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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В логической последовательности мыслей пророка Исаии настоящая глава имеет самую тесную связь с предыдущим повествованием: в нем ставился вопрос, почему Господь допустил Свой избранный народ до такого, во всех отношениях, крайне печального состояния? Причем уже самой постановкой вопроса как бы делался Ему упрек в недостаточности любви и милости к Своему народу. Настоящая глава дает ясный и положительный ответ на все это, откуда усматривается, что у Бога, конечно, нет недостатка в милосердии и любви; но эти Божественные благодеяния изливаются лишь на тех, кто их ищет, а не на тех, кто их слепо и безрассудно отвергает, как поступает Израиль. Вообще, пример Израиля - лучшее и красноречивейшее доказательство праведности Суда Божьего - нечестивое и преступное большинство его - несет заслуженную кару, а верный и послушный остаток - получает исполнение всех обетовании. Полное же и окончательное осуществление этих обетовании требует и создания новых особо благоприятных для того условий, какие и наступят уже в новозаветный период.
1-7. Справедливость Божественного Суда над непокорным и вероломным Израилем. 8-10. Обещание пощады и спасения верному его "остатку". 11-16. Сравнительное сопоставление заслуженной участи тех и других; 17-25. создание новой теократической общины духовного Израиля, т. е. новозаветной церкви.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We are now drawing towards the conclusion of this evangelical prophecy, the last two chapters of which direct us to look as far forward as the new heavens and the new earth, the new world which the gospel dispensation should bring in, and the separation that should by it be made between the precious and the vile. "For judgment" (says Christ) "have I come into this world." And why should it seem absurd that the prophet here should speak of that to which all the prophets bore witness? 1 Pet. i. 10, 11. The rejection of the Jews, and the calling in of the Gentiles, are often mentioned in the New Testament as that which was foreseen and foretold by the prophets, Acts x. 43; xiii. 40; Rom. xvi. 26. In this chapter we have, I. The anticipating of the Gentiles with the gospel call, ver. 1. II. The rejection of the Jews for their obstinacy and unbelief, ver. 2-7. III. The saving of a remnant of them by bringing them into the gospel church, ver. 8-10. IV. The judgments of God that should pursue the rejected Jews, ver. 11-16. V. The blessings reserved for the Christian church, which should be its joy and glory, ver. 17-25. But these things are here prophesied of under the type and figure of the difference God would make between some and others of the Jews after their return out of captivity, between those that feared God and those that did not, with reproofs of the sins then found among them and promises of the blessings then in reserve for them.
Adam Clarke: Commentary on the Bible - 1831
We have here a vindication of God's dealings with the Jews, Isa 65:1, Isa 65:2. To this end the prophet points out their great hypocrisy, and gives a particular enumeration of their dreadful abominations, many of which were committed under the specious guise of sanctity, Isa 65:3-5. For their horrid impieties, (recorded in writing before Jehovah), the wrath of God shall certainly come upon them to the uttermost; a prediction which was exactly fulfilled in the first and second centuries in the reigns of the Roman emperors Vespasian, Titus, and Hadrian, when the whole Jewish polity was dissolved, and the people dispersed all over the world, Isa 65:6, Isa 65:7. Though God had rejected the Jews, and called the Gentiles, who sought him not, (Rom 9:24-26), yet a remnant from among the former shall be preserved, to whom he will in due time make good all his promises, Isa 65:8-10. Denunciation of Divine vengeance against those idolaters who set in order a table for Gad, and fill out a libation to Meni, ancient idolatries, which, from the context, and from the chronological order of the events predicted, have a plain reference to the idolatries practiced by Antichrist under the guise of Christianity, Isa 65:11, Isa 65:12. Dreadful fate which awaits these gross idolaters beautifully contrasted with the great blessedness reserved for the righteous, Isa 65:13-16. Future restoration of the posterity of Jacob, and the happy state of the world in general from that most glorious epoch, represented by the strong figure of the creation of new heavens and a new earth, wherein dwelleth righteousness, and into which no distress shall be permitted to enter, Isa 65:17-19. In this new state of things the term of human life shall be greatly protracted, and shall possess none of that uncertainty which attaches to it in "the heavens and the earth which are now." This is elegantly illustrated by the longevity of a tree; manifestly alluding to the oak or cedar of Lebanon, some individuals of which are known to have lived from seven to ten centuries, Isa 65:20-23. Beautiful figures shadowing forth the profound peace and harmony of the Church of Jesus Christ, which shall immediately follow the total overthrow of Antichrist; with a most gracious promise that the great chain of Omnipotence shall be put upon every adversary, so that none will be able any longer to hurt and destroy in all God's holy mountain, Isa 65:24, Isa 65:25.
This chapter contains a defense of God's proceedings in regard to the Jews, with reference to their complaint in the chapter preceding. God is introduced declaring that he had called the Gentiles, though they had not sought him; and had rejected his own people for their refusal to attend to his repeated call; for their obstinate disobedience, their idolatrous practices, and detestable hypocrisy. That nevertheless he would not destroy them all; but would preserve a remnant, to whom he would make good his ancient promises. Severe punishments are threatened to the apostates; and great rewards are promised to the obedient in a future flourishing state of the Church. - L.
Albert Barnes: Notes on the Bible - 1834
65:0: It is generally supposed that this chapter is closely connected in sense with the preceding; and that its object is, to defend the proceedings of God in regard to the Jews, and especially with reference to the complaint in the preceding chapter. If so, it is designed to state the reasons why he had thus afflicted them, and to encourage the pious among them with the expectation of great future prosperity and safety. A general view of the chapter may be obtained by a glance at the following analysis of the subjects introduced in it.
I. God states in general that he had called another people who had not sought him, and extended the blessings of salvation to those who had been strangers to his name Isa 65:1. This is evidently intended to show that many of his ancient people would be rejected, and that the blessings of salvation would be extended to others Rom 10:20. In the pRev_ious chapter they had pled Isa 64:9, that they were 'all' his people; they had urged, because their nation had been in covenant with God, that he should interpose and save them. Here an important principle is introduced, that they were not to be saved of course because they were Jews; and that others would be introduced to his favor who belonged to nations which had not known him, while his ancient covenant people would be rejected. The Jews were slow to believe this; and hence, Paul says Rom 10:20 that Isaiah was 'very bold' in advancing so unpopular a sentiment.
II. God states the true reason why he had punished them Isa 65:2-7. It was on account of their sins. It was not because he was changeable, or was unjust in his dealings with them. He had punished them, and he had resolved to reject a large portion of them, though they belonged to his ancient covenant people, on account of their numerous and deeply aggravated crimes. He specifies particularly:
1. That they had been a rebellious people, and that he had stretched out his hands to them in vain, inviting them to return.
2. That they were a people which had constantly provoked him by their idolatries; their abominable sacrifices; and by eating the things which he had forbidden.
3. That they were eminently proud and self-righteous, saying to others, Stand by yourselves, for we are holier than you.
4. That for these sins God could not but punish them. His law required it, and his justice demanded that he should not pass such offences by unnoticed.
III. Yet he said that the whole nation should not be destroyed. His elect would be saved; in accordance with the uniform doctrine of the Scriptures, that all the seed of Abraham should not be cut off, but that a remnant should be kept to accomplish important purposes in reference to the salvation of the world Isa 65:8-10.
IV. Yet the wicked portion of the nation should be cut off, and God, by the prophet, describes the certain punishment which awaited them Isa 65:11-16.
1. They would be doomed to slaughter.
2. They would be subjected to hunger and want, while his true servants would have abundance.
3. They would cry in deep sorrow, while his servants would rejoice.
4. Their destruction would be a blessing to his people, and the result of their punishment would be to cause his own people to see more fully the value of their religion, and to prize it more.
V. Yet there would be future glory and prosperity, such as his true people had desired, and such as they had sought in their prayers; and the chapter concludes with a glowing description of the glory which would bless his church and people Isa 65:17-25.
1. God would create new heavens and a new earth - far surpassing the former in beauty and glory Isa 65:17.
2. Jerusalem would be made an occasion of rejoicing Isa 65:18.
3. Its prosperity is described as a state of peace, security, and happiness Isa 65:19-25.
(1) great age would be attained by its inhabitants, and Jerusalem would be full of venerable and pious old men.
(2) they would enjoy the fruit of their own labor without annoyance.
(3) their prayers would be speedily answered - even while they were speaking.
(4) the true religion would produce a change on the passions of people as if the nature of wild and ferocious animals were changed, and the wolf and the lamb should feed together, and the lion should eat straw like the ox. There would be universal security and peace throughout the whole world where the true religion would be spread.
There can be no doubt, I think, that this refers to the times of the Messiah. Particular proof of this will be furnished in the exposition of the chapter. It is to be regarded, indeed, as well as the pRev_ious chapter, as primarily addressed to the exiles in Babylon, but the mind of the prophet is thrown forward. He looks at future events. He sees a large part of the nation permanently rejected. He sees the Gentiles called to partake of the privileges of the true religion. He sees still a remnant of the ancient Jewish people preserved in all their sufferings, and future glory rise upon them under the Messiah, when a new heavens and a new earth should be created. It is adapted, therefore, not only to comfort the ancient afflicted people of God, but it contains most important and cheering truth in regard to the final pRev_alence of the true religion, and the state of the world when the gospel shall everywhere pRev_ail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 65:1, The calling of the Gentiles, and the rejection of the Jews, for their incredulity, idolatry, and hypocrisy; Isa 65:8, A remnant shall be saved; Isa 65:11, Judgments on the wicked, and blessings on the godly; Isa 65:17, The blessed state of the new Jerusalem.
John Gill
INTRODUCTION TO ISAIAH 65
This chapter contains an answer to the prayer begun Is 63:15, and continued in the preceding chapter; in which reasons are given by the Lord for suffering such calamities as are before mentioned to come upon the Jewish nation; particularly their rejection of the Gospel as preached by Christ and his apostles, and cleaving to the traditions of the fathers, and to their own righteousness; which disobedience and rebellion are aggravated by the Gentiles quick reception of the Gospel, as soon as preached to them, Is 65:1 as also the idolatry of their fathers, their impurity and breach of the divine laws, Is 65:3, as well as their own pride, hypocrisy, and self-confidence, Is 65:5 all which being observed by the Lord was highly provoking to him; and he was determined to recompense into their bosoms their own sins, and the sins of their fathers, whose measure they filled up, Is 65:6, nevertheless he would have a regard to a remnant among them, in whom the true grace of God would be found, and who should have a name and a place in the Gospel church state, and be preserved from the general destruction, Is 65:8, but as for the unbelieving Jews, they should be punished with the sword, with famine, with disgrace, with distress, vexation, and a curse; when the servants of the Lord should have food, and joy, and honour, and bless themselves in the Lord, and serve him, Is 65:11 and the chapter is concluded with promises of a new and happy state to the Jews upon their conversion in the latter day; which will be attended with much spiritual joy, with abundance of outward felicity, with great safety and security, and with the presence of God, Is 65:17.
65:165:1: Յայտնի՛ եղէ այնոցիկ որ զինէն ո՛չ հարցանէին. գտա՛յ այնոցիկ որ զիսն ո՛չ խնդրէին. ասացի. Աւասիկ եմ, ցազգն ցայն որ զանուն իմ ո՛չ կարդացին[10312]։ [10312] Ոմանք. Ասացից. Աւասիկ եմ։
1 Յայտնուեցի նրանց, որոնք իմ մասին չէին հարցնում, ինձ գտան նրանք, որոնք ինձ չէին փնտռում: «Ահաւասիկ ես կամ», ասացի այն ազգին, որն իմ անունը չկանչեց:
65 Զիս չհարցնողներէն փնտռուեցայ, Զիս չխնդրողներէն գտնուեցայ։Իմ անունս չկանչող* ազգին«Ահա հոս եմ, ահա հոս եմ», ըսի։
Յայտնի եղէ այնոցիկ`` որ զինէն ոչ հարցանէին, գտայ այնոցիկ որ զիսն ոչ խնդրէին. ասացի. Աւասիկ [998]եմ, ցազգն ցայն որ զանուն իմ ոչ կարդացին:

65:1: Յայտնի՛ եղէ այնոցիկ որ զինէն ո՛չ հարցանէին. գտա՛յ այնոցիկ որ զիսն ո՛չ խնդրէին. ասացի. Աւասիկ եմ, ցազգն ցայն որ զանուն իմ ո՛չ կարդացին[10312]։
[10312] Ոմանք. Ասացից. Աւասիկ եմ։
1 Յայտնուեցի նրանց, որոնք իմ մասին չէին հարցնում, ինձ գտան նրանք, որոնք ինձ չէին փնտռում: «Ահաւասիկ ես կամ», ասացի այն ազգին, որն իմ անունը չկանչեց:
65 Զիս չհարցնողներէն փնտռուեցայ, Զիս չխնդրողներէն գտնուեցայ։Իմ անունս չկանչող* ազգին«Ահա հոս եմ, ահա հոս եմ», ըսի։
zohrab-1805▾ eastern-1994▾ western am▾
65:165:1 Я открылся не вопрошавшим обо Мне; Меня нашли не искавшие Меня. > говорил Я народу, не именовавшемуся именем Моим.
65:1 ἐμφανὴς εμφανης apparent; visible ἐγενόμην γινομαι happen; become τοῖς ο the ἐμὲ εμε me μὴ μη not ζητοῦσιν ζητεω seek; desire εὑρέθην ευρισκω find τοῖς ο the ἐμὲ εμε me μὴ μη not ἐπερωτῶσιν επερωταω interrogate; inquire of εἶπα επω say; speak ἰδού ιδου see!; here I am εἰμι ειμι be τῷ ο the ἔθνει εθνος nation; caste οἳ ος who; what οὐκ ου not ἐκάλεσάν καλεω call; invite μου μου of me; mine τὸ ο the ὄνομα ονομα name; notable
65:1 נִדְרַ֨שְׁתִּי֙ niḏrˈaštî דרשׁ inquire לְ lᵊ לְ to לֹ֣וא lˈô לֹא not שָׁאָ֔לוּ šāʔˈālû שׁאל ask נִמְצֵ֖אתִי nimṣˌēṯî מצא find לְ lᵊ לְ to לֹ֣א lˈō לֹא not בִקְשֻׁ֑נִי viqšˈunî בקשׁ seek אָמַ֨רְתִּי֙ ʔāmˈartî אמר say הִנֵּ֣נִי hinnˈēnî הִנֵּה behold הִנֵּ֔נִי hinnˈēnî הִנֵּה behold אֶל־ ʔel- אֶל to גֹּ֖וי gˌôy גֹּוי people לֹֽא־ lˈō- לֹא not קֹרָ֥א qōrˌā קרא call בִ vi בְּ in שְׁמִֽי׃ šᵊmˈî שֵׁם name
65:1. quaesierunt me qui ante non interrogabant invenerunt qui non quaesierunt me dixi ecce ego ecce ego ad gentem quae non vocabat nomen meumThey have sought me that before asked not for me, they have found me that sought me not. I said: Behold me, behold me, to a nation that did not call upon my name.
1. I AM inquired of by them that asked not ; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.
65:1. Those who before were not asking for me have sought me. Those who have not sought me have found me. I said, “Behold, it is I! Behold, it is I!” to a nation which was not invoking my name.
65:1. I am sought of [them that] asked not [for me]; I am found of [them that] sought me not: I said, Behold me, behold me, unto a nation [that] was not called by my name.
I am sought of [them that] asked not [for me]; I am found of [them that] sought me not: I said, Behold me, behold me, unto a nation [that] was not called by my name:

65:1 Я открылся не вопрошавшим обо Мне; Меня нашли не искавшие Меня. <<Вот Я! вот Я!>> говорил Я народу, не именовавшемуся именем Моим.
65:1
ἐμφανὴς εμφανης apparent; visible
ἐγενόμην γινομαι happen; become
τοῖς ο the
ἐμὲ εμε me
μὴ μη not
ζητοῦσιν ζητεω seek; desire
εὑρέθην ευρισκω find
τοῖς ο the
ἐμὲ εμε me
μὴ μη not
ἐπερωτῶσιν επερωταω interrogate; inquire of
εἶπα επω say; speak
ἰδού ιδου see!; here I am
εἰμι ειμι be
τῷ ο the
ἔθνει εθνος nation; caste
οἳ ος who; what
οὐκ ου not
ἐκάλεσάν καλεω call; invite
μου μου of me; mine
τὸ ο the
ὄνομα ονομα name; notable
65:1
נִדְרַ֨שְׁתִּי֙ niḏrˈaštî דרשׁ inquire
לְ lᵊ לְ to
לֹ֣וא lˈô לֹא not
שָׁאָ֔לוּ šāʔˈālû שׁאל ask
נִמְצֵ֖אתִי nimṣˌēṯî מצא find
לְ lᵊ לְ to
לֹ֣א lˈō לֹא not
בִקְשֻׁ֑נִי viqšˈunî בקשׁ seek
אָמַ֨רְתִּי֙ ʔāmˈartî אמר say
הִנֵּ֣נִי hinnˈēnî הִנֵּה behold
הִנֵּ֔נִי hinnˈēnî הִנֵּה behold
אֶל־ ʔel- אֶל to
גֹּ֖וי gˌôy גֹּוי people
לֹֽא־ lˈō- לֹא not
קֹרָ֥א qōrˌā קרא call
בִ vi בְּ in
שְׁמִֽי׃ šᵊmˈî שֵׁם name
65:1. quaesierunt me qui ante non interrogabant invenerunt qui non quaesierunt me dixi ecce ego ecce ego ad gentem quae non vocabat nomen meum
They have sought me that before asked not for me, they have found me that sought me not. I said: Behold me, behold me, to a nation that did not call upon my name.
65:1. Those who before were not asking for me have sought me. Those who have not sought me have found me. I said, “Behold, it is I! Behold, it is I!” to a nation which was not invoking my name.
65:1. I am sought of [them that] asked not [for me]; I am found of [them that] sought me not: I said, Behold me, behold me, unto a nation [that] was not called by my name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Я открылся не вопрошавшим обо Мне; Меня нашли не искавшие Меня... Под "вопрошавшими" и "искавшими" Господа, но не там и не так, как и где следовало бы, разумеются кичившиеся своей мнимой, показной праведностью иудеи (См. 58:2-4).

Вот Я! Вот Я! говорил Я народу, не именовавшемуся именем Моим. Народом, носившим имя Господа, был Израиль, о котором Сам Господь устами того же пророка Исаии совершенно определенно возвестил, как о народе, "кто называется именем Моим, кого Я сотворил для славы своей, образовал и устроил" (43:7). Противоположность народу израильскому в этом отношении представлял весь мир языческий, которому теперь и открывается Господь, скрывший Лице Свое от недостойного Израиля. Смысл данного указания можно представить себе так. Иудеи, как видно отчасти и из предыдущего контекста, склонны были обвинять Всевышнего, что Он покинул своих людей и перестал о них заботиться. Пророк и выставляет теперь встречный факт, из которого видно, что Господь никогда не переставал промышлять о людях, что и теперь Он это делает, только в отношении к другому, более, чем Израиль, достойному народу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name. 2 I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts; 3 A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; 4 Which remain among the graves, and lodge in the monuments, which eat swine's flesh, and broth of abominable things is in their vessels; 5 Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day. 6 Behold, it is written before me: I will not keep silence, but will recompense, even recompense into their bosom, 7 Your iniquities, and the iniquities of your fathers together, saith the LORD, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom.
The apostle Paul (an expositor we may depend upon) has given us the true sense of these verses, and told us what was the event they pointed at and were fulfilled in, namely, the calling in of the Gentiles and the rejection of the Jews, by the preaching of the gospel, Rom. x. 20, 21. And he observes that herein Esaias is very bold, not only in foretelling a thing so improbable ever to be brought about, but in foretelling it to the Jews, who would take it as a gross affront to their nation, and therein Moses's words would be made good (Deut. xxxii. 21), I will provoke you to jealousy by those that are no people.
I. It is here foretold that the Gentiles, who had been afar off, should be made nigh, v. 1. Paul reads it thus: I was found of those that sought me not; I was made manifest to those that asked not for me. Observe what a wonderful and blessed change was made with them and how they were surprised into it. 1. Those who had long been without God in the world shall now be set a seeking him; those who had not said, Where is God my maker? shall now begin to enquire after him. Neither they nor their fathers had called upon his name, but either lived without prayer or prayed to stocks and stones, the work of men's hands. But now they shall be baptized and call on the name of the Lord, Acts ii. 21. With what pleasure does the great God here speak of his being sought unto, and how does he glory in it, especially by those who in time past had not asked for him! For there is joy in heaven over great sinners who repent. 2. God shall anticipate their prayers with his blessings: I am found of those that sought me not. This happy acquaintance and correspondence between God and the Gentile world began on his side; they came to know God because they were known of him (Gal. iv. 9), to seek God and find him because they were first sought and found of him. Though in after-communion God is found of those that seek him (Prov. viii. 17), yet in the first conversion he is found of those that seek him not; for therefore we love him because he first loved us. The design of the bounty of common providence to them was that they might seek the Lord, if haply they might feel after him and find him, Acts xvii. 27. But they sought him not; still he was to them an unknown God, and yet God was found of them. 3. God gave the advantages of a divine revelation to those who had never made a profession of religion: I said, Behold me, behold me (gave them a sight of me and invited them to take the comfort and benefit of it) to those who were not called by my name, as the Jews for many ages had been. When the apostles went about from place to place, preaching the gospel, this was the substance of what they preached: "Behold God, behold him, turn towards him, fix the eyes of your minds upon him, acquaint yourselves with him, admire him, adore him; look off from your idols that you have made, and look upon the living God who made you." Christ in them said, Behold me, behold me with an eye of faith; look unto me, and be you saved. And this was said to those that had long been lo-ammi, and lo-ruhamah (Hos. i. 8, 9), not a people, and that had not obtained mercy, Rom. ix. 25, 26.
II. It is here foretold that the Jews, who had long been a people near to God, should be cast off and set at a distance v. 2. The apostle applies this to the Jews in his time, as a seed of evil-doers. Rom. x. 21, But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. Here observe,
1. How the Jews were courted to the divine grace. God himself, by his prophets, by his Son, by his apostles, stretched forth his hands to them, as Wisdom did, Prov. i. 24. God spread out his hands to them, as one reasoning and expostulating with them, not only beckoned to them with the finger, but spread out his hands, as being ready to embrace and entertain them, reaching forth the tokens of his favour to them, and importuning them to accept them. When Christ was crucified his hands were spread out and stretched forth, as if he were preparing to receive returning sinners into his bosom; and this all the day, all the gospel-day. He waited to be gracious, and was not weary of waiting; even those that came in at the eleventh hour of the day were not rejected.
2. How they contemned the invitation; it was given to a rebellious and gainsaying people; they were invited to the wedding-supper, and would not come, but rejected the counsel of God against themselves. Now here we have,
(1.) The bad character of this people. The world shall see that it was not for nothing that they were rejected of God; no, it was for their whoredoms that they were put away.
[1.] Their character in general was such as one would not expect of those who had been so much the favourites of Heaven. First, They were very wilful. Right or wrong they would do as they had a mind. "They generally walk on in a way that is not good, not the right way, not a safe way, for they walk after their own thought, their own devices and desires." If our guide be our own thoughts, our way is not likely to be good; for every imagination of the thought of our hearts is only evil. God had told them his thoughts, what his mind and will were, but they would walk after their own thoughts, would do what they thought best. Secondly, They were very provoking. This was God's complaint of them all along--they grieved him, they vexed his Holy Spirit, as if they would contrive how to make him their enemy: They provoke me to anger continually to my face. They cared not what affront they gave to God, though it were in his sight and presence, in a downright contempt of his authority and defiance of his justice; and this continually; it had been their way and manner ever since they were a people, witness the day of temptation in the wilderness.
[2.] The prophet speaks more particularly of their iniquities and the iniquities of their fathers, as the ground of God's casting them off, v. 7. Now he gives instances of both.
First, The most provoking iniquity of their fathers was idolatry; this, the prophet tells them, was provoking God to his face; and it is an iniquity which, as appears by the second commandment, God often visits upon the children. This was the sin that brought them into captivity, and, though the captivity pretty well cured them of it, yet, when the final ruin of that nation came, that was again brought into the account against them; for in the day when God visits he will visit that, Exod. xxxii. 34. Perhaps there were many, long after the captivity, who, though they did not worship other gods, were yet guilty of the disorders here mentioned; for they married strange wives. 1. They forsook God's temple, and sacrificed in gardens or groves, that they might have the satisfaction of doing it in their own way, for they liked not God's institutions. 2. They forsook God's altar, and burnt incense upon bricks, altars of their own contriving (they burnt incense according to their own inventions, which were of no more value, in comparison with God's institution, than an altar of bricks in comparison with the golden altar which God appointed them to burn incense on), or upon tiles (so some read it), such as they covered their flat-roofed houses with, and on them sometimes they burnt incense to their idols, as appears, 2 Kings xxiii. 12, where we read of altars on the top of the upper chamber of Ahaz, and Jer. xix. 13, of their burning incense to the host of heaven upon the roofs of their houses. 3. "They used necromancy, or consulting with the dead, and, in order to that, they remained among the graves, and lodged in the monuments," to seek for the living to the dead (ch. viii. 19), as the witch of Endor. Or they used to consult the evil spirits that haunted the sepulchres. 4. They violated the laws of God about their meat, and broke through the distinction between clean and unclean before it was taken away by the gospel. They ate swine's flesh. Some indeed chose rather to die than to eat swine's flesh, as Eleazar and the seven brethren in the story of the Maccabees; but it is probable that many ate of it, especially when it came to be a condition of life. In our Saviour's time we read of a vast herd of swine among them, which gives us cause to suspect that there were many then who made so little conscience of the law as to eat swine's flesh, for which they were justly punished in the destruction of the swine. And the broth, or pieces, of other forbidden meats, called here abominable things, was in their vessels, and was made use of for food. The forbidden meat is called an abomination, and those that meddle with it are said to make themselves abominable, Lev. xi. 42, 43. Those that durst not eat the meat yet made bold with the broth, because they would come as near as might be to that which was forbidden, to show how they coveted the forbidden fruit. Perhaps this is here put figuratively for all forbidden pleasures and profits which are obtained by sin, that abominable thing which the Lord hates; they loved to be dallying with it, to be tasting of its broth. But those who thus take a pride in venturing upon the borders of sin, and the brink of it, are in danger of falling into the depths of it. But,
Secondly, The most provoking iniquity of the Jews in our Saviour's time was their pride and hypocrisy, that sin of the scribes and Pharisees against which Christ denounced so many woes, v. 5. They say, "Stand by thyself, keep off" (get thee to thine, so the original is); "keep to thy own companions, but come not near to me, lest thou pollute me; touch me not; I will not allow thee any familiarity with me, for I am holier than thou, and therefore thou art not good enough to converse with me; I am not as other men are, nor even as this publican." This they were ready to say to every one they met with, so that, in saying, I am holier than thou, they thought themselves holier than any, not only very good, as good as they should be, as good as they needed to be, but better than any of their neighbours. These are a smoke in my nose (says God), such a smoke as comes not from a quick fire, which soon becomes glowing and pleasant, but from a fire of wet wood, which burns all the day, and is nothing but smoke. Note, Nothing in men is more odious and offensive to God than a proud conceit of themselves and contempt of others; for commonly those are most unholy of all that think themselves holier than any.
(2.) The controversy God had with them for this. The proof against them is plain: Behold, it is written before me, v. 6. It is written, to be remembered against them in time to come; for they may not perhaps be immediately reckoned with. The sins of sinners, and particularly the vainglorious boasts and scorns of hypocrites, are laid up in store with God, Deut. xxxii. 34. And what is written shall be read and proceeded upon: "I will not keep silence always, though I may keep silence long." They shall not think him altogether such a one as themselves, as sometimes they have done; but he will recompense, even recompense into their bosom. Those basely abuse religion, that honourable and sacred thing, who make their profession of it the matter of their pride, and the jealous God will reckon with them for it; the profession they boast of shall but serve to aggravate their condemnation. [1.] The iniquity of their fathers shall come against them; not but that their own sin deserved whatever judgments God brought upon them, and much heavier; and this they owned, Ezra ix. 13. But God would not have wrought so great a desolation upon them if he had not therein had an eye to the sins of their fathers. Therefore in the last destruction of Jerusalem God is said to bring upon them the blood of the Old-Testament martyrs, even that of Abel, Matt. xxiii. 35. God will reckon with them, not only for their fathers' idols, but for their high places, their burning incense upon the mountains and the hills, though perhaps it was to the true God only. This was blaspheming or reproaching God; it was a reflection upon the choice he had made of the place where he would record his name, and the promise he had made that there he would meet them and bless them. [2.] Their own with that shall bring ruin upon them: Your iniquities and the iniquities of your fathers together, the one aggravating the other, constitute the former work, which, though it may seem to be overlooked and forgotten, shall be measured into their bosom. God will render into the bosom, not only of his open enemies (Ps. lxxix. 12), but of his false and treacherous friends, the reproach wherewith they have reproached him.
Adam Clarke: Commentary on the Bible - 1831
65:1: I am sought of them that asked not for me "I am made known to those that asked not for me" - נדרשתי nidrashti, εμφανης εγενομην, the Septuagint, Alexandrian, and St. Paul, Rom 10:20; who has however inverted the order of the phrases, εμφανης εγενομην, "I was made manifest, "and ευρεδην, "I was found, "from that which they have in the Septuagint. נדרשתי nidrashti means, "I am sought so as to be found." Vitringa. If this be the true meaning of the word, then שאלו shaalu, "that asked," which follows, should seem defective, the verb wanting its object: but two MSS., one of them ancient, have שאלוני shealuni, "asked me;" and another MS. שאלו לי shealu li, "asked for me;" one or other of which seems to be right. But Cocceius in Lex., and Vitringa in his translation, render נדרשתי nidrashti, by "I have answered;" and so the verb is rendered by all the ancient Versions in Eze 20:3, Eze 20:31. If this be right, the translation will be, "I have answered those that asked not." I leave this to the reader's judgment; but have followed in my translation the Septuagint and St. Paul, and the MSS. above mentioned. בקשני bikeshuni is written regularly and fully in above a hundred MSS. and in the oldest edition, בקשוני bikeshuni. - L.
Albert Barnes: Notes on the Bible - 1834
65:1: I am sought of them that asked not for me - That is, by the Gentiles. So Paul applies it in Rom 10:20. Lowth translates the word which is rendered, 'I am sought,' by 'I am made known.' Noyes, 'I have heard.' The Septuagint renders it, Ἐμφανὴς ἐγενήθην Emphanē s egenē thē n - 'I became manifest.' Jerome, 'They sought me who had not before inquired for me.' The Chaldee, 'I am sought in my word by those who had not asked me before my face.' The Hebrew word דרשׁ dâ rash means properly "to frequent a place, to search or seek"; and in the Niphal - the form used here - "to be sought unto, to grant access to anyone; hence, to hear and answer prayer" Eze 14:3; 20:3-31. Here there is not only the idea that he was sought, but that they obtained access to him, for he listened to their supplications. The phrase, 'That asked not for me,' means that they had not been accustomed to worship the true God. The idea is, that those had obtained mercy who had not been accustomed to call upon him.
I am found of them - Paul has rendered this Rom 10:20, Ἐμφανὴς ἐγενόμην Emphanē s egenomē n - 'I was made manifest.' The idea is, that they obtained his favor.
I said, Behold me, behold me - I offered them my favor, and invited them to partake of salvation. Paul has omitted this in his quotation.
Unto a nation - This does not refer to any particular nation, but to people who had never been admitted to favor with God.
That was not called by my name - (See the notes at Isa 63:19).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:1: I am sought: Isa 2:2, Isa 2:3, Isa 11:10, Isa 55:5; Psa 22:27; Rom 9:24-26, Rom 9:30, Rom 10:20; Eph 2:12, Eph 2:13
Behold: Isa 40:9, Isa 41:27, Isa 45:22; Joh 1:29
unto: Isa 43:1, Isa 63:19; Hos 1:10; Zac 2:11, Zac 8:22, Zac 8:23; Pe1 2:10
Carl Friedrich Keil and Franz Delitzsch
65:1
After the people have poured out their heart before Jehovah, He announces what they may expect from Him. But instead of commencing with a promise, as we might anticipate after the foregoing prayer, He begins with reproach and threatening; for although the penitential portion of the community had included the whole nation in their prayer, it was destruction, and not deliverance, which awaited one portion of the nation, and that portion was the greater one. The great mass were in that state of "sin unto death" which defies all intercession (1Jn 5:16), because they had so scornfully and obstinately resisted the grace which had been so long and so incessantly offered to them. "I was discernible to those who did not inquire, discoverable by those who did not seek me. I said, 'Here am I, here am I,' to a nation where my name was not called. I spread out my hands all the day to a refractory people, who walked in the way that was not good, after their own thoughts." The lxx (A) render Is 65:1, "I was found by those who did not seek me, I became manifest to those who did not ask for me" (B reverses the order); and in Rom 10:20-21, Paul refers Is 65:1 to the Gentiles, and Is 65:2 to Israel. The former, to whom He has hitherto been strange, enter into fellowship with Him; whilst the latter, to whom He has constantly offered Himself, thrust Him away, and lose His fellowship. Luther accordingly adopts this rendering: "I shall be sought by those who did not ask for me, I shall be found by those who did not seek me. And to the heathen who did not call upon my name, I say, Here am I, here am I." Zwingli, again, observes on Is 65:1, "This is an irresistible testimony to the adoption of the Gentiles." Calvin also follows the apostle's exposition, and observes, that "Paul argues boldly for the calling of the Gentiles on the ground of this passage, and says that Isaiah dared to proclaim and assert that the Gentiles had been called by God, because he announced a greater thing, and announced it more clearly than the reason of those times would bear." Of all the Jewish expositors, where is only one, viz., Gecatilia, who refers v. 1 to the Gentiles; and of all the Christina expositors of modern times, there is only one, viz., Hendewerk, who interprets it in this way, without having been influenced by the quotation made by Paul. Hofman, however, and Stier, feel obliged to follow the apostle's exposition, and endeavour to vindicate it. But we have no sympathy with any such untenable efforts to save the apostle's honour. In Rom 9:25-26, he also quotes Hos 2:23 and Hos 2:1 in support of the calling of the Gentiles; whereas he could not have failed to know, that it is the restoration of Israel to favour which is alluded to there. He merely appeals to Hos 2 in support of the New Testament fact of the calling of the Gentiles, so far as it is in these words of the Old Testament prophet that the fact is most adequately expressed. And according to 1Pet 2:10, Peter received the same impression from Hosea's words.
But with the passage before us it is very different. The apostle shows, by the way in which he applies the Scripture, how he depended in this instance upon the Septuagint translation, which was in his own hands and those of his readers also, and by which the allusion to the Gentiles is naturally suggested, even if not actually demanded. And we may also assume that the apostle himself understood the Hebrew text, with which he, the pupil of Rabban Gamaliel, was of course well acquainted, in the same sense, viz., as relating to the calling of the Gentiles, without being therefore legally bound to adopt the same interpretation. The interchange of גּוי (cf., Is 55:5) and עם; the attribute בשׁים קרא לא, which applies to heathen, and heathen only; the possibility of interpreting Is 65:1-2, in harmony with the context both before and after, if Is 65:1 be taken as referring to the Gentiles, on the supposition that Jehovah is here contrasting His success with the Gentiles and His failure with Israel: all these certainly throw weight into the scale. Nevertheless they are not decisive, if we look at the Hebrew alone, apart altogether from the lxx. For nidrashtı̄ does not mean "I have become manifest;" but, regarded as the so-called niphal tolerativum (according to Ezek 14:3; Ezek 20:3, Ezek 20:31; Ezek 36:37), "I permitted myself to be explored or found out;" and consequently נמצאתי, according to Is 55:6, "I let myself be found." And so explained, Is 65:1 stands in a parallel relation to Is 55:6 : Jehovah was searchable, was discoverable (cf., Zeph 1:6) to those who asked no questions, and did not seek Him (ללוא = לא לאשׁר, Ges. 123, 3), i.e., He displayed to Israel the fulness of His nature and the possibility of His fellowship, although they did not bestir themselves or trouble themselves in the least about Him - a view which is confirmed by the fact that Is 65:1 merely refers to offers made to them, and not to results of any kind. Israel, however, is called בשׁמי אל־קרא גוי, not as a nation that was not called by Jehovah's name (which would be expressed by נקרא, Is 43:7; cf., מקראי, κλητός μου, Is 48:12), but as a nation where (supply 'ăsher) Jehovah's name was not invoked (lxx "who called not upon my name"), and therefore as a thoroughly heathenish nation; for which reason we have gōi (lxx ἔθνος) here, and not ‛am (lxx λαός). Israel was estranged from Him, just like the heathen; but He still turned towards them with infinite patience, and (as is added in Is 65:2) with ever open arms of love. He spread out His hands (as a man does to draw another towards him to embrace him) all the day (i.e., continually, cf., Is 28:24) towards an obstinate people, who walked in the way that was not good (cf., Ps 36:5; Prov 16:29; here with the article, which could not be repeated with the adjective, because of the לא), behind their own thoughts. That which led them, and which they followed, was not the will of God, but selfish views and purposes, according to their won hearts' lusts; and yet Jehovah did not let them alone, but they were the constant thought and object of His love, which was ever seeking, alluring, and longing for their salvation.
Geneva 1599
65:1 I am sought by [them that] (a) asked not [for me]; I am found by [them that] sought me not: I said, Behold me, behold me, to a nation [that] was not called by my name.
(a) Meaning, the Gentiles who know not God, would seek him, when he had moved their heart with his Holy Spirit, (Rom 10:20).
John Gill
65:1 I am sought of them that asked not for me,.... That this is a prophecy of the calling and conversion of the Gentiles is not to be doubted, since the Apostle Paul has quoted it, and applied it to that case, Rom 10:20 and is here mentioned as an aggravation of the sin of the Jews, in rejecting Christ, when the Gentiles received him; and was the reason of their being rejected of God, and the Gospel being taken away from them, and given to another people, and of the Lord's removing his presence from the one to the other. The Gentiles are described as those that "asked not for" Christ, or after him, as the apostle supplies it; they had not asked for him, nor after him, nor anything about him; nor of him "before" this time, as the Vulgate Latin version renders it; they were without Christ, the promises and prophecies concerning him; and so had no knowledge of him, nor made any inquiry about him, who or what he was; they did not ask after his coming, or for it; did not desire it, or him, and were in no expectation of it; they asked no favour of him, nor saw any need of him, or worth in him; and yet now he was "sought of them"; or, as the apostle has it, "was made manifest unto them"; and so the Septuagint version; that is, he was manifested to them in the Gospel, and by the ministry of it; which is a revelation of him, of salvation by him, of justification by his righteousness, of peace and pardon by his blood, of atonement by his sacrifice, and of eternal life through him; and the words will bear to be rendered, "I was preached unto them": for from this word are derived others (g), which signify an expounder, and an interpretation, or exposition; and this was matter of fact, that Christ was preached to the Gentiles upon the Jews' rejection of him, which is one branch of the mystery of godliness, Ti1 3:16 and upon this he was sought of them: they sought him early and earnestly, and desired to have him and his Gospel preached to them again and again, Acts 13:42 they sought after the knowledge of him, and for an interest in him, and for all grace from him, righteousness, salvation, and eternal life; and for all the supplies of grace, as all sensible sinners do; this they did as soon as he was made manifest to them by the word, and especially as soon as he was revealed in them, or made manifest in their hearts by his Spirit:
I am found of them that sought me not; that had not sought him before the Gospel came to them; they sought the world, and the thing, of it, "for after all these things do the Gentiles seek"; they sought after the wisdom of the world, the vain philosophy of it; "the Greeks seek after wisdom"; and at most and best they only sought after morality and outward righteousness, but not after Christ, till he was set up in the Gospel as an ensign to them, Is 11:10, but being preached in it, they were set a seeking after him, and "found" him in it, of whom it is full; in the doctrines, promises, and ordinances of it; in whom they found righteousness, life, and salvation, food, and plenty of it, rest, spiritual and eternal, and everlasting glory and happiness:
I said, behold me, behold unto a nation that was not called by my name; which still describes the Gentiles, who formerly were not called the people of God, even those who now are, Hos 2:23, this Christ says to them in the Gospel, whose eyes he opens by his Spirit, to behold the glory of his person, the riches of his grace, his wondrous love and condescension, the abundance of blessings in him, and the complete salvation he has wrought out for sinners; and the words are repeated to show that Christ is only to be beheld, and is always to be looked unto; as well as it declares the heartiness of Christ, and his willingness that sinners should look unto him, and be saved; and all this is a proof of the preventing grace of God in the conversion of men, he is first in it; before they ask anything of him, or about him, or his Son, he manifests himself; he reveals Christ, bestows his grace, and presents them with the blessings of his goodness. R. Moses the priest, as Aben Ezra observes, interprets this of the nations of the world; and that the sense is,
"even to the Gentiles that are not called by my name I am preached;''
which agrees with the apostle's sense of them; See Gill on Rom 10:20.
(g) So, with the Rabbins, is "to preach"; is "a preacher"; is "a sermon"; "the name of a book of sermons"; and "an exposition"; see Buxtorf. Lex. Rab. col. 583, 584.
John Wesley
65:1 I am, &c. - This in the primary sense of this text, is a prophecy of the conversion of the Gentiles, upon the rejection of the Jews; for their contempt and crucifying of Christ, cannot be doubted by any, who will not arrogate to themselves a greater ability to interpret the prophesies of the Old Testament, than St. Paul had, who, Rom 10:20, expressly so interprets it, and applies it, which shews the vanity of the Jews in their other interpretations of it. Sought - The word signifies properly a diligent enquiry in things relating to God. Asked not - That in times past made no enquiry after me; l am now found by them that formerly sought me not. I said - I invited whole nations by the preaching of my gospel to behold me, and that with importunity, doubling my words upon them, and this I did unto a nation not called by my name, with whom I was not in covenant.
Robert Jamieson, A. R. Fausset and David Brown
65:1 GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
I am sought--Hebrew, "I have granted access unto Me to them," &c. (so Ezek 14:3, "Should I be inquired of"; Eph 2:18).
found--Rom 10:20 renders this, "I was made manifest." As an instance of the sentiment in the clause, "I am sought," &c., see Jn 12:21; of the sentiment in this clause, Acts 9:5. Compare as to the Gentile converts, Eph 2:12-13.
Behold me-- (Is 45:22).
nation . . . not called by my name--that is, the Gentiles. God retorts in their own words (Is 63:19) that their plea as being exclusively "called by His name" will not avail, for God's gospel invitation is not so exclusive (Rom 9:25; Rom 1:16).
65:265:2: Զօ՛ր հանապազ ձգեցի զձեռն իմ առ ժողովուրդն անհաւան եւ հակառակօղ. որ գնային զճանապարհ որ ո՛չ էր բարւոք, այլ զհետ մեղացն իւրեանց[10313]։ [10313] Ոմանք. Ձգեցից զձեռս իմ առ։
2 Ամէն օր իմ ձեռքը երկարեցի դէպի անհնազանդ ու թշնամի ժողովուրդը, որ ընթանում էր ոչ թէ բարի ճանապարհով, այլ իր մեղքերի յետեւից:
2 Ամէն օր իմ ձեռքերս երկնցուցի ապստամբ ժողովուրդի մը, Որոնք այնպիսի ճամբու մէջ կը քալեն, որ աղէկ չէ Եւ իրենց խորհուրդներուն կը հետեւին։
Զօր հանապազ ձգեցի զձեռն իմ առ ժողովուրդն անհաւան [999]եւ հակառակող``, որ գնային զճանապարհ որ ոչ էր բարւոք, այլ զհետ [1000]մեղացն իւրեանց:

65:2: Զօ՛ր հանապազ ձգեցի զձեռն իմ առ ժողովուրդն անհաւան եւ հակառակօղ. որ գնային զճանապարհ որ ո՛չ էր բարւոք, այլ զհետ մեղացն իւրեանց[10313]։
[10313] Ոմանք. Ձգեցից զձեռս իմ առ։
2 Ամէն օր իմ ձեռքը երկարեցի դէպի անհնազանդ ու թշնամի ժողովուրդը, որ ընթանում էր ոչ թէ բարի ճանապարհով, այլ իր մեղքերի յետեւից:
2 Ամէն օր իմ ձեռքերս երկնցուցի ապստամբ ժողովուրդի մը, Որոնք այնպիսի ճամբու մէջ կը քալեն, որ աղէկ չէ Եւ իրենց խորհուրդներուն կը հետեւին։
zohrab-1805▾ eastern-1994▾ western am▾
65:265:2 Всякий день простирал Я руки Мои к народу непокорному, ходившему путем недобрым, по своим помышлениям,
65:2 ἐξεπέτασα εκπεταννυμι stretch out τὰς ο the χεῖράς χειρ hand μου μου of me; mine ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day πρὸς προς to; toward λαὸν λαος populace; population ἀπειθοῦντα απειθεω obstinate καὶ και and; even ἀντιλέγοντα αντιλεγω denounce; contradict οἳ ος who; what οὐκ ου not ἐπορεύθησαν πορευομαι travel; go ὁδῷ οδος way; journey ἀληθινῇ αληθινος truthful; true ἀλλ᾿ αλλα but ὀπίσω οπισω in back; after τῶν ο the ἁμαρτιῶν αμαρτια sin; fault αὐτῶν αυτος he; him
65:2 פֵּרַ֧שְׂתִּי pērˈaśtî פרשׂ spread out יָדַ֛י yāḏˈay יָד hand כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֖ום yyˌôm יֹום day אֶל־ ʔel- אֶל to עַ֣ם ʕˈam עַם people סֹורֵ֑ר sôrˈēr סרר rebel הַ ha הַ the הֹלְכִים֙ hōlᵊḵîm הלך walk הַ ha הַ the דֶּ֣רֶךְ ddˈereḵ דֶּרֶךְ way לֹא־ lō- לֹא not טֹ֔וב ṭˈôv טֹוב good אַחַ֖ר ʔaḥˌar אַחַר after מַחְשְׁבֹתֵיהֶֽם׃ maḥšᵊvōṯêhˈem מַחֲשָׁבָה thought
65:2. expandi manus meas tota die ad populum incredulum qui graditur in via non bona post cogitationes suasI have spread forth my hands all the day to an unbelieving people, who walk in a way that is not good after their own thoughts.
2. I have spread out my hands all the day unto a rebellious people, which walketh in a way that is not good, after their own thoughts;
65:2. I have extended my hands all day long to an unbelieving people, who advance along a way that is not good, following their own thoughts,
65:2. I have spread out my hands all the day unto a rebellious people, which walketh in a way [that was] not good, after their own thoughts;
I have spread out my hands all the day unto a rebellious people, which walketh in a way [that was] not good, after their own thoughts:

65:2 Всякий день простирал Я руки Мои к народу непокорному, ходившему путем недобрым, по своим помышлениям,
65:2
ἐξεπέτασα εκπεταννυμι stretch out
τὰς ο the
χεῖράς χειρ hand
μου μου of me; mine
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
πρὸς προς to; toward
λαὸν λαος populace; population
ἀπειθοῦντα απειθεω obstinate
καὶ και and; even
ἀντιλέγοντα αντιλεγω denounce; contradict
οἳ ος who; what
οὐκ ου not
ἐπορεύθησαν πορευομαι travel; go
ὁδῷ οδος way; journey
ἀληθινῇ αληθινος truthful; true
ἀλλ᾿ αλλα but
ὀπίσω οπισω in back; after
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
αὐτῶν αυτος he; him
65:2
פֵּרַ֧שְׂתִּי pērˈaśtî פרשׂ spread out
יָדַ֛י yāḏˈay יָד hand
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
אֶל־ ʔel- אֶל to
עַ֣ם ʕˈam עַם people
סֹורֵ֑ר sôrˈēr סרר rebel
הַ ha הַ the
הֹלְכִים֙ hōlᵊḵîm הלך walk
הַ ha הַ the
דֶּ֣רֶךְ ddˈereḵ דֶּרֶךְ way
לֹא־ lō- לֹא not
טֹ֔וב ṭˈôv טֹוב good
אַחַ֖ר ʔaḥˌar אַחַר after
מַחְשְׁבֹתֵיהֶֽם׃ maḥšᵊvōṯêhˈem מַחֲשָׁבָה thought
65:2. expandi manus meas tota die ad populum incredulum qui graditur in via non bona post cogitationes suas
I have spread forth my hands all the day to an unbelieving people, who walk in a way that is not good after their own thoughts.
65:2. I have extended my hands all day long to an unbelieving people, who advance along a way that is not good, following their own thoughts,
65:2. I have spread out my hands all the day unto a rebellious people, which walketh in a way [that was] not good, after their own thoughts;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Всякий день простирал Я руки Мои к народу непокорному... Напрасно, следовательно, Израиль сетует, что Господь забыл его, что "рука Его сократилась, чтобы спасать, и ухо Его отяжелело, чтобы слушать" (59:1). Совершенно наоборот, Всевышний "всякий день простирал... руки... к народу непокорному", т. е. проявлял постоянную любвеобильно трогательную заботу об обращении Израиля (Ис 50:2). Но Израиль остался нем и глух к этому Божественному призыву, почему вполне и заслужил наименование "народа непокорного" (30:1; Иер 5:23; 6:28; Ос 4:16), "ходящего путем недобрым", т. е. несогласно с волей и законом Бога, а "по своим помышлениям, или, как выразительнее заметил пророк Исаия в другом месте, угождая "своей прихоти" (58:13; ср. 53:6; 55:7; 56:11; 57:17: и др.).
Albert Barnes: Notes on the Bible - 1834
65:2: I have spread out my hands - To spread out the hands is an action denoting invitation or entreaty Pro 1:24. The sense is, that God had invited the Jews constantly to partake of his favors, but they had been rebellious, and had rejected his offers.
All the day - I have not ceased to do it. The Chaldee renders this, 'I sent my prophets all the day to a rebellious people.'
Unto a rebellious people - (See the notes at Isa 1:2). Paul renders this, Πρὸς λαον ἀπειθοῦντα καὶ ἀντιλέγοντα Pros laon apeithounta kai antilegonta - 'Unto a disobedient and gainsaying people;' but the sense is substantially preserved.
Which walketh - In what way they did this, the prophet specifies in the following verse. This is the general reason why he had rejected them, and why he had resolved to make the offer of salvation to the Gentiles. This, at first, was a reason for the calamities which God had brought upon the nation in the suffering of the exile, but it also contains a general principle of which that was only one specimen. They had been rebellious, and God had brought this calamity upon them. It would be also true in future times, that he would reject them and offer salvation to the pagan world, and would be found by those who had never sought for him or called on his name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:2: spread: Pro 1:24; Mat 23:37; Luk 13:34, Luk 19:41, Luk 19:42; Rom 10:21
a rebellious: Isa 1:2, Isa 63:10; Deu 9:7, Deu 31:27; Jer 5:23; Eze 2:3-7; Act 7:51, Act 7:52; Th1 2:15, Th1 2:16
which: Isa 59:7, Isa 59:8; Psa 36:4; Pro 16:29
after: Isa 55:7; Gen 6:5; Num 15:39; Deu 29:19; Psa 81:12; Jer 3:17, Jer 4:14, Jer 7:24; Mat 12:33, Mat 12:34, Mat 15:19; Rom 2:5; Jam 1:14, Jam 1:15
Geneva 1599
65:2 I have (b) spread out my hands all the day to a rebellious people, which walketh in a way [that is] not good, after their own (c) thoughts;
(b) He shows the reason for the rejection of the Jews, because they would not obey him or any admonition of his prophets, by whom he called them continually and stretch out his hand to draw them.
(c) He shows that to delight in our own fantasies is the declining from God and the beginning of all superstitions and idolatry.
John Gill
65:2 I have spread out mine hands all the day unto a rebellious people,.... Meaning Israel, as the apostle explains it, Rom 10:21, whom he calls a "disobedient and gainsaying people"; who believed not in Christ, obeyed not his Gospel, but contradicted and blasphemed it; and were rebellious against him, would not have him to reign over them, nor submit to his ordinances; though he most affectionately invited them, earnestly pressed and urged them, and that daily and frequently, to attend his ministry; and used all human methods to gain audience of them, and acceptance with them, but all to no purpose; see Mt 23:37, they remained obstinate and inflexible, and so they did under the ministry of his apostles; for, notwithstanding their ill usage of him, he ordered the Gospel to be first preached to them, as it was, till they treated it with such indignity and contempt, that the apostles turned away from them to the Gentiles, as they were bid; see Acts 13:46. The Targum is,
"I sent my prophets every day, &c.''
which walketh in a way that was not good, after their own thoughts; in their own way, of their own devising, choosing, and approving, and which was a wicked one; and after their own imaginations and inventions; after the traditions of the elders the doctrines and commandments of men; and after a righteousness of their own, which they sought by the works of the law, and so submitted not to, but rejected the righteousness of Christ.
John Wesley
65:2 I have spread - Applied to the Jews, Rom 10:21. I have stretched out my hands, I have used all means to reduce them, I have stretched out the hands of a passionate orator to persuade them, of a liberal benefactor to load them with my benefits; this I have done continually in the whole course of my providence with them.
Robert Jamieson, A. R. Fausset and David Brown
65:2 spread out . . . hands--inviting them earnestly (Prov 1:24).
all . . . day--continually, late and early (Jer 7:13).
rebellious people--Israel, whose rebellion was the occasion of God's turning to the Gentiles (Rom 11:11-12, Rom 11:15).
way . . . not good--that is, the very reverse of good, very bad (Ezek 36:31).
65:365:3: Ժողովուրդս այս որ բարկացուցանէր զիս. առաջի իմ զօրհանապազ զոհէին ՚ի պարտէզս իւրեանց, եւ արկանէին խունկս յաղիւսեայս իւրեանց[10314] [10314] Բազումք. Առաջի իմ հանապազ զոհէին... յաղիւսայս իւր՛՛։
3 Այս ժողովուրդը բարկացնում էր ինձ. իմ առաջ միշտ զոհեր էին մատուցում իրենց պարտէզներում եւ իրենց աղիւսների վրայ խունկ ծխում դեւերին, որոնք նրանց համար յիշատակ դառնալ չէին կարող:
3 Այնպիսի ժողովուրդի մը, որ միշտ երեսիս դէմ զիս կը բարկացնէ. Պարտէզներու մէջ կը զոհեն, Աղիւսներու վրայ խունկ կը ծխեն,
Ժողովուրդս այս որ բարկացուցանէր զիս առաջի իմ հանապազ. զոհէին ի պարտէզս իւրեանց, եւ արկանէին խունկս [1001]յաղիւսեայս իւրեանց դիւացն` որք չէին ի յիշատակս իւրեանց:

65:3: Ժողովուրդս այս որ բարկացուցանէր զիս. առաջի իմ զօրհանապազ զոհէին ՚ի պարտէզս իւրեանց, եւ արկանէին խունկս յաղիւսեայս իւրեանց[10314]
[10314] Բազումք. Առաջի իմ հանապազ զոհէին... յաղիւսայս իւր՛՛։
3 Այս ժողովուրդը բարկացնում էր ինձ. իմ առաջ միշտ զոհեր էին մատուցում իրենց պարտէզներում եւ իրենց աղիւսների վրայ խունկ ծխում դեւերին, որոնք նրանց համար յիշատակ դառնալ չէին կարող:
3 Այնպիսի ժողովուրդի մը, որ միշտ երեսիս դէմ զիս կը բարկացնէ. Պարտէզներու մէջ կը զոհեն, Աղիւսներու վրայ խունկ կը ծխեն,
zohrab-1805▾ eastern-1994▾ western am▾
65:365:3 к народу, который постоянно оскорбляет Меня в лице, приносит жертвы в рощах и сожигает фимиам на черепках,
65:3 ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he ὁ ο the παροξύνων παροξυνω goad; irritate με με me ἐναντίον εναντιον next to; before ἐμοῦ εμου my διὰ δια through; because of παντός πας all; every αὐτοὶ αυτος he; him θυσιάζουσιν θυσιαζω in τοῖς ο the κήποις κηπος garden καὶ και and; even θυμιῶσιν θυμιαω burn incense ἐπὶ επι in; on ταῖς ο the πλίνθοις πλινθος the δαιμονίοις δαιμονιον demon ἃ ος who; what οὐκ ου not ἔστιν ειμι be
65:3 הָ hā הַ the עָ֗ם ʕˈām עַם people הַ ha הַ the מַּכְעִיסִ֥ים mmaḵʕîsˌîm כעס be discontent אֹותִ֛י ʔôṯˈî אֵת [object marker] עַל־ ʕal- עַל upon פָּנַ֖י pānˌay פָּנֶה face תָּמִ֑יד tāmˈîḏ תָּמִיד continuity זֹֽבְחִים֙ zˈōvᵊḥîm זבח slaughter בַּ ba בְּ in † הַ the גַּנֹּ֔ות ggannˈôṯ גַּנָּה garden וּֽ ˈû וְ and מְקַטְּרִ֖ים mᵊqaṭṭᵊrˌîm קטר smoke עַל־ ʕal- עַל upon הַ ha הַ the לְּבֵנִֽים׃ llᵊvēnˈîm לְבֵנָה brick
65:3. populus qui ad iracundiam provocat me ante faciem meam semper qui immolant in hortis et sacrificant super lateresA people that continually provoke me to anger before my face, that immolate in gardens, and sacrifice upon bricks.
3. a people that provoketh me to my face continually, sacrificing in gardens, and burning incense upon bricks;
65:3. to a people who provoke me to anger before my face continually, who immolate in the gardens, and who sacrifice upon the bricks.
65:3. A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick;
A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick:

65:3 к народу, который постоянно оскорбляет Меня в лице, приносит жертвы в рощах и сожигает фимиам на черепках,
65:3
ο the
λαὸς λαος populace; population
οὗτος ουτος this; he
ο the
παροξύνων παροξυνω goad; irritate
με με me
ἐναντίον εναντιον next to; before
ἐμοῦ εμου my
διὰ δια through; because of
παντός πας all; every
αὐτοὶ αυτος he; him
θυσιάζουσιν θυσιαζω in
τοῖς ο the
κήποις κηπος garden
καὶ και and; even
θυμιῶσιν θυμιαω burn incense
ἐπὶ επι in; on
ταῖς ο the
πλίνθοις πλινθος the
δαιμονίοις δαιμονιον demon
ος who; what
οὐκ ου not
ἔστιν ειμι be
65:3
הָ הַ the
עָ֗ם ʕˈām עַם people
הַ ha הַ the
מַּכְעִיסִ֥ים mmaḵʕîsˌîm כעס be discontent
אֹותִ֛י ʔôṯˈî אֵת [object marker]
עַל־ ʕal- עַל upon
פָּנַ֖י pānˌay פָּנֶה face
תָּמִ֑יד tāmˈîḏ תָּמִיד continuity
זֹֽבְחִים֙ zˈōvᵊḥîm זבח slaughter
בַּ ba בְּ in
הַ the
גַּנֹּ֔ות ggannˈôṯ גַּנָּה garden
וּֽ ˈû וְ and
מְקַטְּרִ֖ים mᵊqaṭṭᵊrˌîm קטר smoke
עַל־ ʕal- עַל upon
הַ ha הַ the
לְּבֵנִֽים׃ llᵊvēnˈîm לְבֵנָה brick
65:3. populus qui ad iracundiam provocat me ante faciem meam semper qui immolant in hortis et sacrificant super lateres
A people that continually provoke me to anger before my face, that immolate in gardens, and sacrifice upon bricks.
65:3. to a people who provoke me to anger before my face continually, who immolate in the gardens, and who sacrifice upon the bricks.
65:3. A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: ст. дают фактическое доказательство того, что Израиль "ходил путем недобрым", именно путем идолослужения и нравственного развращения.

К народу, который постоянно оскорбляет Меня в лице... т. е. который дерзко и открыто попирает законы Господа и тем самым наносит Ему самое сильное оскорбление (58:9; Иер 7:19; 32:30: и др.). Далее, пророк более подробно перечисляет частные виды практиковавшихся у евреев его времени языческих культов.

Приносит жертвы в рощах... Это - культ священных деревьев, или дубрав, соединенный с безнравственным служением богине Астарте; он практиковался в предпленную эпоху у евреев особенно широко, почему и заслужил резкое обличение у многих пророков (1:29; 57:5; 66:17; Ос 4:13: и др.).

Сожигает фимиам на черепках... Комментаторы СПб Академии думают, что под "черепами", или "черепками" "здесь разумеются кирпичи или камни, с таинственными знаками (57:6), почитание которых было распространено среди ханаанских народов (Лев 26:1; Чис 33:52), остатки каковых до последнего времени находят в заиорданской области Палестины и каменистой Аравии; в науке они известны под именем - менгиров, долменов, кромлехов и моавитских кирпичей" (916: с.). Но Английский настольный комментарий, ссылаясь на более ясные указания др. пророков, видит здесь указание на особый вид астрального служения, совершавшегося на черепичных кровлях домов (Иер 32:29: и Соф 1:5: - The Pulp. Com. - 470: p.).
Adam Clarke: Commentary on the Bible - 1831
65:3: That sacrificeth in gardens, and burneth incense upon altars of brick "Sacrificing in the gardens, and burning incense on the tiles" - These are instances of heathenish superstition, and idolatrous practices, to which the Jews were immoderately addicted before the Babylonish captivity. The heathen worshipped their idols in groves; whereas God, in opposition to this species of idolatry, commanded his people, when they should come into the promised land, to destroy all the places wherein the Canaanites had served their gods, and in particular to burn their groves with fire, Deu 12:2, Deu 12:3. These apostate Jews sacrificed upon altars built of bricks; in opposition to the command of God in regard to his altar, which was to be of unhewn stone, Exo 20:26. Et pro uno altari, quod impolitis lapidibus Dei erat lege constructum, coctos lateres et agrorum cespites hostiarum sanguine cruentabant. "And instead of one altar which, according to the law of God, was, to be constructed of unhewn stones, they stained the bricks and turfs of the fields with the blood of their victims." Hieron. in loc. Or it means, perhaps, that they sacrificed upon the roofs of their houses, which were always flat, and paved with brick, or tile, or plaster of terrace. An instance of this idolatrous practice we find in Kg2 23:12, where it is said that Josiah "beat down the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made." See also Zep 1:5. Sir John Chardin's MS. note on this place of Isaiah is as follows: "Ainsi font tous les Gentiles, sur les lieux eleves, et sur les terrasses, appellez latcres, pareeque sont faits de briq." "Who dwell in the sepulchres, and lodge in the caverns," for the purposes of necromancy and divination; to obtain dreams and revelations. Another instance of heathenish superstition: so Virgil: -
Huc dona sacerdos
Cum tulit, et caesarum ovium sub nocte silenti
Pellibus incubuit stratis, somnosque petivit:
Multa modis simulacra videt volitantia miris,
Et varias audit voces, fruiturque deorum
Colloquio, atque imis Acheronta affatur Avernis.
Aen. 7:86. - L.
"Here in distress the Italian nations come,
Anxious, to clear their doubts, and learn their doom.
First, on the fleeces of the slaughtered sheep,
By night the sacred priest dissolves in sleep:
When in a train, before his slumbering eye,
Thin airy forms and wondrous visions fly.
He calls the powers who guard the infernal floods,
And talks inspired, familiar with the gods."
Pitt.
There was a practice exactly like this which prevailed among the Highlanders of Scotland; an authentic account of this is given by Sir Walter Scott, in a note on his poem called The Lady of the Lake. It is as follows: -
"The Highlanders, like all rude people, had various superstitious modes of inquiring into futurity. One of the most noted was the Taghairm, mentioned in the text. A person was wrapped up in the skin of a newly-slain bullock, and deposited beside a waterfall, or at the bottom of a precipice, or in some other strange, wild, and unusual situation, where the scenery around him suggested nothing but objects of horror. In this situation he revolved in his mind the question proposed; and whatever was impressed upon him by his exalted imagination passed for the inspiration of the disembodied spirits who haunt these desolate recesses. In some of the Hebrides, they attributed the same oracular power to a large black stone by the sea-shore, which they approached with certain solemnities; and considered the first fancy which came into their own minds after they did so, to be the undoubted dictate of the tutelar deity of the stone; and as such to be, if possible, punctually complied with. Martin has recorded the following curious modes of Highland augury, in which the Taghairm, and its effects upon the person who was subjected to it, may serve to illustrate the text.
"It was an ordinary thing among the over-curious to consult an invisible oracle concerning the fate of families and battles, etc. This was performed three different ways; the first was by a company of men, one of whom, being detached by lot, was afterwards carried to a river, which was the boundary between two villages. Four of the company laid hold on him; and, having shut his eyes, they took him by the legs and arms, and then, tossing him to and again, struck his hips with force against the bank. One of them cried out, What is it you have got here? Another answers, A log of birch-wood. The other cries again, Let his invisible friends appear from all quarters, and let them relieve him by giving an answer to our present demands; and in a few minutes after, a number of little creatures came from the sea, who answered the question, and disappeared suddenly. The man was then set at liberty; and they all returned home, to take their measures according to the prediction of their false prophets; but the poor deluded fools were abused, for the answer was still ambiguous. This was always practiced in the night, and may literally be called the works of darkness.
"I had an account from the most intelligent and judicious men in the Isle of Skie, that, about sixty-two years ago, the oracle was thus consulted only once, and that was in the parish of Kilmartin, on the east side, by a wicked and mischievous race of people, who are now extinguished, both root and branch.
"The second way of consulting the oracle was by a party of men, who first retired to solitary places, remote from any house; and there they singled out one of their number, and wrapt him in a big cow's hide, which they folded about him. His whole body was covered with it, except his head, and so left in this posture all night, until his invisible friends relieved him, by giving a proper answer to the question in hand; which he received, as he fancied, from several persons that he found about him all that time. His consorts returned to him at the break of day, and then he communicated his news to them; which often proved fatal to those concerned in such unwarrantable inquiries.
"There was a third way of consulting, which was a confirmation of the second above mentioned. The same company who put the man into the hide took a live cat, and put him on a spit. One of the number was employed to turn the spit, and one of his consorts inquired of him, What are you doing? He answered, I roast this cat until his friends answer the question; which must be the same that was proposed by the man shut up in the hide. And afterwards, a very big cat (in allusion to the story of 'the King of the Cats,' in Lord Lyttleton's Letters, and well known in the Highlands as a nursery tale) comes, attended by a number of lesser cats, desiring to relieve the cat turned upon the spit, and then answers the question. If this answer proved the same that was given to the man in the hide, then it was taken as a confirmation of the other, which, in this case, was believed infallible.
"Mr. Alexander Cooper, present minister of North-Vist, told me that one John Erach, in the Isle of Lewis, assured him it was his fate to have been led by his curiosity with some who consulted this oracle, and that he was a night within the hide, as above-mentioned; during which time he felt and heard such terrible things, that he could not express them. The impression it made on him was such as could never go off; and he said for a thousand worlds he would never again be concerned in the like performance, for this had disordered him to a high degree. He confessed it ingenuously, and with an air of great remorse; and seemed to be very penitent under a just sense of so great a crime. He declared this about five years since, and is still living in the Lewis for any thing I know." - Description of the Western Isles p. 110. See also Pennant's Scottish Tour, vol. 2 p. 361.
Albert Barnes: Notes on the Bible - 1834
65:3: A people - This verse contains a specification of the reasons why God had rejected them, and brought the calamities upon them.
That provoketh me to anger - That is, by their sins. They give constant occasion for my indignation.
Continually - (תמיד tâ mı̂ yd). It is not once merely, but their conduct as a people is constantly such as to excite my displeasure.
To my face - There is no attempt at concealment. Their abominations are public. It is always regarded as an additional affront when an offence is committed in the very presence of another, and when there is not even the apology that it was supposed he did not see the offender. It is a great aggravation of the guilt of the stoner, that his offence is committed in the very presence, and under the very eye, of God.
That sacrificeth in gardens - (See the notes at Isa 1:29).
And burneth incense - On the meaning of the word 'incense,' see the notes at Isa 1:13.
Upon altars of brick - Margin, 'Bricks.' The Hebrew is simply, 'Upon bricks.' The command of God was that the altars for sacrifice should be made of unhewn stone Exo 20:24-25. But the pagan had altars of a different description, and the Jews had sacrificed on those altars. Some have supposed that this means that they sacrificed on the roofs of their houses, which were flat, and paved with brick, or tile, or plaster. That altars were constructed sometimes on the roofs of their houses, we know from Kg2 23:12, where Josiah is said to have beaten down the 'altars that were on the top of the upper chamber of Ahaz, which the king of Judah had made.' But it is not necessary to suppose that such sacrifices are referred to here. They had disobeyed the command of God, which required that the altars should be made only of unhewn stone. They had built other altars, and had joined with the pagan in offering sacrifices thereon. The reason why God forbade that the altar should be of anything but unhewn stone is not certainly known, and is not necessary to be understood in order to explain this passage. It may have been, first, in order effectually to separate his people from all others, as well in the construction of the altar as in anything and everything else; secondly, because various inscriptions and carvings were usually made on altars, and as this tended to superstition, God commanded that the chisel should not be used at all in the construction of the altars where his people should worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:3: A people: Isa 3:8; Deu 32:16-19, Deu 32:21; Kg2 17:14-17, Kg2 22:17; Psa 78:40, Psa 78:58; Jer 32:30-35; Eze 8:17, Eze 8:18; Mat 23:32-36
to my face: Job 1:11, Job 2:5
that sacrificeth: Isa 1:29, Isa 66:17; Lev 17:5; Jer 3:6; Eze 20:28
altars: Heb. bricks, Exo 20:24, Exo 20:25, Exo 30:1-10
Carl Friedrich Keil and Franz Delitzsch
65:3
But through this obstinate and unyielding rejection of His love they have excited wrath, which, though long and patiently suppressed, now bursts forth with irresistible violence. "The people that continually provoketh me by defying me to my face, sacrificing in the gardens, and burning incense upon the tiles; who sit in the graves, and spend the night in closed places; to eat the flesh of swine, and broken pieces of abominations is in their dishes; who say, Stop! come not too near me; for I am holy to thee: they are a smoke in my nose, a fire blazing continually." אלּה (these) in Is 65:5 is retrospective, summing up the subject as described in Is 65:3-5, and what follows in Is 65:5 contains the predicate. The heathenish practices of the exiles are here depicted, and in Is 65:7 they are expressly distinguished from those of their fathers. Hence there is something so peculiar in the description, that we look in vain for parallels among those connected with the idolatry of the Israelites before the time of the captivity. There is only one point of resemblance, viz., the allusion to gardens as places of worship, which only occurs in the book of Isaiah, and in which our passage, together with Is 57:5 and Is 66:17, strikingly coincides with Is 1:29. "Upon my face" (‛al-pânai) is equivalent to "freely and openly, without being ashamed of me, or fearing me;" cf., Job 1:11; Job 6:28; Job 21:31. "Burning incense upon the bricks" carries us to Babylonia, the true home of the cocti lateres (laterculi). The thorah only mentions lebhēnı̄m in connection with Babylonian and Egyptian buildings. The only altars that it allows are altars of earth thrown up, or of unhewn stones and wooden beams with a brazen covering. "They who sit in the graves," according to Vitringa, are they who sacrifice to the dead. He refers to the Greek and Roman inferiae and februationes, or expiations for the dead, as probably originating in the East. Sacrifices for the dead were offered, in fact, not only in India and Persia, but also in Hither Asia among the Ssabians, and therefore probably in ancient Mesopotamia and Babylonia. But were they offered in the graves themselves, as we must assume from בּקּברים (not על־קברים)? Nothing at all is known of this, and Bttcher (de inferis, 234) is correct in rendering it "among (inter) the graves," and supposing the object to be to hold intercourse there with the dead and with demons. The next point, viz., passing the night in closed places (i.e., places not accessible to every one: netsūrı̄m, custodita = clausa, like ne‛ı̄mı̄m, amaena), may refer to the mysteries celebrated in natural caves and artificial crypts (on the mysteries of the Ssabians, see Chwolsohn, Die Ssabier u. der Ssabismus, ii. 332ff.). But the lxx and Syriac render it ἐν τοῖς σπηλαίοις κοιμῶνται δι ̓ἐνύπνια, evidently understanding it to refer to the so-called incubare, ἐγκοιμᾶσθαι; and so Jerome explains it. "In the temples of idols," he says, "where they were accustomed to lie upon the skins of the victims stretched upon the ground, to gather future events from their dreams." The expression ubhannetsūrı̄m points not so much to open temples, as to inaccessible caves or subterraneous places. G. Rawlinson (Monarchies, ii. 269) mentions the discovery of "clay idols in holes below the pavement of palaces." From the next charge, "who eat there the flesh of the swine," we may infer that the Babylonians offered swine in sacrifice, if not as a common thing, yet like the Egyptians and other heathen, and ate their flesh ("the flesh taken from the sacrifice," 2 Macc. 6:21); whereas among the later Ssabians (Harranians) the swine was not regarded as either edible or fit for sacrifice.
On the synecdochical character of the sentence כּליהם פּגּלים וּפרק, see at Is 5:12, cf., Jer 24:2. Knobel's explanation, "pieces" (but it is not וּפרקי) "of abominations are their vessels, i.e., those of their ἱεροσκοπία," is a needless innovation. פּגּוּל signifies a stench, putrefaction (Ezek 4:14, besar piggūl), then in a concrete sense anything corrupt or inedible, a thing to be abhorred according to the laws of food or the law generally (syn. פּסּוּל, פּצוּל); and when connected with פרק (chethib), which bears the same relation to מרק as crumbs or pieces (from פּרק, to crumble) to broth (from מתק, to rub off or scald off), it means a decoction, or broth made either of such kinds of flesh or such parts of the body as were forbidden by the law. The context also points to such heathen sacrifices and sacrificial meals as were altogether at variance with the Mosaic law. For the five following words proceed from the mouths of persons who fancy that they have derived a high degree of sanctity either from the mysteries, or from their participation in rites of peculiar sacredness, so that to every one who abstains from such rites, or does not enter so deeply into them as they do themselves, they call out their "odi profanum vulgus et arceo." אליך קרב, keep near to thyself, i.e., stay where you are, like the Arabic idhab ileika, go away to thyself, for take thyself off. על־תּגּשׁ־בּי (according to some MSS with mercha tifchah), do not push against me (equivalent to גּשׁ־הלאה or גּשׁה־לך, get away, make room; Gen 19:9; Is 49:20), for qedashtikhâ, I am holy to thee, i.e., unapproachable. The verbal suffix is used for the dative, as in Is 44:21 (Ges. 121, 4), for it never occurred to any of the Jewish expositors (all of whom give sanctus prae te as a gloss) that the kal qâdash was used in a transitive sense, like châzaq in Jer 20:7, as Luther, Calvin, and even Hitzig suppose. Nor is the exclamation the well-meant warning against the communication of a burdensome qedusshâh, which had to be removed by washing before a man could proceed to the duties of every-day life (such, for example, as the qedusshâh of the man who had touched the flesh of a sin-offering, or bee sprinkled with the blood of a sin-offering; Lev 6:20, cf., Ezek 44:19; Ezek 46:20). It is rather a proud demand to respect the sacro-sanctus, and not to draw down the chastisement of the gods by the want of reverential awe. After this elaborate picture, the men who are so degenerate receive their fitting predicate. They are fuel for the wrath of God, which manifests itself, as it were, in smoking breath. This does not now need for the first time to seize upon them; but they are already in the midst of the fire of wrath, and are burning there in inextinguishable flame.
Geneva 1599
65:3 A people that provoketh me to anger continually to my face; that sacrificeth in (d) gardens, and burneth incense upon altars of (e) brick;
(d) Which were dedicated to idols.
(e) Meaning their altars, which he thus named by contempt.
John Gill
65:3 A people that provoketh me to anger continually to my face,.... They committed their sins openly, without any fear of the divine Being, and in defiance of him, not at all awed by his omniscience and omnipresence; they committed them in the open streets, and even in the temple, the place of the divine residence; and these they did constantly, which provoked him to anger and wrath against them; particularly the following sins:
that sacrificeth in gardens; to idols, as the Targum, placed there, as they were under every green tree; or in groves, where idols were worshipped. Fortunatus Scacchus (h) thinks this refers to their having their sepulchres in their gardens, where they consulted the dead; which is favoured by a clause in the next verse:
and burneth incense on altars of brick: or, "upon bricks" (i). Kimchi says, when they made bricks, they put upon them incense for idols; or, "upon tiles"; upon the roofs of their houses, which were covered with tiles; see Jer 19:13 when incense should only have been burnt upon the golden altar erected for that purpose, Ex 30:1, not that these idolatrous actions were committed by the Jews in the times of Christ and his apostles, the times preceding their last destruction; for, after their return front the Babylonish captivity, they were not guilty of idolatry; but these were the sins of their fathers, which God would recompense into their bosoms, according to Is 65:7 they now filling up the measure of their iniquities, Mt 23:32.
(h) Sacr. Eleaochr. Myrothec. I. 2. c. 55. col. 580. (i) "super lateres", V. L. Pagninus, Montanus, Vitringa.
John Wesley
65:3 To my face - With the utmost impudence, not taking notice of God's omnipresence, and omniscience. In gardens, &c. - Directly contrary to the divine rule.
Robert Jamieson, A. R. Fausset and David Brown
65:3 continually--answering to "all the day" (Is 65:2). God was continually inviting them, and they continually offending Him (Deut 32:21).
to my face--They made no attempt to hide their sin (Is 3:9). Compare "before Me" (Ex 20:3).
in gardens--(See on Is 1:29; Is 66:17; Lev 17:5).
altars of brick--Hebrew, "bricks." God had commanded His altars to be of unhewn stone (Ex 20:25). This was in order to separate them, even in external respects, from idolaters; also, as all chiselling was forbidden, they could not inscribe superstitious symbols on them as the heathen did. Bricks were more easily so inscribed than stone; hence their use for the cuneiform inscriptions at Babylon, and also for idolatrous altars. Some, not so well, have supposed that the "bricks" here mean the flat brick-paved roofs of houses on which they sacrificed to the sun, &c. (4Kings 23:12; Jer 19:13).
65:465:4: դիւացն որք չէին ՚ի յիշատակս իւրեանց։ Եւ յայրս կողմանեալ ննջին վասն երազ տեսանելոյ. որք ուտէին զխոզենին եւ զարգանակ զոհիցն, եւ ամենայն անօթք նոցա պղծեալ էին[10315]. [10315] Ոմանք. Դիւացն որք չէին յիշատակս։ Այլք. Կողմանեալ ննջէին։
4 Քարայրներում էին պառկում ու քնում, որպէսզի երազ տեսնէին. խոզի միս էին ուտում ու զոհերի մսաջուր, եւ նրանց բոլոր ամանները պղծուած էին:
4 Գերեզմաններու մէջ կը նստին, Գիշերը առանձին տեղեր կ’անցընեն, Խոզի միս կ’ուտեն, Իրենց ամաններուն մէջ գարշելի բաներու արգանակ կայ։
Եւ`` յայրս կողմանեալ ննջին [1002]վասն երազ տեսանելոյ``. որք ուտէին զխոզենին եւ զարգանակ [1003]զոհիցն, եւ ամենայն անօթք նոցա պղծեալ էին:

65:4: դիւացն որք չէին ՚ի յիշատակս իւրեանց։ Եւ յայրս կողմանեալ ննջին վասն երազ տեսանելոյ. որք ուտէին զխոզենին եւ զարգանակ զոհիցն, եւ ամենայն անօթք նոցա պղծեալ էին[10315].
[10315] Ոմանք. Դիւացն որք չէին յիշատակս։ Այլք. Կողմանեալ ննջէին։
4 Քարայրներում էին պառկում ու քնում, որպէսզի երազ տեսնէին. խոզի միս էին ուտում ու զոհերի մսաջուր, եւ նրանց բոլոր ամանները պղծուած էին:
4 Գերեզմաններու մէջ կը նստին, Գիշերը առանձին տեղեր կ’անցընեն, Խոզի միս կ’ուտեն, Իրենց ամաններուն մէջ գարշելի բաներու արգանակ կայ։
zohrab-1805▾ eastern-1994▾ western am▾
65:465:4 сидит в гробах и ночует в пещерах; ест свиное мясо, и мерзкое варево в сосудах у него;
65:4 καὶ και and; even ἐν εν in τοῖς ο the μνήμασιν μνημα tomb καὶ και and; even ἐν εν in τοῖς ο the σπηλαίοις σπηλαιον cave κοιμῶνται κοιμαω doze; fall asleep δι᾿ δια through; because of ἐνύπνια ενυπνιον dream οἱ ο the ἔσθοντες εσθιω eat; consume κρέα κρεας meat ὕεια υειος and; even ζωμὸν ζωμος immolation; sacrifice μεμολυμμένα μολυνω dirty; pollute πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar αὐτῶν αυτος he; him
65:4 הַ ha הַ the יֹּֽשְׁבִים֙ yyˈōšᵊvîm ישׁב sit בַּ ba בְּ in † הַ the קְּבָרִ֔ים qqᵊvārˈîm קֶבֶר grave וּ û וְ and בַ va בְּ in † הַ the נְּצוּרִ֖ים nnᵊṣûrˌîm נְצוּרִים watch-huts יָלִ֑ינוּ yālˈînû לין lodge הָ hā הַ the אֹֽכְלִים֙ ʔˈōḵᵊlîm אכל eat בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh הַ ha הַ the חֲזִ֔יר ḥᵃzˈîr חֲזִיר swine וּו *û וְ and מְרַ֥קפרק *mᵊrˌaq מָרָק juice פִּגֻּלִ֖ים piggulˌîm פִּגּוּל unclean meat כְּלֵיהֶֽם׃ kᵊlêhˈem כְּלִי tool
65:4. qui habitant in sepulchris et in delubris idolorum dormiunt qui comedunt carnem suillam et ius profanum in vasis eorumThat dwell in sepulchres, and sleep in the temple of idols: that eat swine's flesh, and profane broth is in their vessels.
4. which sit among the graves, and lodge in the secret places; which eat swine’s flesh, and broth of abominable things is in their vessels;
65:4. They live in sepulchers, and they sleep in the shrines of idols. They eat the flesh of swine, and a profane elixir is in their vessels.
65:4. Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable [things is in] their vessels;
Which remain among the graves, and lodge in the monuments, which eat swine' s flesh, and broth of abominable [things is in] their vessels:

65:4 сидит в гробах и ночует в пещерах; ест свиное мясо, и мерзкое варево в сосудах у него;
65:4
καὶ και and; even
ἐν εν in
τοῖς ο the
μνήμασιν μνημα tomb
καὶ και and; even
ἐν εν in
τοῖς ο the
σπηλαίοις σπηλαιον cave
κοιμῶνται κοιμαω doze; fall asleep
δι᾿ δια through; because of
ἐνύπνια ενυπνιον dream
οἱ ο the
ἔσθοντες εσθιω eat; consume
κρέα κρεας meat
ὕεια υειος and; even
ζωμὸν ζωμος immolation; sacrifice
μεμολυμμένα μολυνω dirty; pollute
πάντα πας all; every
τὰ ο the
σκεύη σκευος vessel; jar
αὐτῶν αυτος he; him
65:4
הַ ha הַ the
יֹּֽשְׁבִים֙ yyˈōšᵊvîm ישׁב sit
בַּ ba בְּ in
הַ the
קְּבָרִ֔ים qqᵊvārˈîm קֶבֶר grave
וּ û וְ and
בַ va בְּ in
הַ the
נְּצוּרִ֖ים nnᵊṣûrˌîm נְצוּרִים watch-huts
יָלִ֑ינוּ yālˈînû לין lodge
הָ הַ the
אֹֽכְלִים֙ ʔˈōḵᵊlîm אכל eat
בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh
הַ ha הַ the
חֲזִ֔יר ḥᵃzˈîr חֲזִיר swine
וּו
וְ and
מְרַ֥קפרק
*mᵊrˌaq מָרָק juice
פִּגֻּלִ֖ים piggulˌîm פִּגּוּל unclean meat
כְּלֵיהֶֽם׃ kᵊlêhˈem כְּלִי tool
65:4. qui habitant in sepulchris et in delubris idolorum dormiunt qui comedunt carnem suillam et ius profanum in vasis eorum
That dwell in sepulchres, and sleep in the temple of idols: that eat swine's flesh, and profane broth is in their vessels.
65:4. They live in sepulchers, and they sleep in the shrines of idols. They eat the flesh of swine, and a profane elixir is in their vessels.
65:4. Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable [things is in] their vessels;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Сидит в гробах и ночует в пещерах..., т. е. занимается некромантией и инкубацией, которым еврейский народ, действительно, сильно предавался, увлекшись примером окружающего язычества (8:19; 29:4). Яркий пример этого дает история Саула у Аендорской волшебницы (1: Цар 18).

Ест свиное мясо... вопреки прямому запрещению Моисеева закона (Лев 11:7; Втор 14:8), но в зависимости, вероятно, от языческих жертвоприношений и суеверных обрядов (66:17; 1: Мак 1:41-64; 2: Мак 6:18).

Мерзкое варево в сосудах у него... Это - или общее, заключительное указание на все "идоложертвенное", или новое указание на какой-либо частный вид идольской трапезы, вроде, напр., того, о котором говорит Властов - особое варево из разных зерен, приносимое в жертву Земле - Деметре, позже Гекате (т. е. Персефоне - Гекате - Селене), раздающей дары (407: с.).
Adam Clarke: Commentary on the Bible - 1831
65:4: Which remain among the graves - "For the purpose of evoking the dead. They lodged in desert places that demons might appear to them; for demons do appear in such places, to those who do believe in them." - Kimchi.
In the monuments "In the caverns" - בנצורים bannetsurim, a word of doubtful signification. An ancient MS. has בצורים batstsurim, another בצרים batstsurim, "in the rocks;" and Le Clec thinks the Septuagint had it so in their copy. They render it by εν τοις στηλαιοις, "in the caves."
Which eat swine's flesh - This was expressly forbidden by the law, Lev 11:7, but among the heathen was in principal request in their sacrifices and feasts. Antiochus Epiphanes compelled the Jews to eat swine's flesh, as a full proof of their renouncing their religion, 2 Maccabees 6:18 and 7:1. "And the broth of abominable meats," for lustrations, magical arts, and other superstitious and abominable practices.
In their vessels - For כליהם keleyhem, a MS. had at first בכליהם bichleyhem. So the Vulgate and Chaldee, (and the preposition seems necessary to the sense), "in their vessels."
Albert Barnes: Notes on the Bible - 1834
65:4: Which remain among the graves - That is, evidently for purposes of necromancy and divination. They do it to appear to hold converse with the dead, and to receive communications from them. The idea in necromancy was, that departed spirits must be acquainted with future events, or at least with the secret things of the invisible world where they dwelt, and that certain persons, by various arts, could become intimate with them, or 'familiar' with them, and, by obtaining their secrets, be able to communicate important truths to the living. It seems to have been supposed that this acquaintance might be increased by lodging in the tombs and among the monuments, that they might thus be near to the dead, and have more intimate communion with them (compare the notes at Isa 8:19-20). It is to be recollected, that tombs among the ancients, and especially in Oriental countries, were commonly excavations from the sides of hills, or frequently were large caves. Such places would furnish spacious lodgings for those who chose to reside there, and were, in fact, often resorted to by those who had no houses, and by robbers (see Mat 8:28; Mar 5:3).
And lodge in the monuments - Evidently for some purpose of superstition and idolatry. There is, however, some considerable variety in the exposition of the word rendered here 'monuments,' as well as in regard to the whole passage. The word rendered 'lodge' (ילינוּ yâ liynû), means properly to pass the night, and refers not to a permanent dwelling in any place, but to remaining over night; and the probability is, that they went to the places referred to, to sleep - in order that they might receive communications in their dreams from idols, by being near them, or in order that they might have communication with departed spirits. The word rendered 'monuments' (נצוּרים netsû rı̂ ym) is derived from נצר nâ tsar, to watch, to guard, to keep; then to keep from view, to hide - and means properly hidden recesses; and dark and obscure retreats. It may be applied either to the adyta or secret places of pagan temples where their oracles were consulted and many of their rites were performed; or it may be applied to sepulchral caverns, the dark and hidden places where the dead were buried. The Septuagint renders it, 'They sleep in tombs and in caves (ἐν τοῖς σπηλαίοις en tois spē laiois) for the purpose of dreaming' (διὰ ἐνύπνια dia enupnia); in allusion to the custom of sleeping in the temples, or near the oracles of their gods, for the purpose of obtaining from them communications by dreams. This custom is not unfrequently alluded to by the ancient writers. An instance of this kind occurs in Virgil:
- huc dona sacerdos
Cum tulit, et caesarum ovium sub nocte silenti
Pellibus incubuit stratis, somnosque petivit:
Multa modis simulacra videt volitantia miris,
Et varias audit voces, fruiturque Deorum,
Colloquio, atque imis Acheronta affatur Avernis.
AEaeid, vii. 86-91.
'Here in distress the Italian nations come,
Anxious to clear their doubts and earn their doom;
First on the fleeces of the slaughter'd sheep,
By night the sacred priest dissolves in sleep;
When in a train before his slumbering eye,
Their airy forms and wondrous visions fly:
He calls the powers who guard the infernal floods,
And talks inspired familiar with the gods.'
Pitt
In the temples of Serapis and AEsculapius, it was common for the sick and infirm who came there to be cured, to sleep there, with the belief that the proper remedy would be communicated by dreams. 'The following places may also be referred to as illustrating this custom: Pausan. Phoc. 31; Cic. Divin. i. 43; Strabo vi. 3, 9; S. H. Meibom. De incubatione in fanta Deorum olim facta. Helmst. 1659, 4. Lowth and Noyes render it, 'In caverns.' The Chaldee renders it, 'Who dwelt in houses which are built of the dust of sepulchres, and abide with the dead bodies of dead people.' There can be no doubt that the prophet here alludes to some such custom of sleeping in the tombs, for the alleged purpose of conversing with the dead, or in temples for the purpose of communion with the idols by dreams, or with the expectation that they would receive responses by dreams (compare the notes at Isa 14:9)
Which eat swine's flesh - This was expressly forbidden by the Jewish law Lev 11:7, and is held in abomination by the Jews now. Yet the flesh of the swine was freely eaten by the pagan; and when the Jews conformed to their customs in other respects, they doubtless forgot also the law commanding a distinction to be made in meats. Antiochus Epiphanes compelled the Jews to eat swine's flesh as a token of their submission, and of their renouncing their religion. The case of Eleazer, who chose to die as a martyr, rather than give such a proof that he had renounced his religion, and who preferred death rather than to dissemble, is recorded in 2 Macc. 6:19-31. See also the affecting case of the mother and her seven sons, who all died in a similar manner, in 2 Macc. 7. Yet it seems that, in the time of Isaiah, they had no such devotedness to their national religion. They freely conformed to the nations around them, and thus gave public demonstration that they disregarded the commands of Yahweh. It is also to be observed, that swine were often sacrificed by the pagan, and were eaten in their feasts in honor of idols. The crime here referred to, therefore, was not merely that of partaking of the flesh, but it was that of joining with the pagan in idolatrous sacrifices. Thus Ovid says:
Prima Ceres avidae gavisa est sanguine porcae,
Ulta suas merita caede nocentis opes.
Fastor, i. 349
So Horace:
- immolet aequis
Hic porcum Laribus -
Serm. ii. 164
Thus, Varro (De Re Rustic. ii. 4), says 'The swine is called in Greek ὗς hus (formerly θῦς thus), and was so called from the word which signifies to sacrifice (θύειν thuein), for the swine seem first to have been used in sacrifices. Of this custom we have vestiges in the fact, that the first sacrifices to Ceres are of the swine; and that in the beginning of peace, when a treaty is made, a hog is sacrificed; and that in the beginning of marriage contracts in Etruria, the new wife and the new husband first sacrifice a hog. The primitive Latins, and also the Greeks in Italy, seem to have done the same thing.' Spencer (De Leg. Heb i. 7) supposes that this was done often in caves and dark recesses, and that the prophet refers to this custom here. If this view be correct, then the offence consisted not merely in eating swine's flesh, but in eating it in connection with sacrifices, or joining with the pagan in their idolatrous worship.
And broth of abominable things - Margin, 'Pieces.' Lowth says that this was for 'lustrations, magical arts, and other superstitious and abominable practices.' The word rendered here 'broth,' and in the margin 'pieces' (פרק pâ râ q), is derived from the verb פרק pâ raq, to break (whence the Latin frango; the Goth. brikan; the Germ. breoken; and the English break), and means that which is broken, or a fragment; and hence, broth or soup, from the fragments or crumbs of bread over which the broth is poured. The Septuagint renders this, 'And all their vessels are polluted.' It is not improbable that the broth or soup used here was in some way employed in arts of incantation or necromancy. Compare Shakespeare's account of the witches in Macbeth:
1. Witch: Where hast thou been, sister?
2. Witch: Killing swine.
Act i. Sc. 3.
Hec: Your vessels and your spells provide,
Your charms, and everything beside.
Act iii. Sc. 5.
1. Witch: Round about the caldron go,
In the poison'd entrails throw,
Toad that under the cold stone,
Days and nights hath thirty-one,
Fillet of a finny snake,
In the caldron boil and bake,
Eye of newt, and toe of frog,
Wool of bat, and tongue of dog,
Adder's fork, and blind worm's sting,
Lizard's leg, and howlet's wing,
For a charm of powerful trouble,
Like a hell-broth boil and bubble.
Act iv. Sc. 1.
It seems probable that some such magical incantations were used in the time of Isaiah. Such things are known to have been practiced in regions of idolatry (see Marco Polo, De Region. Orient., iii. 24). 'When the priests of the idol,' says he, 'wish to engage in sacred things, they call the consecrated girls, and with them, in the presence of the idols, they engage in the dance, and sing aloud. These girls bear with them vessels of food, which they place on the table before the idols, and they entreat the gods to eat of the food, and particularly they pour out broth made of flesh before them, that they may appease them.' The whole scene here described by the prophet is one connected with idolatry and magical incantations; and the prophet means to rebuke them for having forsaken God and fallen into all the abominable and stupid arts of idolaters. It was not merely that they had eaten the flesh of swine, or that they had made broth of unclean meats - which would have been minor, though real offences - it was that they had fallen into all the abominable practices connected with idolatry and necromancy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:4: remain: Num 19:11, Num 19:16-20; Deu 18:11; Mat 8:28; Mar 5:2-5; Luk 8:27
which eat: Isa 66:3, Isa 66:17; Lev 11:7; Deu 14:8
broth: or, pieces, Exo 23:19, Exo 34:26; Deu 14:3, Deu 14:21; Eze 4:14
Geneva 1599
65:4 Which remain among the (f) graves, and lodge in the monuments, which eat (g) swine's flesh, and broth of abominable [things is in] their vessels;
(f) To consult with spirits, and to conjure devils, which was forbidden.
(g) Which was contrary to God's commandment, (Lev 11:7; Deut 14:8).
John Gill
65:4 Which remain among the graves,.... In order to practise necromancy, to consult the dead, where they imagined demons and departed spirits haunted, and of whom they fancied they might get knowledge of future things:
and lodge in the monuments: whole nights for the same purposes. The Vulgate Latin version is, "that sleep in the temples of idols"; after the manner of the Heathens, who used to sleep there in order to obtain dreams, whereby they might be able to foretell things to come, as they did in the temple of Aesculapius; or, "in desolate places" (k), as Kimchi and Ben Melech interpret it; where they expected to meet with demons and noxious spirits, to give them knowledge of things to come. The Targum paraphrases both clauses thus,
"who dwell in houses built of the dust of graves, and lodge with the corpse of the children of men;''
so corpse, according to Jarchi, are expressed by this word, which signifies "kept", or "preserved" (l), as in Is 49:6, because they are put in a strait place, from whence they cannot get out; though some think idols are meant, called so by way of derision, because kept for fear of being stolen, or because they cannot keep themselves, nor their votaries:
which eat swine's flesh; forbidden by the law, Lev 11:7,
and broth of abominable things is in their vessels; or "pots": broth made of swine's flesh, and of other sorts of flesh which were unclean by the law. Our version follows the marginal (m) reading; as do the Targum, Aben Ezra, Jarchi, and Kimchi; but the written text is, "a fragment" (n), or piece, or pieces, of abominable things; both may be retained in the sense of the passage; slices of flesh unclean, and so abominable by the law, were put into their pots and stewed, and made broth of, which they drank. Spencer (o) thinks the milk in which kids were boiled is meant, which the Zabians kept in vessels, and sprinkled on the trees in their gardens, to make them more fruitful; hence mention is made of idolatrous practices in gardens, in the preceding verse.
(k) "In desertis locis", Munster, Pagninus. (l) "apud custodita", Junius & Tremellius; "custoditos", Piscator. (m) "jusculum". (n) "fragmentum". (o) De Legibus Hebr. I. 2. c. 8. sect. 2. p. 275.
John Wesley
65:4 Remain - They remained among the graves, there consulting with devils, who were thought to delight in such places; or to practice necromancy, all which were forbidden, Deut 18:11; Is 8:19. Monuments - Some interpret it of idol temples, some of caves and dens, in which the Heathens used to worship their idols. Broth of abominable things - Of such flesh as was to the Jews unclean by the law.
Robert Jamieson, A. R. Fausset and David Brown
65:4 remain among . . . graves--namely, for purposes of necromancy, as if to hold converse with the dead (Is 8:19-20; compare Mk 5:3); or, for the sake of purifications, usually performed at night among sepulchres, to appease the manes [MAURER].
monuments--Hebrew, "pass the night in hidden recesses," either the idol's inmost shrines ("consecrated precincts") [HORSLEY], where they used to sleep, in order to have divine communications in dreams [JEROME]; or better, on account of the parallel "graves," sepulchral caves [MAURER].
eat swine's flesh--To eat it at all was contrary to God's law (Lev 11:7), but it much increased their guilt that they ate it in idolatrous sacrifices (compare Is 66:17). VARRO (On Agriculture, 2.4) says that swine were first used in sacrifices; the Latins sacrificed a pig to Ceres; it was also offered on occasion of treaties and marriages.
broth--so called from the "pieces" (Margin) or fragments of bread over which the broth was poured [GESENIUS]; such broth, made of swine's flesh, offered in sacrifice, was thought to be especially acceptable to the idol and was used in magic rites. Or, "fragments (pieces) of abominable foods," &c. This fourth clause explains more fully the third, as the second does the first [MAURER].
is in--rather, literally, "is their vessels," that is, constitute their vessels' contents. The Jews, in our Lord's days, and ever since the return from Babylon, have been free from idolatry; still the imagery from idolatrous abominations, as being the sin most loathsome in God's eyes and that most prevalent in Isaiah's time, is employed to describe the foul sin of Israel in all ages, culminating in their killing Messiah, and still rejecting Him.
65:565:5: որք ասէին. ՚Ի բա՛ց կաց յինէն՝ մի՛ մերձենար յիս զի սուրբ եմ։ Ա՛յս է ծուխ բարկութեան իմոյ՝ յորում հուր բորբոքեալ է զամենայն աւուրս։
5 Ասում էին. «Հեռո՛ւ կաց ինձնից, մի՛ մօտեցիր ինձ, որովհետեւ ես սուրբ եմ»: Դա ծուխն է իմ բարկութեան, որի մէջ ամէն օր բորբոքւում է կրակը:
5 Անոնք կ’ըսեն.«Մէկդի՛ կեցիր, ինծի մի՛ դպչիր Քանզի ես քեզմէ սուրբ եմ»։Ասոնք իմ ռնգունքներուս մէջ ծուխ են Ու ամէն օր բորբոքած կրակ են։
որք ասէին. Ի բաց կաց յինէն, մի՛ մերձենար յիս զի սուրբ [1004]եմ: Այս է ծուխ բարկութեան իմոյ` յորում հուր բորբոքեալ է զամենայն աւուրս:

65:5: որք ասէին. ՚Ի բա՛ց կաց յինէն՝ մի՛ մերձենար յիս զի սուրբ եմ։ Ա՛յս է ծուխ բարկութեան իմոյ՝ յորում հուր բորբոքեալ է զամենայն աւուրս։
5 Ասում էին. «Հեռո՛ւ կաց ինձնից, մի՛ մօտեցիր ինձ, որովհետեւ ես սուրբ եմ»: Դա ծուխն է իմ բարկութեան, որի մէջ ամէն օր բորբոքւում է կրակը:
5 Անոնք կ’ըսեն.«Մէկդի՛ կեցիր, ինծի մի՛ դպչիր Քանզի ես քեզմէ սուրբ եմ»։Ասոնք իմ ռնգունքներուս մէջ ծուխ են Ու ամէն օր բորբոքած կրակ են։
zohrab-1805▾ eastern-1994▾ western am▾
65:565:5 который говорит: >. Они дым для обоняния Моего, огонь, горящий всякий день.
65:5 οἱ ο the λέγοντες λεγω tell; declare πόρρω πορρω forward; far away ἀπ᾿ απο from; away ἐμοῦ εμου my μὴ μη not ἐγγίσῃς εγγιζω get close; near μου μου of me; mine ὅτι οτι since; that καθαρός καθαρος clean; clear εἰμι ειμι be οὗτος ουτος this; he καπνὸς καπνος smoke τοῦ ο the θυμοῦ θυμος provocation; temper μου μου of me; mine πῦρ πυρ fire καίεται καιω burn ἐν εν in αὐτῷ αυτος he; him πάσας πας all; every τὰς ο the ἡμέρας ημερα day
65:5 הָ hā הַ the אֹֽמְרִים֙ ʔˈōmᵊrîm אמר say קְרַ֣ב qᵊrˈav קרב approach אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to אַל־ ʔal- אַל not תִּגַּשׁ־ tiggaš- נגשׁ approach בִּ֖י bˌî בְּ in כִּ֣י kˈî כִּי that קְדַשְׁתִּ֑יךָ qᵊḏaštˈîḵā קדשׁ be holy אֵ֚לֶּה ˈʔēlleh אֵלֶּה these עָשָׁ֣ן ʕāšˈān עָשָׁן smoke בְּ bᵊ בְּ in אַפִּ֔י ʔappˈî אַף nose אֵ֥שׁ ʔˌēš אֵשׁ fire יֹקֶ֖דֶת yōqˌeḏeṯ יקד burn כָּל־ kol- כֹּל whole הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
65:5. qui dicunt recede a me non adpropinques mihi quia inmundus es isti fumus erunt in furore meo ignis ardens tota dieThat say: Depart from me, come not near me, because thou art unclean: these shall be smoke in my anger, a fire burning all the day.
5. which say, Stand by thyself, come not near to me, for I am holier than thou: these are a smoke in my nose, a fire that burneth all the day.
65:5. They say: “Depart from me! Do not approach me, for you are unclean!” Such as these will be the smoke in my fury, a fire burning all day long.
65:5. Which say, Stand by thyself, come not near to me; for I am holier than thou. These [are] a smoke in my nose, a fire that burneth all the day.
Which say, Stand by thyself, come not near to me; for I am holier than thou. These [are] a smoke in my nose, a fire that burneth all the day:

65:5 который говорит: <<остановись, не подходи ко мне, потому что я свят для тебя>>. Они дым для обоняния Моего, огонь, горящий всякий день.
65:5
οἱ ο the
λέγοντες λεγω tell; declare
πόρρω πορρω forward; far away
ἀπ᾿ απο from; away
ἐμοῦ εμου my
μὴ μη not
ἐγγίσῃς εγγιζω get close; near
μου μου of me; mine
ὅτι οτι since; that
καθαρός καθαρος clean; clear
εἰμι ειμι be
οὗτος ουτος this; he
καπνὸς καπνος smoke
τοῦ ο the
θυμοῦ θυμος provocation; temper
μου μου of me; mine
πῦρ πυρ fire
καίεται καιω burn
ἐν εν in
αὐτῷ αυτος he; him
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
65:5
הָ הַ the
אֹֽמְרִים֙ ʔˈōmᵊrîm אמר say
קְרַ֣ב qᵊrˈav קרב approach
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
אַל־ ʔal- אַל not
תִּגַּשׁ־ tiggaš- נגשׁ approach
בִּ֖י bˌî בְּ in
כִּ֣י kˈî כִּי that
קְדַשְׁתִּ֑יךָ qᵊḏaštˈîḵā קדשׁ be holy
אֵ֚לֶּה ˈʔēlleh אֵלֶּה these
עָשָׁ֣ן ʕāšˈān עָשָׁן smoke
בְּ bᵊ בְּ in
אַפִּ֔י ʔappˈî אַף nose
אֵ֥שׁ ʔˌēš אֵשׁ fire
יֹקֶ֖דֶת yōqˌeḏeṯ יקד burn
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
65:5. qui dicunt recede a me non adpropinques mihi quia inmundus es isti fumus erunt in furore meo ignis ardens tota die
That say: Depart from me, come not near me, because thou art unclean: these shall be smoke in my anger, a fire burning all the day.
65:5. They say: “Depart from me! Do not approach me, for you are unclean!” Such as these will be the smoke in my fury, a fire burning all day long.
65:5. Which say, Stand by thyself, come not near to me; for I am holier than thou. These [are] a smoke in my nose, a fire that burneth all the day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Остановись, не подходи ко мне, потому что я свят для тебя... Весьма характерная черта, свидетельствующая о том, что увлечение язычеством со стороны евреев не было только под влияния извне, а и более глубоким, внутренним усвоением его, при котором проникнутый языческим духом считал себя совершеннее и чище оставшегося верным служителем Господа. Можно установить здесь и ближайшую связь с культом Астарты, в котором женщины, предававшиеся в честь этой богини разврату, носили название "кодеш", что значит "священная, святая". Блаженный Феодорит видит здесь прототип евангельских фарисеев, точно также особенно тщеславившихся своей мнимой "чистотой" - phares - "чистый" - Мф 9:11: и др.).

Они - дым для обоняния Моего, огонь горящий всякий день. Надлежащее понимание этого места устанавливается, на наш взгляд, следующими параллелями: "поднялся дым от гнева Его и из уст Его огонь поядающий" (Пс 17:9; ср. еще Откр 14:11) и еще: "и увидят трупы людей, отступивших от Меня; ибо червь их не умрет и огнь их не угаснет" (Ис 66:24; ср. 1:31). Следовательно, здесь дано начало того грозного приговора над нечестивым Израилем, продолжение и заключение которого идет в двух последующих стихах,
Adam Clarke: Commentary on the Bible - 1831
65:5: For I am holier than thou - So the Chaldee renders it.
קדשתיך kedashticha is the same with קדשתי ממך kadashti mimmecha. In the same manner חזקתני chazaktani, Jer 20:7, is used for חזקת ממני chazacta mimmenni, "thou art stronger than I." - L.
Albert Barnes: Notes on the Bible - 1834
65:5: Which say, Stand by thyself - Who at the time that they engage in these abominations are distinguished for spiritual pride. The most worthless people are commonly the most proud; and they who have wandered farthest from God have in general the most exalted idea of their own goodness. It was a characteristic of a large part of the Jewish nation, and especially of the Pharisees, to be self-righteous and proud. A striking illustration of this we have in the following description of the Hindu yogis, by Roberts: 'Those men are so isolated by their superstition and penances, that they hold but little contact with the rest of mankind. They wander about in the dark in the place of burning the dead, or "among the graves;" there they affect to hold converse with evil and other spirits; and there they pretend to receive intimations respecting the destinies of others. They will eat things which are religiously clean or unclean; they neither wash their bodies, nor comb their hair, nor cut their nails, nor wear clothes. They are counted to be most holy among the people, and are looked upon as beings of another world.'
These are a smoke in my nose - Margin, 'Anger.' The word rendered 'nose' (אף 'aph) means sometimes nose Num 11:20; Job 40:24, and sometimes 'anger,' because anger is evinced by hard breathing. The Septuagint renders this, 'This is the smoke of my anger.' But the correct idea is, probably, that their conduct was offensive to God, as smoke is unpleasant or painful in the nostrils; or as smoke excites irritation when breathed, so their conduct excited displeasure (Rosenmuller). Or it may mean, as Lowth suggests, that their conduct kindled a smoke and a fire in his nose as the emblems of his wrath. There is probably an allusion to their sacrifices here. The smoke of their sacrifices constantly ascending was unpleasant and provoking to God.
A fire that burneth all the day - The idea here probably is, that their conduct kindled a fire of indignation that was continually breathed out upon them. A similar figure occurs in Deu 32:22 : 'For a fire is kindled in mine anger,' or in my nose (באפי be'appı̂ y), 'and shall burn unto the lowest hell.' So in Psa 18:8 :
There went up a smoke out of his nostrils,
And fire out of his mouth devoured.
Compare Eze 38:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:5: Stand: Mat 9:11; Luk 5:30, Luk 7:39, Luk 15:2, Luk 15:28-30, Luk 18:9-12; Act 22:21, Act 22:22; Rom 2:17-29; Jde 1:19
These: Pro 6:16, Pro 6:17, Pro 10:26, Pro 16:5; Jam 4:6; Pe1 5:5
nose: or, anger
a fire: Deu 29:20, Deu 32:20-22
Geneva 1599
65:5 Which say, (h) Stand by thyself, come not near to me; for I am holier than thou. These [are] a smoke in my nose, a fire that (i) burneth all the day.
(h) He shows that hypocrisy is always joined with pride and contempt of others.
(i) Their punishment will never have an end.
John Gill
65:5 Which say, stand by thyself, &c. According to Aben Ezra, Jarchi, and Kimchi, these are the unclean persons that did the above things; who say to the righteous, "draw near to thyself" (p); so the words are, go to thine own place, or to thine own company:
and come not near to me; keep off at a distance, as unworthy of such company:
for I am holier than thou; but this is the language of a self-righteous man, of a Pharisee that strictly observed the rituals of the law; and fitly describes such who lived in the times of Christ; and exactly agrees with the characters of such, who not only would have no dealings with the Samaritans, but washed themselves when they came from market, or any public place, lest they should be defiled with the common people of their own nation; and, even with religious persons, would not stand near them while praying; but despised them, if they had not arrived to that pitch of outward sanctity they had; see Jn 4:9, Lk 18:9. The phrase may be rendered, "do not touch me" (q); and the Pharisees would not suffer themselves to be touched by the common people, nor would they touch them. Maimonides (r) says,
"if the Pharisees touched but the garments of the common people, they were defiled all one as if they had touched a profluvious person, and were obliged to dip themselves all over;''
so that, when they walked in the streets, they used to walk on the sides of the way, that they might not be defiled by touching them (s). So Epiphanius (t) relates of the Samaritan Jews, that when they touch one of another nation, they dip themselves with their clothes in water; for they reckon it a defilement to touch anyone, or to touch any man of another religion; and of the Dositheans, who were another sect of the Samaritans the same writer observes (u), that they studiously avoid touching any, for they abhor every man. A certain Arabic geographer of note (w) makes mention of an island, called the island of the Samaritans, inhabited by some Samaritan Jews, as appears by their saying to any that apply to them, do not touch; and by this it is known that they are of the Jews who are called Samaritans; and this same arrogant superstition, as Scaliger observes (x), continues in that people to this day, as those relate who have conversed with them:
these are a smoke in my nose, a fire that burneth all the day: very offensive to the divine Being, as smoke is to the eyes and nostrils; very abominable to him; and whose proud and vain conduct raised indignation in him, and kindled the fire of his anger, which was continually exercised on them; see Lk 16:15. The Targum is,
"their vengeance is in hell, where the fire burns all the day.''
(p) "accede ad te", Vatablus, Montanus, Tigurine version, Cocceius; "appropinqua ad te", Piscator. (q) "ne contigas me"; so some in Vatablus; "ne attingite me", Junius & Tremellius, Piscator; "ne tangae rue": Cocceius. (r) In Misn. Chagiga, c. 2. sect. 7. (s) lb. Hilcot Abot Tumaot, c. 13. sect. 8. (t) Contra Haeres. haeres. 9. (u) Contra Haeres, haeres 13. (w) Apud Scaliger de Emendat, Temp. l. 7. (x) Ibid.
John Wesley
65:5 Holier - Thus they esteemed themselves holier than others, though all their holiness lay in rituals, and those too, such as God never commanded. Of these God saith, These are a smoak in my nostrils, a fire that burneth all the day; that is, a continual provocation to me: as smoak is an offence to our noses.
Robert Jamieson, A. R. Fausset and David Brown
65:5 (Mt 9:11; Lk 5:30; Lk 18:11; Jude 1:19). Applicable to the hypocritical self-justifiers of our Lord's time.
smoke--alluding to the smoke of their self-righteous sacrifices; the fire of God's wrath was kindled at the sight, and exhibited itself in the smoke that breathed forth from His nostrils; in Hebrew the nose is the seat of anger; and the nostrils distended in wrath, as it were, breathe forth smoke [ROSENMULLER] (Ps 18:8).
65:665:6: Ահաւասիկ գրեալ է առաջի իմ. ո՛չ լռեցից՝ մինչեւ հատուցի՛ց ՚ի ծոցս նոցա
6 Ահա իմ առջեւ գրուած է. «Չեմ լռելու, մինչեւ որ չհատուցեմ նրանց մեղքերը՝ վերադարձնելով իրենց ծոցը:
6 Ահա իմ առջեւս գրուած է.«Պիտի չլռեմ, հապա պիտի հատուցանեմ։Այո՛, անոնց ծոցին մէջ պիտի հատուցանեմ
Ահաւասիկ գրեալ է առաջի իմ. ոչ լռեցից` մինչեւ [1005]հատուցից ի ծոցս նոցա:

65:6: Ահաւասիկ գրեալ է առաջի իմ. ո՛չ լռեցից՝ մինչեւ հատուցի՛ց ՚ի ծոցս նոցա
6 Ահա իմ առջեւ գրուած է. «Չեմ լռելու, մինչեւ որ չհատուցեմ նրանց մեղքերը՝ վերադարձնելով իրենց ծոցը:
6 Ահա իմ առջեւս գրուած է.«Պիտի չլռեմ, հապա պիտի հատուցանեմ։Այո՛, անոնց ծոցին մէջ պիտի հատուցանեմ
zohrab-1805▾ eastern-1994▾ western am▾
65:665:6 Вот что написано пред лицем Моим: не умолчу, но воздам, воздам в недро их
65:6 ἰδοὺ ιδου see!; here I am γέγραπται γραφω write ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine οὐ ου not σιωπήσω σιωπαω still ἕως εως till; until ἂν αν perhaps; ever ἀποδῶ αποδιδωμι render; surrender εἰς εις into; for τὸν ο the κόλπον κολπος bosom; bay αὐτῶν αυτος he; him
65:6 הִנֵּ֥ה hinnˌē הִנֵּה behold כְתוּבָ֖ה ḵᵊṯûvˌā כתב write לְ lᵊ לְ to פָנָ֑י fānˈāy פָּנֶה face לֹ֤א lˈō לֹא not אֶחֱשֶׂה֙ ʔeḥᵉśˌeh חשׁה be silent כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if שִׁלַּ֔מְתִּי šillˈamtî שׁלם be complete וְ wᵊ וְ and שִׁלַּמְתִּ֖י šillamtˌî שׁלם be complete עַל־ ʕal- עַל upon חֵיקָֽם׃ ḥêqˈām חֵיק lap
65:6. ecce scriptum est coram me non tacebo sed reddam et retribuam in sinu eorumBehold it is written before me: I will not be silent, but I will render and repay into their bosom.
6. Behold, it is written before me: I will not keep silence, but will recompense, yea, I will recompense into their bosom,
65:6. Behold, it has been written in my sight; I will not be silent. Instead, I will render retribution into their sinews.
65:6. Behold, [it is] written before me: I will not keep silence, but will recompense, even recompense into their bosom,
Behold, [it is] written before me: I will not keep silence, but will recompense, even recompense into their bosom:

65:6 Вот что написано пред лицем Моим: не умолчу, но воздам, воздам в недро их
65:6
ἰδοὺ ιδου see!; here I am
γέγραπται γραφω write
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
οὐ ου not
σιωπήσω σιωπαω still
ἕως εως till; until
ἂν αν perhaps; ever
ἀποδῶ αποδιδωμι render; surrender
εἰς εις into; for
τὸν ο the
κόλπον κολπος bosom; bay
αὐτῶν αυτος he; him
65:6
הִנֵּ֥ה hinnˌē הִנֵּה behold
כְתוּבָ֖ה ḵᵊṯûvˌā כתב write
לְ lᵊ לְ to
פָנָ֑י fānˈāy פָּנֶה face
לֹ֤א lˈō לֹא not
אֶחֱשֶׂה֙ ʔeḥᵉśˌeh חשׁה be silent
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
שִׁלַּ֔מְתִּי šillˈamtî שׁלם be complete
וְ wᵊ וְ and
שִׁלַּמְתִּ֖י šillamtˌî שׁלם be complete
עַל־ ʕal- עַל upon
חֵיקָֽם׃ ḥêqˈām חֵיק lap
65:6. ecce scriptum est coram me non tacebo sed reddam et retribuam in sinu eorum
Behold it is written before me: I will not be silent, but I will render and repay into their bosom.
65:6. Behold, it has been written in my sight; I will not be silent. Instead, I will render retribution into their sinews.
65:6. Behold, [it is] written before me: I will not keep silence, but will recompense, even recompense into their bosom,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Не умолкну, но воздам, воздам в недро их... и отмерю в недра их прежние деяния их. "Мы знаем Того, Кто сказал: у Меня отмщение, Я воздам" - комментирует это известное ветхозаветное выражение Апостол Павел в своих двух посланиях (Евр 10:30: и Рим 12:19; Ср. Втор 32:35; Ис 49:4; 62:11; Иер 16:18; Откр 22:12: и др.). "Отмерить", или "воздать известной мерой" и именно "в недро, или недра", - тоже характерное библейское выражение (Пс 78:12; Иер 32:18). Самый образ его взят из примитивного обычая древних жителей Востока принимать насыпаемое им зерно прямо в подол. Моральный смысл его также понятен и раскрыт Самим Господом в словах нагорной беседы: "какою мерою мерите, такою и вам будут мерить..." (Мф 7:2). В данном случае слова эти имеют то значение, что Господь не совершает никакой несправедливости по отношению к израильскому народу, когда теперь наказывает его: этим Он полной мерой лишь расплачивается с Израилем за все то, что последний причинил Ему в продолжение всей своей предшествующей и настоящей истории.
Adam Clarke: Commentary on the Bible - 1831
65:6: Behold, it is written before me - Their sin is registered in heaven, calling aloud for the punishment due to it.
I will - recompense into their bosom - The bosom is the place where the Asiatics have their pockets, and not in their skirts like the inhabitants of the west. Their loose flowing garments have scarcely any thing analogous to skirts.
Into their bosom - For על al, ten MSS. and five editions have אל el. So again at the end of this verse, seventeen MSS. and four editions have אל al. - L.
Albert Barnes: Notes on the Bible - 1834
65:6: Behold, it is written before me - That is, the crimes of which they had been guilty, or the sentence which would be consequent thereon. The allusion is to the custom of having the decrees of kings recorded in a volume or on a table, and kept in their presence, so that they might be seen and not forgotten. An allusion to this custom of opening the books containing a record of this kind on trials, occurs in Dan 7:10, 'The judgment was set, and the books were opened.' So also Rev 20:12, 'And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books, according to their works.' So here. An impartial record had been made, and God would recompense them according to their deeds.
I will not keep silence - Nothing shall compel me to desist from declaring a sentence which shall be just and right.
But will recompense, even recompense - That is, I will certainly requite them. The word is repeated in accordance with the usual manner in Hebrew to denote emphasis.
Into their bosom - (See Psa 79:12; Jer 32:18; Luk 6:38). The word bosom, here refers to a custom among the Orientals of making the bosom or front of their garments large and loose, so that articles could be carried in them, answering the purpose of our pockets (compare Exo 4:6-7; Pro 6:27). The sense here is, that God would abundantly punish them for their sins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:6: it is: Exo 17:14; Deu 32:34; Psa 56:8; Mal 3:16; Rev 20:12
I will: Isa 42:14, Isa 64:12; Psa 50:3, Psa 50:21
but: Psa 79:12; Jer 16:18; Eze 11:21, Eze 22:31; Joe 3:4
Carl Friedrich Keil and Franz Delitzsch
65:6
The justice of God will not rest till it has procured for itself the fullest satisfaction. "Behold, it is written before me: I will not keep silence without having recompensed, and I will recompense into their bosom. Your offences, and the offences of your fathers together, saith Jehovah, that they have burned incense upon the mountains, and insulted me upon the hills, and I measure their reward first of all into their bosom." Vitringa has been misled by such passages as Is 10:1; Job 13:26; Jer 22:30, in which kâthabh (kittēbh) is used to signify a written decree, and understands by khethūbhâh the sentence pronounced by God; but the reference really is to their idolatrous conduct and contemptuous defiance of the laws of God. This is ever before Him, written in indelible characters, waiting for the day of vengeance; for, according to the figurative language of Scripture, there are heavenly books, in which the good and evil works of men are entered. And this agrees with what follows: "I will not be silent, without having first repaid," etc. The accentuation very properly places the tone upon the penultimate of the first shillamtı̄ as being a pure perfect, and upon the last syllable of the second as a perf. consec. אם כּי preceded by a future and followed by a perfect signifies, "but if (without having) first," etc. (Is 55:10; Gen 32:27; Lev 22:6; Ruth 3:18; cf., Judg 15:7). The original train of thought was, "I will not keep silence, for I shall first of all keep silence when," etc. Instead of ‛al chēqâm, "Upon their bosom," we might have 'el chēqâm, into their bosom, as in Jer 32:18; Ps 79:12. In Is 65:7 the keri really has 'el instead of ‛al, whilst in Is 65:9 the chethib is ‛al without any keri (for the figure itself, compare Lk 6:38, "into your bosom"). The thing to be repaid follows in Is 65:7; it is not governed, however, by shillamtı̄, as the form of the address clearly shows, but by 'ăshallēm understood, which may easily be supplied. Whether 'ăsher is to be taken in the sense of qui or quod (that), it is hardly possible to decide; but the construction of the sentence favours the latter. Sacrificing "upon mountains and hills" (and, what is omitted, here, "under every green tree") is the well-known standing phrase used to describe the idolatry of the times preceding the captivity (cf., Is 57:7; Hos 4:13; Ezek 6:13). וּמדּתי points back to veshillamtı̄ in Is 65:6, after the object has been more precisely defined. Most of the modern expositors take ראשׁנה פעלּתם together, in the sense of "their former wages," i.e., the recompense previously deserved by their fathers. But in this case the concluding clause would only affirm, by the side of Is 65:7, that the sins of the fathers would be visited upon them. Moreover, this explanation has not only the accents against it, but also the parallel in Jer 16:18 (see Hitzig), which evidently stands in a reciprocal relation to the passage before us. Consequently ri'shōnâh must be an adverb, and the meaning evidently is, that the first thing which Jehovah had to do by virtue of His holiness was to punish the sins of the apostate Israelites; and He would so punish them that inasmuch as the sins of the children were merely the continuation of the fathers' sins, the punishment would be measured out according to the desert of both together.
Geneva 1599
65:6 Behold, [it is] (k) written before me: I will not keep silence, but will recompense, even recompense into their bosom,
(k) So that the remembrance of it cannot be forgotten.
John Gill
65:6 Behold, it is written before me,.... This account of their sins; it was in his sight and constant remembrance, and punishment for them was determined by him, written in the book of his decrees:
I will not keep silence; but threaten with destruction, and not only threaten, but execute; plead against them really, as well as verbally, with sore judgments:
but will recompense, even recompense into their bosom; full and just recompence of punishment for all their transgressions, as it follows. The Targum is,
"I will recompense to them the vengeance of their sins, and deliver their bodies to the second death.''
John Wesley
65:6 Behold - They may think I take no notice of these things; but I will as certainly remember them, as princes or great men that record things in writing which they would not forget.
Robert Jamieson, A. R. Fausset and David Brown
65:6 written before me--"it is decreed by Me," namely, what follows (Job 13:26), [MAURER]; or, their guilt is recorded before Me (compare Dan 7:10; Rev_ 20:12; Mal 3:16).
into . . . bosom-- (Ps 79:12; Jer 32:18; Lk 6:38). The Orientals used the loose fold of the garment falling on "the bosom" or lap, as a receptacle for carrying things. The sense thus is: I will repay their sin so abundantly that the hand will not be able to receive it; it will need the spacious fold on the bosom to contain it [ROSENMULLER]. Rather it is, "I will repay it to the very person from whom it has emanated." Compare "God did render the evil of the men of Shechem upon their heads" (Judg 9:57; Ps 7:16) [GESENIUS].
65:765:7: զմեղս նոցա. եւ զմեղս հարց նոցա ՚ի միասին՝ ասէ Տէր. որք արկանէին խունկս ՚ի վերայ լերանց, եւ ՚ի վերայ բլրոց ուր նախատէինն զիս. հատուցից զգործս նոցա ※ յառաջագոյն ՚ի ծոցս նոցա[10316]։ [10316] Ոմանք. Եւ զմեղս հարց իւրեանց։
7 Նրանց հետ միասին՝ նաեւ նրանց հայրերի մեղքերը, -ասում է Տէրը,- որոնք խնկարկում էին լեռների վրայ եւ բլուրների վրայ նախատում էին ինձ. հատուցելու եմ նրանց առաջուայ արարքները՝ վերադարձնելով իրենց ծոցը»:
7 Ձեր անօրէնութիւնները՝ ձեր հայրերուն անօրէնութիւններուն հետ մէկտեղ, Որոնք լեռներու վրայ խունկ ծխեցին Ու բլուրներուն վրայ զիս անարգեցին, կ’ըսէ Տէրը, Ուստի անոնց առաջուան գործերը իրենց ծոցերուն մէջ պիտի լեցնեմ»։
[1006]զմեղս նոցա եւ զմեղս հարց նոցա`` ի միասին, ասէ Տէր, որք արկանէին խունկս ի վերայ լերանց, եւ ի վերայ բլրոց ուր նախատէինն զիս. հատուցից զգործս նոցա [1007]յառաջագոյն ի ծոցս նոցա:

65:7: զմեղս նոցա. եւ զմեղս հարց նոցա ՚ի միասին՝ ասէ Տէր. որք արկանէին խունկս ՚ի վերայ լերանց, եւ ՚ի վերայ բլրոց ուր նախատէինն զիս. հատուցից զգործս նոցա ※ յառաջագոյն ՚ի ծոցս նոցա[10316]։
[10316] Ոմանք. Եւ զմեղս հարց իւրեանց։
7 Նրանց հետ միասին՝ նաեւ նրանց հայրերի մեղքերը, -ասում է Տէրը,- որոնք խնկարկում էին լեռների վրայ եւ բլուրների վրայ նախատում էին ինձ. հատուցելու եմ նրանց առաջուայ արարքները՝ վերադարձնելով իրենց ծոցը»:
7 Ձեր անօրէնութիւնները՝ ձեր հայրերուն անօրէնութիւններուն հետ մէկտեղ, Որոնք լեռներու վրայ խունկ ծխեցին Ու բլուրներուն վրայ զիս անարգեցին, կ’ըսէ Տէրը, Ուստի անոնց առաջուան գործերը իրենց ծոցերուն մէջ պիտի լեցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
65:765:7 беззакония ваши, говорит Господь, и вместе беззакония отцов ваших, которые воскуряли фимиам на горах, и на холмах поносили Меня; и отмерю в недра их прежние деяния их.
65:7 τὰς ο the ἁμαρτίας αμαρτια sin; fault αὐτῶν αυτος he; him καὶ και and; even τῶν ο the πατέρων πατηρ father αὐτῶν αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master οἳ ος who; what ἐθυμίασαν θυμιαω burn incense ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount καὶ και and; even ἐπὶ επι in; on τῶν ο the βουνῶν βουνος mound ὠνείδισάν ονειδιζω disparage; reproach με με me ἀποδώσω αποδιδωμι render; surrender τὰ ο the ἔργα εργον work αὐτῶν αυτος he; him εἰς εις into; for τὸν ο the κόλπον κολπος bosom; bay αὐτῶν αυτος he; him
65:7 עֲ֠וֹנֹתֵיכֶם ʕᵃwōnōṯêḵˌem עָוֹן sin וַ wa וְ and עֲוֹנֹ֨ת ʕᵃwōnˌōṯ עָוֹן sin אֲבֹותֵיכֶ֤ם ʔᵃvôṯêḵˈem אָב father יַחְדָּו֙ yaḥdˌāw יַחְדָּו together אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] קִטְּרוּ֙ qiṭṭᵊrˌû קטר smoke עַל־ ʕal- עַל upon הֶ֣ hˈe הַ the הָרִ֔ים hārˈîm הַר mountain וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill חֵרְפ֑וּנִי ḥērᵊfˈûnî חרף reproach וּ û וְ and מַדֹּתִ֧י maddōṯˈî מדד measure פְעֻלָּתָ֛ם fᵊʕullāṯˈām פְּעֻלָּה work רִֽאשֹׁנָ֖ה rˈišōnˌā רִאשֹׁון first אֶלעל־ *ʔel- אֶל to חֵיקָֽם׃ ס ḥêqˈām . s חֵיק lap
65:7. iniquitates vestras et iniquitates patrum vestrorum simul dicit Dominus qui sacrificaverunt super montes et super colles exprobraverunt mihi et remetiar opus eorum primum in sinu eorumYour iniquities, and the iniquities of your fathers together, saith the Lord, who have sacrificed upon the mountains, and have reproached me upon the hills; and I will measure back their first work in their bosom.
7. your own iniquities, and the iniquities of your fathers together, saith the LORD, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I first measure their work into their bosom.
65:7. Your iniquities are joined with the iniquities of your fathers, says the Lord. For they have sacrificed upon the mountains, and they have offended me upon the hills. And so, I will measure back to them, from their first work, into their sinews.
65:7. Your iniquities, and the iniquities of your fathers together, saith the LORD, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom.
Your iniquities, and the iniquities of your fathers together, saith the LORD, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom:

65:7 беззакония ваши, говорит Господь, и вместе беззакония отцов ваших, которые воскуряли фимиам на горах, и на холмах поносили Меня; и отмерю в недра их прежние деяния их.
65:7
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτῶν αυτος he; him
καὶ και and; even
τῶν ο the
πατέρων πατηρ father
αὐτῶν αυτος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
οἳ ος who; what
ἐθυμίασαν θυμιαω burn incense
ἐπὶ επι in; on
τῶν ο the
ὀρέων ορος mountain; mount
καὶ και and; even
ἐπὶ επι in; on
τῶν ο the
βουνῶν βουνος mound
ὠνείδισάν ονειδιζω disparage; reproach
με με me
ἀποδώσω αποδιδωμι render; surrender
τὰ ο the
ἔργα εργον work
αὐτῶν αυτος he; him
εἰς εις into; for
τὸν ο the
κόλπον κολπος bosom; bay
αὐτῶν αυτος he; him
65:7
עֲ֠וֹנֹתֵיכֶם ʕᵃwōnōṯêḵˌem עָוֹן sin
וַ wa וְ and
עֲוֹנֹ֨ת ʕᵃwōnˌōṯ עָוֹן sin
אֲבֹותֵיכֶ֤ם ʔᵃvôṯêḵˈem אָב father
יַחְדָּו֙ yaḥdˌāw יַחְדָּו together
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
קִטְּרוּ֙ qiṭṭᵊrˌû קטר smoke
עַל־ ʕal- עַל upon
הֶ֣ hˈe הַ the
הָרִ֔ים hārˈîm הַר mountain
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill
חֵרְפ֑וּנִי ḥērᵊfˈûnî חרף reproach
וּ û וְ and
מַדֹּתִ֧י maddōṯˈî מדד measure
פְעֻלָּתָ֛ם fᵊʕullāṯˈām פְּעֻלָּה work
רִֽאשֹׁנָ֖ה rˈišōnˌā רִאשֹׁון first
אֶלעל־
*ʔel- אֶל to
חֵיקָֽם׃ ס ḥêqˈām . s חֵיק lap
65:7. iniquitates vestras et iniquitates patrum vestrorum simul dicit Dominus qui sacrificaverunt super montes et super colles exprobraverunt mihi et remetiar opus eorum primum in sinu eorum
Your iniquities, and the iniquities of your fathers together, saith the Lord, who have sacrificed upon the mountains, and have reproached me upon the hills; and I will measure back their first work in their bosom.
65:7. Your iniquities are joined with the iniquities of your fathers, says the Lord. For they have sacrificed upon the mountains, and they have offended me upon the hills. And so, I will measure back to them, from their first work, into their sinews.
65:7. Your iniquities, and the iniquities of your fathers together, saith the LORD, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
65:7: Your iniquities, and the iniquities of your fathers "Their iniquities, and the iniquities of their fathers" - For the pronoun affixed of the second person חם chem, your, twice, read הם hem, their, in the third person; with the Septuagint and Houbigant. - L.
Albert Barnes: Notes on the Bible - 1834
65:7: Your iniquities - Their idolatry and their forsaking God, and their arts of necromancy.
And the iniquities of your fathers together - The consequences of your own sins, and of the long defection of the nation from virtue and pure religion, shall come rushing upon you like accumulated floods. This is in accordance with the Scripture doctrine everywhere, that the consequences of the sins of ancestors pass over and visit their posterity (see Exo 20:5; Exo 34:7; Num 14:18; Job 21:19; Luk 11:50-51; the notes at Rom 5:19). The case here was, that the nation had been characteristically prone to wander from God, and to fall into idolatry. Crime had thus been accumulating, like pent-up waters, for ages, and now it swept away every barrier. So crime often accumulates in a nation. Age after age rolls on, and it is unpunished, until it breaks over every obstacle, and all that is valuable and happy is swept suddenly away.
Which have burnt incense upon the mountains - (See the notes at Isa 65:3).
And blasphemed me upon the hills - That is, they have dishonored me by worshipping idols, and by denying me in that public manner. Idols were usually worshipped on high places.
Will I measure their former work - I will recompense them; I will pour the reward of their work or of their doings into their bosom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:7: Your iniquities: Exo 20:5; Lev 26:39; Num 32:14; Psa 106:6, Psa 106:7; Dan 9:8; Mat 23:31-36
burned: Isa 57:7; Kg1 22:43; Kg2 12:3, Kg2 14:4, Kg2 15:35, Kg2 16:4; Eze 18:6
blasphemed: Eze 20:27, Eze 20:28
therefore: Isa 65:6; Jer 5:9, Jer 5:29, Jer 7:19, Jer 7:20, Jer 13:25; Mat 23:32; Th1 2:16
Geneva 1599
65:7 Your iniquities, and the iniquities of your fathers (l) together, saith the LORD, who have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom.
(l) Will be both punished together: and this declares how the children are punished for their fathers faults, that is, when the same faults or like are found in them.
John Gill
65:7 Your iniquities, and the iniquities of your fathers together (saith the Lord),.... That is, the punishment both of the one and of the other; these being alike, and continued from father to son, and approved of, and committed by one generation after another, till the measure was filled up; and then the recompence of reward is given for all of them together at once: which have burnt incense upon the mountains, and blasphemed me upon the hills; where they offered incense and other sacrifices to idols, which was interpreted by the Lord as a blaspheming and reproaching of him; see Is 57:7,
therefore will I measure their former work into their bosom; punish them for their former sins as well as their latter ones, and both together.
John Wesley
65:7 Together - Yea, and when I reckon with them, I will punish them, not only for their personal sins, but for the sins of their parents, which they have made their own, by imitation. Their former - I will not only punish the late sins that they have committed, but the former sins of this kind, which those that went before did commit, and they have continued in.
Robert Jamieson, A. R. Fausset and David Brown
65:7 Their sin had been accumulating from age to age until God at last repaid it in full.
mountains-- (Is 57:7; Ezek 18:6; Ezek 20:27-28; Hos 4:13).
their--"Your" had preceded. From speaking to, He speaks of them; this implies growing alienation from them and greater distance.
work--the full recompense of their work (so Is 49:4).
65:865:8: Ա՛յսպէս ասէ Տէր. Զոր օրինակ եթէ գտանիցի ճի՛ռ ՚ի մէջ ողկուզոց, եւ ասիցեն. Մի՛ ապականեր զդա զի օրհնութիւն Տեառն գո՛յ ՚ի դմա. ա՛յնպէս արարից վասն ծառային իմոյ, վասն որոյ ո՛չ կորուսից զամենեսեան[10317]։ [10317] Ոմանք. ՚Ի մէջ ողկուզաց. եւ ոմանք. ողկուզոյ։
8 Այսպէս է ասում Տէրը. «Ճիշտ այնպէս, ինչպէս ողկոյզների մէջ մի ճութ է գտնւում, եւ ասում են՝ “Մի՛ փչացնիր դա, որովհետեւ Տիրոջ օրհնութիւնը կայ դրա մէջ”, այնպէս էլ ես նոյն կերպ պիտի վարուեմ իմ ծառայի համար. յանուն նրա չեմ կործանելու բոլորին:
8 Տէրը այսպէս կ’ըսէ.«Զոր օրինակ երբ ողկոյզի մը վրայ քաղցու գտնուի, կ’ըսեն՝‘Ատիկա մի՛ կորսնցներ, Քանզի ատոր վրայ օրհնութիւն կայ’։Ես ալ իմ ծառաներուս համար այնպէս պիտի ընեմ, Որպէս զի ամէնքը չկորսնցնեմ։
Այսպէս ասէ Տէր. Զոր օրինակ եթէ գտանիցի [1008]ճիռ ի մէջ ողկուզոց``, եւ ասիցեն. Մի՛ ապականեր զդա` զի օրհնութիւն [1009]Տեառն գոյ ի դմա. այնպէս արարից վասն ծառայից իմոց, [1010]վասն որոյ ոչ կորուսից զամենեսեան:

65:8: Ա՛յսպէս ասէ Տէր. Զոր օրինակ եթէ գտանիցի ճի՛ռ ՚ի մէջ ողկուզոց, եւ ասիցեն. Մի՛ ապականեր զդա զի օրհնութիւն Տեառն գո՛յ ՚ի դմա. ա՛յնպէս արարից վասն ծառային իմոյ, վասն որոյ ո՛չ կորուսից զամենեսեան[10317]։
[10317] Ոմանք. ՚Ի մէջ ողկուզաց. եւ ոմանք. ողկուզոյ։
8 Այսպէս է ասում Տէրը. «Ճիշտ այնպէս, ինչպէս ողկոյզների մէջ մի ճութ է գտնւում, եւ ասում են՝ “Մի՛ փչացնիր դա, որովհետեւ Տիրոջ օրհնութիւնը կայ դրա մէջ”, այնպէս էլ ես նոյն կերպ պիտի վարուեմ իմ ծառայի համար. յանուն նրա չեմ կործանելու բոլորին:
8 Տէրը այսպէս կ’ըսէ.«Զոր օրինակ երբ ողկոյզի մը վրայ քաղցու գտնուի, կ’ըսեն՝‘Ատիկա մի՛ կորսնցներ, Քանզի ատոր վրայ օրհնութիւն կայ’։Ես ալ իմ ծառաներուս համար այնպէս պիտի ընեմ, Որպէս զի ամէնքը չկորսնցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
65:865:8 Так говорит Господь: когда в виноградной кисти находится сок, тогда говорят: >; то же сделаю Я и ради рабов Моих, чтобы не всех погубить.
65:8 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὃν ος who; what τρόπον τροπος manner; by means εὑρεθήσεται ευρισκω find ὁ ο the ῥὼξ ρωξ in τῷ ο the βότρυι βοτρυς cluster καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned μὴ μη not λυμήνῃ λυμαινομαι ravage αὐτὸν αυτος he; him ὅτι οτι since; that εὐλογία ευλογια commendation; acclamation κυρίου κυριος lord; master ἐστὶν ειμι be ἐν εν in αὐτῷ αυτος he; him οὕτως ουτως so; this way ποιήσω ποιεω do; make ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the δουλεύοντός δουλευω give allegiance; subject μοι μοι me τούτου ουτος this; he ἕνεκεν ενεκα for the sake of; on account of οὐ ου not μὴ μη not ἀπολέσω απολλυμι destroy; lose πάντας πας all; every
65:8 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִמָּצֵ֤א yimmāṣˈē מצא find הַ ha הַ the תִּירֹושׁ֙ ttîrôš תִּירֹושׁ wine בָּֽ bˈā בְּ in † הַ the אֶשְׁכֹּ֔ול ʔeškˈôl אֶשְׁכֹּול grape וְ wᵊ וְ and אָמַר֙ ʔāmˌar אמר say אַל־ ʔal- אַל not תַּשְׁחִיתֵ֔הוּ tašḥîṯˈēhû שׁחת destroy כִּ֥י kˌî כִּי that בְרָכָ֖ה vᵊrāḵˌā בְּרָכָה blessing בֹּ֑ו bˈô בְּ in כֵּ֤ן kˈēn כֵּן thus אֶֽעֱשֶׂה֙ ʔˈeʕᵉśeh עשׂה make לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of עֲבָדַ֔י ʕᵃvāḏˈay עֶבֶד servant לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure הַֽשְׁחִ֥ית hˈašḥˌîṯ שׁחת destroy הַ ha הַ the כֹּֽל׃ kkˈōl כֹּל whole
65:8. haec dicit Dominus quomodo si inveniatur granum in botro et dicatur ne dissipes illud quoniam benedictio est sic faciam propter servos meos ut non disperdam totumThus saith the Lord: As if a grain be found in a cluster, and it be said: Destroy it not, because it is a blessing: so will I do for the sake of my servants, that I may not destroy the whole.
8. Thus saith the LORD, As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it: so will I do for my servants’ sakes, that I may not destroy them all.
65:8. Thus says the Lord: In the same way as it is said about a grain found in a cluster, “Do not destroy it, because it is a blessing,” so will I act for the sake of my servants, so that I may not destroy the whole.
65:8. Thus saith the LORD, As the new wine is found in the cluster, and [one] saith, Destroy it not; for a blessing [is] in it: so will I do for my servants’ sakes, that I may not destroy them all.
Thus saith the LORD, As the new wine is found in the cluster, and [one] saith, Destroy it not; for a blessing [is] in it: so will I do for my servants' sakes, that I may not destroy them all:

65:8 Так говорит Господь: когда в виноградной кисти находится сок, тогда говорят: <<не повреди ее, ибо в ней благословение>>; то же сделаю Я и ради рабов Моих, чтобы не всех погубить.
65:8
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ὃν ος who; what
τρόπον τροπος manner; by means
εὑρεθήσεται ευρισκω find
ο the
ῥὼξ ρωξ in
τῷ ο the
βότρυι βοτρυς cluster
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
μὴ μη not
λυμήνῃ λυμαινομαι ravage
αὐτὸν αυτος he; him
ὅτι οτι since; that
εὐλογία ευλογια commendation; acclamation
κυρίου κυριος lord; master
ἐστὶν ειμι be
ἐν εν in
αὐτῷ αυτος he; him
οὕτως ουτως so; this way
ποιήσω ποιεω do; make
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
δουλεύοντός δουλευω give allegiance; subject
μοι μοι me
τούτου ουτος this; he
ἕνεκεν ενεκα for the sake of; on account of
οὐ ου not
μὴ μη not
ἀπολέσω απολλυμι destroy; lose
πάντας πας all; every
65:8
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִמָּצֵ֤א yimmāṣˈē מצא find
הַ ha הַ the
תִּירֹושׁ֙ ttîrôš תִּירֹושׁ wine
בָּֽ bˈā בְּ in
הַ the
אֶשְׁכֹּ֔ול ʔeškˈôl אֶשְׁכֹּול grape
וְ wᵊ וְ and
אָמַר֙ ʔāmˌar אמר say
אַל־ ʔal- אַל not
תַּשְׁחִיתֵ֔הוּ tašḥîṯˈēhû שׁחת destroy
כִּ֥י kˌî כִּי that
בְרָכָ֖ה vᵊrāḵˌā בְּרָכָה blessing
בֹּ֑ו bˈô בְּ in
כֵּ֤ן kˈēn כֵּן thus
אֶֽעֱשֶׂה֙ ʔˈeʕᵉśeh עשׂה make
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
עֲבָדַ֔י ʕᵃvāḏˈay עֶבֶד servant
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
הַֽשְׁחִ֥ית hˈašḥˌîṯ שׁחת destroy
הַ ha הַ the
כֹּֽל׃ kkˈōl כֹּל whole
65:8. haec dicit Dominus quomodo si inveniatur granum in botro et dicatur ne dissipes illud quoniam benedictio est sic faciam propter servos meos ut non disperdam totum
Thus saith the Lord: As if a grain be found in a cluster, and it be said: Destroy it not, because it is a blessing: so will I do for the sake of my servants, that I may not destroy the whole.
65:8. Thus says the Lord: In the same way as it is said about a grain found in a cluster, “Do not destroy it, because it is a blessing,” so will I act for the sake of my servants, so that I may not destroy the whole.
65:8. Thus saith the LORD, As the new wine is found in the cluster, and [one] saith, Destroy it not; for a blessing [is] in it: so will I do for my servants’ sakes, that I may not destroy them all.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. С 8: по 10: ст., как это обычно у пророка Исаии и характерно для него, картина резко меняется: вслед за возвещением наказания идет обещание наград наказание - всему нечестивому еврейскому народу, а награды - благочестивому "остатку" сынов Иакова и Иуды.

Основная мысль отдела - о сохранении некоторых из большинства погибших - пластично выражена в образе здоровой, сочной виноградной кисти, очевидно, находящейся на зараженном дереве. Как самый этот образ, так и заключающаяся в нем идея, имеют несомненную связь с раннейшими главами того же пророка "О винограднике Божием" (5-6: гл.) Можно даже устанавливать связь этих речей и с известными евангельскими приточными образами (Мф 21:37-41; Ин 15: гл.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Thus saith the LORD, As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for my servants' sakes, that I may not destroy them all. 9 And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my servants shall dwell there. 10 And Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me.
This is expounded by St. Paul, Rom. xi. 1-5, where, when, upon occasion of the rejection of the Jews, it is asked, Hath God then cast away his people? he answers, No; for at this time there is a remnant according to the election of grace. This prophecy has reference to that distinguished remnant. When that hypocritical nation is to be destroyed God will separate and secure to himself some from among them; some of the Jews shall be brought to embrace the Christian faith, shall be added to the church, and so be saved. And our Saviour has told us that for the sake of these elect the days of the destruction of the Jews should be shortened, and a stop put to the desolation, which otherwise would have proceeded to such a degree that no flesh should be saved, Matt. xxiv. 22. Now,
I. This is illustrated here by a comparison, v. 8. When a vine is so blasted and withered that there seems to be no sap nor life in it, and therefore the dresser of the vineyard is inclined to pluck it up or cut it down, yet, if ever so little of the juice of the grape, fit to make new wine, be found, though but in one cluster, a stander-by interposes, and says, Destroy it not, for a blessing is in it; there is life in the root, and hope that yet it may become good for something. Good men are blessings to the places where they live; and sometimes God spares whole cities and nations for the sake of a few such in them. How ambitious should we be of this honor, not only to be distinguished from others, but serviceable to others!
II. Here is a description of those that shall make up this saved saving remnant. 1. They are such as serve God. It is for my servants' sake (v. 8), and they are my servants that shall dwell there, v. 9. God's faithful servants, however they are looked upon, are the best friends their country has; and those who serve him do therein serve their generation. 2. They are such as seek God, make it the end of their lives to glorify God and the business of their lives to call upon him. It is for my people that have sought me. Those that seek God shall find him, and shall find him their bountiful rewarder.
III. Here is an account of the mercy God has in store for them. The remnant that shall return out of captivity shall have a happy settlement again in their own land, and that by an hereditary right, as a seed out of Jacob, in whom the family is kept up and the entail preserved, and from whom, as from the seed sown, shall spring a numerous increase; and these typify the remnant of Jacob that shall be incorporated into the gospel church by faith. 1. They shall have a good portion for themselves. They shall inherit my mountains, the holy mountains on which Jerusalem and the temple were built, or the mountains of Canaan, the land of promise, typifying the covenant of grace, which all God's servants, his elect, both inhabit and inherit; they make it their refuge, their rest and residence, so they dwell in it, are at home in it; and they have taken it to be their heritage for ever, and it shall be to them an inheritance incorruptible. God's chosen, the spiritual seed of praying Jacob, shall be the inheritors of his mountains of bliss and joy, and shall be carried safely to them through the vale of tears. 2. They shall have a green pasture for their flocks, v. 10. Sharon and the valley of Achor shall again be as well replenished as ever they were with cattle. Sharon lay westward, near Joppa; Achor lay eastward, near Jordan. It is therefore intimated that they shall recover the possession of the whole land, that they shall have wherewith to stock it all, and that they shall peaceably enjoy it and there shall be none to disturb them nor make them afraid. Gospel-ordinances are the fields and valleys where the sheep of Christ shall go in and out and find pasture (John x. 9), and where they are made to lie down (Ps. xxiii. 2), as Israel's herds in the valley of Achor, Hos. ii. 15.
Adam Clarke: Commentary on the Bible - 1831
65:8: A blessing is in it - The Hebrews call all things which serve for food ברכה berachah, "a blessing." On this verse Kimchi remarks: "As the cluster of grapes contains, besides the juice, the bark, and the kernels, so the Israelites have, besides the just, sinners among them. Now as the cluster must not be destroyed because there is a blessing, a nutritive part in it; so Israel shall not be destroyed, because there are righteous persons in it. But as the bark and kernels are thrown away, when the wine is pressed out, so shall the sinners be purged away from among the just, and on their return from exile, shall not be permitted to enter into the land of Israel;" Eze 20:38.
For my servant's sakes "For the sake of my servant" - It is to be observed that one of the Koningsburg MSS. collated by Lilienthal points the word עבדי abdi, singular; that is, "my servant," meaning the Messiah; and so read the Septuagint, which gives a very good sense. In two of my old MSS. it is pointed עבדי abadai, and עבדי abdi, "my servant, "this confirms the above reading.
Albert Barnes: Notes on the Bible - 1834
65:8: Thus saith the Lord - This verse is designed to keep their minds from utter despair, and to assure them that they should not be utterly destroyed. See the analysis of the chapter.
As the new wine - The Hebrew word used here (תירושׁ tı̂ yrô sh), means properly "must" or "new wine" (see the notes at Isa 24:7). The Septuagint renders it here, ὁ ῥὼξ ho rō x, a grain or berry; meaning probably a good grape. The Chaldee renders it, 'As Noah was found pure in the generation of the deluge, and I said I would not destroy them, that I might rise up a generation from him, so will I do on account of my servants, that I may not destroy all.' Jerome renders it, Granum - 'A kernel,' or berry.
Is found in the cluster - Expositors have differed in the interpretation of this passage. The true image seems to be taken from collecting grapes when a large part of them were in some way damaged or spoiled - either by the quality of the vine, or by a bad season, or by having been gathered too early, or being suffered to remain too long in a heap. In such a case the vine-dresser would be ready to throw them away. But in the mass he would find a few that were ripe and good. While he was throwing away the mass, someone would say that a part was good, and would entreat him not to destroy it. So with the Jews. The mass was corrupt, and was to be cut off. But still a portion should be left. This is in accordance with the doctrine everywhere occurring in Isaiah and elsewhere in the Scriptures, that the whole Jewish nation should not be cut off, but that a remnant should be preserved (see the notes at Isa 6:13; compare Isa 1:9; Isa 7:3; Isa 10:21; Isa 11:11-16).
For a blessing - That which is regarded as a blessing; that is wine (compare Jdg 9:13).
So will I do - The whole nation shall not be cut off, but a remnant shall be kept and saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:8: Isa 6:13; Jer 30:11; Joe 2:14; Amo 9:8, Amo 9:9; Mat 24:22; Mar 13:20; Rom 9:27-29; Rom 11:5, Rom 11:6, Rom 11:24-26
Carl Friedrich Keil and Franz Delitzsch
65:8
As the word ri'shōnâh (first of all) has clearly intimated that the work of the future will not all consist in the execution of penal justice, there is no abruptness in the transition from threatening to promises. "Thus saith Jehovah, As when the must is found in the cluster, men say, Do not destroy it, for there is a blessing within it, so will I do for the sake of my servants, that I may not destroy the whole. And I will bring forth a seed out of Jacob, and an heir of my mountains out of Judah, and my chosen ones shall inherit it, and my servants shall dwell there." Of the two co-ordinate clauses of the protasis (Is 65:8), the first contains the necessary condition of the second. Hattı̄rōsh (must, or the juice of the grapes, from yârash, possibly primarily nothing more than receipt, or the produce of labour) and bâ'eshkōl have both of them the article generally found in comparisons (Ges. 109, Anm. 1); ואמר signifies, as in Is 45:24, "men say," with the most general and indefinite subject. As men to not destroy a juicy cluster of grapes, because they would thereby destroy the blessing of God which it contains; so will Jehovah for His servants' sake not utterly destroy Israel, but preserve those who are the clusters in the vineyard (Is 3:14; Is 5:1-7) or upon the vine (Ps 80:9.) of Israel. He will not destroy hakkōl, the whole without exception; that is to say, keeping to the figure, not "the juice with the skin and stalk," as Knobel and Hahn explain it, but "the particular clusters in which juice is contained, along with the degenerate neglected vineyard or vine, which bears for the most part only sour grapes (Is 5:4) or tendrils without fruit (cf., Is 18:5). The servants of Jehovah, who resemble these clusters, remain preserved. Jehovah brings out, causes to go forth, calls to the light of day (הוצי) as in Is 54:16; here, however, it is by means of sifting: Ezek 20:34.), out of Jacob and Judah, i.e., the people of the two captivities (see Is 56:3), a seed, a family, that takes possession of His mountains, i.e., His holy mountain-land (Is 14:25, cf., Ps 121:1, and har qodshı̄, which is used in the same sense in Is 11:9; Is 65:25). As "my mountain" is equivalent in sense to the "land of Israel," for which Ezekiel is fond of saying "the mountains of Israel" (e.g., Is 6:2-3), the promise proceeds still further to say, "and my chosen ones will take possession thereof" (viz., of the land, Is 60:21, cf., Is 8:21).
Geneva 1599
65:8 Thus saith the LORD, As the new wine is found in the cluster, and [one] saith, Destroy it not; for a (m) blessing [is] in it: so will I do for my servants' sake, that I may not destroy them all.
(m) That is, it is profitable: meaning that God will not destroy the faithful branches of his vineyard, when he destroys the rotten stocks, that is, the hypocrites.
John Gill
65:8 Thus saith the Lord, as the new wine is found in the cluster,.... Now, lest the truly godly and gracious among these people should be distressed at such denunciations of wrath and destruction, it is suggested that these few, this remnant according to the election of grace, should be saved from the general ruin; as when men are about to cut down a vine, or pluck it up, or prune the unfruitful branches of it, a single cluster of grapes is observed upon it, in which new wine is supposed to be:
and one saith, destroy it not, for a blessing is in it; one that stands by, perhaps the owner of the vine, seeing it, says to his servant, spare the vine, do not cut it down; or do not cut off the branch on which the cluster is, for there is life and sap in it, and it may grow, and bring forth much fruit:
so will I do for my servants' sake, that I may not destroy them all; as formerly he spared Noah at the deluge; of whom the Targum paraphrases the former clause; and Lot at the burning of Sodom; and Joshua and Caleb, when all the rest that came out of Egypt perished in the wilderness; so there would be, and were, a few whom God called by his grace, among the Jews, brought to the knowledge of Christ, and into a Gospel church state in Jerusalem; and these he preserved from the destruction of it, of which they had previous warning, and were directed to Pella, where they were safe: and so, wherever the truth of grace is, such shall not be destroyed; and which is a blessing, and a blessed work in the heart of man, and is a new thing there; and, like new wine, delightful to God and man; and like wine in the cluster, all grace, and all spiritual blessings are with it; and which must be tried by afflictions, to be brought into exercise, as the cluster is pressed; and which is found but in a few, like wine in a single cluster, concerning whom the Father says, destroy them not, being loved and chosen by him; and so says the Son, being redeemed by his blood; and the same says the Spirit, being regenerated and sanctified by his grace; and such being the servants of the Lord, and partakers of his grace, he will not suffer any of them to be destroyed; but encompasses them with his favour; holds them with his right hand; suffers no enemy to do them wrong, and guards them with his power.
John Wesley
65:8 Thus, &c. - These word's may be conceived as a gracious answer from God to the prophet, pleading God's covenant with Abraham, Isaac, and Israel. To this God replies, that he intended no such severity. His threatening should be made good upon the generality of this people. Blessing - But yet, as in a vineyard, which is generally unfruitful, there may be some vine that brings forth fruit, and has the hopes of new wine in the cluster, and as to such, the gardener bids his servant destroy it not, for there is in them what speaks God's blessing. So - So (saith God) will I do for my servants sake, that I may not destroy them all, for the sake of my servants, Abraham, Isaac, and Jacob.
Robert Jamieson, A. R. Fausset and David Brown
65:8 new wine--as if some grapes having good wine-producing juice in them, be found in a cluster which the vinedresser was about to throw away as bad, and one saith, &c.
blessing--that is, good wine-producing juice (compare Judg 9:13; Joel 2:14).
so--God will spare the godly "remnant," while the ungodly mass of the nation shall be destroyed (Is 1:9; Is 6:13; Is 10:21; Is 11:11-16).
my servants--the godly remnant. But HORSLEY, "for the sake of my servant, Messiah."
65:965:9: Եւ հանից զզաւակ Յակովբայ եւ Յուդայ, եւ ժառանգեսցեն զլեառն սրբութեան իմոյ. եւ ժառանգեսցեն ընտրեալք իմ եւ ծառայք իմ. եւ բնակեսցեն ՚ի նմա[10318]։ [10318] Ոմանք. Զզաւակ ՚ի Յակովբայ։
9 Յակոբի եւ Յուդայի սերնդին պիտի բարձրացնեմ, որպէսզի ժառանգեն իմ սուրբ լեռը. իմ ընտրեալներն ու ծառաները պիտի ժառանգեն այն եւ բնակուեն այնտեղ:
9 Յակոբէն՝ սերունդ, Յուդայէն իմ լեռներուս ժառանգորդ պիտի հանեմ։Իմ ընտրեալներս այն երկիրը պիտի ժառանգեն։Իմ ծառաներս հոն պիտի բնակին։
Եւ հանից զզաւակ Յակոբայ եւ Յուդայ, եւ ժառանգեսցեն զլեառն սրբութեան իմոյ``, եւ ժառանգեսցեն ընտրեալք իմ, եւ ծառայք իմ բնակեսցեն ի նմա:

65:9: Եւ հանից զզաւակ Յակովբայ եւ Յուդայ, եւ ժառանգեսցեն զլեառն սրբութեան իմոյ. եւ ժառանգեսցեն ընտրեալք իմ եւ ծառայք իմ. եւ բնակեսցեն ՚ի նմա[10318]։
[10318] Ոմանք. Զզաւակ ՚ի Յակովբայ։
9 Յակոբի եւ Յուդայի սերնդին պիտի բարձրացնեմ, որպէսզի ժառանգեն իմ սուրբ լեռը. իմ ընտրեալներն ու ծառաները պիտի ժառանգեն այն եւ բնակուեն այնտեղ:
9 Յակոբէն՝ սերունդ, Յուդայէն իմ լեռներուս ժառանգորդ պիտի հանեմ։Իմ ընտրեալներս այն երկիրը պիտի ժառանգեն։Իմ ծառաներս հոն պիտի բնակին։
zohrab-1805▾ eastern-1994▾ western am▾
65:965:9 И произведу от Иакова семя, и от Иуды наследника гор Моих, и наследуют это избранные Мои, и рабы Мои будут жить там.
65:9 καὶ και and; even ἐξάξω εξαγω lead out; bring out τὸ ο the ἐξ εκ from; out of Ιακωβ ιακωβ Iakōb; Iakov σπέρμα σπερμα seed καὶ και and; even τὸ ο the ἐξ εκ from; out of Ιουδα ιουδα Iouda; Iutha καὶ και and; even κληρονομήσει κληρονομεω inherit; heir τὸ ο the ὄρος ορος mountain; mount τὸ ο the ἅγιόν αγιος holy μου μου of me; mine καὶ και and; even κληρονομήσουσιν κληρονομεω inherit; heir οἱ ο the ἐκλεκτοί εκλεκτος select; choice μου μου of me; mine καὶ και and; even οἱ ο the δοῦλοί δουλος subject μου μου of me; mine καὶ και and; even κατοικήσουσιν κατοικεω settle ἐκεῖ εκει there
65:9 וְ wᵊ וְ and הֹוצֵאתִ֤י hôṣēṯˈî יצא go out מִֽ mˈi מִן from יַּעֲקֹב֙ yyaʕᵃqˌōv יַעֲקֹב Jacob זֶ֔רַע zˈeraʕ זֶרַע seed וּ û וְ and מִ mi מִן from יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah יֹורֵ֣שׁ yôrˈēš ירשׁ trample down הָרָ֑י hārˈāy הַר mountain וִ wi וְ and ירֵשׁ֣וּהָ yrēšˈûhā ירשׁ trample down בְחִירַ֔י vᵊḥîrˈay בָּחִיר chosen וַ wa וְ and עֲבָדַ֖י ʕᵃvāḏˌay עֶבֶד servant יִשְׁכְּנוּ־ yiškᵊnû- שׁכן dwell שָֽׁמָּה׃ šˈāmmā שָׁם there
65:9. et educam de Iacob semen et de Iuda possidentem montes meos et hereditabunt eam electi mei et servi mei habitabunt ibiAnd I will bring forth a seed out of Jacob, and out of Juda a possessor of my mountains: and my elect shall inherit it, and my servants shall dwell there.
9. And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and my chosen shall inherit it, and my servants shall dwell there.
65:9. And I will lead forth an offspring from Jacob, and a possessor of my mountains from Judah. And my elect shall inherit it, and my servants shall live there.
65:9. And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my servants shall dwell there.
And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my servants shall dwell there:

65:9 И произведу от Иакова семя, и от Иуды наследника гор Моих, и наследуют это избранные Мои, и рабы Мои будут жить там.
65:9
καὶ και and; even
ἐξάξω εξαγω lead out; bring out
τὸ ο the
ἐξ εκ from; out of
Ιακωβ ιακωβ Iakōb; Iakov
σπέρμα σπερμα seed
καὶ και and; even
τὸ ο the
ἐξ εκ from; out of
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
κληρονομήσει κληρονομεω inherit; heir
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
ἅγιόν αγιος holy
μου μου of me; mine
καὶ και and; even
κληρονομήσουσιν κληρονομεω inherit; heir
οἱ ο the
ἐκλεκτοί εκλεκτος select; choice
μου μου of me; mine
καὶ και and; even
οἱ ο the
δοῦλοί δουλος subject
μου μου of me; mine
καὶ και and; even
κατοικήσουσιν κατοικεω settle
ἐκεῖ εκει there
65:9
וְ wᵊ וְ and
הֹוצֵאתִ֤י hôṣēṯˈî יצא go out
מִֽ mˈi מִן from
יַּעֲקֹב֙ yyaʕᵃqˌōv יַעֲקֹב Jacob
זֶ֔רַע zˈeraʕ זֶרַע seed
וּ û וְ and
מִ mi מִן from
יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah
יֹורֵ֣שׁ yôrˈēš ירשׁ trample down
הָרָ֑י hārˈāy הַר mountain
וִ wi וְ and
ירֵשׁ֣וּהָ yrēšˈûhā ירשׁ trample down
בְחִירַ֔י vᵊḥîrˈay בָּחִיר chosen
וַ wa וְ and
עֲבָדַ֖י ʕᵃvāḏˌay עֶבֶד servant
יִשְׁכְּנוּ־ yiškᵊnû- שׁכן dwell
שָֽׁמָּה׃ šˈāmmā שָׁם there
65:9. et educam de Iacob semen et de Iuda possidentem montes meos et hereditabunt eam electi mei et servi mei habitabunt ibi
And I will bring forth a seed out of Jacob, and out of Juda a possessor of my mountains: and my elect shall inherit it, and my servants shall dwell there.
65:9. And I will lead forth an offspring from Jacob, and a possessor of my mountains from Judah. And my elect shall inherit it, and my servants shall live there.
65:9. And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my servants shall dwell there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Я произведу от Иакова семя и от Иуды - наследника гор Моих... Едва ли здесь нужно находить детальное указание на оба разделенных Еврейских царства. Лучше видеть здесь обычный библейский плеоназм, особенно характерный для пророка Исаии именно в этом отношении (т. е. в отношении к обозначению народа Божия) 9:8; 10:21-22; 27:6; 29:23; 40:27; 41:8; 48:1; 60:14, 16: и др.). Не раз также пророк Исаия говорит и о горе или горах Господних (2; 14:25; 57:13; 60:21), ясно разумея под этим всю землю обетования, т. е. Палестину, как страну крайне гористую. Действительно, стоит только взглянуть на географическую карту Палестины, чтобы вполне убедиться в справедливости такого названия. Палестину пересекают три главных группы гор: 1) горы Галилеи с высочайшей вершиной Гермон - 9400: фут. над уровнем моря, 2) горы Самарии и Иудеи - с вершинами Гебал и Гаризим около 2700: ф. и 3) горы Заиорданской области, из которых некоторые точно так же достигают 2000-3000: футов высоты.

Наследуют это избранные мои... рабы Мои... В общем смысле подобные эпитеты прилагаются в Библии ко всему Израилю (1: Пар 16:13; Пс 104:6: и др.). Но здесь ясен ограничительный смысл толкования, указывающий лишь на благочестивый "остаток" Израиля (43:20; 45:4; ср. Пс 14:1-2: и 23:3-5), на выбранных из среды избранного народа.
Adam Clarke: Commentary on the Bible - 1831
65:9: An inheritor of my mountains "An inheritor of my mountain" - הרי hari, in the singular number; so the Septuagint and Syriac; that is, of Mount Sion. See Isa 65:11 and Isa 56:7, to which Sion, the pronoun feminine singular, added to the verb in the next line, refers; ירשוה yereshuah, "shall inherit her." - L.
Albert Barnes: Notes on the Bible - 1834
65:9: And I will bring forth a seed - I will give descendants to Jacob, who shall share my favor and repossess the land.
An inheritor of my mountains - The mountains of Palestine - Jerusalem and the vicinity - called the mountains of God because he claimed that land as his special residence, and the place where his holy religion was established.
And mine elect - They who have been chosen by me to maintain my religion in the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:9: I will: Isa 10:20-22, Isa 11:11-16, Isa 27:6; Jer 31:36-40, Jer 33:17-26; Eze 36:8-15, Eze 36:24; Eze 37:21-28, Eze 39:25-29; Amo 9:11-15; Oba 1:17-21; Zep 3:20; Zac 10:6-12
mine elect: Isa 65:15, Isa 65:22; Mat 24:22; Rom 11:5-7, Rom 11:28
John Gill
65:9 And I will bring forth a seed out of Jacob,.... Jerom says most understand this of Christ; and who indeed is called the seed of the woman, the seed of Abraham, the seed of David, and sprang from Jacob or Israel, and came out of the tribe of Judah; and may be fitly signified by the cluster, in which new wine and a blessing were, which "seed" here is explanative of; since the clusters of all divine perfections, of all the blessings of grace, and of all the promises of it, are in him: and since he is that seed in whom all the nations of the earth are blessed, and with whom the covenant of grace was made, Gal 3:16, but others, the above ancient writer observes, understood it of the apostles; and it seems to design the first that believed in Christ, who were of the Jewish nation, the apostles and others; for though the generality of that people rejected the Messiah, there were a few that believed on him, a remnant according to the election of grace, whom the apostle calls a seed, the Lord left among them, and reserved for himself, Rom 9:29, Rom 11:4 such who received the seed of the word into their hearts, and were born again of incorruptible seed, and which remained in them; these were distinguished by the grace of God from the rest of the people, and were called and brought forth from among them:
and out of Judah an inheritor of my mountains; this also is true of Christ, who not only came out of the tribe of Judah, as was foretold he should, and as it is manifest he did; hence he is called the Lion of that tribe; but he is also an heir or inheritor of the mountains of God; he is indeed heir of all things, Heb 1:2, as he is the Son of God, he is heir by nature of all the Father has; and, as Mediator, he is heir by appointment of all persons and things; he has all persons for his inheritance, and in his possession, and at his dispose, angels and men; and he is possessed of all things, of all blessings of goodness, natural and temporal, spiritual and eternal; and his chosen people are joint heirs with him, and who may be here meant; such as are the seed of the Lord are sons and heirs; they are heirs of God, being the sons of God; heirs of his covenant, the blessings and promises of it, which is as a mountain, firm and immovable; they are heirs of the grace of life, and of the kingdom; heirs of righteousness, life, and salvation; of eternal glory, the heavenly Canaan, signified by the mountains of the Lord; alluding to the mountains on which the temple and Jerusalem stood, or to those about Jerusalem, or in the land of Judea in general:
and mine elect shall inherit it; Christ is God's first and chief elect, and his people are chosen in him through grace to glory; and these are the seed and heirs that do inherit grace, and shall inherit glory; for this is to be understood not literally of the land of Judea, which was not long inherited by any after the times of Christ and his apostles, to which this prophecy respects; unless it can be thought to belong to the latter day, when the Jews will be converted, and return to it; but figuratively of Mount Zion, or of the heavenly country:
and my servants shall dwell there; my righteous servants, as the Targum; these are the same with the seed, the inheritor, and the elect, who become the servants of God, through the power of his grace, and serve him cheerfully, willingly, and without selfish ends and views; to this they are chosen, and for this purpose become a spiritual seed; nor is this inconsistent with their being heirs; and who shall receive the inheritance in a way of grace, and possess it for ever; they shall dwell in the church below, and enjoy all the privileges of it, and shall dwell upon their estate for ever; for their inheritance is an eternal one, reserved in the heavens.
John Wesley
65:9 Judah - God farther promises to bring out of Judah, an inheritor of his mountains which refers to the Jews return out of the captivity of Babylon to Jerusalem, to worship God in his temple, upon mount Zion. Mine elect - My chosen ones. The term signifies such as are dignified with some special favour. The whole nation of the Jews are called a chosen people.
Robert Jamieson, A. R. Fausset and David Brown
65:9 seed--"the holy seed" (Is 6:13), a posterity from Jacob, designed to repossess the Holy Land, forfeited by the sin of the former Jews.
my mountains--Jerusalem and the rest of Judea, peculiarly God's (compare Is 2:2; Is 11:9; Is 14:32).
it--the Holy Land.
elect-- (Is 65:15, Is 65:22).
65:1065:10: Եւ եղիցի յանտառին մակաղատե՛ղք հովուաց, եւ ձորն Աքովրայ հանգի՛ստ անդւոց ժողովրդեան իմոյ որ խնդրեցինն զիս[10319]։ [10319] Այլք. Եւ եղիցին յանտառին։ Բազումք. Եւ ձորն Նաքովրայ հանգիստ անդէոց. կամ՝ անդիոց։
10 Անտառի մէջ պիտի լինեն հովիւների մակաղատեղերը, եւ Աքորի ձորը պիտի դառնայ նախիրների հանգստավայրն իմ ժողովրդի, որն ինձ է փնտռել:
10 Զիս փնտռող ժողովուրդիս համար Սարօն՝ հօտերու փարախ Եւ Աքովրի ձորը արջառներու մակաղատեղի պիտի ըլլայ
Եւ [1011]եղիցին յանտառին մակաղատեղ հովուաց``, եւ ձորն Աքովրայ հանգիստ անդէոց ժողովրդեան իմոյ որ խնդրեցինն զիս:

65:10: Եւ եղիցի յանտառին մակաղատե՛ղք հովուաց, եւ ձորն Աքովրայ հանգի՛ստ անդւոց ժողովրդեան իմոյ որ խնդրեցինն զիս[10319]։
[10319] Այլք. Եւ եղիցին յանտառին։ Բազումք. Եւ ձորն Նաքովրայ հանգիստ անդէոց. կամ՝ անդիոց։
10 Անտառի մէջ պիտի լինեն հովիւների մակաղատեղերը, եւ Աքորի ձորը պիտի դառնայ նախիրների հանգստավայրն իմ ժողովրդի, որն ինձ է փնտռել:
10 Զիս փնտռող ժողովուրդիս համար Սարօն՝ հօտերու փարախ Եւ Աքովրի ձորը արջառներու մակաղատեղի պիտի ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
65:1065:10 И будет Сарон пастбищем для овец и долина Ахор местом отдыха для волов народа Моего, который взыскал Меня.
65:10 καὶ και and; even ἔσονται ειμι be ἐν εν in τῷ ο the δρυμῷ δρυμος lodge ποιμνίων ποιμνιον flock καὶ και and; even φάραγξ φαραγξ gorge Αχωρ αχωρ into; for ἀνάπαυσιν αναπαυσις respite; relief βουκολίων βουλολιον the λαῷ λαος populace; population μου μου of me; mine οἳ ος who; what ἐζήτησάν ζητεω seek; desire με με me
65:10 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be הַ ha הַ the שָּׁרֹון֙ ššārôn שָׁרֹון Sharon לִ li לְ to נְוֵה־ nᵊwē- נָוֶה pasture צֹ֔אן ṣˈōn צֹאן cattle וְ wᵊ וְ and עֵ֥מֶק ʕˌēmeq עֵמֶק valley עָכֹ֖ור ʕāḵˌôr עָכֹור Achor לְ lᵊ לְ to רֵ֣בֶץ rˈēveṣ רֵבֶץ resting place בָּקָ֑ר bāqˈār בָּקָר cattle לְ lᵊ לְ to עַמִּ֖י ʕammˌî עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דְּרָשֽׁוּנִי׃ dᵊrāšˈûnî דרשׁ inquire
65:10. et erunt campestria in caulas gregum et vallis Achor in cubile armentorum populo meo qui requisierunt meAnd the plains shall be turned to folds of flocks, and the valley of Achor into a place for the herds to lie down in, for my people that have sought me.
10. And Sharon shall be a fold of flocks, and the valley of Achor a place for herds to lie down in, for my people that have sought me.
65:10. And the open plains will become sheepfolds for the flocks, and the valley of Achor will become a domicile for the herds, for my people who have sought me.
65:10. And Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me.
And Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me:

65:10 И будет Сарон пастбищем для овец и долина Ахор местом отдыха для волов народа Моего, который взыскал Меня.
65:10
καὶ και and; even
ἔσονται ειμι be
ἐν εν in
τῷ ο the
δρυμῷ δρυμος lodge
ποιμνίων ποιμνιον flock
καὶ και and; even
φάραγξ φαραγξ gorge
Αχωρ αχωρ into; for
ἀνάπαυσιν αναπαυσις respite; relief
βουκολίων βουλολιον the
λαῷ λαος populace; population
μου μου of me; mine
οἳ ος who; what
ἐζήτησάν ζητεω seek; desire
με με me
65:10
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
הַ ha הַ the
שָּׁרֹון֙ ššārôn שָׁרֹון Sharon
לִ li לְ to
נְוֵה־ nᵊwē- נָוֶה pasture
צֹ֔אן ṣˈōn צֹאן cattle
וְ wᵊ וְ and
עֵ֥מֶק ʕˌēmeq עֵמֶק valley
עָכֹ֖ור ʕāḵˌôr עָכֹור Achor
לְ lᵊ לְ to
רֵ֣בֶץ rˈēveṣ רֵבֶץ resting place
בָּקָ֑ר bāqˈār בָּקָר cattle
לְ lᵊ לְ to
עַמִּ֖י ʕammˌî עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דְּרָשֽׁוּנִי׃ dᵊrāšˈûnî דרשׁ inquire
65:10. et erunt campestria in caulas gregum et vallis Achor in cubile armentorum populo meo qui requisierunt me
And the plains shall be turned to folds of flocks, and the valley of Achor into a place for the herds to lie down in, for my people that have sought me.
65:10. And the open plains will become sheepfolds for the flocks, and the valley of Achor will become a domicile for the herds, for my people who have sought me.
65:10. And Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Упоминаемые в нем географические названия долин: "Сарон" и "Ахор" - имеют в Библии и другие, более точные определения: первая - лежала по Юго-Западному побережью Средиземного моря, вторая же тянулась по Юго-Востоку, невдалеке от Иерихона (Нав 7:24; 15:7: и Ос 2:15).
Adam Clarke: Commentary on the Bible - 1831
65:10: Sharon - and the valley of Achor - Two of the most fertile parts of Judea; famous for their rich pastures; the former to the west, not far from Joppa; the latter north of Jericho, near Gilgal.
Albert Barnes: Notes on the Bible - 1834
65:10: And Sharon - Sharon was properly a district south of Mount Carmel, along the coast of the Mediterranean, and extending from. Caesarea to Joppa. In the Scripture, this is almost a proverbial name to denote extraordinary beauty and fertility (see the notes at Isa 30:9; Isa 32:5).
Shall be a fold of flocks - At the time contemplated here by the prophet - the close of the exile - that whole country would have lain waste about seventy years. Of course, during that long period it would be spread over with a wild luxuriance of trees and shrubs. Once it was celebrated pasture-ground, and was exceedingly beautiful as a place for flocks and herds. Such a place it would be again When the exiles should return, and cultivate their native land. The following description of Sharon, in the spring of 1824, by Mr. Thompson, an American Missionary, will give an idea of the natural appearance of that part of Palestine. The view taken was from a high tower in Ramla. 'The whole valley of Sharon, from the mountains of Jerusalem to the sea, and from the foot of Carmel to the hills of Gaza, is spread before you like a painted map, and is extremely beautiful, especially at evening, when the last rays of the setting sun gild the distant mountain tops, the weary farmer returns from his labor, and the bleating flocks come frisking and joyful to their fold. At such a time I saw it, and lingered long in pensive meditation, until the stars looked out from the sky, and the cool breezes of evening began to shed soft dews on the feverish land. What a paradise was here when Solomon reigned in Jerusalem, and sang of the roses of Sharon!'
And the valley of Achor - This was a valley near to Jericho, and was distinguished as the place where Achan was put to death by stoning Jos 7:24; Jos 15:7; Hos 2:15. The word Achor (עכור ‛ â kô r), means properly "causing affliction," and the name was probably given to that valley from the trouble or affliction which was there caused to the Israelites from the sin of Achan. The phrase, 'the valley of Achor,' would probably thence become a proverbial expression to denote that which caused trouble of any kind. And the sense here probably is, that that which had been to the nation a source of calamity should become a source of blessing - as if a place distinguished for causing trouble should become as celebrated for producing happiness. As that valley had been a source of great trouble on their first entering into the land of Canaan, so it would become a place of great exultation, peace, and joy, on their return from their exile. They would naturally enter Canaan near to that valley, and the place which to them had been once the occasion of so much distress, would be found a quiet and peaceful place where their herds might lie down in safety (compare Hos 2:15).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:10: Sharon: Isa 33:9, Isa 35:2; Eze 34:13, Eze 34:14
and the: Jos 7:24-26; Hos 2:15
Carl Friedrich Keil and Franz Delitzsch
65:10
From west to east, i.e., in its whole extent, the land then presents the aspect of prosperous peace. "And the plain of Sharon becomes a meadow for flocks, and the valley of Achor a resting-place for oxen, for my people that asketh for me." Hasshârōn (Sharon) is the plain of rich pasture-land which stretches along the coast of the Mediterranean from Yafo to the neighbourhood of Carmel. ‛Emeq ‛Akhōr is a valley which became renowned through the stoning of Achan, in a range of hills running through the plain of Jericho (see Keil on Josh 7:24.). From the one to the other will the wealth in flocks extend, and in the one as well as in the other will that peace prevail which is now enjoyed by the people of Jehovah, who inquired for Him in the time of suffering, and therefore bear this name in truth. The idyllic picture of peace is thoroughly characteristic of Isaiah: see, for example, Is 32:20; and for rēbhets with nâveh, compare Is 35:7.
Geneva 1599
65:10 And (n) Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me.
(n) Which was a plentiful place in Judea to feed sheep, as Achor was for cattle.
John Gill
65:10 And Sharon shall be a fold of flocks,.... This was a champaign country about Joppa and Lydda, in which were rich pastures for herds and flocks, 1Chron 27:29, it seems to be a prophecy of the conversion of some in those parts, which had its accomplishment in the times of the apostles, Acts 9:35, here Christ had his sheep, and here was a fold for them; or, however, this may be expressive of the word and ordinances, which are like Sharon, green and fat pastures, for the flocks of Christ to be folded and fed in:
and the valley of Achor a place for the herds to lie down in; which, Aben Ezra says, was round about Jerusalem; but it was the valley in which Achan was stoned, and because of the trouble he gave to Israel, and had himself, it was called the valley of Achor, Josh 7:26, this the Lord promises shall be given for a door of hope, Hos 2:15 and such the word and ordinances are, where Christ causes his church and people to lie down and rest, Song 1:7 and which are an earnest and pledge of future glory and happiness, and give hope thereof; are the firstfruits of it, as the valley of Achor is said to be the first place the children of Israel set footing on, when they had passed over Jordan; it lay to the north of Jericho, over against Ai:
for my people that have sought me; with their whole hearts, being first sought and found by him; See Gill on Is 65:1.
John Wesley
65:10 A fold - Sharon was a place of great fruitfulness for pastures. It was become like a wilderness, God here promises that it should again be a place for the flocks.
Robert Jamieson, A. R. Fausset and David Brown
65:10 Sharon--(See on Is 33:9; Is 35:2).
Achor--meaning "trouble"; a valley near Jericho, so called from the trouble caused to Israel by Achan's sin (Josh 7:24). "The valley of Achor," proverbial for whatever caused calamity, shall become proverbial joy and prosperity (Hos 2:15).
65:1165:11: Այլ դուք որ թողէք զիս, եւ մոռացարուք զլեառն սրբութեան իմոյ. եւ կազմէիք դիւաց սեղան, եւ խառնէիք խառնելիս բախտից[10320]։ [10320] Ոսկան. Այլ դուք թողիք զիս, եւ։
11 Դուք թողեցիք ինձ, մոռացաք իմ սուրբ լեռը եւ սեղան գցեցիք դեւերին՝ բաժակ բարձրացնելով Բախտի աստծու պատուին:
11 Քանի որ դուք Տէրը թողուցիք Ու իմ սուրբ լեռս մոռցաք, Գադ կուռքին* սեղան պատրաստեցիք Ու Մենիին* թափելու նուէր*՝ լեցուցիք
Այլ դուք թողէք [1012]զիս եւ մոռացարուք զլեառն սրբութեան իմոյ, եւ կազմէիք [1013]դիւաց սեղան եւ խառնէիք խառնելիս [1014]բախտից:

65:11: Այլ դուք որ թողէք զիս, եւ մոռացարուք զլեառն սրբութեան իմոյ. եւ կազմէիք դիւաց սեղան, եւ խառնէիք խառնելիս բախտից[10320]։
[10320] Ոսկան. Այլ դուք թողիք զիս, եւ։
11 Դուք թողեցիք ինձ, մոռացաք իմ սուրբ լեռը եւ սեղան գցեցիք դեւերին՝ բաժակ բարձրացնելով Բախտի աստծու պատուին:
11 Քանի որ դուք Տէրը թողուցիք Ու իմ սուրբ լեռս մոռցաք, Գադ կուռքին* սեղան պատրաստեցիք Ու Մենիին* թափելու նուէր*՝ լեցուցիք
zohrab-1805▾ eastern-1994▾ western am▾
65:1165:11 А вас, которые оставили Господа, забыли святую гору Мою, приготовляете трапезу для Гада и растворяете полную чашу для Мени {Гад (или Ваал-Гад) и Мени (Мануфи) имена божеств солнца и луны.},
65:11 ὑμεῖς υμεις you δὲ δε though; while οἱ ο the ἐγκαταλιπόντες εγκαταλειπω abandon; leave behind με με me καὶ και and; even ἐπιλανθανόμενοι επιλανθανομαι forget τὸ ο the ὄρος ορος mountain; mount τὸ ο the ἅγιόν αγιος holy μου μου of me; mine καὶ και and; even ἑτοιμάζοντες ετοιμαζω prepare τῷ ο the δαίμονι δαιμων genius τράπεζαν τραπεζα table; bank καὶ και and; even πληροῦντες πληροω fulfill; fill τῇ ο the τύχῃ τυχη mixture; drink poured out
65:11 וְ wᵊ וְ and אַתֶּם֙ ʔattˌem אַתֶּם you עֹזְבֵ֣י ʕōzᵊvˈê עזב leave יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the שְּׁכֵחִ֖ים ššᵊḵēḥˌîm שׁכח forget אֶת־ ʔeṯ- אֵת [object marker] הַ֣ר hˈar הַר mountain קָדְשִׁ֑י qoḏšˈî קֹדֶשׁ holiness הַֽ hˈa הַ the עֹרְכִ֤ים ʕōrᵊḵˈîm ערך arrange לַ la לְ to † הַ the גַּד֙ ggˌaḏ גַּד [god of fortune] שֻׁלְחָ֔ן šulḥˈān שֻׁלְחָן table וְ wᵊ וְ and הַֽ hˈa הַ the מְמַלְאִ֖ים mᵊmalʔˌîm מלא be full לַ la לְ to † הַ the מְנִ֥י mᵊnˌî מְנִי destiny מִמְסָֽךְ׃ mimsˈāḵ מִמְסָךְ mixed wine
65:11. et vos qui dereliquistis Dominum qui obliti estis montem sanctum meum qui ponitis Fortunae mensam et libatis super eamAnd you, that have forsaken the Lord, that have forgotten my holy mount, that set a table for fortune, and offer libations upon it,
11. But ye that forsake the LORD, that forget my holy mountain, that prepare a table for Fortune, and that fill up mingled wine unto Destiny;
65:11. And you who have forsaken the Lord, who have forgotten my holy mountain, who set a table for Fortune, and who offer libations concerning her:
65:11. But ye [are] they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number.
But ye [are] they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number:

65:11 А вас, которые оставили Господа, забыли святую гору Мою, приготовляете трапезу для Гада и растворяете полную чашу для Мени {Гад (или Ваал-Гад) и Мени (Мануфи) имена божеств солнца и луны.},
65:11
ὑμεῖς υμεις you
δὲ δε though; while
οἱ ο the
ἐγκαταλιπόντες εγκαταλειπω abandon; leave behind
με με me
καὶ και and; even
ἐπιλανθανόμενοι επιλανθανομαι forget
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
ἅγιόν αγιος holy
μου μου of me; mine
καὶ και and; even
ἑτοιμάζοντες ετοιμαζω prepare
τῷ ο the
δαίμονι δαιμων genius
τράπεζαν τραπεζα table; bank
καὶ και and; even
πληροῦντες πληροω fulfill; fill
τῇ ο the
τύχῃ τυχη mixture; drink poured out
65:11
וְ wᵊ וְ and
אַתֶּם֙ ʔattˌem אַתֶּם you
עֹזְבֵ֣י ʕōzᵊvˈê עזב leave
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
שְּׁכֵחִ֖ים ššᵊḵēḥˌîm שׁכח forget
אֶת־ ʔeṯ- אֵת [object marker]
הַ֣ר hˈar הַר mountain
קָדְשִׁ֑י qoḏšˈî קֹדֶשׁ holiness
הַֽ hˈa הַ the
עֹרְכִ֤ים ʕōrᵊḵˈîm ערך arrange
לַ la לְ to
הַ the
גַּד֙ ggˌaḏ גַּד [god of fortune]
שֻׁלְחָ֔ן šulḥˈān שֻׁלְחָן table
וְ wᵊ וְ and
הַֽ hˈa הַ the
מְמַלְאִ֖ים mᵊmalʔˌîm מלא be full
לַ la לְ to
הַ the
מְנִ֥י mᵊnˌî מְנִי destiny
מִמְסָֽךְ׃ mimsˈāḵ מִמְסָךְ mixed wine
65:11. et vos qui dereliquistis Dominum qui obliti estis montem sanctum meum qui ponitis Fortunae mensam et libatis super eam
And you, that have forsaken the Lord, that have forgotten my holy mount, that set a table for fortune, and offer libations upon it,
65:11. And you who have forsaken the Lord, who have forgotten my holy mountain, who set a table for Fortune, and who offer libations concerning her:
65:11. But ye [are] they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-16. Идет новый отдел пророчественно-обличительной речи, в котором дан ряд сильных антитез, говорящих о блаженстве благочестивых праведных и страданиях нечестивых грешников.

Приготовляете трапезу для Гада и растворяете... чашу для Мени... Текст LXX и наш славянский это место передают так: уготовлящий демону трапезу, и исполняющий щастию растворение... Нетрудно видеть, что в последнем тексте собственные имена сирийских божеств - Гада, или Гадада и Мени, или М'ни, Ману-эл - заменены их нарицательными переводами. Телльамарнская корреспонденция и финикийские раскопки установили, что "Гад" - финикийское божество, "добрый бог фортуны" (Cheyne), образовавшееся из древне-ханаанского - Addi, или Adael - "божества грома", родств. греч. Зевсу и латин. Юпитеру, имя которого довольно часто встречается еще в телльамарнских письмах (имена Иади-Адди, Амун-Адди, Натан-Адди в др.) "Мени" - сирийское божество, встречающееся в надписях, так называемого, арамсо-персидского, или ахеменидского периода. Ученые сближают его с арабским божеством Mant, которое, по Корану, как посредствующее божество, отдаленно напоминает Мессию. Английский настольный коммент. думает, что в основе этого имени лежит семитический корень rnanât, что значит "число, часть" и указывает будто бы на такое божество, которое заведовало распределением соответствующей доли счастья каждому человеку (tnch moira).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 But ye are they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number. 12 Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not. 13 Therefore thus saith the Lord GOD, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: 14 Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. 15 And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name: 16 That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.
Here the different states of the godly and wicked, of the Jews that believed and of those that still persisted in unbelief, are set the one over--against the other, as life and death, good and evil, the blessing and the curse.
I. Here is the fearful doom of those that persisted in their idolatry after the deliverance out of Babylon, and in infidelity after the preaching of the gospel of Christ. Observe,
1. What the doom is that is here threatened: "I will number you to the sword as sheep for the slaughter, and there shall be no escaping, no standing out; you shall all bow down to it," v. 12. God's judgments come, (1.) Regularly, and are executed according to the commission. Those fall by the sword that are numbered or counted out to it, and none besides. Though the sword seems to devour promiscuously one as well as another, yet it is made to know its number and shall not exceed. (2.) Irresistibly. The strongest and most stout-hearted sinners shall be forced to bow before them; for none ever hardened their hearts against God and prospered.
2. What the sins are that number them to the sword. (1.) Idolatry was the ancient sin (v. 11): "You are those who, instead of seeking me and serving me as my people, forsake the Lord, disown him, and cast him off to embrace other gods, who forget my holy mountain (the privileges it confers and the obligations it lays you under) to burn incense upon the mountains of your idols (v. 7), and have deserted the one only living and true God." They prepared a table for that troop of deities which the heathen worship and poured out drink-offerings to that numberless number of them; for those that thought one God too little never thought scores and hundreds sufficient, but were still adding to the number of them, till they had as many gods as cities and their altars were as thick as heaps in the furrows of the field, Hos. xii. 11. Some take Gad and Meni, which we translate a troop and a number, to be the proper names of two of their idols, answering to Jupiter and Mercury. Whatever they were, their worshippers spared no cost to do them honour; they prepared a table for them, and filled out mixed wine for drink-offerings to them; they would pinch their families rather than stint their devotions, which should shame the worshippers of the true God out of their niggardliness. (2.) Infidelity was the sin of the later Jews (v. 12): When I called, you did not answer, which refers to the same that v. 2 did (I have stretched out my hands to a rebellious people), and that is applied to those who rejected the gospel. Our Lord Jesus himself called (he stood and cried, John vii. 37), but they did not hear, they would not answer; they were not convinced by his reasonings nor moved by his expostulations; both the fair warnings he gave them of death and ruin and the fair offers he made them of life and happiness were slighted and made no impression upon them. Yet this was not all: You did evil before my eyes, not by surprise, or through inadvertency, but with deliberation: You did choose that wherein I delighted not; he means that which he utterly detested and abhorred. It is not strange that those who will not be persuaded to choose that which is good persist in their choice and pursuit of that which is evil. See the malignity of sin; it is evil in God's eyes, highly offensive to him, and yet it is committed before his eyes, in his sight and presence, and in contempt of him; it is likewise a contradiction to the will of God; it is doing that, of choice, which we know will displease him.
II. The aggravation of this doom, from the consideration of the happy state of those that were brought to repentance and faith.
1. The blessedness of those that serve God, and the woeful condition of those that rebel against him, are here set the one over--against the other, that they may serve as a foil to each other, v. 13-16. (1.) God's servants may well think themselves happy, and for ever indebted to that free grace which made them so, when they see how miserable some of their neighbours are for want of that grace, who are hardened, and likely to perish for ever in unbelief, and what a narrow escape they had of being among them. See ch. lxvi. 24. (2.) It will add to the grief of those that perish to see the happiness of God's servants (whom they had hated, and vilified, and looked upon with the utmost disdain), and especially to think that they might have shared in their bliss if it had not been their own fault. It made the torment of the rich man in hell the more grievous that he saw Abraham afar off and Lazarus in his bosom, Luke xvi. 23. See Luke xiii. 28. Sometimes the providence of God makes such a difference as this between good and bad in this world, and the prosperity of the righteous becomes a grievous eye-sore and vexation of heart to the wicked (Ps. cxii. 10), and it will certainly be so in the great day. We fools counted his life madness and his end without honour; but now how is he numbered with the saints and his lot is among the chosen. Now,
2. The difference of their states lies in two things:--
(1.) In point of comfort and satisfaction. [1.] God's servants shall eat and drink; they shall have the bread of life to feed, to feast upon, continually, shall be abundantly replenished with the goodness of his house, and shall want nothing that is good for them. Heaven's happiness will be to them an everlasting feast; they shall be filled with that which now they hunger and thirst after. But those who set their hearts upon the world, and place their happiness in that, shall be hungry and thirsty, always empty, always craving; for it is not bread; it surfeits, but it satisfies not. In communion with God, and dependence upon him, there is full satisfaction; but in sinful pursuits there is nothing but disappointment. [2.] God's servants shall rejoice and sing for joy of heart. They have constant cause for joy, and there is nothing that may be an occasion of grief to them but they have an allay sufficient for it; and, as far as faith is in act and exercise, they have a heart to rejoice, and their joy is their strength. They shall rejoice in their hope, because it shall not make them ashamed. Heaven will be a world of everlasting joy to all that are now sowing in tears. But, on the other hand, those that forsake the Lord shut themselves out from all true joy, for they shall be ashamed of their vain confidence in themselves, and their own righteousness, and the hopes they had built thereon. When the expectations of bliss wherewith they had flattered themselves are frustrated, O what confusion will fill their faces! Then shall they cry for sorrow of heart, and howl for vexation of spirit, perhaps in this world, when their laughter shall be turned into mourning and their joy into heaviness, and certainly in that world where the torment will be endless, easeless, and remediless--nothing but weeping, and wailing, and gnashing of teeth, to eternity. Let these two be compared, Now he is comforted and thou art tormented, and which of the two will we choose to take our lot with?
(2.) In point of honour and reputation, v. 15, 16. The memory of the just is, and shall be, blessed, but the name of the wicked shall rot. [1.] The name of the idolaters and unbelievers shall be left for a curse, shall be loaded with ignominy and made for ever infamous. It shall be used in giving bad characters--Thou art as cruel as a Jew; and in imprecation--God make thee as miserable as a Jew. It shall be for a curse to God's chosen, that is, for a warning to them; they shall be afraid of falling under the curse upon the Jewish nation, of perishing after the same example of unbelief. The curse of those whom God rejects should make his chosen stand in awe. The Lord God shall slay thee; he shall quite extirpate the Jews and cut them off from being a people; they shall no longer live as a nation, nor ever be incorporated again. [2.] The name of God's chosen shall become a blessing: He shall call his servants by another name. The children of the covenant shall no longer be called Jews, but Christians; and to them, under that name, all the promises and privileges of the new covenant shall be secured. This other name shall be an honourable name; it shall not be confined to one nation, but with it men shall bless themselves in the earth, all the world over. God shall have servants out of all nations who shall all be dignified with this new name. They shall bless themselves in the God of truth. First, They shall give honour to God both in their prayers and in their solemn oaths, in their addresses for his favour as their felicity and their appeals to his justice as their Judge. This is a part of the homage we owe to God; we must bless ourselves in him, that is, we must reckon that we have enough to make us happy, that we need no more, and can desire no more, if we have him for our God. It is of great consequence what we bless ourselves in, what we most please ourselves with and value ourselves by our interest in. Worldly people bless themselves in the abundance they have of this world's goods (Ps. xlix. 18; Luke xii. 19); but God's servants bless themselves in him, as a God all-sufficient for them. He is their crown of glory and diadem of beauty, their strength and portion. By him also they shall swear, and not by any creature or any false god. To his judgment they shall refer their cause, from whom every man's judgment doth proceed. Secondly, They shall give honour to him as the God of truth, the God of the Amen (so the word is); some understand it of Christ who is himself the Amen, the faithful witness (Rev. iii. 14), and in whom all the promises are yea and amen, 2 Cor. i. 20. In him we must bless ourselves, and by him we must swear unto the Lord and covenant with him. He that is blessed in the earth (so some read it) shall be blessed in the true God, for Christ is the true God and eternal life, 1 John v. 20. And it was promised of old that in him all the families of the earth should be blessed, Gen. xii. 3. Some read it, He shall bless himself in the God of the faithful people, in God as the God of all believers, desiring no more than to share in the blessings wherewith they are blessed, to be dealt with as he deals with them. Thirdly, They shall give him honour as the author of this blessed change which they have the experience of; they shall think themselves happy in having him for their God who has made them to forget their former troubles, the remembrance of them being swallowed up in their present comforts: Because they are hidden from God's eyes, that is, they are quite taken away; for, if there were any remainder of their troubles, God would be sure to have his eye upon it, in compassion to them and concern for them. They shall no longer feel them; for God will no longer see them. He is pleased to speak as if he would make himself easy by making them easy; and therefore they shall with a great deal of satisfaction bless themselves in him.
Adam Clarke: Commentary on the Bible - 1831
65:11: That prepare a table for that troop "Who set in order a table for Gad" - The disquisitions and conjectures of the learned concerning Gad and Meni are infinite and uncertain: perhaps the most probable may be, that Gad means good fortune, and Meni the moon. "But why should we be solicitous about it?" says Schmidius. "It appears sufficiently, from the circumstances, that they were false gods; either stars, or some natural objects; or a mere fiction. The Holy Scriptures did not deign to explain more clearly what these objects of idolatrous worship were; but chose rather, that the memory of the knowledge of them should be utterly abolished. And God be praised, that they are so totally abolished, that we are now quite at a loss to know what and what sort of things they were." Schmidius on the place, and on Jdg 2:13, Bibl. Hallensia.
Jerome, on the place, gives an account of this idolatrous practice of the apostate Jews, of making a feast, or a lectisternium, as the Romans called it, for these pretended deities. Est in cunctis urbibus, et maxime in Aegypto, et in Alexandria, idololatriae vetus consuetudo, ut ultimo die anni, et mensis ejus qui extremus est, ponant mensam refertam varii generis epulis, et poculum mulso mixtum; vel praeteriti anni vel futuri fertilitatem auspicantes. Hoc autem faciebant et Israelitae, omnium simulachrorum portenta venerantes; et nequaquam altari victimas, sed hujusmodi mensae liba fundebant. "In all cities, and especially in Egypt and Alexandria, it was an ancient idolatrous custom on the last day of the year, to spread a table covered with various kinds of viands, and a goblet mixed with new wine, referring to the fertility either of the past or coming year. The Israelites did the same, worshipping all kinds of images, and pouring out libations on such tables," etc. See also Le Clerc on the place; and on Isa 66:17, and Dav. Millii Dissert. v.
The allusion to Meni, which signifies number, is obvious. If there had been the like allusion to Gad, which might have been expected, it might perhaps have helped to let us into the meaning of that word. It appears from Jerome's version of this place, that the words τῳ δαιμονιω, to a demon, (or δαιμονι, as some copies have it), and τῃ τυχῃ, to fortune, stood in his time in the Greek version in an inverted order from that which they have in the present copies; the latter then answering to גד gad, the former to מני meni: by which some difficulty would be avoided; for it is commonly supposed that גד gad signifies τυχη, Fortune. See Gen 30:11, apud Sept. This matter is so far well cleared up by MSS. Pachom. and 1. D. II., which agree in placing these two words in that order, which Jerome's version supposes. - L.
My Old MS. Bible translates: That putten the borde of fortune; and offreden licours upon it; and so the Vulgate.
Ἑτοιμαζοντες τῳ δαιμονιῳ τραπεζαν, και πληρουντες τῃ τυχῃ κερασμα. Preparing a table for the demon, and filling up, or pouring out, a libation to fortune."
Septuagint.
Ye have set up an aulter unto fortune
And geven rich drink offeringes unto treasure.
Coverdale.
Albert Barnes: Notes on the Bible - 1834
65:11: But ye are they that forsake the Lord - Or rather, 'Ye who forsake Yahweh, and who forget my holy mountain, I will number to the sword.' The design of this verse is to remind them of their idolatries, and to assure them that they should not escape unpunished.
That forget my holy mountain - Mount Moriah, the sacred mountain on which the temple was built.
That prepare a table - It was usual to set food and drink before idols - with the belief that the gods consumed what was thus placed before them (see the notes at Isa 65:4). The meaning here is, that the Jews had united with the pagan in thus 'preparing a table;' that is, setting it before the idols referred to, and placing food on it for them.
For that troop - Margin, 'Gad.' Perhaps there is nowhere a more unhappy translation than this. It has been made evidently because our translators were not aware of the true meaning of the word, and did not seem to understand that it referred to idolatry. The translation seems to have been adopted with some reference to the paronomasia occurring in Gen 49:19; 'Gad, a troop shall overcome him' - יגוּדנוּ גדוּד גד gâ d gedû d yegû denû - where the word Gad has some resemblance to the word rendered troop. The word Gad itself, however, never means troop, and evidently should not be so rendered here. Much has been written on this place, and the views of the learned concerning Gad and Meni are very various and uncertain. Those who are disposed to examine the subject at length, may consult Rosenmuller, Vitringa, and Gesenius on the passage; and also the following works.
On this passage the reader may consult the Dissertation el David Mills, De Gad et Meni, and also the Dissertation of Jo. Goth. Lakemacher, De Gad et Meni, both of which are to be found in Ugolin's Thesaurus, xxiii. pp. 671-718, where the subject is examined at length. Mills supposes that the names Gad and Meni are two names for the moon - sidus bonum, and μηνη mē nē. He remarks that 'on account of the power which the moon is supposed to exert over sublunary things, it was often called the goddess Fortune. It is certain that the Egyptians by Τύχη Tuchē (Fortune), which they numbered among the gods who were present at the birth of man, understood the moon.' Among the Arabians and Persians the moon is said to have been denominated Sidus felix et faustum - 'The happy and propitious star.' See Rosenmuller in loc. Lakemather supposes that two idols are meant - Hecate and Mann Vitringa and Rosenmuller suppose that the sun and moon are intended. Grotius supposes that the name Gad means the same as the goddess Fortune, which was worshipped by the Hebrews, Chaldeans, and Arabians; and that Meni means a divinity of that name, which Strabo says was worshipped in Armenia and Phrygia. Other opinions may be seen in Vitringa. That two idols are intended here, there can be no doubt. For,
1. The circumstance mentioned of their preparing a table for them, and pouring out a drink-offering, is expressive of idolatry.
2. The connection implies this, as the reproof in this chapter is to a considerable extent for their idolatry.
3. The universal opinion of expositors, though they have varied in regard to the idols intended, proves this.
Aben Ezra, Kimchi, and the rabbis generally suppose that by Gad the planet Jupiter was intended, which they say was worshipped throughout the East as the god of fortune, and this is now the pRev_alent opinion. The word גד gad, says Gesenius, means fortune, especially the god Fortune, which was worshipped in Babylon. He supposes that it was the same idol which was also called Baal or Bel (compare the notes at Isa 46:1), and that by this name the planet Jupiter - Stella Jovis - was intended, which was regarded throughout the East as the genius and giver of good fortune, hence called by the Arabians bona fortuna major - 'the greater good fortune.' The word 'Meni,' on the other hand, Gesenius supposes to denote the planet Venus, called in the East bolla fortuna minor - 'the lesser good fortune.' The Vulgate renders this, Fortunae - 'To Fortune.' The Septuagint, Τῷ δαιμονίῳ tō daimoniō - 'To a demon;' though, in the corresponding member, Meni is rendered by τῇ τύχῃ tē tuchē - 'To Fortune,' and it is possible that the order of the words has been inverted, and that they meant to render the word Gad by Fortune. The Chaldee renders it simply, לטעון leṭ a‛ evâ n - 'To idols.' It is agreed on all hands that some idol is here referred to that was extensively worshipped in the East; and the general impression is, that it was an idol representing Fortune. But whether it was the Sun, or the planet Jupiter, is not easy to determine.
That it was customary to place a table before the idol has been already remarked, and is expressly affirmed by Jerome. 'In all cities,' says he, 'and especially in Egypt, and in Alexandria, it was an ancient custom of idolatry, that on the last day of the year, and of the last month, they placed a table filled with food of various kinds, and a cup containing wine and honey mixed together - poculum mulso mistum - either as an expression of thankfulness for the fertility of the past year, or invoking fertility for the coming year.' Thus Herodotus (iii. 18) also describes the celebrated table of the sun in Ethiopia. 'What they call the table of the sun was this: A plain in the vicinity of the city was filled, to the height of four feet, with roasted flesh of all kinds of animals, which was carried there in the night under the inspection of magistrates; during the day, whoever pleased was at liberty to go and satisfy his hunger. The natives of the place affirm that the earth spontaneously produces all these viands; this, however, is what they call the table of the sun.'
And that furnish the drink-offering - In all ancient worship, it was customary to pour out a libation, or a drink-offering. This was done among idolaters, to complete the idea of a repast. As they placed food before the idols, so they also poured out wine before them, with the idea of propitiating them (see the notes at Isa 57:6).
To that number - Margin, 'Meni.' The phrase, 'to that number' evidently conveys no idea, and it would have been much better to have retained the name Meni, without any attempt to translate it. The rendering, 'to that number' was adopted because the word מני menı̂ y is derived from מנה mâ nâ h, to allot, to appoint, to number. Various opinions also have been entertained in regard to this. Rosenmuller and many others suppose that the moon is intended, and it has been supposed that the name Meni was given to that luminary because it numbered the months, or divided the time. Bynaeus and David Mills have endeavored to demonstrate that this was the moon, and that this was extensively worshipped in Eastern nations. Vitringa supposes that it was the same deity which was worshipped by the Syrians and Philistines by the name of Astarte, or Ashtaroth, as it is called in the Scripture; or as οὐρανίης ouraniē s, the queen of heaven; and if the name Gad be supposed to represent the sun, the name Meni will doubtless represent the moon.
The goddess Ashtaroth or Astarte, was a goddess of the Sidonians, and was much worshipped in Syria and Phenicia. Solomon introduced her worship in Jerusalem Kg1 11:33. Three hundred priests were constantly employed in her service at Hierapolis in Syria. She was called 'the queen of heaven;' and is usually mentioned in connection with Baal. Gesenius supposes that the planet Venus is intended, regarded as the source of good fortune, and worshipped extensively in connection with the planet Jupiter, especially in the regions of Babylonia. It seems to be agreed that the word refers to the worship of either the moon or the planet Venus, regarded as the goddess of good fortune. It is not very material which is intended, nor is it easy to determine. The works referred to above may be consulted for a more full examination of the subject than is consistent with the design of these notes. The leading idea of the prophet is, that they were deeply sunken and debased in thus forsaking Yahweh, and endeavoring to propitiate the favor of idol-gods.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:11: they that: Isa 1:28; Deu 29:25; Ch1 28:9; Jer 17:13
my holy: Isa 65:25, Isa 2:2, Isa 11:9, Isa 56:7, Isa 57:13; Psa 132:13; Heb 12:22; Rev 21:2, Rev 21:3
prepare: Isa 57:5-10; Deu 32:17; Jer 2:28; Eze 23:41, Eze 23:42; Co1 10:20, Co1 10:21
troop: or, Gad
number: or, Meni
Carl Friedrich Keil and Franz Delitzsch
65:11
The prophecy now turns again to those already indicated and threatened in Is 65:1-7. "And ye, who are enemies to Jehovah, O ye that are unmindful of my holy mountain, who prepare a table for Gad, and fill up mixed drink for the goddess of destiny - I have destined you to the sword, and ye will all bow down to the slaughter, because I have called and ye have not replied, I have spoken and ye have not heard; and ye did evil in mine eyes, and ye chose that which I did not like." It may be taken for granted as a thing generally admitted, that Is 65:11 refers to two deities, and to the lectisternia (meals of the gods, cf., Jer 7:18; Jer 51:44) held in their honour. שׁלחן ערך is the other side of the lectum sternere, i.e., the spreading of the cushions upon which the images of the gods were placed during such meals of the gods as these. In the passage before us, at any rate, the lectus answering to the shulchân (like the sella used in the case of the goddesses) is to be taken as a couch for eating, not for sleeping on. In the second clause, therefore, ממסך למני והממלאים (which is falsely accentuated in our editions with tifchah mercha silluk, instead of mercha tifchah silluk), ממסך מלּא signifies to fill with mixed drink, i.e., with wine mixed with spices, probably oil of spikenard. מלּא may be connected not only with the accusative of the vessel filled, but also with that of the thing with which it is filled (e.g., Ex 28:17). Both names have the article, like הבּעל. הגּד is perfectly clear; if used as an appellative, it would mean "good fortune." The word has this meaning in all the three leading Semitic dialects, and it also occurs in this sense in Gen 30:11, where the chethib is to be read בּגד (lxx ἐν τύχῃ). The Aramaean definitive is גּדּא (not גּדא), as the Arabic 'gadd evidently shows. The primary word is גּדד (Arab. 'gadda), to cut off, to apportion; so that Arab. jaddun, like the synonymous ḥaḍḍun, signifies that which is appointed, more especially the good fortune appointed. There can be no doubt, therefore, that Gad, the god of good fortune, more especially if the name of the place Baal-Gad is to be explained in the same way as Baal-hammn, is Baal (Bel) as the god of good fortune. Gecatilia (Mose ha-Cohen) observes, that this is the deified planet Jupiter. This star is called by the Arabs "the greater luck" as being the star of good fortune; and in all probability it is also the rabb-el-bacht (lord of good fortune) worshipped by the Ssabians (Chwolsohn, ii. 30, 32). It is true that it is only from the passage before us that we learn that it was worshipped by the Babylonians; for although H. Rawlinson once thought that he had found the names Gad and Menni in certain Babylonian inscriptions (Journal of the Royal Asiatic Society, xii. p. 478), the Babylonian Pantheon in G. Rawlinson's Monarchies contains neither of these names. With this want of corroborative testimony, the fact is worthy of notice, that a Rabbi named 'Ulla, who sprang from Babylon, explains the דרגשׁ of the Mishna by דגדא ערסא (a sofa dedicated to the god of prosperity, and often left unused) (b. Nedarim 56a; cf., Sanhedrin 20a).
(Note: The foreign formula of incantation given in b. Sabbath 67a, ובושכי עושדי ל וסינוק ידג דג (according to the glosses, "O Fortune, give good fortune, and be not tardy day and night"), also belongs here; whereas the name of a place not far from Siloah, called Gad-yavan (Gad of Greece), contains some allusion to the mythology of Greece, which we are unable to trace. In the later usage of the language Gad appears to have acquired the general meaning of numen (e.g., b. Chullin 40a; דהר גד, the mountain-spirit); and this helps to explain the fact that in Pehlewi גדמן signifies majesty in a royal, titular sense (see Vuller's Lex.; and Spiegel in the Indische Studien, 3, 412).)
But if Gad is Jupiter, nothing is more probable than that Meni is Venus; for the planet Venus is also regarded as a star of prosperity, and is called by the Arabs "the lesser luck." The name Meni in itself, indeed, does not necessarily point to a female deity; for meni from mânâh, if taken as a passive participial noun (like גּרי בּריה, a creature), signifies "that which is apportioned;" or if taken as a modification of the primary form many, like גּדי, טלי, צבי, and many others, allotment, destination, fate. We have synonyms in the Arabic mana-n and meniye, and the Persian bacht (adopted into the Arabic), which signify the general fate, and from which bago-bacht is distinguished as signifying that which is exceptionally allotted by the gods. The existence of a deity of this name meni is also probably confirmed by the occurrence of the personal name עבדמני on certain Aramaeo-Persian coins of the Achaemenides,
(Note: See Rdiger in the concluding part of the thes. p. 97.)
with which Frst associates the personal name Achiman (see his Lex.), combining מן with Μήν, and מני with Μήνη, as Movers (Phnizier, i. 650) and Knobel have also done. מן and מני would then be Semitic forms of these Indo-Germanic names of deities; for Μήν is Deus Lunus, the worship of which in Carrae (Charran) is mentioned by Spartian in chapter vi. of the Life of Caracalla, whilst Strabo (xii. 3, 31, 32) speaks of it as being worshipped in Pontus, Phrygia, and other places; and Μήνη is Dea Luna (cf., Γενείτη Μάνη in Plut. quaest. rom. 52, Genita Mana in Plin. h. n. 29, 4, and Dea Mena in Augustine, Civ. 4, 11), which was worshipped, according to Diodorus (iii. 56) and Nonnus (Dionys. v. 70 ss.), in Phoenicia and Africa. The rendering of the lxx may be quoted in favour of the identity of the latter with מני (ἑτοιμάζοντες τῷ δαιμονίῳ (another reading δαίμονι τράπεζαν καὶ πληροῦντες τῇ τύχῃ κέρασμα), especially if we compare with this what Macrobius says in Saturn. i. 19, viz., that "according to the Egyptians there are four of the gods which preside over the birth of men, Δαίμων Τύχη ̓́Ερωσ ̓Ανάγκη. Of these Daimōn is the sun, the author of spirit, of warmth, and of light. Tychē is the moon, as the goddess through whom all bodies below the moon grow and disappear, and whose ever changing course accompanies the multiform changes of this mortal life."
(Note: See Ge. Zoega's Abhandlungen, edited by Welcker (1817), pp. 39, 40.)
In perfect harmony with this is the following passage of Vettius Valens, the astrologer of Antioch, which has been brought to light by Selden in his Syntagma de Diis Syris: Κλῆροι τῆς τύχης καὶ τοῦ δαίμονος σημαίνουσιν (viz., by the signs of nativity) ἣλιον τε καὶ σελήνην. Rosenmller very properly traces back the Sept. rendering to this Egyptian view, according to which Gad is the sun-god, and Meni the lunar goddess as the power of fate. Now it is quite true that the passage before us refers to Babylonian deities, and not to Egyptian; at the same time there might be some relation between the two views, just as in other instances ancient Babylonia and Egypt coincide.
But there are many objections that may be offered to the combination of מני (Meni) and Μήνη: (1.) The Babylonian moon-deity was either called Sı̄n, as among the ancient Shemites generally, or else by other names connected with ירח (ירח) and châmar. (2.) The moon is called mâs is Sanscrit, Zendic mâo, Neo-Pers. mâh (mah); but in the Arian languages we meet with no such names as could be traced to a root mân as the expansion of mâ (to measure), like μήν μήνη), Goth. mena; for the ancient proper names which Movers cites, viz., ̓Αριαμένησ ̓Αρταμένης, etc., are traceable rather to the Arian manas = μένος, mens, with which Minerva (Menerva, endowed with mind) is connected. (3.) If meni were the Semitic form of the name for the moon, we should expect a closer reciprocal relation in the meanings of the words. We therefore subscribe to the view propounded by Gesenius, who adopts the pairing of Jupiter and Venus common among the Arabs, as the two heavenly bodies that preside over the fortunes of men; and understands by Meni Venus, and by Gad Jupiter. There is nothing at variance with this in the fact that 'Ashtoreth (Ishtar, with 'Ashērâh) is the name of Venus (the morning star), as we have shown at Is 14:12. Meni is her special name as the bestower of good fortune and the distributor of fate generally; probably identical with Mant, one of the three leading deities of the prae-Islamitish Arabs.
(Note: See Krehl, Religion der vorislamischen Araber, p. 78. Sprenger in his Life of Mohammad, 1862, compares the Arabic Manât with מני.)
The address proceeds with umânı̄thı̄ (and I have measured), which forms an apodosis and contains a play upon the name of Meni, Is 65:11 being as it were a protasis indicating the principal reason of their approaching fate. Because they sued for the favour of the two gods of fortune (the Arabs call them es-sa'dâni, "the two fortunes") and put Jehovah into the shade, Jehovah would assign them to the sword, and they would all have to bow down (כּרע as in Is 10:4). Another reason is now assigned for this, the address thus completing the circle, viz., because when I called ye did not reply, when I spake ye did not hear (this is expressed in the same paratactic manner as in Is 5:4; Is 12:1; Is 50:2), and ye have done, etc.: an explanatory clause, consisting of four members, which is repeated almost word for word in Is 66:4 (cf., Is 56:4).
Geneva 1599
65:11 But ye [are] they that forsake the LORD, that forget my holy mountain, that prepare a table for that (o) troop, and that furnish the drink offering to that number.
(o) By the multitude and number he means their innumerable idols of whom they thought they could never have enough.
John Gill
65:11 But ye are they that forsake the Lord,.... Here the Lord returns to the body of the people again, the unbelievers and rejecters of the Messiah, who turned away from him, would not hear his doctrine, nor submit to his ordinances; they forsook the worship of the Lord, as the Targum; yea, some that professed to be his disciples, and followed him for a while, left him, and walked no more with him, Jn 6:60,
that forget my holy mountain; Mount Zion, the city of the living God, the heavenly Jerusalem, the Gospel church, to which the seed or heirs, the chosen of God, and the servants of the Lord among the Jews, came, and enjoyed the immunities of it, and worshipped the Lord there; but these men forgot it, and either never came, or, if any of them did, they soon forsook the assembling of themselves together, as the manner of some was, Heb 12:22,
that prepare a table for that troop; or, "for a troop"; a troop of idols worshipped; or, "for Gad", which some take to be the name of a star; and R. Moses the priest says it is the name of the star Jupiter, in the Arabic language, a lucky star. The Vulgate Latin version renders it, "for fortune": and the word is used by the Jewish writers (y) for the goddess Fortune, or good luck, and who make mention of "the bed of fortune" (z); a bed, which, they say, is prepared for a star, and no man may sleep on it; and a table also, which they might not use but for that star, the same with the table here; for they used beds or couches at their tables, or at eating. And Jerom on the place says, it was an old custom in Egypt, particularly in Alexandria and other cities, on the last day of the year, to prepares table, with all kind of provisions for eating and drinking, by way of thankfulness for the fertility of the last year, and in order to obtain it in the year following; and this the Israelites did. "Table" seems to be put for an altar, on which sacrifice was offered to idols. Mention is made by Herodotus (a) of the table of the sun among the Ethiopians.
And that furnish the drink offering unto that number: or, "to a number"; to a number of deities, which were as numerous as their cities, Jer 2:28 and according to the number of them they provided drink offerings, or a mixture of wine and water; and also according to the number of the priests that sacrificed they filled cups of wine, as Jarchi observes; or according to the number of letters in a person's name they wished well to, as many cups they drank, to which Sanctius thinks the allusion is; or to "Meni", which R. Moses takes to be the name of a star; some interpret it of a number of stars or planets, the seven planets particularly; and others of the planet Mercury. Some think it is the name of an idol, either, of an idol of the Arabians, as Pocock (b); or of the Armenians, as others, Armenia being called Minni, Jer 51:27. The Targum interprets both clauses of idol deities; and so, in the gloss on the Talmud (c), they are both said to be the names of idols. Bynaeus (d) seems to me to have advanced the best notion of Gad and Meni, translated "that troop", and "that number", which is, that the one signifies the sun, and the other the moon, which he supports with many reasons; so Vitringa; and yet there is a difficulty in the words, how they are to be applied to the Jews in the times of Christ and the apostles, when they were not guilty of such idolatrous practices; unless this is to be understood of the sins of their forefathers visited on them, as in Is 65:3, though this is said of the same persons that forsook the Lord, and forgot his mountain; wherefore I am inclined to think that some thing like this is the sense of the words; that the evil charged upon this people, and of which they were guilty, was, that they regarded the stars, and attributed their case and circumstances to the influences of them, or to fate and fortune, rather than to the providence of God; or trusted in their troops and numbers, and so defied and despised the Roman army that besieged them, which was their ruin.
(y) Bereshit Rabba, sect. 65. fol. 58. 2. T. Bab. Cholin, fol. 40. 1. (z) T. Bab. Nedarim, fol. 56. 1. & Gloss. in ib, & Sanhedrin, fol. 20, 1. Gloss. in ib. (a) Thalia, sive I. 3. c. 18. (b) Specimen Hist. Arab, p. 92, 93. (c) T. Bab. Sanhedrin, fol. 92. 1. & Gloss. in ib. T. Bab. Sabbat, fol. 67. 2. (d) De Caleeis Hebraeor. I. 1. c. 9. sect. 7, &c.
John Wesley
65:11 Forget - To forget God's holy mountains, signifies not to regard the true worship of God. God calls Zion his holy mountain. That troop - The idols of the ten tribes, and of the Assyrians, were a troop, where as the God of Israel was one God. By preparing a table, here seems to be meant, the feasts they made upon their sacrifices in imitation of what the true God had commanded his people. Furnish - God had appointed drink offerings for his honour, but the people had paid their homage to idols. Number - The multitude of their idols.
Robert Jamieson, A. R. Fausset and David Brown
65:11 holy mountain--Moriah, on which the temple was.
troop--rather "Gad," the Babylonian god of fortune, the planet Jupiter, answering to Baal or Bel; the Arabs called it "the Greater Good Fortune"; and the planet Venus answering to Meni, "the Lesser Good Fortune" [GESENIUS, KIMCHI, &c.]. Tables were laid out for their idols with all kinds of viands, and a cup containing a mixture of wine and honey, in Egypt especially, on the last day of the year [JEROME].
drink offering--rather, "mixed drink."
number--rather, "Meni"; as goddess of fortune she was thought to number the fates of men. VITRINGA understands Gad to be the sun; Meni the moon, or Ashtaroth or Astarte (3Kings 11:33).
65:1265:12: Ե՛ս մատնեցից զձեզ ՚ի սո՛ւր, եւ ամենեքեան կոտորեսջիք. զի կոչեցի զձեզ՝ եւ ո՛չ լուարուք. խօսեցայ՝ եւ ստունգանեցէք. եւ արարէք չա՛ր առաջի իմ. եւ զոր ո՛չ կամէի՝ ընտրեցէ՛ք։
12 Ես էլ ձեզ սրի եմ մատնելու, եւ ամէնքդ կոտորուելու էք, որովհետեւ կանչեցի ձեզ, բայց չլսեցիք, խօսեցի, բայց դուք ականջ չդրեցիք, իմ առաջ չարութիւն կատարեցիք եւ, ինչ չէի ցանկանում, ա՛յն ընտրեցիք»:
12 Ես ալ ձեզ սուրի պիտի մատնեմ Եւ ամէնքդ պիտի ծռիք մորթուելու համար. Քանզի կանչեցի ու պատասխան չտուիք, Խօսեցայ ու մտիկ չըրիք, Հապա իմ առջեւս չարութիւն ըրիք Եւ ինծի հաճելի չեղածը ընտրեցիք»։
ես մատնեցից զձեզ ի սուր, եւ ամենեքեան [1015]կոտորեսջիք. զի կոչեցի զձեզ` եւ ոչ լուարուք. խօսեցայ` եւ ստունգանեցէք, եւ արարէք չար առաջի իմ, եւ զոր ոչ կամէի` ընտրեցէք:

65:12: Ե՛ս մատնեցից զձեզ ՚ի սո՛ւր, եւ ամենեքեան կոտորեսջիք. զի կոչեցի զձեզ՝ եւ ո՛չ լուարուք. խօսեցայ՝ եւ ստունգանեցէք. եւ արարէք չա՛ր առաջի իմ. եւ զոր ո՛չ կամէի՝ ընտրեցէ՛ք։
12 Ես էլ ձեզ սրի եմ մատնելու, եւ ամէնքդ կոտորուելու էք, որովհետեւ կանչեցի ձեզ, բայց չլսեցիք, խօսեցի, բայց դուք ականջ չդրեցիք, իմ առաջ չարութիւն կատարեցիք եւ, ինչ չէի ցանկանում, ա՛յն ընտրեցիք»:
12 Ես ալ ձեզ սուրի պիտի մատնեմ Եւ ամէնքդ պիտի ծռիք մորթուելու համար. Քանզի կանչեցի ու պատասխան չտուիք, Խօսեցայ ու մտիկ չըրիք, Հապա իմ առջեւս չարութիւն ըրիք Եւ ինծի հաճելի չեղածը ընտրեցիք»։
zohrab-1805▾ eastern-1994▾ western am▾
65:1265:12 вас обрекаю Я мечу, и все вы прекл{о}нитесь на заклание: потому что Я звал, и вы не отвечали; говорил, и вы не слушали, но делали злое в очах Моих и избирали то, что было неугодно Мне.
65:12 ἐγὼ εγω I παραδώσω παραδιδωμι betray; give over ὑμᾶς υμας you εἰς εις into; for μάχαιραν μαχαιρα short sword πάντες πας all; every ἐν εν in σφαγῇ σφαγη slaughter πεσεῖσθε πιπτω fall ὅτι οτι since; that ἐκάλεσα καλεω call; invite ὑμᾶς υμας you καὶ και and; even οὐχ ου not ὑπηκούσατε υπακουω listen to ἐλάλησα λαλεω talk; speak καὶ και and; even παρηκούσατε παρακουω disregard καὶ και and; even ἐποιήσατε ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐναντίον εναντιον next to; before ἐμοῦ εμου my καὶ και and; even ἃ ος who; what οὐκ ου not ἐβουλόμην βουλομαι want ἐξελέξασθε εκλεγω select; choose
65:12 וּ û וְ and מָנִ֨יתִי mānˌîṯî מנה count אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker] לַ la לְ to † הַ the חֶ֗רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and כֻלְּכֶם֙ ḵullᵊḵˌem כֹּל whole לַ la לְ to † הַ the טֶּ֣בַח ṭṭˈevaḥ טֶבַח slaughtering תִּכְרָ֔עוּ tiḵrˈāʕû כרע kneel יַ֤עַן yˈaʕan יַעַן motive קָרָ֨אתִי֙ qārˈāṯî קרא call וְ wᵊ וְ and לֹ֣א lˈō לֹא not עֲנִיתֶ֔ם ʕᵃnîṯˈem ענה answer דִּבַּ֖רְתִּי dibbˌartî דבר speak וְ wᵊ וְ and לֹ֣א lˈō לֹא not שְׁמַעְתֶּ֑ם šᵊmaʕtˈem שׁמע hear וַ wa וְ and תַּעֲשׂ֤וּ ttaʕᵃśˈû עשׂה make הָ hā הַ the רַע֙ rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינַ֔י ʕênˈay עַיִן eye וּ û וְ and בַ va בְּ in אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not חָפַ֖צְתִּי ḥāfˌaṣtî חפץ desire בְּחַרְתֶּֽם׃ פ bᵊḥartˈem . f בחר examine
65:12. numerabo vos in gladio et omnes in caede corruetis pro eo quod vocavi et non respondistis locutus sum et non audistis et faciebatis malum in oculis meis et quae nolui elegistisI will number you in the sword, and you shall all fall by slaughter: because I called and you did not answer: I spoke, and you did not hear: and you did evil in my eyes, and you have chosen the things that displease me.
12. I will destine you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but ye did that which was evil in mine eyes, and chose that wherein I delighted not.
65:12. I will number you with the sword, and you will all fall by slaughter. For I called and you did not respond; I spoke, and you did not listen. And you did what is evil in my eyes; and what I did not will, you have chosen.
65:12. Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose [that] wherein I delighted not.
Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose [that] wherein I delighted not:

65:12 вас обрекаю Я мечу, и все вы прекл{о}нитесь на заклание: потому что Я звал, и вы не отвечали; говорил, и вы не слушали, но делали злое в очах Моих и избирали то, что было неугодно Мне.
65:12
ἐγὼ εγω I
παραδώσω παραδιδωμι betray; give over
ὑμᾶς υμας you
εἰς εις into; for
μάχαιραν μαχαιρα short sword
πάντες πας all; every
ἐν εν in
σφαγῇ σφαγη slaughter
πεσεῖσθε πιπτω fall
ὅτι οτι since; that
ἐκάλεσα καλεω call; invite
ὑμᾶς υμας you
καὶ και and; even
οὐχ ου not
ὑπηκούσατε υπακουω listen to
ἐλάλησα λαλεω talk; speak
καὶ και and; even
παρηκούσατε παρακουω disregard
καὶ και and; even
ἐποιήσατε ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐναντίον εναντιον next to; before
ἐμοῦ εμου my
καὶ και and; even
ος who; what
οὐκ ου not
ἐβουλόμην βουλομαι want
ἐξελέξασθε εκλεγω select; choose
65:12
וּ û וְ and
מָנִ֨יתִי mānˌîṯî מנה count
אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker]
לַ la לְ to
הַ the
חֶ֗רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
כֻלְּכֶם֙ ḵullᵊḵˌem כֹּל whole
לַ la לְ to
הַ the
טֶּ֣בַח ṭṭˈevaḥ טֶבַח slaughtering
תִּכְרָ֔עוּ tiḵrˈāʕû כרע kneel
יַ֤עַן yˈaʕan יַעַן motive
קָרָ֨אתִי֙ qārˈāṯî קרא call
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
עֲנִיתֶ֔ם ʕᵃnîṯˈem ענה answer
דִּבַּ֖רְתִּי dibbˌartî דבר speak
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שְׁמַעְתֶּ֑ם šᵊmaʕtˈem שׁמע hear
וַ wa וְ and
תַּעֲשׂ֤וּ ttaʕᵃśˈû עשׂה make
הָ הַ the
רַע֙ rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינַ֔י ʕênˈay עַיִן eye
וּ û וְ and
בַ va בְּ in
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
חָפַ֖צְתִּי ḥāfˌaṣtî חפץ desire
בְּחַרְתֶּֽם׃ פ bᵊḥartˈem . f בחר examine
65:12. numerabo vos in gladio et omnes in caede corruetis pro eo quod vocavi et non respondistis locutus sum et non audistis et faciebatis malum in oculis meis et quae nolui elegistis
I will number you in the sword, and you shall all fall by slaughter: because I called and you did not answer: I spoke, and you did not hear: and you did evil in my eyes, and you have chosen the things that displease me.
65:12. I will number you with the sword, and you will all fall by slaughter. For I called and you did not respond; I spoke, and you did not listen. And you did what is evil in my eyes; and what I did not will, you have chosen.
65:12. Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose [that] wherein I delighted not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Вас обрекаю Я мечу... "Обрекаю" - по-еврейски выражено יתיכב, т. е. употреблен тот же самый корень תכב, который заложен и в имени только что названного божества - "Мени". При таком понимании дела мы имеем здесь сильную антитезу истинного Бога с одним из ложных, что, вообще, составляет отличительную черту стиля у пророка Исаии.

"Заклание мечем", "согбение до земли", как расплата за неповиновение Богу - все это образы, хорошо известные нам из кн. пророка Исаии (10:4; 46:1; 50:2; 53:7; 56:4; 66:4: и др.). И единственная причина всего этого, снова подчеркивает пророк Исаия от лица Самого Господа, - собственное поведение непокорного Израиля (см. 2: ст.).
Adam Clarke: Commentary on the Bible - 1831
65:12: Therefore will I number you - Referring to Meni, which signifies number "Rabbi Eliezar said to his disciples, Turn to God one day before you die. His disciples said, How call a man know the day of his death? He answered, Therefore it is necessary that you should turn to God to-day, for possibly ye may die to-morrow."
Albert Barnes: Notes on the Bible - 1834
65:12: Therefore will I number you to the sword - There is undoubtedly an allusion here to the idol Meni mentioned in Isa 65:11, and a play upon the name, in accordance with a custom quite common in the sacred Scriptures. The word מניתי mâ niytiy, 'I will number,' is derived from מנה mâ nâ h, the same word from which מני menı̂ y, is derived. The idea is, since they worshipped a god whose name denoted number - perhaps one who was supposed to number or appoint the fates of people - God would number them. He would determine their destiny. It would not be done by any idol that was supposed to preside over the destinies of people; not by blind fate, or by anyone of the heavenly bodies, but it would be by an intelligent and holy God. And thus numbering or determining their lot would not be in accordance with their expectations, imparting to them a happy fortune, but would be devoting them to the sword; that is, to destruction. The allusion is, probably, to the calamities which God afterward brought on them by the invasion of the Chaldeans.
And ye shall all bow down to the slaughter - This is evidently strong, and probably hyperbolic language, meaning that a large portion of the nation would be cut off by the sword. The allusion here is, I think, to the slaughter of the Jewish people in the invasion of the Chaldeans. The evil of idolatry pRev_ailed, in the time of Isaiah, under the reign of Manasseh; and in the time of Zedekiah it had increased so much even in Jerusalem, that it was said, 'All the chief priests and the people transgressed very much after all the abominations of the pagan; and polluted the house of the Lord which he had hallowed in Jerusalem .... And they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, until there was no remedy. Therefore he brought upon them the king of the Chaldeans, who killed their young people with the sword, in the house of their sanctuary, and had no compassion upon young man or maiden, old man or him that stooped for age; he gave them all into their hand Ch2 36:14, Ch2 36:16-17. It is possible, also, that this is intended to express a more general truth, and to intimate that when his people forsake him he will punish them; but the primary reference, it is proable, was to the slaughter caused by the Babylonians when they destroyed Jerusalem.
Because when I called - When I called you by the prophets to repentance and to my service (see Pro 1:24 ff.)
Ye did not answer - You showed the same disregard and contempt which a child does who suffers a parent to call him, and who pays no attention to it. One of the chief aggravations of human guilt is, that the sinner pays no attention to the calls of God. He pretends not to hear; or he hears to disregard it. No more decided contempt can be shown to the Almighty; no deeper proof of the stupidity and guilt of people can be furnished.
But did evil before mine eyes - (See the notes at Isa 65:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:12: will I: Isa 3:25, Isa 10:4; Lev 26:25; Deu 32:25; Jer 18:21, Jer 34:17; Eze 14:17-21; Zep 1:4-6; Mat 22:7
because: Isa 50:2, Isa 66:4; Ch2 36:15, Ch2 36:16; Pro 1:24-33; Jer 7:13; Zac 7:7, Zac 7:11-13; Mat 21:34-43, Mat 22:3; Joh 1:11
did evil: Isa 65:3, Isa 1:16; Jer 16:17
and did: Isa 66:3, Isa 66:4; Pro 1:29
Geneva 1599
65:12 Therefore will I (p) number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I (q) spoke, ye did not hear; but did evil before my eyes, and did choose [that] in which I delighted not.
(p) Seeing you cannot number your gods, I will number you with the sword.
(q) By my prophets, whom you would not obey.
John Gill
65:12 Therefore will I number you to the sword,.... There is an elegancy in the expression, alluding to Meni, that number, they furnished a drink offering for, or trusted in; and since they did, God would number them, or appoint a number of them to the sword; or suffer them to be slain in great numbers, even from one end of their land to another, Jer 12:12, they should be numbered and told out, or care taken that none of them should escape the sword of the Romans, or not be taken by them:
and ye shall all bow down to the slaughter; be obliged to submit to the conqueror, and lay down their necks to be sacrificed by him:
because, when I called, ye did not answer; when I spoke, ye did not hear; when Christ called unto them personally, to come and hear him, they turned a deaf ear to this charmer, charming so wisely, and would not attend upon his ministry, Prov 1:24, and when he called to them in the ministry of his apostles, they rejected him and his word with contempt; they put it away from them, contradicting and blaspheming it, Acts 13:45. The Targum is,
"because I sent my prophets, and ye turned not; they prophesied, and ye did not receive them:''
but did evil before mine eyes, and did choose that wherein I delighted not; adhered to the traditions of the elders, and taught for doctrines the commandments of men; and which they chose and preferred to the word of God, and the Gospel of Christ; and these were things the Lord delighted not in, yea, abhorred; and their embracing and cleaving to them were evil in his sight; see Mt 15:3.
John Wesley
65:12 To the sword - A great number of you shall perish by the sword; or possibly the term number may refer to all in the next phrase, so that none of them should escape. God saith he will number them, tell them out one by one to the sword. Bow down - As you have bowed down to idols. I called - By my prophets, you did not answer by doing the things which I enjoined. Chuse - You sinned deliberately chusing sinful courses, the things which I hated.
Robert Jamieson, A. R. Fausset and David Brown
65:12 number--"doom" you. Alluding to the "number," as Meni (Is 65:11) means. Retribution in kind, the punishment answering to the sin (compare 2Chron 36:14-17).
I called, ye . . . not answer--"I called," though "none had called" upon Me (Is 64:7); yet even then none "answered" (Prov 1:24). Contrast with this God and His people's mutual fellowship in prayer (Is 65:24).
65:1365:13: Վասն ա՛յսորիկ ա՛յսպէս ասէ Տէր. Ահաւասիկ որ ծառայենն ինձ կերիցեն, եւ դուք քաղցիջիք. ահաւասիկ որ ծառայենն ինձ արբցեն, եւ դուք ծարաւեսջիք. ահաւասիկ որ ծառայենն ինձ, ուրախ լիցին եւ դուք ամաչեսջիք[10321]. [10321] Ոմանք ՚ի չորեսին եւս տեղիս. Որ ծառայէինն ինձ։
13 Դրա համար էլ Տէրն այսպէս է ասում. «Ահաւասիկ նրանք, որ ինձ են ծառայում, պիտի ուտեն, իսկ դուք քաղցած էք մնալու. ահաւասիկ նրանք, որ ինձ են ծառայում, պիտի խմեն, իսկ դուք ծարաւ էք մնալու. ահաւասիկ նրանք, որ ինձ են ծառայում, ուրախ պիտի լինեն, իսկ դուք ամօթով էք մնալու:
13 Անոր համար Տէր Եհովան այսպէս կ’ըսէ.«Ահա իմ ծառաներս պիտի ուտեն, Բայց դուք անօթի պիտի մնաք։Ահա իմ ծառաներս պիտի խմեն, Բայց դուք ծարաւ պիտի մնաք։Ահա իմ ծառաներս պիտի ուրախանան, Բայց դուք պիտի ամչնաք։
Վասն այսորիկ այսպէս ասէ [1016]Տէր. Ահաւասիկ որ ծառայենն ինձ` կերիցեն, եւ դուք քաղցիջիք. ահաւասիկ որ ծառայենն ինձ` արբցեն, եւ դուք ծարաւեսջիք. ահաւասիկ որ ծառայենն ինձ` ուրախ լիցին, եւ դուք ամաչեսջիք:

65:13: Վասն ա՛յսորիկ ա՛յսպէս ասէ Տէր. Ահաւասիկ որ ծառայենն ինձ կերիցեն, եւ դուք քաղցիջիք. ահաւասիկ որ ծառայենն ինձ արբցեն, եւ դուք ծարաւեսջիք. ահաւասիկ որ ծառայենն ինձ, ուրախ լիցին եւ դուք ամաչեսջիք[10321].
[10321] Ոմանք ՚ի չորեսին եւս տեղիս. Որ ծառայէինն ինձ։
13 Դրա համար էլ Տէրն այսպէս է ասում. «Ահաւասիկ նրանք, որ ինձ են ծառայում, պիտի ուտեն, իսկ դուք քաղցած էք մնալու. ահաւասիկ նրանք, որ ինձ են ծառայում, պիտի խմեն, իսկ դուք ծարաւ էք մնալու. ահաւասիկ նրանք, որ ինձ են ծառայում, ուրախ պիտի լինեն, իսկ դուք ամօթով էք մնալու:
13 Անոր համար Տէր Եհովան այսպէս կ’ըսէ.«Ահա իմ ծառաներս պիտի ուտեն, Բայց դուք անօթի պիտի մնաք։Ահա իմ ծառաներս պիտի խմեն, Բայց դուք ծարաւ պիտի մնաք։Ահա իմ ծառաներս պիտի ուրախանան, Բայց դուք պիտի ամչնաք։
zohrab-1805▾ eastern-1994▾ western am▾
65:1365:13 Посему так говорит Господь Бог: вот, рабы Мои будут есть, а вы будете голодать; рабы Мои будут пить, а вы будете томиться жаждою;
65:13 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am οἱ ο the δουλεύοντές δουλευω give allegiance; subject μοι μοι me φάγονται φαγω swallow; eat ὑμεῖς υμεις you δὲ δε though; while πεινάσετε πειναω hungry ἰδοὺ ιδου see!; here I am οἱ ο the δουλεύοντές δουλευω give allegiance; subject μοι μοι me πίονται πινω drink ὑμεῖς υμεις you δὲ δε though; while διψήσετε διψαω thirsty ἰδοὺ ιδου see!; here I am οἱ ο the δουλεύοντές δουλευω give allegiance; subject μοι μοι me εὐφρανθήσονται ευφραινω celebrate; cheer ὑμεῖς υμεις you δὲ δε though; while αἰσχυνθήσεσθε αισχυνω shame; ashamed
65:13 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּה־ kō- כֹּה thus אָמַ֣ר׀ ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH הִנֵּ֨ה hinnˌē הִנֵּה behold עֲבָדַ֤י׀ ʕᵃvāḏˈay עֶבֶד servant יֹאכֵ֨לוּ֙ yōḵˈēlû אכל eat וְ wᵊ וְ and אַתֶּ֣ם ʔattˈem אַתֶּם you תִּרְעָ֔בוּ tirʕˈāvû רעב be hungry הִנֵּ֧ה hinnˈē הִנֵּה behold עֲבָדַ֛י ʕᵃvāḏˈay עֶבֶד servant יִשְׁתּ֖וּ yištˌû שׁתה drink וְ wᵊ וְ and אַתֶּ֣ם ʔattˈem אַתֶּם you תִּצְמָ֑אוּ tiṣmˈāʔû צמא be thirsty הִנֵּ֧ה hinnˈē הִנֵּה behold עֲבָדַ֛י ʕᵃvāḏˈay עֶבֶד servant יִשְׂמָ֖חוּ yiśmˌāḥû שׂמח rejoice וְ wᵊ וְ and אַתֶּ֥ם ʔattˌem אַתֶּם you תֵּבֹֽשׁוּ׃ tēvˈōšû בושׁ be ashamed
65:13. propter hoc haec dicit Dominus Deus ecce servi mei comedent et vos esurietis ecce servi mei bibent et vos sitietisTherefore thus saith the Lord God: Behold my servants shall eat, and you shall be hungry: behold my servants shall drink, and you shall be thirsty.
13. Therefore thus saith the Lord GOD, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed:
65:13. Because of this, thus says the Lord God: Behold, my servants will eat, and you will be hungry. Behold, my servants will drink, and you will be thirsty.
65:13. Therefore thus saith the Lord GOD, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed:
Therefore thus saith the Lord GOD, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed:

65:13 Посему так говорит Господь Бог: вот, рабы Мои будут есть, а вы будете голодать; рабы Мои будут пить, а вы будете томиться жаждою;
65:13
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
οἱ ο the
δουλεύοντές δουλευω give allegiance; subject
μοι μοι me
φάγονται φαγω swallow; eat
ὑμεῖς υμεις you
δὲ δε though; while
πεινάσετε πειναω hungry
ἰδοὺ ιδου see!; here I am
οἱ ο the
δουλεύοντές δουλευω give allegiance; subject
μοι μοι me
πίονται πινω drink
ὑμεῖς υμεις you
δὲ δε though; while
διψήσετε διψαω thirsty
ἰδοὺ ιδου see!; here I am
οἱ ο the
δουλεύοντές δουλευω give allegiance; subject
μοι μοι me
εὐφρανθήσονται ευφραινω celebrate; cheer
ὑμεῖς υμεις you
δὲ δε though; while
αἰσχυνθήσεσθε αισχυνω shame; ashamed
65:13
לָכֵ֞ן lāḵˈēn לָכֵן therefore
כֹּה־ kō- כֹּה thus
אָמַ֣ר׀ ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
הִנֵּ֨ה hinnˌē הִנֵּה behold
עֲבָדַ֤י׀ ʕᵃvāḏˈay עֶבֶד servant
יֹאכֵ֨לוּ֙ yōḵˈēlû אכל eat
וְ wᵊ וְ and
אַתֶּ֣ם ʔattˈem אַתֶּם you
תִּרְעָ֔בוּ tirʕˈāvû רעב be hungry
הִנֵּ֧ה hinnˈē הִנֵּה behold
עֲבָדַ֛י ʕᵃvāḏˈay עֶבֶד servant
יִשְׁתּ֖וּ yištˌû שׁתה drink
וְ wᵊ וְ and
אַתֶּ֣ם ʔattˈem אַתֶּם you
תִּצְמָ֑אוּ tiṣmˈāʔû צמא be thirsty
הִנֵּ֧ה hinnˈē הִנֵּה behold
עֲבָדַ֛י ʕᵃvāḏˈay עֶבֶד servant
יִשְׂמָ֖חוּ yiśmˌāḥû שׂמח rejoice
וְ wᵊ וְ and
אַתֶּ֥ם ʔattˌem אַתֶּם you
תֵּבֹֽשׁוּ׃ tēvˈōšû בושׁ be ashamed
65:13. propter hoc haec dicit Dominus Deus ecce servi mei comedent et vos esurietis ecce servi mei bibent et vos sitietis
Therefore thus saith the Lord God: Behold my servants shall eat, and you shall be hungry: behold my servants shall drink, and you shall be thirsty.
65:13. Because of this, thus says the Lord God: Behold, my servants will eat, and you will be hungry. Behold, my servants will drink, and you will be thirsty.
65:13. Therefore thus saith the Lord GOD, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Ряд специальных антитез, в которых различные виды блаженства праведных противополагаются обратным видам страдания грешных. "Вся серия этих контрастов может быть понимаема двояко: буквально - с отнесением ее к двум классам пленных израильтян, оставшихся верными Господу и изменивших Ему; и метафорически в отношении к рабам Господа и Его врагах всех времен и всех мест" (The Pulp. Comm. 472: p.).
Adam Clarke: Commentary on the Bible - 1831
65:13: My servants shalt eat, but ye shall be hungry - Rabbi Joachan ben Zachai said in a parable: There was a king who invited his servants, but set them no time to come to the feast. The prudent and wary who were among them adorned themselves; and, standing at the gate of the king's house, said, Is there any thing lacking in the king's house? i.e., Is there any work to be done in it? But the foolish which were among them went, and mocking said, When shall the feast be, in which there is no labor? Suddenly, the king sought out his servants: they who were adorned entered in, and they who were still polluted entered in also. The king was glad when he met the prudent, but he was angry when he met the foolish. Therefore he said, Let those sit down, and let them eat; but let these stand and look on.
This parable is very like that of the wise and foolish virgins, Matthew 25, and that of the marriage of the king's son, Matthew 22.
Albert Barnes: Notes on the Bible - 1834
65:13: Therefore, thus saith the Lord God - The design of this verse is to show what would be the difference between those who kept and those who forsook his commandments. The one would be objects of his favor, and have abundance; the other would be objects of his displeasure, and be subjected to the evils of poverty, grief, and want.
My servants shall eat - Shall have abundance. They shall be objects of my favor.
But ye - Ye who Rev_olt from me, and who worship idols.
Shall be hungry - Shall be subjected to the evils of want. The idea is, that the one should partake of his favor; the other should be punished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:13: my servants shall eat: Psa 34:10, Psa 37:19, Psa 37:20; Mal 3:18; Luk 14:23, Luk 14:24, Luk 16:24, Luk 16:25
my servants shall rejoice: Isa 61:7, Isa 66:5, Isa 66:14; Dan 12:2
Carl Friedrich Keil and Franz Delitzsch
65:13
On the ground of the sin thus referred to again, the proclamation of punishment is renewed, and the different fates awaiting the servants of Jehovah and those by whom He is despised are here announced in five distinct theses and antitheses. "Therefore thus saith the Lord, Jehovah: Behold my servants will eat, but ye will hunger; behold my servants will drink, but ye will thirst; behold my servants will rejoice, but ye will be put to shame; behold my servants will exult for delight of heart, but ye will cry for anguish of heart, and ye will lament for brokenness of spirit. And ye will leave your name for a curse to my chosen ones, and the Lord, Jehovah, will slay thee; but His servants He will call by another name, to that whoever blesseth himself in the land will bless himself by the God of truthfulness, and whoever sweareth in the land will swear by the God of truthfulness, because the former troubles are forgotten, and because they have vanished from mine eyes." The name Adonai is connected with the name Jehovah for the purpose of affirming that the God of salvation and judgment has the power to carry His promises and threats into execution. Starving, confounded by the salvation they had rejected (תּבשׁוּ as in Is 66:5), crying and wailing (תּילילוּ, fut. hiph. as in Is 15:2, with a double preformative; Ges. 70, 2 Anm.) for sorrow of heart and crushing of spirit (shebher, rendered very well by the lxx συντριβή, as in Is 61:1, συντετριμμένους ), the rebellious ones are left behind in the land of captivity, whilst the servants of Jehovah enjoy the richest blessings from God in the land of promise (Is 62:8-9). The former, perishing in the land of captivity, leave their name to the latter as shebhū‛âh, i.e., to serve as a formula by which to swear, or rather to execrate or curse (Num 5:21), so that men will say, "Jehovah slay thee, as He slew them." This, at any rate, is the meaning of the threat; but the words וגו והמיתך cannot contain the actual formula, not even if we drop the Vav, as Knobel proposes, and change לבחירי into לבחיריו; for, in the first place, although in the doxologies a Hebrew was in the habit of saying "berūkh shemō" (bless his name) instead of yehı̄ shemō bârukh (his name be blessed), he never went so far as the Arab with his Allâh tabâr, but said rather יתברך. Still less could he make use of the perfect (indicative) in such sentences as "may he slay thee," instead of the future (voluntative) ימיתך, unless the perfect shared the optative force of the previous future by virtue of the consecutio temporum. And secondly, the indispensable כּהם or כּאלּה would be wanting (see Jer 29:22, cf., Gen 48:20). We may therefore assume, that the prophet has before his mind the words of this imprecatory formula, though he does not really express them, and that he deduces from it the continuation of the threat. And this explains his passing from the plural to the singular. Their name will become an execration; but Jehovah will call His servants by another name (cf., Is 62:2), so that henceforth it will be the God of the faithfully fulfilled promise whose name men take into their mouth when they either desire a blessing or wish to give assurance of the truth (hithbâr be, to bless one's self with any one, or with the name of any one; Ewald, 133, Anm. 1). No other name of any god is now heard in the land, except this gloriously attested name; for the former troubles, which included the mixed condition of Israel in exile and the persecution of the worshippers of Jehovah by the despisers of Jehovah, are now forgotten, so that they no longer disturb the enjoyment of the present, and are eve hidden from the eyes of God, so that all thought of ever renewing them is utterly remote from His mind. This is the connection between Is 65:16 and Is 65:13-15. אשׁר does not mean eo quod here, as in Gen 31:49 for example, but ita ut, as in Gen 13:16. What follows is the result of the separation accomplished and the promise fulfilled. For the same reason God is called Elohē'âmēn, "the God of Amen," i.e., the God who turns what He promises into Yea and Amen (2Cor 1:20). The epithet derived from the confirmatory Amen, which is thus applied to Jehovah, is similar to the expression in Rev_ 3:14, where Jesus is called "the Amen, the faithful and true witness." The explanatory kı̄ (for) is emphatically repeated in וכי, as in Gen 33:11 and 1Kings 19:4 (compare Job 38:20). The inhabitants of the land stand in a close and undisturbed relation to the God who has proved Himself to be true to His promises; for all the former evils that followed from the sin have entirely passed away.
Geneva 1599
65:13 Therefore thus saith the Lord GOD, Behold, my servants shall (r) eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed:
(r) By these words, eat and drink, he means the blessed life of the faithful, who have always had consolation and full contentment of all things in their God, though sometimes they lack these corporal things.
John Gill
65:13 Therefore thus saith the Lord God,.... This being the case, the following contrast is formed between those that believed in Christ, and those that rejected him:
behold, my servants shall eat, but ye shall be hungry: which has been verified in a literal sense; for the Christians, the Lord's righteous servants, as the Targum in the several clauses calls them, were, as Eusebius (e) relates, by a divine warning, directed to leave Jerusalem, before the destruction of it; when they removed to a place called Pella, beyond Jordan, where they had proper accommodations; while the unbelieving Jews were penned up in the city, and were starved, and multitudes of them died by famine: and in a figurative sense they had a famine, not of bread, or of water, but of hearing the word of the Lord; the Gospel being taken from them, and sent to another people, who received it, and ate it, and were nourished by it; which is bread that strengthens, meat that is savoury, milk that nourishes, honey that is sweet to the taste, delicious fruit, and all that is wholesome and healthful; Christ in the word particularly, who is the Lamb of God, the fatted calf, the hidden manna, the bread of life and spiritual meat, as his flesh is, is the food which believers eat by faith, and feed upon, and are nourished with; while others starve, feeding upon ashes and husks, on that which is not bread. Kimchi interprets this and the following clauses, figuratively, of the reward of the world to come, and of the delights and pleasures of the soul, signified by eating and drinking; and so, he says, their Rabbins interpret it; see Lk 14:15.
Behold, my servants shall drink, and ye shall be thirsty; which has the same sense as before, the same thing in different words. Particularly true believers in Christ drink of his blood by faith, which is drink indeed; and of the grace of Christ, which is the water of life, of which they may drink freely; and of the Gospel of Christ, which is as wine and milk, and as cold water to a thirsty soul; and of the love of Christ, which is better than wine; and they shall drink of new wine with him in the kingdom of his Father; while the wicked shall thirst after their sins and lusts now, and have no satisfaction in them, and hereafter will want a drop of water to cool their tongues.
Behold, my servants shall rejoice; in Christ, in his person, grace, and fulness; in his righteousness and salvation; and in hope of the glory of God by him:
but ye shall be ashamed; of their vain confidence; of their trust in their own righteousness, in their temple, and the service of it; in their troops and numbers, particularly when taken and carried captive; and more especially this will be their case at the great day of judgment, when they shall see him whom they have pierced.
(e) Hist. Eccl. I. 3. c. 5. p. 75.
Robert Jamieson, A. R. Fausset and David Brown
65:13 eat--enjoy all blessings from me (Song 5:1).
hungry-- (Amos 4:6; Amos 8:11). This may refer to the siege of Jerusalem under Titus, when 1,100,000 are said to have perished by famine; thus Is 65:15 will refer to God's people without distinction of Jew and Gentile receiving "another name," namely, that of Christians [HOUBIGANT]. A further fulfilment may still remain, just before the creation of the "new heavens and earth," as the context, Is 65:17, implies.
65:1465:14: ահաւասիկ որ ծառայենն ինձ ցնծասցեն ուրախութեամբ սրտից, եւ դուք աղաղակեսջիք առ ցաւս սրտից ձերոց, եւ առ բեկումն ոգւոց ձերոց ողբասջիք[10322]։ [10322] Ոմանք. Եւ առ բեկման ոգւոց։
14 Ահաւասիկ նրանք, որ ինձ են ծառայում, սրտի ուրախութեամբ պիտի ցնծան, իսկ դուք ձեր սրտի ցաւից աղաղակելու էք, ձեր հոգու կսկծից ողբալու էք:
14 Ահա իմ ծառաներս սրտի ուրախութեամբ պիտի ցնծան, Բայց դուք սրտի ցաւէ պիտի աղաղակէք Եւ հոգիի ճնշումէ պիտի ոռնաք։
ահաւասիկ որ ծառայենն ինձ` ցնծասցեն ուրախութեամբ սրտից, եւ դուք աղաղակեսջիք առ ցաւս սրտից ձերոց, եւ առ բեկումն ոգւոց ձերոց ողբասջիք:

65:14: ահաւասիկ որ ծառայենն ինձ ցնծասցեն ուրախութեամբ սրտից, եւ դուք աղաղակեսջիք առ ցաւս սրտից ձերոց, եւ առ բեկումն ոգւոց ձերոց ողբասջիք[10322]։
[10322] Ոմանք. Եւ առ բեկման ոգւոց։
14 Ահաւասիկ նրանք, որ ինձ են ծառայում, սրտի ուրախութեամբ պիտի ցնծան, իսկ դուք ձեր սրտի ցաւից աղաղակելու էք, ձեր հոգու կսկծից ողբալու էք:
14 Ահա իմ ծառաներս սրտի ուրախութեամբ պիտի ցնծան, Բայց դուք սրտի ցաւէ պիտի աղաղակէք Եւ հոգիի ճնշումէ պիտի ոռնաք։
zohrab-1805▾ eastern-1994▾ western am▾
65:1465:14 рабы Мои будут веселиться, а вы будете в стыде; рабы Мои будут петь от сердечной радости, а вы будете кричать от сердечной скорби и рыдать от сокрушения духа.
65:14 ἰδοὺ ιδου see!; here I am οἱ ο the δουλεύοντές δουλευω give allegiance; subject μοι μοι me ἀγαλλιάσονται αγαλλιαω jump for joy ἐν εν in εὐφροσύνῃ ευφροσυνη celebration ὑμεῖς υμεις you δὲ δε though; while κεκράξεσθε κραζω cry διὰ δια through; because of τὸν ο the πόνον πονος pain τῆς ο the καρδίας καρδια heart ὑμῶν υμων your καὶ και and; even ἀπὸ απο from; away συντριβῆς συντριβη spirit; wind ὀλολύξετε ολολυζω howl
65:14 הִנֵּ֧ה hinnˈē הִנֵּה behold עֲבָדַ֛י ʕᵃvāḏˈay עֶבֶד servant יָרֹ֖נּוּ yārˌōnnû רנן cry of joy מִ mi מִן from טּ֣וּב ṭṭˈûv טוּב best לֵ֑ב lˈēv לֵב heart וְ wᵊ וְ and אַתֶּ֤ם ʔattˈem אַתֶּם you תִּצְעֲקוּ֙ tiṣʕᵃqˌû צעק cry מִ mi מִן from כְּאֵ֣ב kkᵊʔˈēv כְּאֵב pain לֵ֔ב lˈēv לֵב heart וּ û וְ and מִ mi מִן from שֵּׁ֥בֶר ššˌēver שֶׁבֶר breaking ר֖וּחַ rˌûₐḥ רוּחַ wind תְּיֵלִֽילוּ׃ tᵊyēlˈîlû ילל howl
65:14. ecce servi mei laetabuntur et vos confundemini ecce servi mei laudabunt prae exultatione cordis et vos clamabitis prae dolore cordis et prae contritione spiritus ululabitisBehold my servants shall rejoice, and you shall be confounded: behold my servants shall praise for joyfulness of heart, and you shall cry for sorrow of heart, and shall howl for grief of spirit.
14. behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.
65:14. Behold, my servants will rejoice, and you will be confounded. Behold, my servants will give praise in exultation of heart, and you will cry out in sorrow of heart, and you will wail in contrition of spirit.
65:14. Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.
Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit:

65:14 рабы Мои будут веселиться, а вы будете в стыде; рабы Мои будут петь от сердечной радости, а вы будете кричать от сердечной скорби и рыдать от сокрушения духа.
65:14
ἰδοὺ ιδου see!; here I am
οἱ ο the
δουλεύοντές δουλευω give allegiance; subject
μοι μοι me
ἀγαλλιάσονται αγαλλιαω jump for joy
ἐν εν in
εὐφροσύνῃ ευφροσυνη celebration
ὑμεῖς υμεις you
δὲ δε though; while
κεκράξεσθε κραζω cry
διὰ δια through; because of
τὸν ο the
πόνον πονος pain
τῆς ο the
καρδίας καρδια heart
ὑμῶν υμων your
καὶ και and; even
ἀπὸ απο from; away
συντριβῆς συντριβη spirit; wind
ὀλολύξετε ολολυζω howl
65:14
הִנֵּ֧ה hinnˈē הִנֵּה behold
עֲבָדַ֛י ʕᵃvāḏˈay עֶבֶד servant
יָרֹ֖נּוּ yārˌōnnû רנן cry of joy
מִ mi מִן from
טּ֣וּב ṭṭˈûv טוּב best
לֵ֑ב lˈēv לֵב heart
וְ wᵊ וְ and
אַתֶּ֤ם ʔattˈem אַתֶּם you
תִּצְעֲקוּ֙ tiṣʕᵃqˌû צעק cry
מִ mi מִן from
כְּאֵ֣ב kkᵊʔˈēv כְּאֵב pain
לֵ֔ב lˈēv לֵב heart
וּ û וְ and
מִ mi מִן from
שֵּׁ֥בֶר ššˌēver שֶׁבֶר breaking
ר֖וּחַ rˌûₐḥ רוּחַ wind
תְּיֵלִֽילוּ׃ tᵊyēlˈîlû ילל howl
65:14. ecce servi mei laetabuntur et vos confundemini ecce servi mei laudabunt prae exultatione cordis et vos clamabitis prae dolore cordis et prae contritione spiritus ululabitis
Behold my servants shall rejoice, and you shall be confounded: behold my servants shall praise for joyfulness of heart, and you shall cry for sorrow of heart, and shall howl for grief of spirit.
65:14. Behold, my servants will rejoice, and you will be confounded. Behold, my servants will give praise in exultation of heart, and you will cry out in sorrow of heart, and you will wail in contrition of spirit.
65:14. Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
65:14: Shall sing for joy of heart - They who serve me shall have abundant occasion of rejoicing. But ye - shall howl. You shall shriek under the anguish and distress that shall come upon you.
For vexation of spirit - Margin, as in Hebrew, 'Breaking.' That is, your spirit shall be broken and crushed under the weight of the calamities that shall come upon you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:14: my servants: Isa 24:14, Isa 52:8, Isa 52:9; Job 29:13; Psa 66:4; Jer 31:7; Jam 5:13
ye shall: Mat 8:12, Mat 13:42, Mat 22:13; Luk 13:28; Jam 5:1
vexation: Heb. breaking
John Gill
65:14 Behold, my servants shall sing for joy of heart,.... The songs of electing, redeeming, and calling grace, with which they come to Zion now, and will hereafter; having their hearts filled with joy unutterable, and full of glory, under a sense of the great things which God has done for them:
but ye shall cry for sorrow of heart, and shall howl for vexation of spirit; under the sore judgments of God upon them, the sword and famine; more especially during the siege of Jerusalem, and when wrath came upon them to the uttermost, in the destruction of their city, temple, and nation, and they fell into the hands of the Romans, who carried them captive, and dispersed them in various places; and as the wicked will in hell to all eternity, where is nothing but weeping, wailing, and gnashing of teeth.
Robert Jamieson, A. R. Fausset and David Brown
65:14 howl-- (Is 15:2; Mt 8:12).
65:1565:15: Զի թողջիք զանուն ձեր ՚ի յագուրդ ընտրելոց իմոց, եւ զձեզ Տէր սատակեսցէ։ Եւ ծառայիցն իմոց կոչեցից անուն նոր[10323], [10323] Բազումք. Իմոց կոչեսցի անուն նորա։
15 Ձեր անունն իմ ընտրեալների նողկանքի համար պիտի թողնէք, եւ Տէրը ձեզ պիտի մեռցնի: Իմ ծառաներին նոր անուն պիտի տրուի, որը պիտի օրհնաբանուի երկրի վրայ:
15 Ձեր անունը իմ ընտրածներուս անէծքի համար պիտի թողուք։Տէր Եհովան քեզ պիտի մեռցնէ Ու իր ծառաները ուրիշ անունով պիտի կանչէ
Զի թողջիք զանուն ձեր [1017]ի յագուրդ ընտրելոց իմոց, եւ զձեզ [1018]Տէր սատակեսցէ. եւ ծառայիցն [1019]իմոց կոչեսցի անուն նոր:

65:15: Զի թողջիք զանուն ձեր ՚ի յագուրդ ընտրելոց իմոց, եւ զձեզ Տէր սատակեսցէ։ Եւ ծառայիցն իմոց կոչեցից անուն նոր[10323],
[10323] Բազումք. Իմոց կոչեսցի անուն նորա։
15 Ձեր անունն իմ ընտրեալների նողկանքի համար պիտի թողնէք, եւ Տէրը ձեզ պիտի մեռցնի: Իմ ծառաներին նոր անուն պիտի տրուի, որը պիտի օրհնաբանուի երկրի վրայ:
15 Ձեր անունը իմ ընտրածներուս անէծքի համար պիտի թողուք։Տէր Եհովան քեզ պիտի մեռցնէ Ու իր ծառաները ուրիշ անունով պիտի կանչէ
zohrab-1805▾ eastern-1994▾ western am▾
65:1565:15 И оставите имя ваше избранным Моим для проклятия; и убьет тебя Господь Бог, а рабов Своих назовет иным именем,
65:15 καταλείψετε καταλειπω leave behind; remain γὰρ γαρ for τὸ ο the ὄνομα ονομα name; notable ὑμῶν υμων your εἰς εις into; for πλησμονὴν πλησμονη repletion; satisfaction τοῖς ο the ἐκλεκτοῖς εκλεκτος select; choice μου μου of me; mine ὑμᾶς υμας you δὲ δε though; while ἀνελεῖ αναιρεω eliminate; take up κύριος κυριος lord; master τοῖς ο the δὲ δε though; while δουλεύουσιν δουλευω give allegiance; subject αὐτῷ αυτος he; him κληθήσεται καλεω call; invite ὄνομα ονομα name; notable καινόν καινος innovative; fresh
65:15 וְ wᵊ וְ and הִנַּחְתֶּ֨ם hinnaḥtˌem נוח settle שִׁמְכֶ֤ם šimᵊḵˈem שֵׁם name לִ li לְ to שְׁבוּעָה֙ šᵊvûʕˌā שְׁבוּעָה oath לִ li לְ to בְחִירַ֔י vᵊḥîrˈay בָּחִיר chosen וֶ we וְ and הֱמִיתְךָ֖ hᵉmîṯᵊḵˌā מות die אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH וְ wᵊ וְ and לַ la לְ to עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant יִקְרָ֖א yiqrˌā קרא call שֵׁ֥ם šˌēm שֵׁם name אַחֵֽר׃ ʔaḥˈēr אַחֵר other
65:15. et dimittetis nomen vestrum in iuramentum electis meis et interficiet te Dominus Deus et servos suos vocabit nomine alioAnd you shall leave your name for an execration to my elect: and the Lord God shall slay thee, and call his servants by another name.
15. And ye shall leave your name for a curse unto my chosen, and the Lord GOD shall slay thee; and he shall call his servants by another name:
65:15. And you will leave behind your name to my elect as a curse. And the Lord God will put you to death, and he will call his servants by another name.
65:15. And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name:
And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name:

65:15 И оставите имя ваше избранным Моим для проклятия; и убьет тебя Господь Бог, а рабов Своих назовет иным именем,
65:15
καταλείψετε καταλειπω leave behind; remain
γὰρ γαρ for
τὸ ο the
ὄνομα ονομα name; notable
ὑμῶν υμων your
εἰς εις into; for
πλησμονὴν πλησμονη repletion; satisfaction
τοῖς ο the
ἐκλεκτοῖς εκλεκτος select; choice
μου μου of me; mine
ὑμᾶς υμας you
δὲ δε though; while
ἀνελεῖ αναιρεω eliminate; take up
κύριος κυριος lord; master
τοῖς ο the
δὲ δε though; while
δουλεύουσιν δουλευω give allegiance; subject
αὐτῷ αυτος he; him
κληθήσεται καλεω call; invite
ὄνομα ονομα name; notable
καινόν καινος innovative; fresh
65:15
וְ wᵊ וְ and
הִנַּחְתֶּ֨ם hinnaḥtˌem נוח settle
שִׁמְכֶ֤ם šimᵊḵˈem שֵׁם name
לִ li לְ to
שְׁבוּעָה֙ šᵊvûʕˌā שְׁבוּעָה oath
לִ li לְ to
בְחִירַ֔י vᵊḥîrˈay בָּחִיר chosen
וֶ we וְ and
הֱמִיתְךָ֖ hᵉmîṯᵊḵˌā מות die
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
וְ wᵊ וְ and
לַ la לְ to
עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant
יִקְרָ֖א yiqrˌā קרא call
שֵׁ֥ם šˌēm שֵׁם name
אַחֵֽר׃ ʔaḥˈēr אַחֵר other
65:15. et dimittetis nomen vestrum in iuramentum electis meis et interficiet te Dominus Deus et servos suos vocabit nomine alio
And you shall leave your name for an execration to my elect: and the Lord God shall slay thee, and call his servants by another name.
65:15. And you will leave behind your name to my elect as a curse. And the Lord God will put you to death, and he will call his servants by another name.
65:15. And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: И оставите имя ваше избранным Моим для проклятия... Бедствия, которые имеют обрушиться на голову непокорного Израиля, столь ужасны и беспощадны, что они и самое имя его сделают как бы нарицательным обозначением Божественной кары, вообще (ср. Иер 29:22).

И убьет тебя Господь Бог... Повторение и усиление мысли 12: стиха. Самый текст этой фразы взят, по мнению Английского настольного комментария, из специальной проклинательной формулы.

А рабов Своих назовет иным именем..., т. е. "народом святым", "духовным Израилем", "христианами" (См. комм. 62:2, 12), и "семенем благословенным" (см. ниже, ст. 23-й).
Adam Clarke: Commentary on the Bible - 1831
65:15: Shall slay thee "Shall slay you" - For והמיתך vehemithecha, shall slay thee, the Septuagint and Chaldee read והמיתכם vehemithechem, shall slay you, plural.
Albert Barnes: Notes on the Bible - 1834
65:15: And ye shall leave your name for a curse unto my chosen - To my people; to those whom I have selected to be my friends. The word rendered here 'curse' (שׁבועה shebû‛ â h) means properly "an oath," or "a swearing"; and then "an imprecation" or "a curse" (see Num 5:21; Dan 9:11). The sense here seems to be, that their punishment would be so great that it would become the subject of imprecation when others wished to bind themselves in the most solemn manner by an oath. The pious, who wished to confirm a promise or a covenant in the most solemn manner, would say, 'If we do not perform the promise, then let us experience the same punishment at the hand of God which they have done' (compare Jer 29:22). Or it may mean, that their name would be used proverbially, like that of Sodom, as a signal example of wickedness and of the abhorrence of God.
And call his servants by another name - So disgraceful and dishonorable shall be that name, that Yahweh will apply another name to his people. Is there not an allusion here to the designed change of the name by which the people of God are known? Has it not been by the special providence of God that his true people are now known by another appellation? Is there any name on earth now that is more the subject of reproach and execration than all the appellations by which his ancient people were known? The name Jew - what ideas does it convey to all the nations of the earth? It is connected with reproach; a name regarded as belonging to a people accursed by God; a name more universally detested than any other known among people. And was it not because this name would be thus dishonored, reproached, and despised, that another was given to the true people of God - the name CHRISTIAN - an honored name - denoting true attachment to the Messiah?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:15: ye shall: Pro 10:7; Jer 29:22; Zac 8:13
my chosen: Isa 65:9, Isa 65:22
the Lord: Isa 65:12, Isa 66:15; Mat 21:41, Mat 22:7; Th1 2:16
his servants: Isa 62:2; Act 11:26; Rom 9:26; Pe1 2:9, Pe1 2:10
Geneva 1599
65:15 And ye shall leave your name for a curse to my (s) chosen: for the Lord GOD shall slay thee, and call his servants by (t) another name:
(s) Meaning, that he would call the Gentiles, who would abhor even the very name of the Jews for their infidelities sake.
(t) Than by the name of the Jews.
John Gill
65:15 And ye shall leave your name for a curse unto my chosen,.... Execrable and abominable to them, as the name of a Jew is to this day, and in all places; for their unbelief and impenitence, for their perfidy and insincerity, for their tricking and covetousness, and other crimes they are addicted to; see Jer 24:9,
for the Lord God shall slay them; by the sword of the Romans, and by his judgments, which continue upon them; the Targum says, with the second death; and so Jarchi interprets it of eternal death, which is the just wages of sin:
and call his servants by another name; a new name, as the Septuagint and Arabic versions; the name of the people of God, the Gentiles formerly were not called by; but now all that believe in Christ, whether Jews or Gentiles, are his people; the name of the sons of God, a name better than that of sons and daughters of the greatest potentate; the name which the mouth of the Lord calls, "Hephzibah" and "Beulah", being delighted in by the Lord, and married to him; or rather the name of Christians, first given to the disciples of Christ at Antioch, and ever since continued, Acts 11:26.
John Wesley
65:15 A curse - They shall use your names as examples, of the eminent wrath of God upon sinners. Another name - He will not suffer his own people to be called by a name by which idolaters are known.
Robert Jamieson, A. R. Fausset and David Brown
65:15 curse--The name of "Jew" has been for long a formula of execration (compare Jer 29:22); if one wishes to curse another, he can utter nothing worse than this, "God make thee what the Jew is!" Contrast the formula (Gen 48:20) [MAURER].
my chosen--the elect Church, gathered from Jews and Gentiles, called by "another name," Christians (Acts 11:26). However (see on Is 65:13), as "My chosen," or "elect," in Is 65:3, refers to the "seed of Jacob," the believing Jews, hereafter about to possess their land (Is 65:19, Is 65:22), are ultimately meant by "My chosen," as contrasted with the unbelieving Jews ("ye"). These elect Jews shall be called by "another," or a new name, that is, shall no longer be "forsaken" of God for unbelief, but shall be His "delight" and "married" to Him (Is 62:2, Is 62:4).
thee--unbelieving Israel. Isaiah here speaks of God, whereas in the preceding sentences God Himself spake. This change of persons marks without design how completely the prophet realized God with him and in him, so that he passes, without formally announcing it, from God's words to his own, and vice versa, both alike being from God.
65:1665:16: որ օրհնեսցի ՚ի վերայ երկրի. զի օրհնեսցեն զԱստուած ճշմարիտ. եւ որ երդնուցուն ՚ի վերայ երկրի՝ երդուիցեն յԱստուած ճշմարիտ. զի մոռասցին զնեղութիւնս առաջինս, եւ ո՛չ եւս անկցի ՚ի սիրտս նոցա[10324]։ [10324] Ոսկան. Օրհնեսցեն զՏէր Աստուած ճշմա՛՛... երդնուցուն յԱստուած ճշմա՛՛։ Բազումք. Զնեղութիւնն առաջին. եւ ոչ եւ անկանիցի ՚ի սիրտս։
16 Որպէսզի օրհնեն ճշմարիտ Աստծուն, երկրի վրայ երդուողները պիտի երդուեն ճշմարիտ Աստուծով, առաջուայ նեղութիւնը պիտի մոռանան, այլեւս իրենց միտքը չպիտի բերեն:
16 Որպէս զի երկրի վրայ օրհնուողը Ճշմարիտ Աստուծմով օրհնուի Ու երկրի վրայ երդում ընողը Ճշմարիտ Աստուծմով երդում ընէ։Քանզի առաջուան նեղութիւնները մոռցուեցան Ու անոնք իմ աչքերէս ծածկուեցան։
որ օրհնեսցի ի վերայ երկրի, [1020]զի օրհնեսցեն զԱստուած`` ճշմարիտ. եւ որ երդնուցուն ի վերայ երկրի` երդուիցեն յԱստուած ճշմարիտ. զի [1021]մոռասցին զնեղութիւնս առաջինս, եւ ոչ եւս անկցի ի սիրտս նոցա:

65:16: որ օրհնեսցի ՚ի վերայ երկրի. զի օրհնեսցեն զԱստուած ճշմարիտ. եւ որ երդնուցուն ՚ի վերայ երկրի՝ երդուիցեն յԱստուած ճշմարիտ. զի մոռասցին զնեղութիւնս առաջինս, եւ ո՛չ եւս անկցի ՚ի սիրտս նոցա[10324]։
[10324] Ոսկան. Օրհնեսցեն զՏէր Աստուած ճշմա՛՛... երդնուցուն յԱստուած ճշմա՛՛։ Բազումք. Զնեղութիւնն առաջին. եւ ոչ եւ անկանիցի ՚ի սիրտս։
16 Որպէսզի օրհնեն ճշմարիտ Աստծուն, երկրի վրայ երդուողները պիտի երդուեն ճշմարիտ Աստուծով, առաջուայ նեղութիւնը պիտի մոռանան, այլեւս իրենց միտքը չպիտի բերեն:
16 Որպէս զի երկրի վրայ օրհնուողը Ճշմարիտ Աստուծմով օրհնուի Ու երկրի վրայ երդում ընողը Ճշմարիտ Աստուծմով երդում ընէ։Քանզի առաջուան նեղութիւնները մոռցուեցան Ու անոնք իմ աչքերէս ծածկուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
65:1665:16 которым кто будет благословлять себя на земле, будет благословляться Богом истины; и кто будет клясться на земле, будет клясться Богом истины, потому что прежние скорби будут забыты и сокрыты от очей Моих.
65:16 ὃ ος who; what εὐλογηθήσεται ευλογεω commend; acclaim ἐπὶ επι in; on τῆς ο the γῆς γη earth; land εὐλογήσουσιν ευλογεω commend; acclaim γὰρ γαρ for τὸν ο the θεὸν θεος God τὸν ο the ἀληθινόν αληθινος truthful; true καὶ και and; even οἱ ο the ὀμνύοντες ομνυω swear ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ὀμοῦνται ομνυω swear τὸν ο the θεὸν θεος God τὸν ο the ἀληθινόν αληθινος truthful; true ἐπιλήσονται επιλανθανομαι forget γὰρ γαρ for τὴν ο the θλῖψιν θλιψις pressure αὐτῶν αυτος he; him τὴν ο the πρώτην πρωτος first; foremost καὶ και and; even οὐκ ου not ἀναβήσεται αναβαινω step up; ascend αὐτῶν αυτος he; him ἐπὶ επι in; on τὴν ο the καρδίαν καρδια heart
65:16 אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הַ ha הַ the מִּתְבָּרֵ֜ךְ mmiṯbārˈēḵ ברך bless בָּ bā בְּ in † הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth יִתְבָּרֵךְ֙ yiṯbārēḵ ברך bless בֵּ bē בְּ in אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s) אָמֵ֔ן ʔāmˈēn אָמֵן surely וְ wᵊ וְ and הַ ha הַ the נִּשְׁבָּ֣ע nnišbˈāʕ שׁבע swear בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth יִשָּׁבַ֖ע yiššāvˌaʕ שׁבע swear בֵּ bē בְּ in אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s) אָמֵ֑ן ʔāmˈēn אָמֵן surely כִּ֣י kˈî כִּי that נִשְׁכְּח֗וּ niškᵊḥˈû שׁכח forget הַ ha הַ the צָּרֹות֙ ṣṣārôṯ צָרָה distress הָ hā הַ the רִ֣אשֹׁנֹ֔ות rˈišōnˈôṯ רִאשֹׁון first וְ wᵊ וְ and כִ֥י ḵˌî כִּי that נִסְתְּר֖וּ nistᵊrˌû סתר hide מֵ mē מִן from עֵינָֽי׃ ʕênˈāy עַיִן eye
65:16. in quo qui benedictus est super terram benedicetur in Deo amen et qui iurat in terra iurabit in Deo amen quia oblivioni traditae sunt angustiae priores et quia absconditae sunt ab oculis nostrisIn which he that is blessed upon the earth, shall be blessed in God, amen: and he that sweareth in the earth, shall swear by God, amen: because the former distresses are forgotten, and because they are hid from my eyes.
16. so that he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.
65:16. By that name, whoever is blessed on earth, will be blessed in God. Amen! And whoever swears on earth, will swear by God. Amen! For the past anguishes have been delivered into oblivion, and they have been hidden from my eyes.
65:16. That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.
That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes:

65:16 которым кто будет благословлять себя на земле, будет благословляться Богом истины; и кто будет клясться на земле, будет клясться Богом истины, потому что прежние скорби будут забыты и сокрыты от очей Моих.
65:16
ος who; what
εὐλογηθήσεται ευλογεω commend; acclaim
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
εὐλογήσουσιν ευλογεω commend; acclaim
γὰρ γαρ for
τὸν ο the
θεὸν θεος God
τὸν ο the
ἀληθινόν αληθινος truthful; true
καὶ και and; even
οἱ ο the
ὀμνύοντες ομνυω swear
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ὀμοῦνται ομνυω swear
τὸν ο the
θεὸν θεος God
τὸν ο the
ἀληθινόν αληθινος truthful; true
ἐπιλήσονται επιλανθανομαι forget
γὰρ γαρ for
τὴν ο the
θλῖψιν θλιψις pressure
αὐτῶν αυτος he; him
τὴν ο the
πρώτην πρωτος first; foremost
καὶ και and; even
οὐκ ου not
ἀναβήσεται αναβαινω step up; ascend
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
καρδίαν καρδια heart
65:16
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הַ ha הַ the
מִּתְבָּרֵ֜ךְ mmiṯbārˈēḵ ברך bless
בָּ בְּ in
הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
יִתְבָּרֵךְ֙ yiṯbārēḵ ברך bless
בֵּ בְּ in
אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s)
אָמֵ֔ן ʔāmˈēn אָמֵן surely
וְ wᵊ וְ and
הַ ha הַ the
נִּשְׁבָּ֣ע nnišbˈāʕ שׁבע swear
בָּ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
יִשָּׁבַ֖ע yiššāvˌaʕ שׁבע swear
בֵּ בְּ in
אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s)
אָמֵ֑ן ʔāmˈēn אָמֵן surely
כִּ֣י kˈî כִּי that
נִשְׁכְּח֗וּ niškᵊḥˈû שׁכח forget
הַ ha הַ the
צָּרֹות֙ ṣṣārôṯ צָרָה distress
הָ הַ the
רִ֣אשֹׁנֹ֔ות rˈišōnˈôṯ רִאשֹׁון first
וְ wᵊ וְ and
כִ֥י ḵˌî כִּי that
נִסְתְּר֖וּ nistᵊrˌû סתר hide
מֵ מִן from
עֵינָֽי׃ ʕênˈāy עַיִן eye
65:16. in quo qui benedictus est super terram benedicetur in Deo amen et qui iurat in terra iurabit in Deo amen quia oblivioni traditae sunt angustiae priores et quia absconditae sunt ab oculis nostris
In which he that is blessed upon the earth, shall be blessed in God, amen: and he that sweareth in the earth, shall swear by God, amen: because the former distresses are forgotten, and because they are hid from my eyes.
65:16. By that name, whoever is blessed on earth, will be blessed in God. Amen! And whoever swears on earth, will swear by God. Amen! For the past anguishes have been delivered into oblivion, and they have been hidden from my eyes.
65:16. That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: И кто будет клясться на земле, будет клясться Богом истины... Большинство экзегетов, начиная еще с блаженного Иеронима, предпочтительно останавливаются при истолковании этого места на тексте Вульгаты, где последняя половина вышеназванной фразы переведена так: jurabit in Deo amen. Слово "аминь" в библейском, как позднее и в литургическом употреблении, является торжественный признанием известного договора и как бы оправданием его (Втор 28:14-26; Нав 8:32-34). Поэтому, употребление этого слова здесь весьма знаменательно.

"В Ветхом Завете обещано спасение, совершившееся в Новом, когда Бог, глаголавший в пророках, в последние дни глаголал нам в Сыне (Евр 1:1-2): ибо все обетования Божии в Нем "да" и в Нем "аминь" (2: Кор 1:20)" (Властов) Смысл употребления подобной фразы именно здесь можно выяснить следующим образом.

Те благодеяния, которые щедрою рукою будут излиты Господом на верный Израиль и его духовное потомство, дадут такое блестящее подтверждение абсолютной истинности и правды Всевышнего, что и самое Имя Его они сделают для всех непререкаемым знаком высшего клятвенного удостоверения (ср. Ин 17:3; 1: Ин 5:20; Откр 3:14).
Albert Barnes: Notes on the Bible - 1834
65:16: That he who blesseth himself in the earth - That is, he who shall invoke blessings on himself.
Shall bless himself in the God of truth - Or by the true God. He shall not seek a blessing from a false god; but he shall come before the true God, and seek a blessing at his hand.
And he that sweareth - Every oath that is taken in the land shall be by the true God. There shall be no swearing by idols; but the true God shall be everywhere acknowledged.
Because the former troubles are forgotten - The former punishments and calamities shall be passed away. The favor of God shall be restored. His pure worship shall be re-established, and his name shall be celebrated again in the land. The image here is one of returning prosperity and favor; a state when the happiness will be so great that all the former trials will be regarded as not worthy of recollection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:16: he who: Psa 72:17; Jer 4:2
in the God: Deu 32:4; Psa 31:5, Psa 86:15; Jer 10:10; Joh 1:14, Joh 1:17, Joh 14:6; Heb 6:17, Heb 6:18
he that: Isa 19:18, Isa 45:23-25, Isa 48:1; Deu 6:13, Deu 10:20; Psa 63:11; Jer 12:16; Zep 1:5; Rom 14:11; Phi 2:11
because: Isa 65:19, Isa 11:16, Isa 12:1, Isa 35:10, Isa 54:4; Jer 31:12; Eze 36:25-27; Dan 12:1, Dan 12:11; Zep 3:14-20; Rev 20:4
Geneva 1599
65:16 That he who blesseth himself in the (u) earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former (x) troubles are forgotten, and because they are hid from my eyes.
(u) By blessing, and by swearing is meant the praising of God for his benefits, and the true worshipping of him, who will not be only in Judea, but through all the world.
(x) I will no longer permit my Church to be desolate as in times past.
John Gill
65:16 That he who blesseth himself in the earth,.... That is sensible he stands in need of blessings, and wishes for them, and prays he might have them; or that takes notice that he is blessed with them, and acknowledges them, and is thankful for them:
shall bless himself in the God of truth; shall pray to him for blessings he wants, and ascribe what he has unto him, and give him the praise and glory of them; by whom is meant, either God the Father, in opposition to idols, the fictitious deities of the Gentiles, those lying vanities, which were not gods by nature, and to whom the God of truth, or the true God, is often opposed, and whom the Targum here calls the living God; or rather the Messiah, our Lord Jesus Christ: for the words may be rendered, "shall bless himself in God Amen" (f); that is, in God, who is the "Amen", which is one of the names of Christ, Rev_ 3:14 in whom believers are blessed with all spiritual blessings, and reckon themselves blessed in him, and ascribe blessing to him for them; in whom all the promises of God are yea and amen, and who is the true God, and eternal life, 2Cor 1:20,
and he that sweareth in the earth shall swear by the God of truth; when an oath is necessary on any account, and it is proper to appeal to the supreme Being for the truth of anything, this, in Gospel times, should be done in the name of Christ; he, who is the Amen and faithful witness, is to be appealed unto, who is God omniscient, the discerner of the thoughts and intents of the heart. Of forms of swearing by Christ, see Rom 9:1. Besides, swearing, as it is a part of religious worship, may here be put for the whole; so it signifies, that as all blessings come from Christ, so all worship and duty should be performed unto him, and in his name.
Because the former troubles are forgotten, they are hid from mine eyes; which is to be understood not of afflictions and persecutions for the sake of Christ and his Gospel, for these, especially in the first times of it, were very great; though in the latter day they will cease, to which indeed this prophecy extends: but rather either of the idolatry and superstition of the Gentile world, which were troublesome and offensive to God, but now removed by the clear light of the Gospel, and so forgotten by him, and hid from his eyes; or the carnal ordinances of the legal dispensation, which gave great trouble to the worshippers then, and could not cleanse their consciences, and through the fear of death, on the breach of them, were all their lifetime subject to bondage; but now these are all done away by Christ, and in Gospel times forgotten by men, and hid from the sight of God, who regards them no more; see Jer 3:16, which sense suits with what follows.
(f) "benedicet sibi in Deo Amen", Pagninus, Montanus, Vitringa; "benedicturus sit in Deo Amen", Cocceius.
John Wesley
65:16 God of truth - Because they shall see what God promised is fulfilled. Are hid - That is, they are at an end.
Robert Jamieson, A. R. Fausset and David Brown
65:16 That he--rather, "he who," &c.
blesseth, &c.-- (Ps 72:17; Jer 4:2).
God of truth--very God, as opposed to false gods; Hebrew, Amen: the very name of Messiah (2Cor 1:20; Rev_ 3:14), faithful to His promises (Jn 1:17; Jn 6:32). Real, substantial, spiritual, eternal, as opposed to the shadowy types of the law.
sweareth, &c.--God alone shall be appealed to as God (Is 19:18; Deut 6:13; Ps 63:11).
troubles--that is, sins, provocations [LOWTH]. Rather, calamities caused by your sins; so far from these visiting you again, the very remembrance of them is "hid from Mine eyes" by the magnitude of the blessings I will confer on you (Is 65:17, &c.). [MAURER].
65:1765:17: Զի եղիցին երկինք նոր եւ երկիր նոր, եւ ո՛չ եւս յիշեսցեն զառաջինսն. եւ ո՛չ եւս անկցի ՚ի սիրտս նոցա[10325]. [10325] Ոմանք. Զառաջինն. եւ ոչ անկցի ՚ի։
17 Քանի որ նոր երկինք ու նոր երկիր պիտի ստեղծեմ, առաջուաններն այլեւս չպիտի յիշեն եւ այլեւս իրենց միտքը չպիտի բերեն:
17 Քանզի ահա ես նոր երկինք ու նոր երկիր պիտի ստեղծեմ Եւ առաջինները պիտի չյիշուին ու մարդուս միտքը պիտի չգան։
Զի եղիցին երկինք`` նոր եւ երկիր նոր, եւ ոչ եւս յիշեսցեն զառաջինսն. եւ ոչ եւս անկցի ի սիրտս նոցա:

65:17: Զի եղիցին երկինք նոր եւ երկիր նոր, եւ ո՛չ եւս յիշեսցեն զառաջինսն. եւ ո՛չ եւս անկցի ՚ի սիրտս նոցա[10325].
[10325] Ոմանք. Զառաջինն. եւ ոչ անկցի ՚ի։
17 Քանի որ նոր երկինք ու նոր երկիր պիտի ստեղծեմ, առաջուաններն այլեւս չպիտի յիշեն եւ այլեւս իրենց միտքը չպիտի բերեն:
17 Քանզի ահա ես նոր երկինք ու նոր երկիր պիտի ստեղծեմ Եւ առաջինները պիտի չյիշուին ու մարդուս միտքը պիտի չգան։
zohrab-1805▾ eastern-1994▾ western am▾
65:1765:17 Ибо вот, Я творю новое небо и новую землю, и прежние уже не будут воспоминаемы и не придут на сердце.
65:17 ἔσται ειμι be γὰρ γαρ for ὁ ο the οὐρανὸς ουρανος sky; heaven καινὸς καινος innovative; fresh καὶ και and; even ἡ ο the γῆ γη earth; land καινή καινος innovative; fresh καὶ και and; even οὐ ου not μὴ μη not μνησθῶσιν μιμνησκω remind; remember τῶν ο the προτέρων προτερος earlier οὐδ᾿ ουδε not even; neither οὐ ου not μὴ μη not ἐπέλθῃ επερχομαι come on / against αὐτῶν αυτος he; him ἐπὶ επι in; on τὴν ο the καρδίαν καρδια heart
65:17 כִּֽי־ kˈî- כִּי that הִנְנִ֥י hinnˌî הִנֵּה behold בֹורֵ֛א vôrˈē ברא create שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens חֲדָשִׁ֖ים ḥᵃḏāšˌîm חָדָשׁ new וָ wā וְ and אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth חֲדָשָׁ֑ה ḥᵃḏāšˈā חָדָשׁ new וְ wᵊ וְ and לֹ֤א lˈō לֹא not תִזָּכַ֨רְנָה֙ ṯizzāḵˈarnā זכר remember הָ hā הַ the רִ֣אשֹׁנֹ֔ות rˈišōnˈôṯ רִאשֹׁון first וְ wᵊ וְ and לֹ֥א lˌō לֹא not תַעֲלֶ֖ינָה ṯaʕᵃlˌeʸnā עלה ascend עַל־ ʕal- עַל upon לֵֽב׃ lˈēv לֵב heart
65:17. ecce enim ego creo caelos novos et terram novam et non erunt in memoria priora et non ascendent super corFor behold I create new heavens, and a new earth: and the former things shall not be in remembrance, and they shall not come upon the heart.
17. For, behold, I create new heavens and a new earth: and the former things shall not be remembered, nor come into mind.
65:17. For behold, I create the new heavens and the new earth. And the former things will not be in memory and will not enter into the heart.
65:17. For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.
For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind:

65:17 Ибо вот, Я творю новое небо и новую землю, и прежние уже не будут воспоминаемы и не придут на сердце.
65:17
ἔσται ειμι be
γὰρ γαρ for
ο the
οὐρανὸς ουρανος sky; heaven
καινὸς καινος innovative; fresh
καὶ και and; even
ο the
γῆ γη earth; land
καινή καινος innovative; fresh
καὶ και and; even
οὐ ου not
μὴ μη not
μνησθῶσιν μιμνησκω remind; remember
τῶν ο the
προτέρων προτερος earlier
οὐδ᾿ ουδε not even; neither
οὐ ου not
μὴ μη not
ἐπέλθῃ επερχομαι come on / against
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
καρδίαν καρδια heart
65:17
כִּֽי־ kˈî- כִּי that
הִנְנִ֥י hinnˌî הִנֵּה behold
בֹורֵ֛א vôrˈē ברא create
שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens
חֲדָשִׁ֖ים ḥᵃḏāšˌîm חָדָשׁ new
וָ וְ and
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
חֲדָשָׁ֑ה ḥᵃḏāšˈā חָדָשׁ new
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
תִזָּכַ֨רְנָה֙ ṯizzāḵˈarnā זכר remember
הָ הַ the
רִ֣אשֹׁנֹ֔ות rˈišōnˈôṯ רִאשֹׁון first
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תַעֲלֶ֖ינָה ṯaʕᵃlˌeʸnā עלה ascend
עַל־ ʕal- עַל upon
לֵֽב׃ lˈēv לֵב heart
65:17. ecce enim ego creo caelos novos et terram novam et non erunt in memoria priora et non ascendent super cor
For behold I create new heavens, and a new earth: and the former things shall not be in remembrance, and they shall not come upon the heart.
65:17. For behold, I create the new heavens and the new earth. And the former things will not be in memory and will not enter into the heart.
65:17. For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-25. Последняя часть ответа Господа на предшествующую молитву Израиля. После возвещения праведного суда Божия на нечестивых грешников эта часть речи преподает утешение радостной надежды на блаженство Мессианского царства. По своему содержанию и характеру, она относится к отделу пророчеств о славных мессианских временах и особенно близко примыкает к некоторым из них (2:1-4; 11:6-9; 25:6-9; 35:1-10; 40:3-5; 55:1-5; 58:11; 59:21). Еще в предшествующем стихе (16: ст.) говорилось уже о прекращении страданий и скорбей. Теперь же возвещается создание нового строя вещей, имеющего наступить в обновленном мессианском царстве. Выражая свою мысль в ярких, пластических образах, пророк и говорит теперь о создании нового неба и земли (17: ст.), о всеобщем веселии и радости, об отсутствии плача и вопля (18: ст.), об исчезновении всех дефектов человеческих возрастов (20: ст.), о мирном наслаждении всех плодами рук своих (21-23), о постоянной близости Божественной помощи (24: ст.) и о соответствующих, радикальных переменах и во всем остальном животном мире (25: ст.).

Ибо вот, Я творю новое небо и новую землю... Ввиду того, что слова пророчества почти буквально повторяются с более подробным их развитием в нескольких новозаветных параллелях (2: Пет 3:10, 13; Откр 21:1-4), имеющих, бесспорно, исторически характер, а не представляющих собою какую-либо поэтическую аллегорию, большинство ортодоксальных экзегетов и находит, что полное и окончательное исполнение данного пророчества относится к моменту второго, славного пришествия Господня. Но поскольку первое пришествие Мессии является, до известной степени, связанным со вторым, условно здесь разумеется, конечно, и оно; тем более, что хронологически-то оно стояло даже ближе к пророку. Тогда, в отношении к первому мессианскому пришествию слова эти получают нравственный смысл, а в отношении ко второму - сохраняют свой физический.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. 18 But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. 19 And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. 20 There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being a hundred years old shall be accursed. 21 And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. 22 They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. 23 They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the LORD, and their offspring with them. 24 And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. 25 The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.
If these promises were in part fulfilled when the Jews, after their return out of captivity, were settled in peace in their own land and brought as it were into a new world, yet they were to have their full accomplishment in the gospel church, militant first and at length triumphant. The Jerusalem that is from above is free and is the mother of us all. In the graces and comforts which believers have in and from Christ we are to look for this new heaven and new earth. It is in the gospel that old things have passed away and all things have become new, and by it that those who are in Christ are new creatures, 2 Cor. v. 17. It was a mighty and happy change that was described v. 16, that the former troubles were forgotten; but here it rises much higher: even the former world shall be forgotten and shall no more come into mind. Those that were converted to the Christian faith were so transported with the comforts of it that all the comforts they were before acquainted with became as nothing to them; not only their foregoing griefs, but their foregoing joys, were lost and swallowed up in this. The glorified saints will therefore have forgotten this world, because they will be entirely taken up with the other: For, behold, I create new heavens and a new earth. See how inexhaustible the divine power is; the same God that created one heaven and earth can create another. See how entire the happiness of the saints is; it shall be all of a piece; with the new heavens God will create them (if they have occasion for it to make them happy) a new earth too. The world is yours if you be Christ's, 1 Cor. iii. 22. When God is reconciled to us, which gives us a new heaven, the creatures too are reconciled to us, which gives us a new earth. The future glory of the saints will be so entirely different from what they ever knew before that it may well be called new heavens and a new earth, 2 Pet. iii. 13. Behold, I make all things new, Rev. xxi. 5.
I. There shall be new joys. For, 1. All the church's friends, and all that belong to her, shall rejoice (v. 18): You shall be glad and rejoice for ever in that which I create. The new things which God creates in and by his gospel are and shall be matter of everlasting joy to all believers. My servants shall rejoice (v. 13), at last they shall, though now they mourn. Enter thou into the joy of thy Lord. 2. The church shall be the matter of their joy, so pleasant, so prosperous, shall her condition be: I create Jerusalem a rejoicing and her people a joy. The church shall not only rejoice but be rejoiced in. Those that have sorrowed with the church shall rejoice with her. 3. The prosperity of the church shall be a rejoicing to God himself, who has pleasure in the prosperity of his servants (v. 19): I will rejoice in Jerusalem's joy, and will joy in my people; for in all their affliction he was afflicted. God will not only rejoice in the church's well-doing, but will himself rejoice to do her good and rest in his love to her, Zeph. iii. 17. What God rejoices in it becomes us to rejoice in. 4. There shall be no allay of this joy, nor any alteration of this happy condition of the church: The voice of weeping shall be no more heard in her. If this relate to any state of the church in this life, it means no more than that the former occasions of grief shall not return, but God's people shall long enjoy an uninterrupted tranquillity. But in heaven it shall have a full accomplishment, in respect both of the perfection and the perpetuity of the promised joy; there all tears shall be wiped away.
II. There shall be new life, v. 20. Untimely deaths by the sword or sickness shall be no more known as they have been, and by this means there shall be no more the voice of crying, v. 19. When there shall be no more death there shall be no more sorrow, Rev. xxi. 4. As death has reigned by sin, so life shall reign by righteousness, Rom. v. 14, 21. 1. Believers through Christ shall be satisfied with life, though it be ever so short on earth. If an infant end its days quickly, yet it shall not be reckoned to die untimely; for the shorter its life is the longer will its rest be. Though death reign over those that have not sinned after the similitude of Adam's transgression, yet they, dying in the arms of Christ, the second Adam, and belonging to his kingdom, are not to be called infants of days, but even the child shall be reckoned to die a hundred years old, for he shall rise again at full age, shall rise to eternal life. Some understand it of children who in their childhood are so eminent for wisdom and grace, and by death nipped in the blossom, that they may be said to die a hundred years old. And, as for old men, it is promised that they shall fill their days with the fruits of righteousness, which they shall still bring forth in old age, to show that the Lord is upright, and then it is a good old age. An old man who is wise, and good, and useful, may truly be said to have filled his days. Old men who have their hearts upon the world have never filled their days, never have enough of this world, but would still continue longer in it. But that man dies old, and satur dierum--full of days, who, with Simeon, having seen God's salvation, desires now to depart in peace. 2. Unbelievers shall be unsatisfied and unhappy in life, though it be ever so long. The sinner, though he live to a hundred years old, shall be accursed. His living so long shall be no token to him of the divine favour and blessing, nor shall it be any shelter to him from the divine wrath and curse. The sentence he lies under will certainly be executed, and his long life is but a long reprieve; nay, it is itself a curse to him, for the longer he lives the more wrath he treasures up against the day of wrath and the more sins he will have to answer for. So that the matter is not great whether our lives on earth be long or short, but whether we live the lives of saints or the lives of sinners.
III. There shall be a new enjoyment of the comforts of life. Whereas before it was very uncertain and precarious, their enemies inhabited the houses which they built and ate the fruit of the trees which they planted, now it shall be otherwise; they shall build houses and inhabit them, shall plant vineyards and eat the fruit of them, v. 21, 22. Their intimates that the labour of their hands shall be blessed and be made to prosper; they shall gain what they aimed at, and what they have gained shall be preserved and secured to them; they shall enjoy it comfortably, and nothing shall embitter it to them, and they shall live to enjoy it long. Strangers shall not break in upon them, to expel them, and plant themselves in their room, as sometimes they have done: My elect shall wear out, or long enjoy, the work of their hands; it is honestly got, and it will wear well; it is the work of their hands, which they themselves have laboured for, and it is most comfortable to enjoy that, and not to eat the bread of idleness, or bread of deceit. If we have a heart to enjoy it, that is the gift of God's grace (Eccl. iii. 13); and, if we live to enjoy it long, it is the gift of God's providence, for that is here promised: As the days of a tree are the days of my people; as the days of an oak (ch. vi. 13), whose substance is in it, though it cast its leaves; though it be stripped every winter, it recovers itself again, and lasts many ages; as the days of the tree of life; so the LXX. Christ is to them the tree of life, and in him believers enjoy all those spiritual comforts which are typified by the abundance of temporal blessings here promised; and it shall not be in the power of their enemies to deprive them of these blessings or disturb them in the enjoyment of them.
IV. There shall be a new generation rising up in their stead to inherit and enjoy these blessings (v. 23): They shall not labour in vain, for they shall not only enjoy the work of their hands themselves, but they shall leave it with satisfaction to those that shall come after them, and not with such a melancholy prospect as Solomon did, Eccl. ii. 18, 19. They shall not beget and bring forth children for trouble; for they are themselves the seed of the blessed of the Lord, and there is a blessing entailed upon them by descent from their ancestors which their offspring with them shall partake of, and shall be, as well as they, the seed of the blessed of the Lord. They shall not bring forth for trouble; for, 1. God will make their children that rise up comforts to them; they shall have the joy of seeing them walk in the truth. 2. He will make the times that come after comfortable to their children. As they shall be good, so it shall be well with them; they shall not be brought forth to days of trouble; nor shall it ever be said, Blessed is the womb that bore not. In the gospel church Christ's name shall be borne up by a succession. A seed shall serve him (Ps. xxii. 30), the seed of the blessed of the Lord.
V. There shall be a good correspondence between them and their God (v. 24): Even before they call, I will answer. God will anticipate their prayers with the blessings of his goodness. David did but say, I will confess, and God forgave, Ps. xxxii. 5. The father of the prodigal met him in his return. While they are yet speaking, before they have finished their prayer, I will give them the thing they pray for, or the assurances and earnests of it. These are high expressions of God's readiness to hear prayer; and this appears much more in the grace of the gospel than it did under the law; we owe the comfort of it to the mediation of Christ as our advocate with the Father and are obliged in gratitude to give a ready ear to God's calls.
VI. There shall be a good correspondence between them and their neighbours (v. 25): The wolf and the lamb shall feed together, as they did in Noah's ark. God's people, though they are as sheep in the midst of wolves, shall be safe and unhurt; for God will not so much break the power and tie the hands of their enemies as formerly, but he will turn their hearts, will alter their dispositions by his grace. When Paul, who had been a persecutor of the disciples (and who, being of the tribe of Benjamin, ravened as a wolf, Gen. xlix. 27) joined himself to them and became one of them, then the wolf and the lamb fed together. So also when the enmity between Jews and Gentiles was slain, all hostilities ceased, and they fed together as one sheepfold under Christ the great Shepherd, John x. 16. The enemies of the church ceased to do the mischief they had done, and its members ceased to be so quarrelsome with and injurious to one another as they had been, so that there was none either from without or from within to hurt or destroy, none to disturb it, much less to ruin it, in all the holy mountain; as was promised, ch. xi. 9. For, 1. Men shall be changed: The lion shall no more be a beast of prey, as perhaps he never would have been if sin had not entered, but shall eat straw like the bullock, shall know his owner, and his master's crib, as the ox does. When those that lived by spoil and rapine, and coveted to enrich themselves, right or wrong, are brought by the grace of God to accommodate themselves to their condition, to live by honest labour, and to be content with such things as they have--when those that stole steal no more, but work with their hands the thing that is good--then this is fulfilled, that the lion shall eat straw like the bullock. 2. Satan shall be chained, the dragon bound; for dust shall be the serpent's meat again. That great enemy, when he has been let loose, has glutted and regaled himself with the precious blood of saints, who by his instigation have been persecuted, and with the precious souls of sinners, who by his instigation have become persecutors and have ruined themselves for ever; but now he shall be confined to dust, according to the sentence, On thy belly shalt thou go, and dust shalt thou eat, Gen. iii. 14. All the enemies of God's church, that are subtle and venomous as serpents, shall be conquered and subdued, and be made to lick the dust, Christ shall reign as Zion's King till all the enemies of his kingdom be made his footstool, and theirs too. In the holy mountain above, and there only, shall this promise have its full accomplishment, that there shall be none to hurt nor destroy.
Adam Clarke: Commentary on the Bible - 1831
65:17: I create new heavens and a new earth - This has been variously understood. Some Jews and some Christians understand it literally. God shall change the state of the atmosphere, and render the earth more fruitful. Some refer it to what they call the Millennium; others, to a glorious state of religion; others, to the re-creation of the earth after it shall have been destroyed by fire. I think it refers to the full conversion of the Jews ultimately; and primarily to the deliverance from the Babylonish captivity.
Albert Barnes: Notes on the Bible - 1834
65:17: For behold - The idea in this verse is, that there should be a state of glory as great as if a new heaven and a new earth were to be made.
I create new heavens - Calamity and punishment in the Bible are often represented by the heavens growing dark, and being rolled up like as a scroll, or passing away (see the notes at Isa 13:10; Isa 34:4). On the contrary, prosperity, happiness, and the divine favor, are represented by the clearing up of a cloudy sky; by the restoration of the serene and pure light of the sun; or, as here, by the creation of new heavens (compare the notes at Isa 51:16). The figure of great transformations in material things is one that is often employed in the Scriptures, and especially in Isaiah, to denote great spiritual changes (see isa 11; Isa 51:3; Isa 35:1-2, Isa 35:7; Isa 60:13, Isa 60:17). In the New Testament, the phrase used here is employed to denote the future state of the righteous; but whether on earth, after it shall have been purified by fire, or in heaven, has been a subject of great difference of opinion (see Pe2 3:13; Rev 21:1).
The passage before us is highly poetical, and we are not required to understand it literally. There is, so far as the language is concerned, no more reason for understanding this literally than there is for so understanding the numerous declarations which affirm that the brute creation will undergo a change in their very nature, on the introduction of the gospel isa 11; and all that the language necessarily implies is, that there would be changes in the condition of the people of God as great as if the heavens, overcast with clouds and subject to storms, should be recreated, so as to become always mild and serene; or as if the earth, so barren in many places, should become universally fertile and beautiful. The immediate reference here is, doubtless, to the land of Palestine, and to the important changes which would be produced there on the return of the exiles; but it cannot be doubted that, under this imagery, there was couched a reference to far more important changes and blessings in future times under the Messiah - changes as great as if a barren and sterile world should become universally beautiful and fertile.
For the former shall not be remembered - That is, that which shall be created shall be so superior in beauty as entirely to eclipse the former. The sense is, that the future condition of the people of God would be as superior to what it was in ancient times as would be a newly created earth and heaven superior in beauty to this - where the heavens are so often obscured by clouds, and where the earth is so extensively desolate or barren.
Nor come into mind - Margin, as Hebrew, 'Upon the heart.' That is, it shall not be thought of; it shall be wholly forgotten. On this verse, compare the notes at Isa 51:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:17: I create: Isa 51:16, Isa 66:22; Pe2 3:13; Rev 21:1-5
the former: Jer 3:16
into mind: Heb. upon the heart
Carl Friedrich Keil and Franz Delitzsch
65:17
The fact that they have thus passed away is now still further explained; the prophet heaping up one kı̄ (for) upon another, as in Is 9:3-5. "For behold I create a new heaven and a new earth; and men will not remember the first, nor do they come to any one's mind. No, be ye joyful and exult for ever at that which I create: for behold I turn Jerusalem into exulting, and her people into joy. And I shall exult over Jerusalem, and be joyous over my people, and the voice of weeping and screaming will be heard in her no more." The promise here reaches its culminating point, which had already been seen from afar in Is 51:16. Jehovah creates a new heaven and a new earth, which bind so fast with their glory, and which so thoroughly satisfy all desires, that there is no thought of the former ones, and no one wishes them back again. Most of the commentators, from Jerome to Hahn, suppose the ri'shōnōth in Is 65:16 to refer to the former sorrowful times. Calvin says, "The statement of the prophet, that there will be no remembrance of former things, is supposed by some to refer to the heaven and the earth, as if he meant, that henceforth neither the fame nor even the name of either would any more be heard; but I prefer to refer them to the former times." But the correctness of the former explanation is shown by the parallel in Jer 3:16, which stands in by no means an accidental relation to this passage, and where it is stated that in the future there will be no ark of the covenant, "neither shall it come to mind, neither shall they remember it," inasmuch as all Jerusalem will be the throne of Jehovah, and not merely the capporeth with its symbolical cherubim. This promise is also a glorious one; but Jeremiah and all the other prophets fall short of the eagle-flight of Isaiah, of whom the same may be said as of John, "volat avis sine meta." Luther (like Zwingli and Stier) adopts the correct rendering, "that men shall no more remember the former ones (i.e., the old heaven and old earth), nor take it to heart." But ‛âlâh ‛al-lēbh signifies to come into the mind, not "to take to heart," and is applied to a thing, the thought of which "ascends" within us, and with which we are inwardly occupied. There is no necessity to take the futures in Is 65:17 as commands (Hitzig); for אם־שׂישׂוּ כּי (כי with muach, as in Ven. 1521, after the Masora to Num 35:33) fits on quite naturally, even if we take them as simple predictions. Instead of such a possible, though not actual, calling back and wishing back, those who survive the new times are called upon rather to rejoice for ever in that which Jehovah is actually creating, and will have created then. אשׁר, if not regarded as the accusative-object, is certainly regarded as the object of causality, "in consideration of that which" (cf., Is 31:6; Gen 3:17; Judg 8:15), equivalent to, "on account of that which" (see at Is 64:4; Is 35:1). The imperatives sı̄sū vegı̄lū are not words of admonition so much as words of command, and kı̄ gives the reason in this sense: Jehovah makes Jerusalem gı̄lâh and her people mâsōs (accusative of the predicate, or according to the terminology adopted in Becker's syntax, the "factitive object," Ges. 139, 2), by making joy its perpetual state, its appointed condition of life both inwardly and outwardly. Nor is it joy on the part of the church only, but on the part of its God as well (see the primary passages in Deut 30:9). When the church thus rejoices in God, and God in the church, so that the light of the two commingle, and each is reflected in the other; then will no sobbing of weeping ones, no sound of lamentation, be heard any more in Jerusalem (see the opposite side as expressed in Is 51:3).
Geneva 1599
65:17 For, behold, I create (y) new heavens and a new earth: and the former shall not be remembered, nor come into mind.
(y) I will so altar and change the state of my church, that it will seem to dwell in a new world.
John Gill
65:17 For, behold, I create new heavens and a new earth,.... This prophecy began to have its accomplishment in the first times of the Gospel, when through the preaching of it there was a new face of things appeared in Judea, and in the Gentile world, so that the whole looked like a new world; and this was all the effect of creating power, of the mighty, powerful, and efficacious grace of God attending the word, to the conversion of many souls; a new church state was formed, consisting of persons gathered out of the world, the old national church of the Jews being dissolved, and Gospel churches everywhere set up; new ordinances appointed, to continue till Christ's second coming and the old ones abolished; a new way of worship observed, at least in a more spiritual and evangelic manner; a new covenant exhibited, or the covenant of grace held forth in a new form of administration, the former waxen old and vanished away; and the new and living way to the Father, through Christ, made more manifest: this will have a further accomplishment at the conversion of the Jews, which will be as life from the dead, and things will look like a new world with them; their blindness will be removed, the veil will be taken away from them; they will part with all their legal rites and ceremonies, and the traditions of the elders, and embrace the Messiah, and all his truths and ordinances; old things shall pass away, and all things become new: and it shall have its complete accomplishments in the New Jerusalem state, when not only Christ will appear, and make all things new in a spiritual sense, and that completely; but even in a literal sense there will be new heavens, and a new earth, which John in vision saw; and which Peter says he and other believers expected, according to the promise of God, when these heavens and earth shall be dissolved and pass away; and unless this passage is referred to by him, it will be difficult to find where this promise is; see Rev_ 21:1,
and the former shall not be remembered, nor come into mind; either the old heavens and earth, which shall pass away, and be no more seen; or the former state both of the Jewish, and Gentile world; or the former troubles, as in the preceding verse, taken in the sense of affliction and persecution; all antichristian troubles shall cease in the latter day, after the conversion of the Jews, and especially in the New Jerusalem state; see Is 2:4.
John Wesley
65:17 I create - I am about wholly to change the state not only of my people, but to bring a new face upon the world, which shall abide until a new heavens and earth appear, in which shall dwell nothing but righteousness. Not be remembered - That state of things shall be so glorious, that the former state of my people shall not be remembered.
Robert Jamieson, A. R. Fausset and David Brown
65:17 As Caleb inherited the same land which his feet trod on (Deut 1:36; Josh 14:9), so Messiah and His saints shall inherit the renovated earth which once they trod while defiled by the enemy (Is 34:4; Is 51:16; Is 66:22; Ezek 21:27; Ps 2:8; Ps 37:11; 2Pet 3:13; Heb 12:26-28 Rev_ 21:1).
not be remembered--See on Is 65:16, note on "troubles"; the words here answer to "the former . . . forgotten," &c. The former sorrows of the earth, under the fall, shall be so far from recurring, that their very remembrance shall be obliterated by the many mercies I will bestow on the new earth (Rev. 21:4-27).
65:1865:18: այլ ուրախութիւն եւ ցնծութիւն գտցեն ՚ի նմա, ※ զոր ե՛ս հաստատեցից։ Զի ահաւասիկ ե՛ս առնեմ զԵրուսաղէմ ցնծութիւն, եւ զժողովուրդ իմ ուրախութիւն[10326]։ [10326] Ոմանք. Եւ ցնծութիւն գտցի ՚ի նմա։
18 Ուրախութիւն ու ցնծութիւն են գտնելու այն բանի մէջ, ինչ ես հաստատելու եմ: Ահա ես Երուսաղէմն ստեղծում եմ ցնծութեան համար եւ իմ ժողովրդին՝ ուրախութեան համար:
18 Բայց դուք իմ ստեղծագործութիւնովս Յաւիտեանս յաւիտենից ուրախացէ՛ք եւ ցնծացէ՛ք. Վասն զի ահա ես Երուսաղէմը՝ ցնծութեան համար Ու անոր ժողովուրդը ուրախութեան համար կը ստեղծեմ։
[1022]այլ ուրախութիւն եւ ցնծութիւն գտցեն ի նմա, զոր ես հաստատեցից``. զի ահաւասիկ ես առնեմ զԵրուսաղէմ ցնծութիւն, եւ զժողովուրդ [1023]իմ ուրախութիւն:

65:18: այլ ուրախութիւն եւ ցնծութիւն գտցեն ՚ի նմա, ※ զոր ե՛ս հաստատեցից։ Զի ահաւասիկ ե՛ս առնեմ զԵրուսաղէմ ցնծութիւն, եւ զժողովուրդ իմ ուրախութիւն[10326]։
[10326] Ոմանք. Եւ ցնծութիւն գտցի ՚ի նմա։
18 Ուրախութիւն ու ցնծութիւն են գտնելու այն բանի մէջ, ինչ ես հաստատելու եմ: Ահա ես Երուսաղէմն ստեղծում եմ ցնծութեան համար եւ իմ ժողովրդին՝ ուրախութեան համար:
18 Բայց դուք իմ ստեղծագործութիւնովս Յաւիտեանս յաւիտենից ուրախացէ՛ք եւ ցնծացէ՛ք. Վասն զի ահա ես Երուսաղէմը՝ ցնծութեան համար Ու անոր ժողովուրդը ուրախութեան համար կը ստեղծեմ։
zohrab-1805▾ eastern-1994▾ western am▾
65:1865:18 А вы будете веселиться и радоваться вовеки о том, что Я творю: ибо вот, Я творю Иерусалим весельем и народ его радостью.
65:18 ἀλλ᾿ αλλα but εὐφροσύνην ευφροσυνη celebration καὶ και and; even ἀγαλλίαμα αγαλλιαμα find ἐν εν in αὐτῇ αυτος he; him ὅτι οτι since; that ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ποιῶ ποιεω do; make Ιερουσαλημ ιερουσαλημ Jerusalem ἀγαλλίαμα αγαλλιαμα and; even τὸν ο the λαόν λαος populace; population μου μου of me; mine εὐφροσύνην ευφροσυνη celebration
65:18 כִּֽי־ kˈî- כִּי that אִם־ ʔim- אִם if שִׂ֤ישׂוּ śˈîśû שׂושׂ rejoice וְ wᵊ וְ and גִ֨ילוּ֙ ḡˈîlû גיל rejoice עֲדֵי־ ʕᵃḏê- עַד unto עַ֔ד ʕˈaḏ עַד future אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֣י ʔᵃnˈî אֲנִי i בֹורֵ֑א vôrˈē ברא create כִּי֩ kˌî כִּי that הִנְנִ֨י hinnˌî הִנֵּה behold בֹורֵ֧א vôrˈē ברא create אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֛ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem גִּילָ֖ה gîlˌā גִּילָה rejoicing וְ wᵊ וְ and עַמָּ֥הּ ʕammˌāh עַם people מָשֹֽׂושׂ׃ māśˈôś מָשֹׂושׂ joy
65:18. sed gaudebitis et exultabitis usque in sempiternum in his quae ego creo quia ecce ego creo Hierusalem exultationem et populum eius gaudiumBut you shall be glad and rejoice for ever in these things, which I create: for behold I create Jerusalem a rejoicing, and the people thereof joy.
18. But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.
65:18. But you will be glad and exult, even forever, in these things that I create. For behold, I create Jerusalem as an exultation, and its people as a joy.
65:18. But be ye glad and rejoice for ever [in that] which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.
But be ye glad and rejoice for ever [in that] which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy:

65:18 А вы будете веселиться и радоваться вовеки о том, что Я творю: ибо вот, Я творю Иерусалим весельем и народ его радостью.
65:18
ἀλλ᾿ αλλα but
εὐφροσύνην ευφροσυνη celebration
καὶ και and; even
ἀγαλλίαμα αγαλλιαμα find
ἐν εν in
αὐτῇ αυτος he; him
ὅτι οτι since; that
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ποιῶ ποιεω do; make
Ιερουσαλημ ιερουσαλημ Jerusalem
ἀγαλλίαμα αγαλλιαμα and; even
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
εὐφροσύνην ευφροσυνη celebration
65:18
כִּֽי־ kˈî- כִּי that
אִם־ ʔim- אִם if
שִׂ֤ישׂוּ śˈîśû שׂושׂ rejoice
וְ wᵊ וְ and
גִ֨ילוּ֙ ḡˈîlû גיל rejoice
עֲדֵי־ ʕᵃḏê- עַד unto
עַ֔ד ʕˈaḏ עַד future
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אֲנִ֣י ʔᵃnˈî אֲנִי i
בֹורֵ֑א vôrˈē ברא create
כִּי֩ kˌî כִּי that
הִנְנִ֨י hinnˌî הִנֵּה behold
בֹורֵ֧א vôrˈē ברא create
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִַ֛ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
גִּילָ֖ה gîlˌā גִּילָה rejoicing
וְ wᵊ וְ and
עַמָּ֥הּ ʕammˌāh עַם people
מָשֹֽׂושׂ׃ māśˈôś מָשֹׂושׂ joy
65:18. sed gaudebitis et exultabitis usque in sempiternum in his quae ego creo quia ecce ego creo Hierusalem exultationem et populum eius gaudium
But you shall be glad and rejoice for ever in these things, which I create: for behold I create Jerusalem a rejoicing, and the people thereof joy.
65:18. But you will be glad and exult, even forever, in these things that I create. For behold, I create Jerusalem as an exultation, and its people as a joy.
65:18. But be ye glad and rejoice for ever [in that] which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Я творю Иерусалим веселием и радостью... и не у слышится в нем более голос плача и голос вопля. Под Иерусалимом блаженный Феодорит разумеет тот вышний Иерусалим, который, по апостолу, "свободен: он - матерь всем нам". (Гал 4:26. - Ком. СПб. Ак). Следовательно, Иерусалим - центр прежнего, исторического Израиля, берется здесь, в качестве центра и нового, духовно возрожденного Израиля, т. е. новозаветной церкви.

Творю... веселием - в еврейском тексте стоит глагол ארב - "творю из ничего" (Быт 1:1), т. е. делаю это единственно силой Своей Божественной любви, а не по каким-либо готовым, извне данным побуждениям. [В Славянском переводе с 70-и: ...аз творю веселие Иерусалиму, и людем моим радость. Прим. ред. ] Мысль еврейского текста здесь возможно шире и глубже его русского, синодального перевода: буквально она должна быть передана в том смысле, что священный город - Иерусалим и святой его народ - Израиль, из предмета прежней ненависти и позора, будут превращены в предмет веселия и радости для всех народов (60:15: и 61:9-11: и др.). Упоминание о "голосе плача и вопля" имело особую убедительность для слушателей пророка, только что переживших бедствия ассирийского нашествия (10:30; 37:1-3).
Adam Clarke: Commentary on the Bible - 1831
65:18: Rejoice for ever in that which I create "Exult in the age to come which I create" - So in Isa 9:5 אבי עד abi ad, πατηρ του μελλοντος αιωνος, "the father of the age to come," Sept. See Bishop Chandler, Defence of Christianity, p. 136.
Albert Barnes: Notes on the Bible - 1834
65:18: But be ye glad and rejoice - (See the notes at Isa 51:11).
FoRev_er - It is not to be momentary happiness - like a bright morning that is soon overcast with clouds. The joy of God's people is to endure for ever, and they shall have ceaseless cause of praise and thanksgiving.
I create Jerusalem a rejoicing - A source of rejoicing; or a place of rejoicing.
And her people a joy - That is, in themselves joyful, and a source of joy to all others. The idea is, that the church would be a place of the highest happiness, and that they who were redeemed would have occasion of perpetual joy. The Saviour did not come to minister gloom, nor is the true effect of religion to make his people melancholy. Religion produces seriousness; but seriousness is not inconsistent with permanent happiness. Religion produces deep thought and soberness of deportment and conversation; but this is not inconsistent with a heart at ease, or with a good conscience, or with permanent joy. Religion fills the mind with hope of eternal life; and the highest happiness which the soul can know must be in connection with the prospect of unchanging blessedness beyond the grave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:18: Isa 12:4-6, Isa 42:10-12, Isa 44:23, Isa 49:13, Isa 51:11, Isa 52:7-10, Isa 66:10-14; Psa 67:3-5; Psa 96:10-13, Psa 98:1-9; Zep 3:14; Zac 9:9; Th1 5:16; Rev 11:15-18; Rev 19:1-6
John Gill
65:18 But be you glad, and rejoice for ever in that which I create,.... This may refer either to persons converted, both at the beginning of the Gospel, and in the latter day, whether Jews or Gentiles; who are the Lord's creation, or new creatures, being made new men; having new hearts and spirits given them, or created within them; new principles of life, light, grace, and holiness, wrought in them, which are the produce of almighty and creating power; and all such instances are matter of joy, as to the angels in heaven, so to the saints on earth, and especially to the ministers of the Gospel; because of the grace bestowed on men, the glory brought to God, and their own ministry blessed and succeeded, and so their hands and hearts strengthened: or else this refers to the state of things under the Gospel dispensation, in every age of it, and especially in some periods of it, particularly the first and last; and the whole indeed is a new world or state of God's creating, and is matter of joy to all the people of God. The Targum renders it,
"rejoice in the world of worlds, which I create:''
agreeably to which is the version of Bishop Chandler (g),
"rejoice for the age to come, that I create;''
the world to come, Heb 2:5, which Christ is said to be the father of, in the Septuagint version of Is 9:6, the Gospel dispensation, the Messiah's future world, as opposed to the legal dispensation.
For, behold, I create Jerusalem a rejoicing, and her people a joy; that is, do that for them, through the mighty power of his grace, as will justly occasion joy to them, and to all others well affected to them; the conversion of the Jews will be matter of joy to the Gentiles; and that, and the bringing in of the fulness of the Gentiles, as well as the destruction of antichrist, which will occasion a new face of things in the world, will be matter of joy to the whole church; see Rev_ 18:20.
(g) Defence of Christianity, c. 2. sect. 2.
John Wesley
65:18 You - The church, as well under the gospel, as under the law.
Robert Jamieson, A. R. Fausset and David Brown
65:18 rejoice for ever . . . Jerusalem-- (Is 51:11). "Everlasting joy . . . Zion." Spiritually (Th1 5:16).
65:1965:19: Եւ ցնծացա՛յց ՚ի վերայ Երուսաղեմի, եւ ուրա՛խ եղէց ՚ի վերայ ժողովրդեան իմոյ. եւ ո՛չ եւս լուիցի ՚ի նմա ձայն լալոյ՝ եւ ձայն գուժի[10327]։ [10327] Ոմանք. Եւ ոչ եւս լուիցի նմա ձայն։
19 Պիտի ցնծամ Երուսաղէմով, պիտի ուրախանամ իմ ժողովրդով. նրա մէջ այլեւս լացի ձայն եւ կամ բօթի ձայն չպիտի հնչի:
19 Երուսաղէմի վրայ պիտի ցնծամ Ու իմ ժողովուրդիս վրայ պիտի ուրախանամ։Հոն անգամ մըն ալ լացի ձայն ու ողբի ձայն պիտի չլսուի։
Եւ ցնծացայց ի վերայ Երուսաղեմի, եւ ուրախ եղէց ի վերայ ժողովրդեան իմոյ, եւ ոչ եւս լուիցի ի նմա ձայն լալոյ եւ ձայն գուժի:

65:19: Եւ ցնծացա՛յց ՚ի վերայ Երուսաղեմի, եւ ուրա՛խ եղէց ՚ի վերայ ժողովրդեան իմոյ. եւ ո՛չ եւս լուիցի ՚ի նմա ձայն լալոյ՝ եւ ձայն գուժի[10327]։
[10327] Ոմանք. Եւ ոչ եւս լուիցի նմա ձայն։
19 Պիտի ցնծամ Երուսաղէմով, պիտի ուրախանամ իմ ժողովրդով. նրա մէջ այլեւս լացի ձայն եւ կամ բօթի ձայն չպիտի հնչի:
19 Երուսաղէմի վրայ պիտի ցնծամ Ու իմ ժողովուրդիս վրայ պիտի ուրախանամ։Հոն անգամ մըն ալ լացի ձայն ու ողբի ձայն պիտի չլսուի։
zohrab-1805▾ eastern-1994▾ western am▾
65:1965:19 И буду радоваться о Иерусалиме и веселиться о народе Моем; и не услышится в нем более голос плача и голос вопля.
65:19 καὶ και and; even ἀγαλλιάσομαι αγαλλιαω jump for joy ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even εὐφρανθήσομαι ευφραινω celebrate; cheer ἐπὶ επι in; on τῷ ο the λαῷ λαος populace; population μου μου of me; mine καὶ και and; even οὐκέτι ουκετι no longer μὴ μη not ἀκουσθῇ ακουω hear ἐν εν in αὐτῇ αυτος he; him φωνὴ φωνη voice; sound κλαυθμοῦ κλαυθμος weeping οὐδὲ ουδε not even; neither φωνὴ φωνη voice; sound κραυγῆς κραυγη cry; outcry
65:19 וְ wᵊ וְ and גַלְתִּ֥י ḡaltˌî גיל rejoice בִ vi בְּ in ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and שַׂשְׂתִּ֣י śaśtˈî שׂושׂ rejoice בְ vᵊ בְּ in עַמִּ֑י ʕammˈî עַם people וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִשָּׁמַ֥ע yiššāmˌaʕ שׁמע hear בָּהּ֙ bˌāh בְּ in עֹ֔וד ʕˈôḏ עֹוד duration קֹ֥ול qˌôl קֹול sound בְּכִ֖י bᵊḵˌî בְּכִי weeping וְ wᵊ וְ and קֹ֥ול qˌôl קֹול sound זְעָקָֽה׃ zᵊʕāqˈā זְעָקָה cry
65:19. et exultabo in Hierusalem et gaudebo in populo meo et non audietur in eo ultra vox fletus et vox clamorisAnd I will rejoice in Jerusalem, and joy in my people, and the voice of weeping shall no more be heard in her, nor the voice of crying.
19. And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying.
65:19. And I will exult in Jerusalem, and I will rejoice in my people. And neither a voice of weeping, nor a voice of outcry, will be heard in her anymore.
65:19. And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying.
And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying:

65:19 И буду радоваться о Иерусалиме и веселиться о народе Моем; и не услышится в нем более голос плача и голос вопля.
65:19
καὶ και and; even
ἀγαλλιάσομαι αγαλλιαω jump for joy
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
εὐφρανθήσομαι ευφραινω celebrate; cheer
ἐπὶ επι in; on
τῷ ο the
λαῷ λαος populace; population
μου μου of me; mine
καὶ και and; even
οὐκέτι ουκετι no longer
μὴ μη not
ἀκουσθῇ ακουω hear
ἐν εν in
αὐτῇ αυτος he; him
φωνὴ φωνη voice; sound
κλαυθμοῦ κλαυθμος weeping
οὐδὲ ουδε not even; neither
φωνὴ φωνη voice; sound
κραυγῆς κραυγη cry; outcry
65:19
וְ wᵊ וְ and
גַלְתִּ֥י ḡaltˌî גיל rejoice
בִ vi בְּ in
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
שַׂשְׂתִּ֣י śaśtˈî שׂושׂ rejoice
בְ vᵊ בְּ in
עַמִּ֑י ʕammˈî עַם people
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִשָּׁמַ֥ע yiššāmˌaʕ שׁמע hear
בָּהּ֙ bˌāh בְּ in
עֹ֔וד ʕˈôḏ עֹוד duration
קֹ֥ול qˌôl קֹול sound
בְּכִ֖י bᵊḵˌî בְּכִי weeping
וְ wᵊ וְ and
קֹ֥ול qˌôl קֹול sound
זְעָקָֽה׃ zᵊʕāqˈā זְעָקָה cry
65:19. et exultabo in Hierusalem et gaudebo in populo meo et non audietur in eo ultra vox fletus et vox clamoris
And I will rejoice in Jerusalem, and joy in my people, and the voice of weeping shall no more be heard in her, nor the voice of crying.
65:19. And I will exult in Jerusalem, and I will rejoice in my people. And neither a voice of weeping, nor a voice of outcry, will be heard in her anymore.
65:19. And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying.
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Adam Clarke: Commentary on the Bible - 1831
65:19: The voice of weeping, etc. - "Because of untimely deaths shall no more be heard in thee; for natural death shall not happen till men be full of days; as it is written, Isa 65:20 : There shall be no more thence an infant of days, i.e., the people shall live to three or five hundred years of age, as in the days of the patriarchs; and if one die at one hundred years, it is because of his sin; and even at that age he shall be reputed an infant; and they shall say of him, An infant is dead. These things shall happen to Israel in the days of the Messiah." - Kimchi.
Albert Barnes: Notes on the Bible - 1834
65:19: And I will rejoice in Jerusalem - (See the notes at Isa 62:5).
And the voice of weeping shall no more be heard - (See the notes at Isa 25:7-8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:19: I will: Isa 62:4, Isa 62:5; Sol 3:11; Jer 32:41; Zep 3:17; Luk 15:3, Luk 15:5
the voice of weeping: Isa 25:8, Isa 35:10, Isa 51:3, Isa 51:11, Isa 60:20; Jer 31:12; Rev 7:17, Rev 21:4
John Gill
65:19 And I will rejoice in Jerusalem, and joy in my people,.... God himself rejoices in his people, as they are considered in Christ; so he did from all eternity, and so he does at the conversion of them; which is the day of their espousals, and when he manifests his love to them, and rejoices over them to do them good, and continues to do so; and he rejoices in the exercise of his own grace in them, and will do so throughout the New Jerusalem state, and to all eternity. This seems chiefly to respect the time of the Jews' conversion, and the latter day glory; and will have its most complete accomplishment when the tabernacle of God shall be with men, and he shall dwell among them. Rev_ 20:3, and then what follows will be perfectly fulfilled,
and the voice of weeping shall be no more heard in her, nor the voice of crying; either on account of outward afflictions and persecutions; or on account of inward darkness, desertion, and temptation, or the prevalence of corruptions, Rev_ 21:4.
Robert Jamieson, A. R. Fausset and David Brown
65:19 (Is 62:5).
weeping . . . no more-- (Is 25:7-8; Is 35:10; Rev_ 7:17; Rev_ 21:4), primarily, foretold of Jerusalem; secondarily, of all the redeemed.
65:2065:20: Եւ մի՛ լիցի անդ տարաժամ աւուրց. եւ ծեր՝ որոյ ո՛չ իցէ լցեալ զժամանակս իւր. զի եղիցի կրտսեր որդին հարիւրեմեան, եւ որ հարիւրեմեանն մեռանիցի, մեղաւոր եւ անիծեա՛լ կոչեսցի[10328]։ [10328] Ոմանք. Որոյ չիցէ լցեալ զժամանակս... կրսեր որդին հարիւրամեանն. եւ որ հարիւրամեան մեռանիցի մեղաւոր է. եւ անիծ՛՛։
20 Այնտեղ չի լինելու մանկահասակ եւ կամ ծեր, որ լցրած չլինի իր կեանքի ժամանակը, քանզի կրտսեր որդին հարիւր տարեկան պիտի լինի, իսկ հարիւր տարեկանում մեռնողը մեղաւոր եւ անիծեալ պիտի համարուի:
20 Հոն անգամ մըն ալ՝ քիչ օր ապրող տղայ, Կամ օրերը չլեցուած ծեր պիտի չըլլայ, Քանզի երիտասարդը հարիւր տարեկան պիտի մեռնի Եւ հարիւր տարեկան մեղաւորը անէծքի պիտի հանդիպի։
Եւ մի՛ լիցի անդ տարաժամ աւուրց, եւ ծեր` որոյ ոչ իցէ լցեալ զժամանակս իւր. զի [1024]եղիցի կրտսեր որդին` հարիւրեմեան, եւ որ հարիւրեմեանն մեռանիցի` մեղաւոր եւ անիծեալ կոչեսցի:

65:20: Եւ մի՛ լիցի անդ տարաժամ աւուրց. եւ ծեր՝ որոյ ո՛չ իցէ լցեալ զժամանակս իւր. զի եղիցի կրտսեր որդին հարիւրեմեան, եւ որ հարիւրեմեանն մեռանիցի, մեղաւոր եւ անիծեա՛լ կոչեսցի[10328]։
[10328] Ոմանք. Որոյ չիցէ լցեալ զժամանակս... կրսեր որդին հարիւրամեանն. եւ որ հարիւրամեան մեռանիցի մեղաւոր է. եւ անիծ՛՛։
20 Այնտեղ չի լինելու մանկահասակ եւ կամ ծեր, որ լցրած չլինի իր կեանքի ժամանակը, քանզի կրտսեր որդին հարիւր տարեկան պիտի լինի, իսկ հարիւր տարեկանում մեռնողը մեղաւոր եւ անիծեալ պիտի համարուի:
20 Հոն անգամ մըն ալ՝ քիչ օր ապրող տղայ, Կամ օրերը չլեցուած ծեր պիտի չըլլայ, Քանզի երիտասարդը հարիւր տարեկան պիտի մեռնի Եւ հարիւր տարեկան մեղաւորը անէծքի պիտի հանդիպի։
zohrab-1805▾ eastern-1994▾ western am▾
65:2065:20 Там не будет более малолетнего и старца, который не достигал бы полноты дней своих; ибо столетний будет умирать юношею, но столетний грешник будет проклинаем.
65:20 καὶ και and; even οὐ ου not μὴ μη not γένηται γινομαι happen; become ἐκεῖ εκει there ἄωρος αωρος and; even πρεσβύτης πρεσβυτης old one ὃς ος who; what οὐκ ου not ἐμπλήσει εμπιπλημι fill in; fill up τὸν ο the χρόνον χρονος time; while αὐτοῦ αυτος he; him ἔσται ειμι be γὰρ γαρ for ὁ ο the νέος νεος new; young ἑκατὸν εκατον hundred ἐτῶν ετος year ὁ ο the δὲ δε though; while ἀποθνῄσκων αποθνησκω die ἁμαρτωλὸς αμαρτωλος sinful ἑκατὸν εκατον hundred ἐτῶν ετος year καὶ και and; even ἐπικατάρατος επικαταρατος cursed ἔσται ειμι be
65:20 לֹא־ lō- לֹא not יִֽהְיֶ֨ה yˈihyˌeh היה be מִ mi מִן from שָּׁ֜ם ššˈām שָׁם there עֹ֗וד ʕˈôḏ עֹוד duration ע֤וּל ʕˈûl עוּל suckling יָמִים֙ yāmîm יֹום day וְ wᵊ וְ and זָקֵ֔ן zāqˈēn זָקֵן old אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יְמַלֵּ֖א yᵊmallˌē מלא be full אֶת־ ʔeṯ- אֵת [object marker] יָמָ֑יו yāmˈāʸw יֹום day כִּ֣י kˈî כִּי that הַ ha הַ the נַּ֗עַר nnˈaʕar נַעַר boy בֶּן־ ben- בֵּן son מֵאָ֤ה mēʔˈā מֵאָה hundred שָׁנָה֙ šānˌā שָׁנָה year יָמ֔וּת yāmˈûṯ מות die וְ wᵊ וְ and הַ֣ hˈa הַ the חֹוטֶ֔א ḥôṭˈe חטא miss בֶּן־ ben- בֵּן son מֵאָ֥ה mēʔˌā מֵאָה hundred שָׁנָ֖ה šānˌā שָׁנָה year יְקֻלָּֽל׃ yᵊqullˈāl קלל be slight
65:20. non erit ibi amplius infans dierum et senex qui non impleat dies suos quoniam puer centum annorum morietur et peccator centum annorum maledictus eritThere shall no more be an infant of days there, nor an old man that shall not fill up his days: for the child shall die a hundred years old, and the sinner being a hundred years old shall be accursed.
20. There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old, and the sinner being an hundred years old shall be accursed.
65:20. There will no longer be an infant of only a few days there, nor an elder who does not complete his days. For a mere child dies at a hundred years of age, and a sinner of a hundred years will be accursed.
65:20. There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner [being] an hundred years old shall be accursed.
There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner [being] an hundred years old shall be accursed:

65:20 Там не будет более малолетнего и старца, который не достигал бы полноты дней своих; ибо столетний будет умирать юношею, но столетний грешник будет проклинаем.
65:20
καὶ και and; even
οὐ ου not
μὴ μη not
γένηται γινομαι happen; become
ἐκεῖ εκει there
ἄωρος αωρος and; even
πρεσβύτης πρεσβυτης old one
ὃς ος who; what
οὐκ ου not
ἐμπλήσει εμπιπλημι fill in; fill up
τὸν ο the
χρόνον χρονος time; while
αὐτοῦ αυτος he; him
ἔσται ειμι be
γὰρ γαρ for
ο the
νέος νεος new; young
ἑκατὸν εκατον hundred
ἐτῶν ετος year
ο the
δὲ δε though; while
ἀποθνῄσκων αποθνησκω die
ἁμαρτωλὸς αμαρτωλος sinful
ἑκατὸν εκατον hundred
ἐτῶν ετος year
καὶ και and; even
ἐπικατάρατος επικαταρατος cursed
ἔσται ειμι be
65:20
לֹא־ lō- לֹא not
יִֽהְיֶ֨ה yˈihyˌeh היה be
מִ mi מִן from
שָּׁ֜ם ššˈām שָׁם there
עֹ֗וד ʕˈôḏ עֹוד duration
ע֤וּל ʕˈûl עוּל suckling
יָמִים֙ yāmîm יֹום day
וְ wᵊ וְ and
זָקֵ֔ן zāqˈēn זָקֵן old
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יְמַלֵּ֖א yᵊmallˌē מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
יָמָ֑יו yāmˈāʸw יֹום day
כִּ֣י kˈî כִּי that
הַ ha הַ the
נַּ֗עַר nnˈaʕar נַעַר boy
בֶּן־ ben- בֵּן son
מֵאָ֤ה mēʔˈā מֵאָה hundred
שָׁנָה֙ šānˌā שָׁנָה year
יָמ֔וּת yāmˈûṯ מות die
וְ wᵊ וְ and
הַ֣ hˈa הַ the
חֹוטֶ֔א ḥôṭˈe חטא miss
בֶּן־ ben- בֵּן son
מֵאָ֥ה mēʔˌā מֵאָה hundred
שָׁנָ֖ה šānˌā שָׁנָה year
יְקֻלָּֽל׃ yᵊqullˈāl קלל be slight
65:20. non erit ibi amplius infans dierum et senex qui non impleat dies suos quoniam puer centum annorum morietur et peccator centum annorum maledictus erit
There shall no more be an infant of days there, nor an old man that shall not fill up his days: for the child shall die a hundred years old, and the sinner being a hundred years old shall be accursed.
65:20. There will no longer be an infant of only a few days there, nor an elder who does not complete his days. For a mere child dies at a hundred years of age, and a sinner of a hundred years will be accursed.
65:20. There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner [being] an hundred years old shall be accursed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Там не будет больше малолетнего и старца..., т. е. собственно говоря, не будет недостатков, свойственных каждому из этих крайних возрастов человеческой жизни: не будет недостатка в духовной крепости и силе у молодого и неопытного юноши, но не будет также дефекта и в физических силах у преклонного старца. Оба эти возраста, избавившись от своих недостатков, но сохранив присущие им достоинства, создадут гармонию идеальной, земной жизни человека.

В качестве комментария к речи о старце см. Притч 4:7-9: ст. В переносном же смысле здесь надо, очевидно, видеть указание на "полноту дней каждого из нас" в меру возраста "исполнения Христова" (Еф 4:13-14), независящую от нашего физического возраста, а единственно определяемую степенью "духовно-нравственной зрелости".
Adam Clarke: Commentary on the Bible - 1831
65:20: Thence "There" - For משם mishsham, thence, the Septuagint, Syriac, and Vulgate, read שם sham, there.
Albert Barnes: Notes on the Bible - 1834
65:20: There shall be no more thence - The Septuagint, the Syriac, and the Vulgate, read this, 'There shall not be there.' The change requires the omission of a single letter in the present Hebrew text, and the sense seems to demand it. The design of the prophet here is, to describe the times of happiness and prosperity which would succeed the calamities under which the nation had been suffering. This he does by a great variety of images, all denoting substantially the same thing. In Isa 65:17, the change is represented to be as great as if a new heaven and a new earth should be created; in this verse the image is, that the inhabitants would reach a great age, and that the comparatively happy times of the patriarchs would be restored; in Isa 65:21, the image is taken from the perfect security in their plans of labor, and the fact that they would enjoy the fruit of their toil; in Isa 65:25, the image employed is that taken from the change in the nature of the animal creation. All these are poetic images designed as illustrations of the general truth, and, like other poetic images, they are not to be taken literally.
An infant of days - A child; a sucking child. So the Hebrew word, עול ‛ û l, denotes. The Septuagint renders it, 'Nor shall there be there anymore an untimely birth (ἄωρος aō ros) and an old man who has not filled up his time.' The idea is not that there should be no infant in those future times - which would be an idea so absurd that a prophet would not use it even in poetic fiction - but that there will not be an infant who shall not fill up his days, or who will be short-lived. All shall live long, and all shall be blessed with health, and continual vigor and youth.
Nor an old man that hath not filled his days - They shall enjoy the blessings of great longevity, and that not a longevity that shall be broken and feeble, but which shall be vigorous and happy. In further illustration of this sentiment, we may remark,
1. That there is no reason to suppose that it will be literally fulfilled even in the millenium. If it is to be regarded as literally to be fulfilled, then for the same reason we are to suppose that in that time the nature of the lion will be literally changed, and that he will eat straw like the ox, and that the nature of the wolf and the lamb will be so far changed that they shall lie down together Isa 65:25. But there is no reason to suppose this; nor is there any good reason to suppose that literally no infant or child will die in those times, or that no old man will be infirm, or that all will live to the same great age.
2. The promise of long life is regarded in the Bible as a blessing, and is an image, everywhere, of prosperity and happiness. Thus the patriarchs were regarded as having been highly-favored people, because God lengthened out their days; and throughout the Scriptures it is represented as a proof of the favor of God, that a man is permitted to live long, and to see a numerous posterity (see Gen 45:10; Psa 21:4; Psa 23:6; Psa 128:6 (Hebrew); Psa 91:16; Pro 3:2-14; Pro 17:6.
3. No one can doubt that the pRev_alence of the gospel everywhere would greatly lengthen out the life of man. Let anyone reflect on the great number that are now cut off in childhood in pagan lands by their parents, all of whom would have been spared had their parents been Christians; on the numbers of children who are destroyed in early life by the effects of the intemperance of their parents, most of whom would have survived if their parents had been virtuous; on the numbers of young men now cut down by vice, who would have continued to live if they had been under the influence of the gospel; on the immense hosts cut off, and most of them in middle life, by war, who would have lived to a good old age if the gospel had pRev_ailed and put a period to wars; on the million who are annually cut down by intemperance and lust, and other raging passions, by murder and piracy, or who are punished by death for crime; on the million destroyed by pestilential disease sent by offended heaven on guilty nations; and let him reflect that these sources of death will be dried up by the pRev_alence of pure virtue and religion, and he will see that a great change may yet take place literally in the life of man.
4. A similar image is used by the classic writers to denote a golden age, or an age of great prosperity and happiness. Thus the Sybil, in the Sybilline Oracles, B. vii., speaking of the future age, says, Στήσει δὲ τὸ γένος, ὡς πάρος ἦν σοι Stē sei de to genos, hō s paros ē n soi - 'A race shall be restored as it was in the ancient times.' So Hesiod, describing the silver age, introduces a boy as having reached the age of an hundred years, and yet but a child:
Ἀλλ ̓ ἑκατόν μὲν παῖς ἔτεα παρὰ μητέρι κεδνρ,
Ἐτρέφετ ἀτάλλων υέγα νήπιος ὦ ἔνι οἴκῳ.
All' hekaton men tais etea para mē teri kednr,
Etrephet atallō n mega nē pios ō eni oikō.
For the child shall die an hundred years old - That is, he that is an hundred years old when he dies, shall still be a child or a youth. This is nearly the same sentiment which is expressed by Hesiod, as quoted above. The prophet has evidently in his eye the longevity of the patriarchs, when an individual of an hundred years of age was comparatively young - the proportion between that and the usual period of life then being about the same as that between the age of ten and the usual period of life now. We are not, I apprehend, to suppose that this is to be taken literally, but it is figurative language, designed to describe the comparatively happy state referred to by the prophet, as if human life should be lengthened out to the age of the patriarchs, and as if he who is now regarded as an old man, should then be regarded as in the vigor of his days. At the same time it is true, that the influence of temperance, industry, and soberness of life, such as would exist if the rules of the gospel were obeyed, would carry forward the vigor of youth far into advancing years, and mitigate most of the evils now incident to the decline of life.
The few imperfect experiments which have been made of the effect of entire temperance and of elevated virtue; of subduing the passions by the influence of the gospel, and of prudent means for prolonging health and life, such as the gospel will prompt a man to use, who has any just view of the value of life, show what may yet be done in happier times. It is an obvious reflection here, that if such effects are to be anticipated from the pRev_alence of true religion and of temperance, then he is the best friend of man who endeavors most sedulously to bring others under the influence of the gospel, and to extend the principles of temperance and virtue. The gospel of Christ would do more to prolong human life than all other causes combined; and when that pRev_ails everywhere, putting a period, as it must, to infanticide, and war, and intemperance, and murder, and piracy, and suicide, and duelling, and raging and consuming passions, then it is impossible for the most vivid imagination to conceive the effect which shall be produced on the health and long life, as well as on the happiness of mankind.
But the sinner being an hundred years old shall be accursed - The sense of this appears to be, 'not all who reach to a great age shall be judged to be the friends and favorites of God. Though a sinner shall reach that advanced period of life, yet he shall be cursed of God and shall be cut down in his sins. He shall be held to be a sinner and shall die, and shall be regarded as accursed.' Other interpretations of this expression may be seen in Poole and in Vitringa. The above seems to me to be the true exposition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:20: There shall: Deu 4:40; Job 5:26; Psa 34:12
but: Isa 3:11; Ecc 8:12; Rom 2:5-9
Carl Friedrich Keil and Franz Delitzsch
65:20
There will be a different measure then, and a much greater one, for measuring the period of life and grace. "And there shall no more come thence a suckling of a few days, and an old man who has not lived out all his days; for the youth in it will die as one a hundred years old, and the sinner be smitten with the curse as one a hundred years old." Our editions of the text commence Is 65:20 with לא־יהיה, but according to the Masora (see Mas. finalis, p. 23, col. 7), which reckons five ולא־יהיה at the commencement of verses, and includes our v. among them, it must read ולא־יהיה, as it is also rendered by the lxx and Targum. The meaning and connection are not affected by this various reading. Henceforth there will not spring from Jerusalem (or, what hâyâh really means, "come into existence;" "thence," misshâm, not "from that time," but locally, as in Hos 2:17 and elsewhere, cf., Is 58:12) a suckling (see p. 90) of days, i.e., one who has only reached the age of a few days (yâmı̄m as in Gen 24:55, etc.), nor an old man who has not filled his days, i.e., has not attained to what is regarded as a rule as the full measure of human life. He who dies as a youth, or is regarded as having died young, will not die before the hundredth year of his life; and the sinner (והחוטא with seghol, as in Eccles 8:12; Eccles 9:18; Ges. 75, Anm. 21) upon whom the curse of God falls, and who is overwhelmed by the punishment, will not be swept away before the hundredth year of his life. We cannot maintain with Hofmann (Schriftbeweis, ii. 2, 567), that it is only in appearance that less is here affirmed than in Is 25:8. The reference there is to the ultimate destruction of the power of death; here it is merely to the limitation of its power.
Geneva 1599
65:20 There shall be no more from there an infant of days, nor an old man that hath (z) not filled his days: for the child shall die an hundred years old; but the sinner [being] (a) an hundred years old shall be accursed.
(z) Meaning, in this wonderful restoration of the Church there would be no weakness of youth, nor infirmities of age, but all would be fresh and flourishing: and this is accomplished in the heavenly Jerusalem, when all sins will cease, and the tears will be wiped away.
(a) By which he shows that the infidels and unrepentant sinners have no part of this benediction.
John Gill
65:20 There shall be no more thence an infant of days,.... That is, there shall no more be carried out from thence, from Jerusalem, or any other place where the church of God is, to the grave, in order to be interred, an infant that has lived but a few days, a very common thing now; but, in the latter day, such instances will be rare, or rather there will be none at all; every child born will live to the age of man, and not be cut off by any premature death, either by any natural disease, or by famine, or sword, or any other calamity, which will now have no place:
nor an old man that hath not filled his days; who, though he may in some sense, or in comparison of others, be said to be old, yet has not arrived to the full term of man's life, threescore years and ten, or more; for it seems, by what follows, as if the term of human life will be lengthened in the latter day, and reach in common to a hundred years; so that as long life is always reckoned a temporal happiness, among the rest that shall be enjoyed, this will be one in the latter day; and which is to be understood not of the Millennium state, in which there will be no death, Rev_ 21:4, which yet will be in this, as the following words show; but of the state preceding that, even the spiritual reign of Christ:
for the child shall die an hundred years old; not that that shall be reckoned a child that shall die at a hundred years of age (h), the life of man being now, in these days of the Messiah, as long as they were before the flood, as the Jewish interpreters imagine; but the child that is now born, or he that is now a child, shall live to the age of a hundred years, and not die before: but lest this outward happiness should be trusted to, and a man should imagine that therefore he is in a happy state for eternity, being blessed with such a long life, it follows, "but" or
though the sinner, being an hundred years old; shall be accursed; for though this shall be common in this state to good men and bad men, to live a hundred years, yet their death will not be alike; the good man will be blessed, and enter into a happy state of joy and peace; but the wicked man, though he lives as long as the other in this world, shall be accursed at death, and to all eternity; see Eccles 8:12.
(h) Vid. Gloss. in T. Bab. Sanhedrin, fol. 91. 2.
John Wesley
65:20 An infant - Those that were now children, shall die at a great age. But - Yet none of these things shall be of any advantage to wicked men, but if any of them shall live to be an hundred years old, yet they shall die accursed.
Robert Jamieson, A. R. Fausset and David Brown
65:20 The longevity of men in the first age of the world shall be enjoyed again.
thence--from that time forward.
infant of days--that is, an infant who shall only complete a few days; short-lived.
filled . . . days--None shall die without attaining a full old age.
child . . . die . . . hundred years--that is "he that dieth an hundred years old shall die a mere child" [LOWTH].
sinner . . . hundred . . . be accursed--"The sinner that dieth at an hundred years shall be deemed accursed," that is, his death at so early an age, which in those days the hundredth year will be regarded, just as if it were mere childhood, shall be deemed the effect of God's special visitation in wrath [ROSENMULLER]. This passage proves that the better age to come on earth, though much superior to the present will not be a perfect state; sin and death shall have place in it (compare Rev_ 20:7-8), but much less frequently than now.
65:2165:21: Շինեսցեն տունս՝ եւ ինքեա՛նք բնակեսցեն. տնկեսցեն այգիս՝ եւ ինքեա՛նք կերիցեն զպտուղ նոցա[10329]։ [10329] Ոմանք. Զպտուղ նորա։
21 Տներ պիտի շինեն եւ իրե՛նք պիտի բնակուեն, այգիներ պիտի տնկեն եւ նրանց պտուղն իրե՛նք պիտի ուտեն:
21 Տուներ պիտի շինեն ու պիտի բնակին, Այգիներ պիտի տնկեն ու անոնց պտուղը պիտի ուտեն։
Շինեսցեն տունս եւ ինքեանք բնակեսցեն, տնկեսցեն այգիս` եւ ինքեանք կերիցեն զպտուղ նոցա:

65:21: Շինեսցեն տունս՝ եւ ինքեա՛նք բնակեսցեն. տնկեսցեն այգիս՝ եւ ինքեա՛նք կերիցեն զպտուղ նոցա[10329]։
[10329] Ոմանք. Զպտուղ նորա։
21 Տներ պիտի շինեն եւ իրե՛նք պիտի բնակուեն, այգիներ պիտի տնկեն եւ նրանց պտուղն իրե՛նք պիտի ուտեն:
21 Տուներ պիտի շինեն ու պիտի բնակին, Այգիներ պիտի տնկեն ու անոնց պտուղը պիտի ուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
65:2165:21 И будут строить домы и жить в них, и насаждать виноградники и есть плоды их.
65:21 καὶ και and; even οἰκοδομήσουσιν οικοδομεω build οἰκίας οικια house; household καὶ και and; even αὐτοὶ αυτος he; him ἐνοικήσουσιν ενοικεω dwell in; inhabit καὶ και and; even καταφυτεύσουσιν καταφυτευω vineyard καὶ και and; even αὐτοὶ αυτος he; him φάγονται φαγω swallow; eat τὰ ο the γενήματα γεννημα spawn; product αὐτῶν αυτος he; him
65:21 וּ û וְ and בָנ֥וּ vānˌû בנה build בָתִּ֖ים vāttˌîm בַּיִת house וְ wᵊ וְ and יָשָׁ֑בוּ yāšˈāvû ישׁב sit וְ wᵊ וְ and נָטְע֣וּ nāṭᵊʕˈû נטע plant כְרָמִ֔ים ḵᵊrāmˈîm כֶּרֶם vineyard וְ wᵊ וְ and אָכְל֖וּ ʔāḵᵊlˌû אכל eat פִּרְיָֽם׃ piryˈām פְּרִי fruit
65:21. et aedificabunt domos et habitabunt et plantabunt vineas et comedent fructum earumAnd they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruits of them.
21. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them.
65:21. And they will build houses, and will inhabit them. And they will plant vineyards, and will eat their fruits.
65:21. And they shall build houses, and inhabit [them]; and they shall plant vineyards, and eat the fruit of them.
And they shall build houses, and inhabit [them]; and they shall plant vineyards, and eat the fruit of them:

65:21 И будут строить домы и жить в них, и насаждать виноградники и есть плоды их.
65:21
καὶ και and; even
οἰκοδομήσουσιν οικοδομεω build
οἰκίας οικια house; household
καὶ και and; even
αὐτοὶ αυτος he; him
ἐνοικήσουσιν ενοικεω dwell in; inhabit
καὶ και and; even
καταφυτεύσουσιν καταφυτευω vineyard
καὶ και and; even
αὐτοὶ αυτος he; him
φάγονται φαγω swallow; eat
τὰ ο the
γενήματα γεννημα spawn; product
αὐτῶν αυτος he; him
65:21
וּ û וְ and
בָנ֥וּ vānˌû בנה build
בָתִּ֖ים vāttˌîm בַּיִת house
וְ wᵊ וְ and
יָשָׁ֑בוּ yāšˈāvû ישׁב sit
וְ wᵊ וְ and
נָטְע֣וּ nāṭᵊʕˈû נטע plant
כְרָמִ֔ים ḵᵊrāmˈîm כֶּרֶם vineyard
וְ wᵊ וְ and
אָכְל֖וּ ʔāḵᵊlˌû אכל eat
פִּרְיָֽם׃ piryˈām פְּרִי fruit
65:21. et aedificabunt domos et habitabunt et plantabunt vineas et comedent fructum earum
And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruits of them.
65:21. And they will build houses, and will inhabit them. And they will plant vineyards, and will eat their fruits.
65:21. And they shall build houses, and inhabit [them]; and they shall plant vineyards, and eat the fruit of them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: Специально говорится о радикальном перевороте всех общественно-социальных и экономических отношений. В этой области у современных пророку евреев царили, как известно, самый грубый произвол и беспощадная эксплуатация, при которых никто не мог спокойно наслаждаться плодами рук своих (58:6-7; 59:2-8, 14-15). В обновленном Мессианском царстве наступит полная противоположность всему этому. Нельзя также в словах данного пророчественного благословения не видеть и отмены прежнего проклятия (Втор 28:30).
Albert Barnes: Notes on the Bible - 1834
65:21: And they shall build houses - (See the notes at Isa 62:8-9).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:21: Isa 62:8, Isa 62:9; Lev 26:16; Deu 28:30-33; Jdg 6:1-6; Jer 31:4, Jer 31:5; Amo 9:14
Carl Friedrich Keil and Franz Delitzsch
65:21
In the place of the threatened curses of the law in Lev 26:16 (cf., Deut 28:30), the very opposite will now receive their fullest realization. "And they will build houses and inhabit them, and plant vineyards and enjoy the fruit thereof. They will not build and another inhabit, nor plant and another enjoy; for like the days of trees are the days of my people, ad my chosen ones will consume the work of their hands. They will not weary themselves in vain, nor bring forth for sudden disaster; for they are a family of the blessed of Jehovah, and their offspring are left to them." They themselves will enjoy what they have worked for, without some one else stepping in, whether a countryman by violence or inheritance, or a foreigner by plunder or conquest (Is 62:8), to take possession of that which they have built and planted (read יטעוּ without dagesh); for the duration of their life will be as great as that of trees (i.e., of oaks, terebinths, and cedars, which live for centuries), and thus they will be able thoroughly to enjoy in their own person what their hands have made. Billâh does not mean merely to use and enjoy, but to use up and consume. Work and generation will be blessed then, and there will be no more disappointed hopes. They will not weary themselves (יגעוּ with a preformative י without that of the root) for failure, not get children labbehâlâh, i.e., for some calamity to fall suddenly upon them and carry them away (Lev 26:16, cf., Ps 78:33). The primary idea of bâhal is either acting, permitting, or bearing, with the characteristic of being let loose, of suddenness, of overthrow, or of throwing into confusion. The lxx renders it εἰς κατάραν, probably according to the Egypto-Jewish usage, in which behâlâh may have signified cursing, like bahle, buhle in the Arabic (see the Appendices). The two clauses of the explanation which follows stand in a reciprocal relation to the two clauses of the previous promise. They are a family of the blessed of God, upon whose labour the blessing of God rests, and their offspring are with them, without being lost to them by premature death. This is the true meaning, as in Job 21:8, and not "their offspring with them," i.e., in like manner, as Hitzig supposes.
Geneva 1599
65:21 And they shall (b) build houses, and inhabit [them]; and they shall plant vineyards, and eat the fruit of them.
(b) He proposes to the faithful the blessings which are contained in the law, and so under temporal things comprehends the spiritual promises.
John Gill
65:21 And they shall build houses, and inhabit them,.... In Jerusalem, and other parts of Judea: though this need not be limited to the Jews, but be considered as reaching to all the Lord's people, the Gentiles also; who will be in no fear of enemies, or ever be disturbed by them, but shall dwell in their own houses peaceably and quietly; this is the reverse of what is threatened to the wicked, Deut 28:30,
and they shall plant vineyards, and eat the fruit of them; they shall both live to dwell in their houses when built, and till their vineyards bring forth fruit, and then eat of them; and they shall be preserved from enemies breaking in upon them, and wasting their plantations.
Robert Jamieson, A. R. Fausset and David Brown
65:21 (See on Is 62:8; Amos 9:14).
65:2265:22: Եւ մի՛ եւս նոքա շինեսցեն՝ եւ ա՛յլք բնակեսցեն, եւ նոքա տնկեսցեն՝ եւ այլք կերիցեն։ Ըստ աւուրց փայտի կենաց եղիցին աւուրք ժողովրդեան իմոյ. գործք ձեռաց նոցա հնասցին[10330]։ [10330] Բազումք. Փայտին կենաց։
22 Այլեւս նրանք չպիտի շինեն, որ ուրիշները բնակուեն, նրանք չպիտի տնկեն, որ ուրիշներն ուտեն: Իմ ժողովրդի օրերը կենաց ծառի օրերի չափ պիտի լինեն, նրանք երկար պիտի վայելեն իրենց ձեռքի գործերը:
22 Անոնք պիտի չշինեն, որպէս զի ուրիշները բնակին, Անոնք պիտի չտնկեն, որպէս զի ուրիշները ուտեն. Վասն զի իմ ժողովուրդիս օրերը ծառի օրերու չափ պիտի ըլլան Եւ իմ ընտրածներս իրենց ձեռքերուն գործերը պիտի հինցնեն։
Եւ մի՛ եւս նոքա շինեսցեն` եւ այլք բնակեսցեն, եւ նոքա տնկեսցեն` եւ այլք կերիցեն. ըստ աւուրց փայտին կենաց եղիցին աւուրք ժողովրդեան իմոյ, [1025]գործք ձեռաց նոցա հնասցին:

65:22: Եւ մի՛ եւս նոքա շինեսցեն՝ եւ ա՛յլք բնակեսցեն, եւ նոքա տնկեսցեն՝ եւ այլք կերիցեն։ Ըստ աւուրց փայտի կենաց եղիցին աւուրք ժողովրդեան իմոյ. գործք ձեռաց նոցա հնասցին[10330]։
[10330] Բազումք. Փայտին կենաց։
22 Այլեւս նրանք չպիտի շինեն, որ ուրիշները բնակուեն, նրանք չպիտի տնկեն, որ ուրիշներն ուտեն: Իմ ժողովրդի օրերը կենաց ծառի օրերի չափ պիտի լինեն, նրանք երկար պիտի վայելեն իրենց ձեռքի գործերը:
22 Անոնք պիտի չշինեն, որպէս զի ուրիշները բնակին, Անոնք պիտի չտնկեն, որպէս զի ուրիշները ուտեն. Վասն զի իմ ժողովուրդիս օրերը ծառի օրերու չափ պիտի ըլլան Եւ իմ ընտրածներս իրենց ձեռքերուն գործերը պիտի հինցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
65:2265:22 Не будут строить, чтобы другой жил, не будут насаждать, чтобы другой ел; ибо дни народа Моего будут, как дни дерева, и избранные Мои долго будут пользоваться изделием рук своих.
65:22 καὶ και and; even οὐ ου not μὴ μη not οἰκοδομήσουσιν οικοδομεω build καὶ και and; even ἄλλοι αλλος another; else ἐνοικήσουσιν ενοικεω dwell in; inhabit καὶ και and; even οὐ ου not μὴ μη not φυτεύσουσιν φυτευω plant καὶ και and; even ἄλλοι αλλος another; else φάγονται φαγω swallow; eat κατὰ κατα down; by γὰρ γαρ for τὰς ο the ἡμέρας ημερα day τοῦ ο the ξύλου ξυλον wood; timber τῆς ο the ζωῆς ζωη life; vitality ἔσονται ειμι be αἱ ο the ἡμέραι ημερα day τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine τὰ ο the ἔργα εργον work τῶν ο the πόνων πονος pain αὐτῶν αυτος he; him παλαιώσουσιν παλαιοω antiquate; grow old
65:22 לֹ֤א lˈō לֹא not יִבְנוּ֙ yivnˌû בנה build וְ wᵊ וְ and אַחֵ֣ר ʔaḥˈēr אַחֵר other יֵשֵׁ֔ב yēšˈēv ישׁב sit לֹ֥א lˌō לֹא not יִטְּע֖וּ yiṭṭᵊʕˌû נטע plant וְ wᵊ וְ and אַחֵ֣ר ʔaḥˈēr אַחֵר other יֹאכֵ֑ל yōḵˈēl אכל eat כִּֽי־ kˈî- כִּי that כִ ḵi כְּ as ימֵ֤י ymˈê יֹום day הָ hā הַ the עֵץ֙ ʕˌēṣ עֵץ tree יְמֵ֣י yᵊmˈê יֹום day עַמִּ֔י ʕammˈî עַם people וּ û וְ and מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יְדֵיהֶ֖ם yᵊḏêhˌem יָד hand יְבַלּ֥וּ yᵊvallˌû בלה be worn out בְחִירָֽי׃ vᵊḥîrˈāy בָּחִיר chosen
65:22. non aedificabunt et alius habitabit non plantabunt et alius comedet secundum dies enim ligni erunt dies populi mei et opera manuum eorum inveterabuntThey shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree, so shall be the days of my people, and the works of their hands shall be of long continuance.
22. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree shall be the days of my people, and my chosen shall long enjoy the work of their hands.
65:22. They will not build, so that another may inhabit. They will not plant, so that another may eat. For according to the days of a tree, so will be the days of my people. And the works of their hands will be long-standing.
65:22. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree [are] the days of my people, and mine elect shall long enjoy the work of their hands.
They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree [are] the days of my people, and mine elect shall long enjoy the work of their hands:

65:22 Не будут строить, чтобы другой жил, не будут насаждать, чтобы другой ел; ибо дни народа Моего будут, как дни дерева, и избранные Мои долго будут пользоваться изделием рук своих.
65:22
καὶ και and; even
οὐ ου not
μὴ μη not
οἰκοδομήσουσιν οικοδομεω build
καὶ και and; even
ἄλλοι αλλος another; else
ἐνοικήσουσιν ενοικεω dwell in; inhabit
καὶ και and; even
οὐ ου not
μὴ μη not
φυτεύσουσιν φυτευω plant
καὶ και and; even
ἄλλοι αλλος another; else
φάγονται φαγω swallow; eat
κατὰ κατα down; by
γὰρ γαρ for
τὰς ο the
ἡμέρας ημερα day
τοῦ ο the
ξύλου ξυλον wood; timber
τῆς ο the
ζωῆς ζωη life; vitality
ἔσονται ειμι be
αἱ ο the
ἡμέραι ημερα day
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
τὰ ο the
ἔργα εργον work
τῶν ο the
πόνων πονος pain
αὐτῶν αυτος he; him
παλαιώσουσιν παλαιοω antiquate; grow old
65:22
לֹ֤א lˈō לֹא not
יִבְנוּ֙ yivnˌû בנה build
וְ wᵊ וְ and
אַחֵ֣ר ʔaḥˈēr אַחֵר other
יֵשֵׁ֔ב yēšˈēv ישׁב sit
לֹ֥א lˌō לֹא not
יִטְּע֖וּ yiṭṭᵊʕˌû נטע plant
וְ wᵊ וְ and
אַחֵ֣ר ʔaḥˈēr אַחֵר other
יֹאכֵ֑ל yōḵˈēl אכל eat
כִּֽי־ kˈî- כִּי that
כִ ḵi כְּ as
ימֵ֤י ymˈê יֹום day
הָ הַ the
עֵץ֙ ʕˌēṣ עֵץ tree
יְמֵ֣י yᵊmˈê יֹום day
עַמִּ֔י ʕammˈî עַם people
וּ û וְ and
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יְדֵיהֶ֖ם yᵊḏêhˌem יָד hand
יְבַלּ֥וּ yᵊvallˌû בלה be worn out
בְחִירָֽי׃ vᵊḥîrˈāy בָּחִיר chosen
65:22. non aedificabunt et alius habitabit non plantabunt et alius comedet secundum dies enim ligni erunt dies populi mei et opera manuum eorum inveterabunt
They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree, so shall be the days of my people, and the works of their hands shall be of long continuance.
65:22. They will not build, so that another may inhabit. They will not plant, so that another may eat. For according to the days of a tree, so will be the days of my people. And the works of their hands will be long-standing.
65:22. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree [are] the days of my people, and mine elect shall long enjoy the work of their hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
65:22: They shall not build, and another inhabit - The reverse of the curse denounced on the disobedient, Deu 28:30 : "Thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not gather the grapes thereof."
For as the days of a tree - It is commonly supposed that the oak, one of the most longlived of the trees, lasts about a thousand years; being five hundred years growing to full perfection, and as many decaying: which seems to be a moderate and probable computation. See Evelyn, Sylva, B. 3 chap. 3. The present emperor of China, in his very ingenious and sensible poem entitled Eloge de Moukden, a translation of which in French was published at Paris, 1770, speaks of a tree in his country which lives more than a hundred ages: and another, which after fourscore ages is only in its prime, pp. 37, 38. But his imperial majesty's commentators, in their note on the place, carry the matter much farther; and quote authority, which affirms, that the tree last mentioned by the emperor, the immortal tree, after having lived ten thousand years, is still only in its prime. I suspect that the Chinese enlarge somewhat in their national chronology, as well as in that of their trees. See Chou King. Preface, by Mons. de Guignes. The prophet's idea seems to be, that they shall live to the age of the antediluvians; which seems to be very justly expressed by the days of a tree, according to our notions. The rabbins have said that this refers to the tree of life, which endures five hundred years. - L.
Albert Barnes: Notes on the Bible - 1834
65:22: They shall not build, and another inhabit - Every man shall enjoy the avails of his labor.
For as the days I of a tree are the days of my people - That is, in that future time, such shall be the length of the lives of the people (see Isa 65:21). The Septuagint renders this, 'The days of the tree of life.' The Syriac, 'As the days of trees.' The Chaldee as the Septuagint. The idea is, that the lives of his people would be greatly prolonged (see the notes at Isa 65:20). A tree is among the most long-lived of material objects. The oak, the terebinth, the cypress, the cedar, the banyan, attain to a great age. Many trees also live to a much longer period than a thousand years. The Baobab tree of Senegal (Adansonia digitata) is supposed to attain the age of several thousand years. Adanson inferred that one which he measured, and found to be thirty feet in diameter, had attained the age of 5150 years. Having made an incision to a certain depth, he first counted three hundred rings of annual growth, and observed what thickness the tree had gained in that period. The average rate of growth of younger trees, of the same species, was then ascertained, and the calculation made according to a supposed mean rate of increase. De Candolle considers it not improbable that the celebrated Taxodium, of Chapultepec, in Mexico, which is 117 feet in circumference, may be still more aged. In Macartney's Embassy to China, i. 131, an account is given of a tree of this description, which was found to be at the base no less than fifty-six feet in girth. On the longevity of trees, see Bibliotheca Univ., May 1831, quoted in Lyell's Geology, ii. 261. The idea here is, simply, that his people would attain to an age like that of the trees of the forest; that is, that the state of things under the Messiah would be as if human life were greatly prolonged (see the notes at Isa 65:20).
And mine elect shall long enjoy the work of their hands - Margin, 'Make them continue long,' or 'wear out.' The word used here (יבלוּ yeballû from בלה bâ lâ h) means properly to fall, to fall away, to fail; to wear out, to wax old Deu 8:4; Deu 29:4; Isa 50:9; Isa 51:6; hence, in Piel, to consume. The idea here is, that they would live to consume; that is, to enjoy the productions of their own labor. Their property should not be wrested from them by injurious taxation, or by plunder; but they would be permitted long to possess it, until they should wear it out, or until it should be consumed. Vulgate, 'The works of their hands shall be of long continuance (inveterabunt),' or shall be kept a long time. The Septuagint, 'For the works of their labors (των πόνων tō n ponō n) shall become old, or of long continuance (παλαιώσου palaiō sousin).' See the notes at Isa 62:8-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:22: for as: Isa 65:9, Isa 65:15; Gen 5:5, Gen 5:27; Lev 26:16; Psa 92:12-14; Rev 20:3-5
long enjoy: Heb. make them continue long, or, shall wear out
John Gill
65:22 They shall not build, and another inhabit,.... As the Canaanites did, whose houses the Israelites inhabited; but they shall inhabit the houses they have built, and shall not be dispossessed by an enemy:
they shall not plant, and another eat; the fruit of the vines, olives, fig trees, or others, planted by them:
for as the days of a tree are the days of my people; not as of a leaf which falls every year, but as of a tree, and as of such that last long, as oaks, cedars, and the like; though perhaps a tree bearing fruit fit to eat is meant; and the sense be, that the Lord's people should live as long as the trees planted by them, and so should eat the fruit thereof, and not leave them to others to partake of. The Targum, Septuagint, and Arabic versions, render it,
"as the days of the tree of life;''
which, some of the Rabbins say, were five hundred years. The allusion may be to the tree of life in paradise, and may be expressive of the long life of good men in this state; and as the tree of life was typical of Christ, who is a tree of life to them that lay hold upon him, it may denote that eternal life his people have by him.
And mine elect shall long enjoy the work of their hands; what they have built and planted; they shall live long in their houses, and for many years partake of the fruit of their vineyards. The blessing of long life is carried on with the promises of all other instances of outward happiness.
Robert Jamieson, A. R. Fausset and David Brown
65:22 They shall not experience the curse pronounced (Lev 26:16; Deut 28:30).
tree--among the most long-lived of objects in nature. They shall live as long as the trees they "plant" (compare Is 61:3, end of verse; Ps 92:12).
enjoy--Hebrew, "consume," "wear out"; they shall live to enjoy the last of it (Is 62:9).
65:2365:23: Եւ ընտրեալք իմ մի՛ եւս վաստակեսցեն ընդունայն. եւ ո՛չ եւս ծնանիցին որդիս յանէծս, զի զաւակ օրհնեալ են յԱստուծոյ՝ եւ ծնունդք նոցա ընդ նոսա[10331]։ [10331] Ոմանք. Եւ մի՛ եւս ծնանիցին։
23 Իմ ընտրեալներն այլեւս զուր տեղը չպիտի չարչարուեն եւ անէծքի համար որդիներ չպիտի ծնեն, որովհետեւ նրանք իրենց զաւակների հետ միասին Աստծուց օրհնուած սերունդ են:
23 Անոնք պարապ տեղ պիտի չաշխատին Ու դժբաղդութեան համար տղաքներ պիտի չծնանին. Քանզի անոնք Տէրոջը օրհնածներուն սերունդն են Ու իրենց հետ իրենց զաւակներն ալ։
Եւ ընտրեալք իմ մի՛`` եւս վաստակեսցեն ընդունայն, եւ ոչ եւս ծնանիցին որդիս յանէծս, զի զաւակ օրհնեալ են [1026]յԱստուծոյ` եւ ծնունդք նոցա ընդ նոսա:

65:23: Եւ ընտրեալք իմ մի՛ եւս վաստակեսցեն ընդունայն. եւ ո՛չ եւս ծնանիցին որդիս յանէծս, զի զաւակ օրհնեալ են յԱստուծոյ՝ եւ ծնունդք նոցա ընդ նոսա[10331]։
[10331] Ոմանք. Եւ մի՛ եւս ծնանիցին։
23 Իմ ընտրեալներն այլեւս զուր տեղը չպիտի չարչարուեն եւ անէծքի համար որդիներ չպիտի ծնեն, որովհետեւ նրանք իրենց զաւակների հետ միասին Աստծուց օրհնուած սերունդ են:
23 Անոնք պարապ տեղ պիտի չաշխատին Ու դժբաղդութեան համար տղաքներ պիտի չծնանին. Քանզի անոնք Տէրոջը օրհնածներուն սերունդն են Ու իրենց հետ իրենց զաւակներն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
65:2365:23 Не будут трудиться напрасно и рождать детей на г{о}ре; ибо будут семенем, благословенным от Господа, и потомки их с ними.
65:23 οἱ ο the δὲ δε though; while ἐκλεκτοί εκλεκτος select; choice μου μου of me; mine οὐ ου not κοπιάσουσιν κοπιαω exhausted; labor εἰς εις into; for κενὸν κενος hollow; empty οὐδὲ ουδε not even; neither τεκνοποιήσουσιν τεκνοποιεω into; for κατάραν καταρα curse ὅτι οτι since; that σπέρμα σπερμα seed ηὐλογημένον ευλογεω commend; acclaim ὑπὸ υπο under; by θεοῦ θεος God ἐστιν ειμι be καὶ και and; even τὰ ο the ἔκγονα εκγονος descendant αὐτῶν αυτος he; him μετ᾿ μετα with; amid αὐτῶν αυτος he; him ἔσονται ειμι be
65:23 לֹ֤א lˈō לֹא not יִֽיגְעוּ֙ yˈîḡᵊʕû יגע be weary לָ lā לְ to † הַ the רִ֔יק rˈîq רִיק emptiness וְ wᵊ וְ and לֹ֥א lˌō לֹא not יֵלְד֖וּ yēlᵊḏˌû ילד bear לַ la לְ to † הַ the בֶּהָלָ֑ה bbehālˈā בֶּהָלָה terror כִּ֣י kˈî כִּי that זֶ֜רַע zˈeraʕ זֶרַע seed בְּרוּכֵ֤י bᵊrûḵˈê ברך bless יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH הֵ֔מָּה hˈēmmā הֵמָּה they וְ wᵊ וְ and צֶאֱצָאֵיהֶ֖ם ṣeʔᵉṣāʔêhˌem צֶאֱצָאִים offspring אִתָּֽם׃ ʔittˈām אֵת together with
65:23. electis meis non laborabunt frustra neque generabunt in conturbatione quia semen benedictorum Domini est et nepotes eorum cum eisMy elect shall not labour in vain, nor bring forth in trouble; for they are the seed of the blessed of the Lord, and their posterity with them.
23. They shall not labour in vain, nor bring forth for calamity; for they are the seed of the blessed of the LORD, and their offspring with them.
65:23. My elect will not labor in vain, and they will not bring forth in disorder. For they are the offspring of the blessed of the Lord, and their posterity are with them.
65:23. They shall not labour in vain, nor bring forth for trouble; for they [are] the seed of the blessed of the LORD, and their offspring with them.
They shall not labour in vain, nor bring forth for trouble; for they [are] the seed of the blessed of the LORD, and their offspring with them:

65:23 Не будут трудиться напрасно и рождать детей на г{о}ре; ибо будут семенем, благословенным от Господа, и потомки их с ними.
65:23
οἱ ο the
δὲ δε though; while
ἐκλεκτοί εκλεκτος select; choice
μου μου of me; mine
οὐ ου not
κοπιάσουσιν κοπιαω exhausted; labor
εἰς εις into; for
κενὸν κενος hollow; empty
οὐδὲ ουδε not even; neither
τεκνοποιήσουσιν τεκνοποιεω into; for
κατάραν καταρα curse
ὅτι οτι since; that
σπέρμα σπερμα seed
ηὐλογημένον ευλογεω commend; acclaim
ὑπὸ υπο under; by
θεοῦ θεος God
ἐστιν ειμι be
καὶ και and; even
τὰ ο the
ἔκγονα εκγονος descendant
αὐτῶν αυτος he; him
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
ἔσονται ειμι be
65:23
לֹ֤א lˈō לֹא not
יִֽיגְעוּ֙ yˈîḡᵊʕû יגע be weary
לָ לְ to
הַ the
רִ֔יק rˈîq רִיק emptiness
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יֵלְד֖וּ yēlᵊḏˌû ילד bear
לַ la לְ to
הַ the
בֶּהָלָ֑ה bbehālˈā בֶּהָלָה terror
כִּ֣י kˈî כִּי that
זֶ֜רַע zˈeraʕ זֶרַע seed
בְּרוּכֵ֤י bᵊrûḵˈê ברך bless
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
הֵ֔מָּה hˈēmmā הֵמָּה they
וְ wᵊ וְ and
צֶאֱצָאֵיהֶ֖ם ṣeʔᵉṣāʔêhˌem צֶאֱצָאִים offspring
אִתָּֽם׃ ʔittˈām אֵת together with
65:23. electis meis non laborabunt frustra neque generabunt in conturbatione quia semen benedictorum Domini est et nepotes eorum cum eis
My elect shall not labour in vain, nor bring forth in trouble; for they are the seed of the blessed of the Lord, and their posterity with them.
65:23. My elect will not labor in vain, and they will not bring forth in disorder. For they are the offspring of the blessed of the Lord, and their posterity are with them.
65:23. They shall not labour in vain, nor bring forth for trouble; for they [are] the seed of the blessed of the LORD, and their offspring with them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
65:23: They shall not labor in vain "My chosen shall not labor in vain" - I remove בחירי bechirai, my elect, from the end of the twenty-second to the beginning of the twenty-third verse, on the authority of the Septuagint, Syriac, and Vulgate, and a MS.; contrary to the division in the Masoretic text. - L. The Septuagint is beautiful: My chosen shall not labor in vain, neither shall they beget children for the curse; for the seed is blessed of the Lord, and their posterity with them."
Nor bring forth for trouble "Neither shall they generate a short-lived race" - לבהלה labbehalah, in festinationem, "what shall soon hasten away." Εις καταραν for a curse, Sept. They seem to have read לאלה lealah. - Grotius. But Psa 78:33 both justifies and explains the word here: -
ימיהם בהבל ויכל yemeyhem bahebel vayechal בבהלה ושנותם babbehalah ushenotham
"And he consumed their days in vanity;
And their years in haste."
μετα σπουδης, say the Septuagint. Jerome on this place of Isaiah explains it to the same purpose: "εις ανυπαρξιαν, hoc est, ut esse desistant."
Albert Barnes: Notes on the Bible - 1834
65:23: They shall not labor in vain - That is, either because their land shall be unfruitful, or because others shall plunder them.
Nor bring forth for trouble - Lowth renders this, 'Neither shall they generate a short-lived race.' Noyes, 'Nor bring forth children for an early death.' The Septuagint renders it, Οὐδὲ τεκνοποιήσουσιν εἰς κατάραν Oude teknopoiē sousin eis kataran - 'Nor shall they bring forth children for a curse.' The Chaldee, 'Nor shall they nourish them for death.' There can be no doubt that this refers to their posterity, and that the sense is, that they should not be the parents of children who would be subject to an early death or to a curse. The word rendered here 'bring forth' (ילדוּ yē ledû) is a word that uniformly means to bear, to bring forth as a mother, or to beget as a father. And the promise here is, that which would be so grateful to parental feelings, that their posterity would be long-lived and respected. The word rendered here 'trouble' (בהלה behâ lâ h) means properly "terror," and then the effect of terror, or that which causes terror, sudden destruction. It is derived from בהל bâ hal, to trouble, to shake, to be in trepidation, to flee, and then to punish suddenly; and the connection here seems to require the sense that their children should not be devoted to sudden destruction.
For they are the seed of the blessed of the Lord - (See the notes at Isa 59:21).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:23: shall: Isa 49:4, Isa 55:2, Isa 61:9; Lev 26:3-10, Lev 26:20, Lev 26:22, Lev 26:29; Deu 28:3-12, Deu 28:38-42; Hos 9:11-14; Hag 1:6, Hag 2:19; Mal 3:10; Co1 15:58
for: Isa 61:9; Gen 12:2, Gen 17:7; Psa 115:14, Psa 115:15; Jer 32:38, Jer 32:39; Zac 10:8, Zac 10:9; Act 2:39, Act 3:25, Act 3:26; Rom 4:16, Rom 9:7, Rom 9:8; Gal 3:29
John Gill
65:23 They shall not labour in vain,.... As they do, who build houses, and enemies come and turn them out of them, and dwell in them themselves; or who plant vineyards, and sow their fields, and strangers come and devour them; or they are smitten with blasting and mildew:
nor bring forth for trouble; for death, as the Targum; or for a curse, as the Septuagint: the tense is, they shall not beget and bring forth children, that shall immediately die by some distemper or another, or be taken off by famine, sword, or pestilence, to the great grief and trouble of their parents; but these shall live, and outlive their parents, so that their death will never be a trouble to them:
for they are the seed of the blessed of the Lord, and their offspring with them; or, "they are a seed, the blessed of the Lord" (i); or, "they are the seed blessed of God", or "the Lord", as the Septuagint, Syriac, and Arabic versions; or, as the Targum,
"a seed whom the Lord hath blessed;''
a spiritual seed of the church, a seed raised up to serve the Lord, whom he blesses with temporal and spiritual blessings; and their offspring also, being made a spiritual seed by the grace of God, and succeeding them in the church, and treading in their steps.
(i) "quia sunt semens, benedicti Domini ipsi"; which tension is most agreeable to the accents.
John Wesley
65:23 With them - Is blessed with them.
Robert Jamieson, A. R. Fausset and David Brown
65:23 bring forth for trouble--literally, "for terror," that is, "They shall not bring forth children for a sudden death" (Lev 26:16; Jer 15:8).
seed . . . blessed-- (Is 61:9).
offspring with them-- (Hos 9:12). "Their offspring shall be with themselves" [MAURER]; not "brought forth" only to be cut off by "sudden death" (see the parallel clause).
65:2465:24: Եւ եղիցի մինչչեւ՛ կարդացեալ իցէ նոցա՝ ե՛ս լուայց նոցա. եւ մինչդեռ խօսեսցին, ասացից՝ թէ զի՛նչ խնդրէք[10332]։ [10332] Ոմանք. Խօսիցին, ասացից եթէ։
24 Այնպէս պիտի լինի, որ դեռ նրանք ձայն չտուած՝ պիտի լսեմ նրանց, դեռ նրանք չխօսած՝ պիտի ասեմ, թէ՝ ի՞նչ էք ուզում:
24 Անոնք դեռ չկանչած՝ պատասխան պիտի տամ, Մինչ կը խօսին՝ պիտի լսեմ։
Եւ եղիցի` մինչչեւ կարդացեալ իցէ նոցա` [1027]ես լուայց նոցա, եւ մինչդեռ խօսիցին, ասացից թէ` Զի՞նչ խնդրէք:

65:24: Եւ եղիցի մինչչեւ՛ կարդացեալ իցէ նոցա՝ ե՛ս լուայց նոցա. եւ մինչդեռ խօսեսցին, ասացից՝ թէ զի՛նչ խնդրէք[10332]։
[10332] Ոմանք. Խօսիցին, ասացից եթէ։
24 Այնպէս պիտի լինի, որ դեռ նրանք ձայն չտուած՝ պիտի լսեմ նրանց, դեռ նրանք չխօսած՝ պիտի ասեմ, թէ՝ ի՞նչ էք ուզում:
24 Անոնք դեռ չկանչած՝ պատասխան պիտի տամ, Մինչ կը խօսին՝ պիտի լսեմ։
zohrab-1805▾ eastern-1994▾ western am▾
65:2465:24 И будет, прежде нежели они воззовут, Я отвечу; они еще будут говорить, и Я уже услышу.
65:24 καὶ και and; even ἔσται ειμι be πρὶν πριν before κεκράξαι κραζω cry αὐτοὺς αυτος he; him ἐγὼ εγω I ἐπακούσομαι επακουω hear from αὐτῶν αυτος he; him ἔτι ετι yet; still λαλούντων λαλεω talk; speak αὐτῶν αυτος he; him ἐρῶ ερεω.1 state; mentioned τί τις.1 who?; what? ἐστιν ειμι be
65:24 וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be טֶֽרֶם־ ṭˈerem- טֶרֶם beginning יִקְרָ֖אוּ yiqrˌāʔû קרא call וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i אֶעֱנֶ֑ה ʔeʕᵉnˈeh ענה answer עֹ֛וד ʕˈôḏ עֹוד duration הֵ֥ם hˌēm הֵם they מְדַבְּרִ֖ים mᵊḏabbᵊrˌîm דבר speak וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i אֶשְׁמָֽע׃ ʔešmˈāʕ שׁמע hear
65:24. eritque antequam clament ego exaudiam adhuc illis loquentibus ego audiamAnd it shall come to pass, that before they call, I will hear; as they are yet speaking, I will hear.
24. And it shall come to pass that, before they call, I will answer; and while they are yet speaking, I will hear.
65:24. And this shall be: before they call out, I will perceive; while they are still speaking, I will hear.
65:24. And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.
And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear:

65:24 И будет, прежде нежели они воззовут, Я отвечу; они еще будут говорить, и Я уже услышу.
65:24
καὶ και and; even
ἔσται ειμι be
πρὶν πριν before
κεκράξαι κραζω cry
αὐτοὺς αυτος he; him
ἐγὼ εγω I
ἐπακούσομαι επακουω hear from
αὐτῶν αυτος he; him
ἔτι ετι yet; still
λαλούντων λαλεω talk; speak
αὐτῶν αυτος he; him
ἐρῶ ερεω.1 state; mentioned
τί τις.1 who?; what?
ἐστιν ειμι be
65:24
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
טֶֽרֶם־ ṭˈerem- טֶרֶם beginning
יִקְרָ֖אוּ yiqrˌāʔû קרא call
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
אֶעֱנֶ֑ה ʔeʕᵉnˈeh ענה answer
עֹ֛וד ʕˈôḏ עֹוד duration
הֵ֥ם hˌēm הֵם they
מְדַבְּרִ֖ים mᵊḏabbᵊrˌîm דבר speak
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
אֶשְׁמָֽע׃ ʔešmˈāʕ שׁמע hear
65:24. eritque antequam clament ego exaudiam adhuc illis loquentibus ego audiam
And it shall come to pass, that before they call, I will hear; as they are yet speaking, I will hear.
65:24. And this shall be: before they call out, I will perceive; while they are still speaking, I will hear.
65:24. And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Слова этого стиха представляют прямой ответ на сетования иудеев, искавших Господа, что Он будто бы покинул их, скрыл лицо Свое от них и не простирает на них Свою благодеющую десницу (58:2; 59:1). Лучший комментарий их дан Самим Иисусом Христом (Мф 6:8, 32).
Adam Clarke: Commentary on the Bible - 1831
65:24: Before they call, I will answer - I will give them all they crave for, and more than they can desire.
Albert Barnes: Notes on the Bible - 1834
65:24: Before they call, I will answer - That is, their desires shall be anticipated, God will see their needs, and he will impart to them the blessings which they need. He will not wait to be applied to for the blessing. How many such blessings do all his people receive at the hand of God! How ready is he to anticipate our needs! How watchful is he of our necessities; and how rich his benevolence in providing for us! Even the most faithful and prayerful of his people receive numerous favors and comforts at his hand for which they have not directly asked him. The prayer for the supply of our daily food, 'Give us this day our daily bread,' God had anticipated, and had prepared the means of answering it, long before, in the abundant harvest. Had he waited until the prayer was offered, it could not have been answered without a miracle. Ever watchful, he anticipates our necessities, and in his providence and grace lays the foundation for granting the favor long before we ask him.
And while they are yet speaking, I will hear - So it was with Daniel (Dan 9:20-21; compare Psa 32:5). So it was with the early disciples when they were assembled in an upper room in Jerusalem, and when the Spirit of God descended with great power on the day of Pentecost Act 2:1-2. So when Paul and Silas, in the prison at Philippi, 'prayed and sang praises to God,' he heard them and came for their rescue Act 16:25-26. So it has often been - and especially in Rev_ivals of religion. When his people have been deeply impressed with a sense of the languishing state of religion; when they have gone unitedly before God and implored a blessing; God has heard their prayers, and even while they were speaking has begun a work of grace. Hundreds of such instances have occurred, alike demonstrating the faithfulness of God to his promises, and suited to encourage his people, and to excite them to prayer. It is one of the precious promises pertaining to the blessings of the reign of the Messiah, that the answer of prayer shall be immediate - and for this his people should look, and this they should expect. God can as easily answer prayer at once as to delay it; and when the proper state of mind exists, he is as ready to answer it now as to defer it to a future time. What encouragement have we to pray! How faithful, how fervent should we be in our supplications! How full of guilt are we if one single blessing is witcheld from our world that might have been imparted if we had prayed as we ought; if one single soul shall be lost who might have been saved if we had not been unfaithful in prayer!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:24: Isa 58:9; Psa 32:5, Psa 50:15, Psa 91:15; Dan 9:20-23, Dan 10:12; Mar 11:24; Luk 15:18-20; Act 4:31, Act 10:30-32, Act 12:5-16; Jo1 5:14, Jo1 5:15
Carl Friedrich Keil and Franz Delitzsch
65:24
All prayer will be heard then. "And it will come to pass: before they call, I will answer; they are still speaking, and I already hear." The will of the church of the new Jerusalem will be so perfectly the will of Jehovah also, that He will hear the slightest emotion of prayer in the heart, the half-uttered prayer, and will at once fulfill it (cf., Is 30:19).
John Gill
65:24 And it shall come to pass, that before they call, I will answer,.... The sense is, should they be attacked by any enemy, or fear that they shall be disturbed by them, and so bethink themselves of making application to the Lord for help; while they are preparing for prayer, stirring up one another to it, and appointing a season for it, to meet together on that account; before they are able to put up one petition in a regular way, the Lord will appear for them, and give an answer of peace:
and while they are yet speaking, I will hear; while they are praying to him, he hears and answers, and grants their requests, and more, as he did Daniel. This shows the readiness of the Lord to help and assist his people in any time of trouble, or when they may fear an enemy; and is a great encouragement to attend the throne of grace constantly.
John Wesley
65:24 Before they call - God promised, Is 58:9, to answer them, when they called: here he promises to answer the words, as soon as they should be formed in their hearts before they could get them out of their lips. While - Yea, while they were speaking.
Robert Jamieson, A. R. Fausset and David Brown
65:24 Contrast Is 64:7, "none . . . calleth," &c.; and see on Is 65:12, "I called, ye did not answer." MAURER translates, "They shall hardly (literally, "not yet") call, when (literally, "and") I will answer; they shall be still speaking, when I will hear" (Ps 32:5; Dan 9:20-21).
65:2565:25: Յայնմ ժամանակի գայլք եւ գառինք ՚ի միասին ճարակեսցին, եւ առեւծ՝ իբրեւ զեզն յարդ կերիցէ, եւ օձ՝ զհող իբրեւ զհա՛ց կերիցէ. մի՛ մեղիցեն եւ մի՛ վնասեսցեն ՚ի լերին սրբութեան իմոյ ասէ՛ Տէր[10333]։[10333] Ոմանք յաւելուն. Եւ մի՛ վնասեսցեն զոք ՚ի լերին։
25 Այն ժամանակ գայլերն ու գառները միասին պիտի արածեն, եւ առիւծը, ինչպէս եզը, յարդ պիտի ուտի, օձը հող պիտի ուտի իբրեւ հաց: Մարդիկ չեն մեղանչելու եւ չեն վնասելու իմ սուրբ լերան վրայ», -ասում է Տէրը:
25 Գայլն ու գառը մէկտեղ պիտի արածին։Առիւծը արջառի պէս յարդ պիտի ուտէ։Օձին կերակուրը հող պիտի ըլլայ։Անոնք իմ սուրբ լերանս մէջ պիտի չվնասեն Ու պիտի չապականեն», կ’ըսէ Տէրը։
Յայնմ ժամանակի գայլք եւ գառինք ի միասին ճարակեսցին, եւ առեւծ իբրեւ զեզն յարդ կերիցէ, եւ օձ զհող իբրեւ զհաց կերիցէ. մի՛ մեղիցեն եւ մի՛ վնասեսցեն ի լերին սրբութեան իմոյ, ասէ Տէր:

65:25: Յայնմ ժամանակի գայլք եւ գառինք ՚ի միասին ճարակեսցին, եւ առեւծ՝ իբրեւ զեզն յարդ կերիցէ, եւ օձ՝ զհող իբրեւ զհա՛ց կերիցէ. մի՛ մեղիցեն եւ մի՛ վնասեսցեն ՚ի լերին սրբութեան իմոյ ասէ՛ Տէր[10333]։
[10333] Ոմանք յաւելուն. Եւ մի՛ վնասեսցեն զոք ՚ի լերին։
25 Այն ժամանակ գայլերն ու գառները միասին պիտի արածեն, եւ առիւծը, ինչպէս եզը, յարդ պիտի ուտի, օձը հող պիտի ուտի իբրեւ հաց: Մարդիկ չեն մեղանչելու եւ չեն վնասելու իմ սուրբ լերան վրայ», -ասում է Տէրը:
25 Գայլն ու գառը մէկտեղ պիտի արածին։Առիւծը արջառի պէս յարդ պիտի ուտէ։Օձին կերակուրը հող պիտի ըլլայ։Անոնք իմ սուրբ լերանս մէջ պիտի չվնասեն Ու պիտի չապականեն», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
65:2565:25 Волк и ягненок будут пастись вместе, и лев, как вол, будет есть солому, а для змея прах будет пищею: они не будут причинять зла и вреда на всей святой горе Моей, говорит Господь.
65:25 τότε τοτε at that λύκοι λυκος wolf καὶ και and; even ἄρνες αρην lamb βοσκηθήσονται βοσκω pasture; feed ἅμα αμα at once; together καὶ και and; even λέων λεων lion ὡς ως.1 as; how βοῦς βους ox φάγεται φαγω swallow; eat ἄχυρα αχυρον chaff ὄφις οφις serpent δὲ δε though; while γῆν γη earth; land ὡς ως.1 as; how ἄρτον αρτος bread; loaves οὐκ ου not ἀδικήσουσιν αδικεω injure; unjust to οὐδὲ ουδε not even; neither μὴ μη not λυμανοῦνται λυμαινομαι ravage ἐπὶ επι in; on τῷ ο the ὄρει ορος mountain; mount τῷ ο the ἁγίῳ αγιος holy μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master
65:25 זְאֵ֨ב zᵊʔˌēv זְאֵב wolf וְ wᵊ וְ and טָלֶ֜ה ṭālˈeh טָלֶה lamb יִרְע֣וּ yirʕˈû רעה pasture כְ ḵᵊ כְּ as אֶחָ֗ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and אַרְיֵה֙ ʔaryˌē אַרְיֵה lion כַּ ka כְּ as † הַ the בָּקָ֣ר bbāqˈār בָּקָר cattle יֹֽאכַל־ yˈōḵal- אכל eat תֶּ֔בֶן tˈeven תֶּבֶן straw וְ wᵊ וְ and נָחָ֖שׁ nāḥˌāš נָחָשׁ serpent עָפָ֣ר ʕāfˈār עָפָר dust לַחְמֹ֑ו laḥmˈô לֶחֶם bread לֹֽא־ lˈō- לֹא not יָרֵ֧עוּ yārˈēʕû רעע be evil וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַשְׁחִ֛יתוּ yašḥˈîṯû שׁחת destroy בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ֥ר hˌar הַר mountain קָדְשִׁ֖י qoḏšˌî קֹדֶשׁ holiness אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
65:25. lupus et agnus pascentur simul et leo et bos comedent paleas et serpenti pulvis panis eius non nocebunt neque occident in omni monte sancto meo dicit DominusThe wolf and the lamb shall feed together; the lion and the ox shall eat straw; and dust shall be the serpent's food: they shall not hurt nor kill in all my holy mountain, saith the Lord.
25. The wolf and the lamb shall feed together, and the lion shall eat straw like the ox: and dust shall be the serpent’s meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.
65:25. The wolf and the lamb will pasture together. The lion and the ox will eat hay. And dust will be the food of the serpent. They will not harm, and they will not kill, on all my holy mountain, says the Lord.
65:25. The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust [shall be] the serpent’s meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.
The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust [shall be] the serpent' s meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD:

65:25 Волк и ягненок будут пастись вместе, и лев, как вол, будет есть солому, а для змея прах будет пищею: они не будут причинять зла и вреда на всей святой горе Моей, говорит Господь.
65:25
τότε τοτε at that
λύκοι λυκος wolf
καὶ και and; even
ἄρνες αρην lamb
βοσκηθήσονται βοσκω pasture; feed
ἅμα αμα at once; together
καὶ και and; even
λέων λεων lion
ὡς ως.1 as; how
βοῦς βους ox
φάγεται φαγω swallow; eat
ἄχυρα αχυρον chaff
ὄφις οφις serpent
δὲ δε though; while
γῆν γη earth; land
ὡς ως.1 as; how
ἄρτον αρτος bread; loaves
οὐκ ου not
ἀδικήσουσιν αδικεω injure; unjust to
οὐδὲ ουδε not even; neither
μὴ μη not
λυμανοῦνται λυμαινομαι ravage
ἐπὶ επι in; on
τῷ ο the
ὄρει ορος mountain; mount
τῷ ο the
ἁγίῳ αγιος holy
μου μου of me; mine
λέγει λεγω tell; declare
κύριος κυριος lord; master
65:25
זְאֵ֨ב zᵊʔˌēv זְאֵב wolf
וְ wᵊ וְ and
טָלֶ֜ה ṭālˈeh טָלֶה lamb
יִרְע֣וּ yirʕˈû רעה pasture
כְ ḵᵊ כְּ as
אֶחָ֗ד ʔeḥˈāḏ אֶחָד one
וְ wᵊ וְ and
אַרְיֵה֙ ʔaryˌē אַרְיֵה lion
כַּ ka כְּ as
הַ the
בָּקָ֣ר bbāqˈār בָּקָר cattle
יֹֽאכַל־ yˈōḵal- אכל eat
תֶּ֔בֶן tˈeven תֶּבֶן straw
וְ wᵊ וְ and
נָחָ֖שׁ nāḥˌāš נָחָשׁ serpent
עָפָ֣ר ʕāfˈār עָפָר dust
לַחְמֹ֑ו laḥmˈô לֶחֶם bread
לֹֽא־ lˈō- לֹא not
יָרֵ֧עוּ yārˈēʕû רעע be evil
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַשְׁחִ֛יתוּ yašḥˈîṯû שׁחת destroy
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ֥ר hˌar הַר mountain
קָדְשִׁ֖י qoḏšˌî קֹדֶשׁ holiness
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
65:25. lupus et agnus pascentur simul et leo et bos comedent paleas et serpenti pulvis panis eius non nocebunt neque occident in omni monte sancto meo dicit Dominus
The wolf and the lamb shall feed together; the lion and the ox shall eat straw; and dust shall be the serpent's food: they shall not hurt nor kill in all my holy mountain, saith the Lord.
65:25. The wolf and the lamb will pasture together. The lion and the ox will eat hay. And dust will be the food of the serpent. They will not harm, and they will not kill, on all my holy mountain, says the Lord.
65:25. The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust [shall be] the serpent’s meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Дается выразительный образ полного уничтожения на земле всякого зла, когда будут возможны такие непримиримые крайности, как мирно пасущиеся вместе волк и ягненок, и когда даже все звери укротят свои хищные инстинкты, перейдя на растительную пищу (ср. 11:6-9).
Adam Clarke: Commentary on the Bible - 1831
65:25: The wolf and the lamb, etc. - The glorious salvation which Jesus Christ procures is for men, and for men only: fallen spirits must still abide under the curse: "He took not on him the nature of angels, but the seed of Abraham."
Shall feed together - For כאחד keechad, as one, an ancient MS. has יחדו yachdav, together; the usual word, to the same sense, but very different in the letters. The Septuagint, Syriac, and Vulgate seem to agree with the MSS. - L.
Albert Barnes: Notes on the Bible - 1834
65:25: The wolf and the lamb shall feed together - (See the notes at isa 11.)
And the lion shall eat straw - Shall eat hay or provender like the ox. The food of the lion now is flesh. Changes shall take place as great as if his nature were changed, and he should graze with the herds of the field. See a full illustration of this sentiment from the classic writors in the notes at Isa 11:6.
Like the bullock - Or the ox - the cattle that herd together - for so the Hebrew word (בקר bâ qâ r) means. The word may be app ied to a bullock, an ox, or a cow.
And dust shall be the serpent's meat - There is evidently here an allusion to the sentence pronounced on the serpent in Gen 3:14. The meaning of the declaration here is, probably, that dust should continue to be the food of the serpent. The sentence on him should be perpetual. He should not be injurious to man - either by tempting him again, or by the venom of his fangs. The state of security would be as great under the Messiah as if the most deadly and poisonous kinds of reptiles should become wholly innoxious, and should not attempt to prey upon people. It is to be remembered that many of the serpent kind included under the general word used here (נחשׁ nā châ sh), were dangerous to people; and indeed a large portion of them are deadly in their bite. But in future times there will be a state of security as great as if the whole serpent tribe were innocuous and should live on the dust alone. There can be no doubt that the prophet means here to describe the passions and evil propensities of people, which have a strong resemblance to the ferocity of the wolf, or the lion, and the deadly poison of the serpent, and to say that those passions would be subdued, and that peace and concord would pRev_ail on the earth (see the notes at Isa 11:8).
They shall not hurt nor destroy - See this explained in the notes at Isa 11:9. All this is partially realized wheRev_er the gospel pRev_ails, but it will be more fully realized when that gospel shall exert its full power and shall be spread around the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
65:25: wolf: Isa 11:6-9, Isa 35:9; Act 9:1, Act 9:19-21; Co1 6:9-11; Tit 3:3-7
dust: Gen 3:14, Gen 3:15; Rom 16:20; Rev 12:7-9, Rev 20:2, Rev 20:3
shall not: Isa 2:4, Isa 11:9; Mic 4:3
my: Isa 65:11; Eze 43:11; Zac 8:3, Zac 14:20, Zac 14:21; Rev 14:1
Carl Friedrich Keil and Franz Delitzsch
65:25
And all around will peace and harmony prevail, even in the animal world itself. "Wolf and lamb then feed together, and the lion eats chopped straw like the ox, and the serpent-dust is its bread. They will neither do harm not destroy in all my holy mountain, saith Jehovah." We have frequently observed within chapters 40-66 (last of all at Is 65:12, cf., Is 66:4), how the prophet repeats entire passages from the earlier portion of his prophecies almost word for word. Here he repeats Is 11:6-9 with a compendious abridgment. Is 65:25 refers to the animals just as it does there. But whilst this custom of self-repetition favours the unity of authorship, כּאחד for יחדּו = unâ, which only occurs elsewhere in Ezra and Ecclesiastes (answering to the Chaldee כּחדה), might be adduced as evidence of the opposite. The only thing that is new in the picture as here reproduced, is what is said of the serpent. This will no longer watch for human life, but will content itself with the food assigned it in Gen 3:14. It still continues to wriggle in the dust, but without doing injury to man. The words affirm nothing more than this, although Stier's method of exposition gets more out, or rather puts more in. The assertion of those who regard the prophet speaking here as one later than Isaiah, viz., that Is 65:25 is only attached quite loosely to what precedes, is unjust and untrue. The description of the new age closes here, as in chapter 11, with the peace of the world of nature, which stands throughout chapters 40-66 in the closest reciprocal relation to man, just as it did in chapters 1-39. If we follow Hahn, and change the animals into men by simply allegorizing, we just throw our exposition back to a standpoint that has been long passed by. But to what part of the history of salvation are we to look for a place for the fulfilment of such prophecies as these of the state of peace prevailing in nature around the church, except in the millennium? A prophet was certainly no fanatic, so that we could say, these are beautiful dreams. And if, what is certainly true, his prophecies are not intended to be interpreted according to the letter, but according to the spirit of the letter; the letter is the sheath of the spirit, as Luther calls it, and we must not give out as the spirit of the letter what is nothing more than a quid-pro-quo of the letter. The prophet here promises a new age, in which the patriarchal measure of human life will return, in which death will no more break off the life that is just beginning to bloom, and in which the war of man with the animal world will be exchanged for peace without danger. And when is all this to occur? Certainly not in the blessed life beyond the grave, to which it would be both absurd and impossible to refer these promises, since they presuppose a continued mixture of sinners with the righteous, and merely a limitation of the power of death, not its utter destruction. But when then? This question ought to be answered by the anti-millenarians. They throw back the interpretation of prophecy to a stage, in which commentators were in the habit of lowering the concrete substance of the prophecies into mere doctrinal loci communes. They take refuge behind the enigmatical character of the Apocalypse, without acknowledging that what the Apocalypse predicts under the definite form of the millennium is the substance of all prophecy, and that no interpretation of prophecy on sound principles is any longer possible from the standpoint of an orthodox antichiliasm, inasmuch as the antichiliasts twist the word in the mouths of the prophets, and through their perversion of Scripture shake the foundation of all doctrines, every one of which rests upon the simple interpretation of the words of revelation. But one objection may be made to the supposition, that the prophet is here depicting the state of things in the millennium; viz., that this description is preceded by an account of the creation of a new heaven and a new earth. The prophet appears, therefore, to refer to that Jerusalem, which is represented in the Apocalypse as coming down from heaven to earth after the transformation of the globe. But to this it may be replied, that the Old Testament prophet was not yet able to distinguish from one another the things which the author of the Apocalypse separates into distinct periods. From the Old Testament point of view generally, nothing was known of a state of blessedness beyond the grave. Hades lay beyond this present life; and nothing was known of a heaven in which men were blessed. Around the throne of God in heaven there were angels and not men. And, indeed, until the risen Saviour ascended to heaven, heaven itself was not open to men, and therefore there was no heavenly Jerusalem whose descent to earth could be anticipated then. Consequently in the prophecies of the Old Testament the eschatological idea of the new Cosmos does unquestionably coincide with the millennium. It is only in the New Testament that the new creation intervenes as a party-wall between this life and the life beyond; whereas the Old Testament prophecy brings down the new creation itself into the present life, and knows nothing of any Jerusalem of the blessed life to come, as distinct from the new Jerusalem of the millennium. We shall meet with a still further illustration in chapter 66 of this Old Testament custom of reducing the things of the life to come within the limits of this present world.
Geneva 1599
65:25 The (c) wolf and the lamb shall feed together, and the lion shall eat straw like the ox: and dust [shall be] the serpent's food. They shall not hurt nor destroy in all my holy mountain, saith the LORD.
(c) Read (Is 11:6).
John Gill
65:25 The wolf and the lamb shall feed together,.... Or, "as one" (k): as if they were one, of the same kind and nature, and lived upon the same food. The people of God are comparable to lambs, for their harmlessness and innocence; and wicked men to wolves, for their fierceness and cruelty; but, by the grace of God, the latter become as mild and as gentle as the former, and live upon the same spiritual food, and join with them in attendance on the word and ordinances, where they find spiritual refreshment and comfort together; such who have been persecutors of the church shall now become members of it; and many instances of this kind, as there were in the first times of the Gospel, so there shall be in the latter day:
and the lions shall eat straw like the bullock, or "ox"; to which creature the ministers of the Gospel are compared for their laboriousness, as wicked persecutors are to lions; and sometimes the latter have been so changed by the grace of God, as to become preachers of it, as Saul was, and very probably many will hereafter; however, there will be no persecution of the church after those days; wolves and lions will have their nature changed, and be in fellowship with the saints, and be better employed than before in persecuting them:
and dust shall be the serpent's meat; the meat of the old serpent, the devil, as was threatened, Gen 3:14 to which he shall now be confined; he shall not be able to bite the saints, being bruised under their feet; he shall only have power over carnal, worldly, earthly minded men; and shall not be able to give the church any trouble, by instigating men to persecute it:
they shall not hurt nor destroy in all my holy mountain, saith the Lord; that is, Satan and his emissaries; wicked men, comparable to lions and wolves, shall no more drink the blood of the saints, or persecute the church of God; after the calling of the Jews, and the bringing in the fulness of the Gentiles, and the destruction of antichrist, there will be no more persecution of the church of Christ, the mountain of God's holiness; he has said it, and we may be assured of the truth of it; See Gill on Is 11:9.
(This verse may also apply to the Millenial state, in which the effects of the curse on the animals is to be removed. However, from this verse it seems that the curse on snakes is permanent. Editor.)
(k) "sicut unus", Montanus, Musculus, Gataker.
John Wesley
65:25 The wolf, &c. - God here promises to take off the fierceness of the spirits of his peoples enemies, so that they shall live quietly and peaceably together. And dust - God promises a time of tranquility to his church under the metaphor of serpents eating the dust, their proper meat, Gen 3:14, instead of flying upon men: it signifies such a time, when wicked men shall no more eat up the people of God.
Robert Jamieson, A. R. Fausset and David Brown
65:25 (See on Is 11:6).
and the lion shall eat straw like the bullock--(See on Is 11:7).
and dust--rather, "but dust," &c. The curse shall remain on the serpent [HORSLEY], (Gen 3:14; Mic 7:17). "To lick the dust" is figurative of the utter and perpetual degradation of Satan and his emissaries (Is 49:23; Ps 72:9). Satan fell self-tempted; therefore no atonement was contrived for him, as there was for man, who fell by his temptation (Jude 1:6; Jn 8:44). From his peculiar connection with the earth and man, it has been conjectured that the exciting cause of his rebellion was God's declaration that human nature was to be raised into union with the Godhead; this was "the truth" concerning the person of the Son of God which "he abode not in"; it galled his pride that a lower race was to be raised to that which he had aspired to (Ti1 3:6). How exultingly he might say, when man fell through him, "God would raise manhood into union with Himself; I have brought it down below the beasts by sin!" At that very moment and spot he was told that the seed of the abhorred race, man, should bruise his head (1Jn 3:8). He was raised up for this, to show forth God's glory (Ex 9:16; Rom 9:17). In his unfallen state he may have been God's vicegerent over the earth and the animal kingdom before man: this will account for his assuming the form of a serpent (Gen 3:1). Man succeeded to that office (Gen 2:19-20), but forfeited it by sin, whence Satan became "prince of this world"; Jesus Christ supplants the usurper, and as "Son of man" regains the lost inheritance (Ps 8:4-8). The steps in Satan's overthrow are these: he is cast out, first, from heaven (Rev_ 12:7-9) on earth; next, he is bound a thousand years (Rev_ 20:2-3); finally, he is cast into the lake of fire for ever (Rev_ 20:10).
the serpent's meat--(See on Is 11:8).
They shall not hurt nor destroy in all my holy mountain--(See on Is 11:9).
This closing chapter is the summary of Isaiah's prophecies as to the last days, hence the similarity of its sentiments with what went before.