔ר pᵊʔˈēr פְּאֵר headdress וְ wᵊ וְ and כַ ḵa כְּ as † הַ the כַּלָּ֖ה kkallˌā כַּלָּה bride תַּעְדֶּ֥ה taʕdˌeh עדה adorn כֵלֶֽיהָ׃ ḵēlˈeʸhā כְּלִי tool 61:10. gaudens gaudebo in Domino et exultabit anima mea in Deo meo quia induit me vestimentis salutis et indumento iustitiae circumdedit me quasi sponsum decoratum corona et quasi sponsam ornatam monilibus suisI will greatly rejoice in the Lord, and my soul shall be joyful in my God: for he hath clothed me with the garments of salvation: and with the robe of justice he hath covered me, as a bridegroom decked with a crown, and as a bride adorned with her jewels. 10. I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with a garland, and as a bride adorneth herself with her jewels. 61:10 Радостью буду радоваться о Господе, возвеселится душа моя о Боге моем; ибо Он облек меня в ризы спасения, одеждою правды одел меня, как на жениха возложил венец и, как невесту, украсил убранством. 61:10 καὶ και and; even εὐφροσύνῃ ευφροσυνη celebration εὐφρανθήσονται ευφραινω celebrate; cheer ἐπὶ επι in; on κύριον κυριος lord; master ἀγαλλιάσθω αγαλλιαω jump for joy ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master ἐνέδυσεν ενδυω dress in; wear γάρ γαρ for με με me ἱμάτιον ιματιον clothing; clothes σωτηρίου σωτηριος salvation; saving καὶ και and; even χιτῶνα χιτων shirt εὐφροσύνης ευφροσυνη celebration ὡς ως.1 as; how νυμφίῳ νυμφιος groom περιέθηκέν περιτιθημι put around / on μοι μοι me μίτραν μιτρα and; even ὡς ως.1 as; how νύμφην νυμφη bride; daughter-in-law κατεκόσμησέν κατακοσμεω me κόσμῳ κοσμος world; adornment 61:10 שֹׂ֧ושׂ śˈôś שׂושׂ rejoice אָשִׂ֣ישׂ ʔāśˈîś שׂושׂ rejoice בַּֽ bˈa בְּ in יהוָ֗ה [yhwˈāh] יְהוָה YHWH תָּגֵ֤ל tāḡˈēl גיל rejoice נַפְשִׁי֙ nafšˌî נֶפֶשׁ soul בֵּֽ bˈē בְּ in אלֹהַ֔י ʔlōhˈay אֱלֹהִים god(s) כִּ֤י kˈî כִּי that הִלְבִּישַׁ֨נִי֙ hilbîšˈanî לבשׁ cloth בִּגְדֵי־ biḡᵊḏê- בֶּגֶד garment יֶ֔שַׁע yˈešaʕ יֵשַׁע help מְעִ֥יל mᵊʕˌîl מְעִיל coat צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice יְעָטָ֑נִי yᵊʕāṭˈānî יעט [uncertain] כֶּֽ kˈe כְּ as † הַ the חָתָן֙ ḥāṯˌān חָתָן son-in-law יְכַהֵ֣ן yᵊḵahˈēn כהן act as priest פְּאֵ֔ר pᵊʔˈēr פְּאֵר headdress וְ wᵊ וְ and כַ ḵa כְּ as † הַ the כַּלָּ֖ה kkallˌā כַּלָּה bride תַּעְדֶּ֥ה taʕdˌeh עדה adorn כֵלֶֽיהָ׃ ḵēlˈeʸhā כְּלִי tool 61:10. gaudens gaudebo in Domino et exultabit anima mea in Deo meo quia induit me vestimentis salutis et indumento iustitiae circumdedit me quasi sponsum decoratum corona et quasi sponsam ornatam monilibus suis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ I will greatly rejoice in the Lord, and my soul shall be joyful in my God: for he hath clothed me with the garments of salvation: and with the robe of justice he hath covered me, as a bridegroom decked with a crown, and as a bride adorned with her jewels. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410: Созерцание такого полного торжества и высокой славы новозаветной Христовой церкви наполняет душу пророка священным восторгом, и он из глубины переполненного сердца поет победный гимн Богу, влагая его в уста самой церкви. Примеры подобного рода бывали и раньше (42:10; 44:23; 49:13).Радостью буду радоваться... Указывает на самую высшую степень радости, новозаветной церкви, при виде такого множества членов и такого всеобщего почета и такого ясного благоволения Божия (см. 8: ст.). Возвеселится душа моя о Боге Моем... потому что именно Он - причина и источник духовного веселья церкви. Невольно напрашивается сравнение этих слов с аналогичными словами другой радостной, новозаветной песни: "величит душа моя Господа и возрадовался дух мой о Боге, Спасителе Моем" (Лк 1:46-47). Ибо Он облек меня в ризы спасения, одеждою правды одел меня... Образ взят, по-видимому, от воина, одетого в бранные доспехи; хотя евр. термин ליךמ - "одежда спасения" указывает на одежду первосвященника. В переносном смысле все это знаменует благодатные дары Святого Духа, подаваемые в таинствах церкви и сообщающие с верою приемлюшим их оправдание и спасение. Как на жениха возложил венец, как невесту, украсил убранством. Сравнение церкви с женихом и невестой следует признать особенно выразительным и сильным, так как на свое брачное торжество все, даже самые бедные люди, обычно стараются предстать в самом лучшем и нарядном уборе. В частности, сравнение церкви Христовой с невестой служит предметом целого псалма (Пс 44). Можно, наконец, отметить, что текст этого стиха дал содержание одной из наших богослужебных молитв, при архиерейском облачении. Matthew Henry: Concise Commentary on the Whole Bible - 170610 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. 11 For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations.Some make this the song of joy and praise to be sung by the prophet in the name of Jerusalem, congratulating her on the happy change of her circumstances in the accomplishment of the foregoing promises; others make it to be spoken by Christ in the name of the New-Testament church triumphing in gospel grace. We may take in both, the former as a type of the latter. We are here taught to rejoice with holy joy, to God's honour, 1. In the beginning of this good work, the clothing of the church with righteousness and salvation, v. 10. Upon this account I will greatly rejoice in the Lord. Those that rejoice in God have cause to rejoice greatly, and we need not fear running into an extreme in the greatness of our joy when we make God the gladness of our joy. The first gospel song begins like this, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour, Luke i. 46, 47. There is just matter for this joy, and all the reason in the world why it should terminate in God; for salvation and righteousness are wrought out and brought in, and the church is clothed with them. The salvation God wrought for the Jews, and that righteousness of his in which he appeared for them, and that reformation which appeared among them, made them look as glorious in the eyes of all wise men as if they had been clothed in robes of state or nuptial garments. Christ has clothed his church with an eternal salvation (and that is truly great) by clothing it with the righteousness both of justification and sanctification. The clean linen is the righteousness of saints, Rev. xix. 8. Observe how these tow are put together; those, and those only, shall be clothed with the garments of salvation hereafter that are covered with the robe of righteousness now: and those garments are rich and splendid clothing, like the priestly garments (for so the word signifies) with which the bridegroom decks himself. The brightness of the sun itself is compared to them. Ps. xix. 5, He is as a bridegroom coming out of his chamber, completely dressed. Such is the beauty of God's grace in those that are clothed with the robe of righteousness, that by the righteousness of Christ are recommended to God's favour and by the sanctification of the Spirit have God's image renewed upon them; they are decked as a bride to be espoused to God, and taken into covenant with him; they are decked as a priest to be employed for God, and taken into communion with him. 2. In the progress and continuance of this good work, v. 11. It is not like a day of triumph, which is glorious for the present, but is soon over. No; the righteousness and salvation with which the church is clothed are durable clothing; so they are said to be, ch. xxiii. 18. The church, when she is pleasing herself with the righteousness and salvation that Jesus Christ has clothed her with, rejoices to think that these inestimable blessings shall both spring for future ages and spread to distant regions. (1.) They shall spring forth for ages to come, as the fruits of the earth which are produced very year, from generation to generation. As the earth, even that which lies common, brings forth her bud, the tender grass at the return of the year, and as the garden enclosed causes the things that are sown in it to spring forth in their season, so duly, so constantly, so powerfully, and with such advantage to mankind will the Lord God cause righteousness and praise to spring forth, by virtue of the covenant of grace, as, in the former case, by virtue of the covenant of providence. See what the promised blessings are--righteousness and praise (for those that are clothed with righteousness show forth the praises of him that clothed them); these shall spring forth under the influence of the dew of divine grace. Though it may sometimes be winter with the church, when those blessings seem to wither and do not appear, yet the root of them is fixed, a spring-time will come, when through the reviving beams of the approaching Sun of righteousness they shall flourish again. (2.) They shall spread far, and spring forth before all the nations; the great salvation shall be published and proclaimed to all the world and the ends of the earth shall see it. Adam Clarke: Commentary on the Bible - 183161:10: I will greatly rejoice in the Lord - These may be the words of the Jews now converted, and brought into the Church of Christ, and with the Gentiles made fellow heirs of the blessings of the new covenant.As a bridegroom decketh himself with ornaments "As the bridegroom decketh himself with a priestly crown" - An allusion to the magnificent dress of the high priest, when performing his functions; and particularly to the mitre, and crown or plate of gold on the front of it, Exo 29:6. The bonnet or mitre of the priests also was made, as Moses expresses it, "for glory and for beauty, "Exo 28:40. It is difficult to give its full force to the prophet's metaphor in another language. The version of Aquila and Symmachus comes nearest to it: ὡς νυμφιον ἱερατευομενον στεφανῳ· "as a bridegroom decked with a priestly crown." - L. Albert Barnes: Notes on the Bible - 183461:10: I wilt greatly rejoice in the Lord - This is the language of the prophet in the name of the church; or, as Vitringa supposes, the language of a chorus introduced here by the prophet. The Chaldee regards it as the language of Jerusalem, and renders it, 'Jerusalem said, I will surely rejoice in the Lord.' The sentiment is, that the prosperity and enlargement of Zion is an occasion of joy, and should lead to thanksgiving and praise. The phrase, 'I will rejoice in the Lord,' means that the joy would arise from the view of the faithfulness and perfections of Yahweh manifested in the redemption of his people. See similar expressions of joy in the song of Mary Luk 1:46-47.For he hath clothed me with the garments of salvation - That is, Jerusalem or the church. He hath covered me with the robe of righteousness - The word rendered 'robe' here means mantle, or a large and loose garment thrown over the other parts of the dress. Such garments are for protection and for ornament, and the image is that of the church defended and ornamented by God (see the notes at Isa 49:18). As a bridegroom decketh himself - Margin, 'As a priest.' The Hebrew is, 'As a bridegroom adorns himself as a priest' (יכהן yekahē n); that is, as he makes splendid his head-dress in the manner of a priest. With ornaments - (פאי pe'ē r). With a tiara, head-dress, diadem. See the word explained in Isa 61:3. The Septuagint renders it, Μίτραν Mitran - 'Mitre.' The allusion is to the dress of the Jewish high - priest when he discharged the functions of his office, and particularly to the mitre and the plate or crown of gold which he wore in front of it Exo 29:6. It is not easy to give full force to the metaphor of the prophet in another language. The Hebrew, as near as we can express it, is, 'As a bridegroom attires himself as a priest with a crown or mitre.' The version by Aquila and Symmachus comes nearest to it - Ὡς νυμφιον ἱερατευομενον στεφανῳ Hō s numphion hierateuomenon stephanō. The sense is, that the church should be adorned with the highest ornament and beauty; not for the mere purpose of decoration, but as if it were a priest engaged in offering continually the sacrifice of prayer and praise. And as a bride - See this explained in the notes at Isa 49:18. The word rendered 'jewels' here (כלי kelı̂ y) does not of necessity mean merely jewels. It properly means an apparatus, implement, utensil, vessel; and then dress, ornament of any kind; and would be better rendered here, in a more general sense, bridal ornaments. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188061:10: will greatly: Isa 35:10, Isa 51:11; Sa1 2:1; Neh 8:10; Psa 28:7; Hab 3:18; Zac 10:7; Luk 1:46, Luk 1:47; Rom 5:11; Phi 3:1-3, Phi 4:4; Pe1 1:8; Rev 19:7, Rev 19:8for: Isa 61:3, Isa 52:1; Ch2 6:41; Psa 132:9, Psa 132:16; Luk 15:22; Rom 3:22, Rom 13:14, Rom 14:17; Gal 3:27; Phi 3:9; Rev 4:4, Rev 7:9-14, Rev 21:2 as a: Isa 49:18; Psa 45:8, Psa 45:9, Psa 45:13, Psa 45:14; Jer 2:32; Eze 16:8-16; Rev 19:7, Rev 19:8, Rev 21:2, Rev 21:9 decketh himself: Heb. decketh as a priest, exo 28:2-43 with her: Gen 24:53 Carl Friedrich Keil and Franz Delitzsch61:10This is the joyful calling of the Servant of Jehovah to be the messenger of such promises of God to His people. "Joyfully I rejoice in Jehovah; my soul shall be joyful in my God, that He hath given me garments of salvation to put on, hath wrapped me in the robe of righteousness, as a bridegroom who wears the turban like a priest, and as a bride who puts on her jewellery. For like the land which brings forth its sprouts, and as a garde which causes the things sown in it to sprout up; so the Lord Jehovah bringeth righteousness to sprouting, and renown before all nations." The Targum precedes this last turn with "Thus saith Jerusalem." But as Is 61:4-9 are a development of the glorious prospects, the realization of which has to be effected through the instrumentality of the person speaking in Is 61:1-3 both in word and deed, the speaker here is certainly the same as there. Nor is it even the fact that he is here supposed to commence speaking again; but he is simply continuing his address by expressing at the close, as he did at the beginning, the relation in which he stands in his own person to the approaching elevation of His people. Exalted joy, which impels him to exult, is what he experiences in Jehovah his God (בּ denoting the ground and orbit of his experience): for the future, which so abounds in grace, and which he has to proclaim as a prophet and as the evangelist of Israel, and of which he has to lay the foundation as the mediator of Israel, and in which he is destined to participate as being himself an Israelite, consists entirely of salvation and righteousness; so that he, the bearer and messenger of the divine counsels of grace, appears to himself as one to whom Jehovah has given clothes of salvation to put on, and whom He has wrapped in the robe of righteousness. Tsedâqâh (righteousness), looked at from the evangelical side of the idea which it expresses, is here the parallel word to yeshū‛âh (salvation). The figurative representation of both by different articles of dress is similar to Is 59:17 : yâ‛at, which only occurs here, is synonymous with ‛âtâh, from which comes ma‛ăteh, a wrapper or cloak (Is 61:3). He appears to himself, as he stands there hoping such things for his people, and preaching such things to his people, to resemble a bridegroom, who makes his turban in priestly style, i.e., who winds it round his head after the fashion of the priestly migbâ‛ōth (Ex 29:9), which are called פּארים in Ex 39:28 (cf., Ezek 44:18). Rashi and others think of the mitsnepheth of the high priest, which was of purple-blue; but יכהן does not imply anything beyond the migba‛âh, a tall mitra, which was formed by twisting a long linen band round the head so as to make it stand up in a point. כּהן is by no means equivalent to kōnēn, or hēkhı̄n, as Hitzig and Hahn suppose, since the verb kâhan = kūn only survives in kōhēn. Kı̄hēn is a denom., and signifies to act or play the priest; it is construed here with the accusative פּאר, which is either the accusative of more precise definition ("who play the priest in a turban;" A. ὡς νύμφιον ἱερατευόμενον στεφάνῳ), or what would answer better to the parallel member, "who makes the turban like a priest." As often as he receives the word of promise into his heart and takes it into his mouth, it is to him like the turban of a bridegroom, or like the jewellery which a bride puts on (ta‛deh, kal, as in Hos 2:15). For the substance of the promise is nothing but salvation and renown, which Jehovah causes to sprout up before all nations, just as the earth causes its vegetation to sprout, or a garden its seed (כ as a preposition in both instances, instar followed by attributive clauses; see Is 8:22). The word in the mouth of the servant of Jehovah is the seed, out of which great things are developed before all the world. The ground and soil ('erets) of this development is mankind; the enclosed garden therein (gannâh) is the church; and the great things themselves are tsedâqâh, as the true inward nature of His church, and tehillâh as its outward manifestation. The force which causes the seed to germinate is Jehovah; but the bearer of the seed is the servant of Jehovah, and the ground of his festive rejoicing is the fact that he is able to scatter the seed of so gracious and glorious a future. Geneva 159961:10 (s) I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] with her jewels.(s) He shows what will be the affection, when they feel their deliverance. John Gill61:10 I will greatly rejoice in the Lord,.... These are not the words of the prophet spoken in his own person, rejoicing in the goodness of the Lord to his people and countrymen; nor of Christ; but of the church, especially the Jewish church, expressing her joy for benefits received, as declared in the preceding verses. The Targum is,"Jerusalem said, rejoicing I will rejoice in the Word of the Lord;'' not in his word of promise, but in his essential Word, his Son the Messiah; in his person, offices, fulness, righteousness, and salvation: my soul shall be joyful in my God; in Christ, in that he is God, and so able to save to the uttermost, and keep from a final and total falling, and to preserve safe to his kingdom and glory: hence his person is excellent; his blood precious; his righteousness valuable; and his sacrifice efficacious; and all matter of joy to the believer: and who also rejoices in that he is his God, "my God"; God in our nature; Immanuel, God with us; the God-man and Mediator, through whom there is access to God and acceptance with him; and who stands in near relation to his people, and has all fullness to supply their wants, and makes all he has theirs; so that, they have great reason to rejoice in him indeed. The Targum is, "my soul shall rejoice in the salvation of my God;'' the nature of this joy may be collected from the text itself: it is not a carnal one, or the joy of a carnal man in carnal things, it is spiritual; nor a pharisaical joy, a rejoicing in a man's self, in his own works of righteousness, for this "is in the Lord"; nor is it a hypocritical one, or only externally, for it is the soul that rejoices; and it is the joy of faith, or in the Lord, as "my God"; and a very great one it is, joy unspeakable, and full of glory; and is what continues, as the matter and ground of it always does, as follows: "for he hath clothed me with the garments of salvation"; with salvation as garments; the salvation of Christ, which, like garments, is without men, being wrought out by Christ; and is brought near, and applied by the spirit of Christ; and is all around, and encompasses the saints as such, and like them beautifies and adorns them, and keeps them warm and comfortable, when they have the joys of it; and which secures them from the storms of divine wrath and vengeance; and the plural number being used may denote the fulness and completeness of this salvation, from all sin, from wrath, hell, and damnation, and from every enemy: and this is matter of joy to the believer interested in it, and clothed with it; since it is a salvation so great; a garment so fitting and suitable, and had at free cost; and in which the glory of all the divine perfections is so conspicuous, as well as it being so full, complete, and perfect, and an everlasting one: he hath covered me with the robe of righteousness: not with her own, that is a rag, and not a robe, and a filthy one too, Is 64:6 and no covering, and is indeed no righteousness, properly speaking; but the righteousness of Christ, the best robe, the wedding garment, and change of raiment, which, like a robe, is upon believers, but not in them; it in Christ, and imputed to them; it covers their persons and their nakedness, and all their sins, so as not to be seen with the eye of avenging justice: to clothe and cover with it is God's act of imputation, and Christ's application of it by his Spirit, Zech 3:4, which, perceived by the believer, causes great joy; it being all of a piece, like Christ's seamless robe, and so pure and spotless, so perfect and complete, and so rich and glorious: as a bridegroom decketh himself with ornaments; or, "adorns" himself in a princely or priestly manner (d); for the word used signifies both. The sense is, as a bridegroom puts on the best clothes he has on his wedding day, and makes the appearance of a prince in his richest robes, or as the high priest when he had on all his sacerdotal garments; so the Targum, "as a bridegroom that flourishes in his bridechamber, and as the high priest who is adorned with his garments:'' and as a bride adorneth herself with her jewels; or "implements" (e); and makes herself as fine as she can, to recommend herself to her spouse and her friends: thus richly and magnificently arrayed is the church of Christ, and every believer, being clothed with his righteousness; he and they are in the same relation; he is the bridegroom, they the bride; and they are clothed alike with the garment down to the foot; and are righteous as he is righteous; and are herewith as a bride adorned and made ready for her husband; and the joy at such a solemnity fitly expresses the mutual joy of Christ and his church; see Rev_ 19:7 so Christ's righteousness is compared to a wedding garment, Mt 22:12. (d) "sacerdotali more ornabit", Tigurine version; "qui sacerdotem refert ornatu", Piscator. (e) "vasis suis", Vatablus, Montanus; "instrumentis"; Junius & Tremellius, De Dieu. John Wesley61:10 I will - This is spoken in the person of the church. Garments, &c. - With salvation as with a garment, and with righteousness as with a robe.Robert Jamieson, A. R. Fausset and David Brown61:10 Zion (Is 61:3) gives thanks for God's returning favor (compare Lk 1:46-47; Hab 3:18).salvation . . . righteousness--inseparably connected together. The "robe" is a loose mantle thrown over the other parts of the dress (Ps 132:9, Ps 132:16; Ps 149:4; Rev_ 21:2; Rev_ 19:8). decketh himself with ornaments--rather "maketh himself a priestly headdress," that is, a magnificent headdress, such as was worn by the high priest, namely, a miter and a plate, or crown of gold worn in front of it [AQUILA, &c.]; appropriate to the "kingdom of priests," dedicated to the offering of spiritual sacrifices to God continually (Ex 19:6; Rev_ 5:10; Rev_ 20:6). jewels--rather, "ornaments" in general [BARNES]. |
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61:1161:11: Եւ իբրեւ երկիր որ աճեցուցանէ զծաղիկս իւր, եւ իբրեւ զպարտէզ որ բուսուցանէ զսերմանիս իւր. ա՛յնպէս ծագեսցէ Տէր զարդարութիւն իւր, եւ զցնծութիւն առաջի ամենայն ազգաց[10286]։[10286] Ոմանք. Այնպէս ծագեցուսցէ Տէր զար՛՛. ուր Ոսկան. ծաղկեցուսցէ Տէր զարդա՛՛։ Եւ իբրեւ երկիր որ աճեցուցանէ զծաղիկս իւր, եւ իբրեւ զպարտէզ որ բուսուցանէ զսերմանիս իւր. այնպէս ծագեսցէ [962]Տէր զարդարութիւն իւր եւ զցնծութիւն`` առաջի ամենայն ազգաց:11 Ինչպէս երկիրը, որ աճեցնում է իր ծաղիկները, եւ ինչպէս պարտէզը, որ ծլեցնում է իր սերմերը, այնպէս էլ Տէրն է ի յայտ բերելու իր արդարութիւնն ու ցնծութիւնը բոլոր ազգերի առաջ: 11 Քանզի ինչպէս երկիր իր տունկը կ’աճեցնէ Ու պարտէզը իր մէջ ցանուածները կը բուսցնէ, Այնպէս Տէր Եհովան բոլոր ազգերուն առջեւ Արդարութիւն ու գովութիւն պիտի բուսցնէ։ 61:11: Եւ իբրեւ երկիր որ աճեցուցանէ զծաղիկս իւր, եւ իբրեւ զպարտէզ որ բուսուցանէ զսերմանիս իւր. ա՛յնպէս ծագեսցէ Տէր զարդարութիւն իւր, եւ զցնծութիւն առաջի ամենայն ազգաց[10286]։ [10286] Ոմանք. Այնպէս ծագեցուսցէ Տէր զար՛՛. ուր Ոսկան. ծաղկեցուսցէ Տէր զարդա՛՛։ 11 Ինչպէս երկիրը, որ աճեցնում է իր ծաղիկները, եւ ինչպէս պարտէզը, որ ծլեցնում է իր սերմերը, այնպէս էլ Տէրն է ի յայտ բերելու իր արդարութիւնն ու ցնծութիւնը բոլոր ազգերի առաջ: 11 Քանզի ինչպէս երկիր իր տունկը կ’աճեցնէ Ու պարտէզը իր մէջ ցանուածները կը բուսցնէ, Այնպէս Տէր Եհովան բոլոր ազգերուն առջեւ Արդարութիւն ու գովութիւն պիտի բուսցնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
61:1161:11 Ибо, как земля производит растения свои, и как сад произращает посеянное в нем, так Господь Бог проявит правду и славу пред всеми народами. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations:61:11 καὶ και and; even ὡς ως.1 as; how γῆν γη earth; land αὔξουσαν αυξανω grow; increase τὸ ο the ἄνθος ανθος flower αὐτῆς αυτος he; him καὶ και and; even ὡς ως.1 as; how κῆπος κηπος garden τὰ ο the σπέρματα σπερμα seed αὐτοῦ αυτος he; him οὕτως ουτως so; this way ἀνατελεῖ ανατελλω spring up; rise κύριος κυριος lord; master δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even ἀγαλλίαμα αγαλλιαμα next to; before πάντων πας all; every τῶν ο the ἐθνῶν εθνος nation; caste 61:11 כִּ֤י kˈî כִּי that כָ ḵā כְּ as † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth תֹּוצִ֣יא tôṣˈî יצא go out צִמְחָ֔הּ ṣimḥˈāh צֶמַח sprout וּ û וְ and כְ ḵᵊ כְּ as גַנָּ֖ה ḡannˌā גַּנָּה garden זֵרוּעֶ֣יהָ zērûʕˈeʸhā זֵרוּעַ plant תַצְמִ֑יחַ ṯaṣmˈîₐḥ צמח sprout כֵּ֣ן׀ kˈēn כֵּן thus אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH יַצְמִ֤יחַ yaṣmˈîₐḥ צמח sprout צְדָקָה֙ ṣᵊḏāqˌā צְדָקָה justice וּ û וְ and תְהִלָּ֔ה ṯᵊhillˈā תְּהִלָּה praise נֶ֖גֶד nˌeḡeḏ נֶגֶד counterpart כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people 61:11. sicut enim terra profert germen suum et sicut hortus semen suum germinat sic Dominus Deus germinabit iustitiam et laudem coram universis gentibusFor as the earth bringeth forth her bud, and as the garden causeth her seed to shoot forth: so shall the Lord God make justice to spring forth, and praise before all the nations. 11. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. 61:11 Ибо, как земля производит растения свои, и как сад произращает посеянное в нем, так Господь Бог проявит правду и славу пред всеми народами. 61:11 καὶ και and; even ὡς ως.1 as; how γῆν γη earth; land αὔξουσαν αυξανω grow; increase τὸ ο the ἄνθος ανθος flower αὐτῆς αυτος he; him καὶ και and; even ὡς ως.1 as; how κῆπος κηπος garden τὰ ο the σπέρματα σπερμα seed αὐτοῦ αυτος he; him οὕτως ουτως so; this way ἀνατελεῖ ανατελλω spring up; rise κύριος κυριος lord; master δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even ἀγαλλίαμα αγαλλιαμα next to; before πάντων πας all; every τῶν ο the ἐθνῶν εθνος nation; caste 61:11 כִּ֤י kˈî כִּי that כָ ḵā כְּ as † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth תֹּוצִ֣יא tôṣˈî יצא go out צִמְחָ֔הּ ṣimḥˈāh צֶמַח sprout וּ û וְ and כְ ḵᵊ כְּ as גַנָּ֖ה ḡannˌā גַּנָּה garden זֵרוּעֶ֣יהָ zērûʕˈeʸhā זֵרוּעַ plant תַצְמִ֑יחַ ṯaṣmˈîₐḥ צמח sprout כֵּ֣ן׀ kˈēn כֵּן thus אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH יַצְמִ֤יחַ yaṣmˈîₐḥ צמח sprout צְדָקָה֙ ṣᵊḏāqˌā צְדָקָה justice וּ û וְ and תְהִלָּ֔ה ṯᵊhillˈā תְּהִלָּה praise נֶ֖גֶד nˌeḡeḏ נֶגֶד counterpart כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people 61:11. sicut enim terra profert germen suum et sicut hortus semen suum germinat sic Dominus Deus germinabit iustitiam et laudem coram universis gentibus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ For as the earth bringeth forth her bud, and as the garden causeth her seed to shoot forth: so shall the Lord God make justice to spring forth, and praise before all the nations. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411: Сравнив новозаветную церковь с землей и садом, Господь, по словам блаженного Феодорита, "показал всю вселенную, ставшею единым садом правды".Adam Clarke: Commentary on the Bible - 183161:11: The Lord God "The Lord Jehovah" - "אדני Adonai, the Lord, makes the line longer than the preceding and following; and the Septuagint, Alexandrian, (and MSS. Pachom. and 1. D. II.), and Arabic, do not so render it. Hence it seems to be interpolated." - Dr. Jubb. Three MSS. have it not. See the note on Isa 61:1 (note). Both words אדני יהוה Adonai Jehovah, are wanting in one of my MSS.; but are supplied in the margin by a later hand.Albert Barnes: Notes on the Bible - 183461:11: For as the earth bringeth forth - This figure is several times used by the prophet (see the notes at Isa 45:8; Isa 55:10-11). The idea is an exceedingly beautiful one, that, on the coming of the Messiah, truth and righteousness would spring up and abound like grass and fruits in the vegetable world when the earth is watered with rain.Her bud - The word 'bud' we now apply usually to the small bunch or protuberance on the branches of a plant, containing the rudiments of the future leaf or flower. The Hebrew word, however, (צמח tsemach), rather means the germ, the shoot, or the young and tender plant as it comes up from the earth; that which first appears from the seed. So the Lord God will cause righteousness to spring forth - (See the notes at Isa 42:19; Isa 43:9; Isa 44:4; Isa 45:8). Before all the nations - The sense is, that righteousness would abound over all the earth, and that all the world would yet join in celebrating the praises of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188061:11: as the earth: Isa 55:10, Isa 55:11, Isa 58:11; Sol 4:16, Sol 5:1; Mat 13:3, Mat 13:8, Mat 13:23; Mar 4:26-32so: Isa 45:8, Isa 62:1; Psa 72:3, Psa 72:16, Psa 85:11 praise: Isa 60:18, Isa 62:7; Pe1 2:9 John Gill61:11 For as the earth bringeth forth her bud,.... Of tender grass in the spring of the year, after a long and cold winter, being well manured:and as the garden causeth the things that are sown in it to spring forth being enclosed, and better taken care of, and well watered, and dunged, and cultivated; seeds sown in such a rich soil spring up freely, strongly, and constantly: so the Lord God will cause righteousness and praise to spring forth before all the nations; that is, the righteousness and salvation of his people through Christ, by which they shall be justified and saved; and on account of which they shall praise the Lord, and shall be to honour and praise themselves, being interested in those blessings in the sight of all the Christian nations around them. It respects the conversion of the Jews, and their justification and salvation, and the suddenness of it, and the large numbers of them converted, who should rise up at once like the buds of grass out of the earth; and denotes the flourishing condition in which they shall be, like a garden abounding with all manner of flowers and fruit; and suggests how full of joy, thankfulness, and praise to God they should be, and how honourable in the sight of men; and all this will be the Lord's doing, and owing to his efficacious grace. The Targum is, "so the Lord God will reveal the righteousness and praise of Jerusalem before all the people.'' John Wesley61:11 Righteousness - His great work of salvation shall break out and appear. Praise - As the natural product, and fruit of it.Robert Jamieson, A. R. Fausset and David Brown61:11 (Is 45:8, Is 55:10-11; Ps 72:3; Ps 85:11).bud--the tender shoots. praise-- (Is 60:18; Is 62:7). |
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