Home | Books | Headwords - Wordforms | A-Z | Gospels: chrestomathy - parallels | Commentaries-sources | Arak29 | Dictionaries | Գրաբարից-փոխարկիչ 
| < PreviousԵսայի - 8 | Isaiah - 8Next > |
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-4. Двоякое знамение суда, угрожающего Сирии и Израильскому царству. 5-10. Суд над неверием: а) Ассирийское нашествие на землю Еммануила, 11-15. б) настоящая, истинная опасность, 16-22. в) без откровения Божия нет никакой надежды для иудеевMatthew Henry: Concise Commentary on the Whole Bible - 1706This chapter, and the four next that follow it (to chap. xiii.) are all one continued discourse or sermon, the scope of which is to show the great destruction that should now shortly be brought upon the kingdom of Israel, and the great disturbance that should be given to the kingdom of Judah by the king of Assyria, and that both were for their sins; but rich provision is made of comfort for those that feared God in those dark times, referring especially to the days of the Messiah. In this chapter we have, I. A prophecy of the destruction of the confederate kingdoms of Syria and Israel by the king of Assyria, ver. 1-4. II. Of the desolations that should be made by that proud victorious prince in the land of Israel and Judah, ver. 5-8. III. Great encouragement given to the people of God in the midst of those distractions; they are assured, 1. That the enemies shall not gain their point against them, ver. 9, 10. 2. That if they kept up the fear of God, and kept down the fear of man, they should find God their refuge (ver. 11-14), and while others stumbled, and fell into despair, they should be enabled to wait on God, and should see themselves reserved for better times, ver. 15-18. Lastly, He gives a necessary caution to all, at their peril, not to consult with familiar spirits, for they would thereby throw themselves into despair, but to keep close to the word of God, ver. 19-22. And these counsels and these comforts will still be of use to us in time of trouble.Adam Clarke: Commentary on the Bible - 1831Prediction respecting the conquest of Syria and Israel by the Assyrians, Isa 8:1-4. Israel, for rejecting the gentle stream of Shiloah, near Jerusalem, is threatened to be overflowed by the great river of Assyria, manifestly alluding by this strong figure to the conquests of Tiglath-pileser and Shalmaneser over that kingdom, Isa 8:5-7. The invasion of the kingdom of Judah by the Assyrians under Sennacherib foretold, Isa 8:8. The prophet assures the Israelites and Syrians that their hostile attempts against Judah shall be frustrated, Isa 8:9, Isa 8:10. Exhortation not to be afraid of the wrath of man, but to fear the displeasure of God, Isa 8:11-13. Judgments which shall overtake those who put no confidence in Jehovah, Isa 8:14, Isa 8:15. The prophet proceeds to warn his countrymen against idolatry, divination, and the like sinful practices, exhorting them to seek direction from the word of God, professing in a beautiful apostrophe that this was his own pious resolution. And to enforce this counsel, and strengthen their faith, he points to his children, whose symbolic names were signs or pledges of the Divine promises, Isa 8:16-20. Judgments of God against the finally impenitent, Isa 8:21, Isa 8:22.The prophecy of the foregoing chapter relates directly to the kingdom of Judah only: the first part of it promises them deliverance from the united invasion of the Israelites and Syrians; the latter part, from Isa 8:17, denounces the desolation to be brought upon the kingdom of Judah by the Assyrians. The sixth, seventh, and eighth verses of this chapter seem to take in both the kingdoms of Israel and Judah. "This people that refuseth the waters of Shiloah," may be meant of both: the Israelites despised the kingdom of Judah, which they had deserted, and now attempted to destroy; the people of Judah, from a consideration of their own weakness, and a distrust of God's promises, being reduced to despair, applied to the Assyrians for assistance against the two confederate kings. But how could it be said of Judah, that they rejoiced in Rezin, and the son of Remaliah, the enemies confederated against them? If some of the people were inclined to revolt to the enemy, (which however does not clearly appear from any part of the history or the prophecy), yet there was nothing like a tendency to a general defection. This, therefore, must be understood of Israel. The prophet denounces the Assyrian invasion, which should overwhelm the whole kingdom of Israel under Tiglath-pileser, and Shalmaneser; and the subsequent invasion of Judah by the same power under Sennacherib, which would bring them into the most imminent danger, like a flood reaching to the neck, in which a man can but just keep his head above water. The two next verses, Isa 8:9, 23 8:10, are addressed by the prophet, as a subject of the kingdom of Judah, to the Israelites and Syrians, and perhaps to all the enemies of God's people; assuring them that their attempts against that kingdom shall be fruitless; for that the promised Immanuel, to whom he alludes by using his name to express the signification of it, for God is with us, shall be the defense of the house of David, and deliver the kingdom of Judah out of their hands. He then proceeds to warn the people of Judah against idolatry, divination, and the like forbidden practices; to which they were much inclined, and which would soon bring down God's judgments upon Israel. The prophecy concludes at the sixth verse of chap. 9 with promises of blessings in future times by the coming of the great deliverer already pointed out by the name of Immanuel, whose person and character is set forth in terms the most ample and magnificent. And here it may be observed that it is almost the constant practice of the prophet to connect in like manner deliverances temporal with spiritual. Thus the eleventh chapter, setting forth the kingdom of Messiah, is closely connected with the tenth, which foretells the destruction of Sennacherib. So likewise the destruction of nations, enemies to God, in the thirty-fourth chapter, introduces the flourishing state of the kingdom of Christ in the thirty-fifth. And thus the chapters from 40 to 49 inclusive, plainly relating to the deliverance from the captivity of Babylon, do in some parts plainly relate to the greater deliverance by Christ. Albert Barnes: Notes on the Bible - 18348:0: In isa 7 the prophet had told Ahaz that God would give him a sign that the lad of Judah should be safe from the threatened invasion of the united armies of Syria and Israel. In this chapter isa 8, there is a record of the primary fulfillment of that promise, Isa 8:1-4. From Isa 8:5 to Isa 8:8, the prophet resumes and repeats what he had said before in Isa 7:17-25, that although the land should be safe from this invasion, yet one more formidable would occur by the armies of Assyria. The cause of this is stated to be, that Judah had despised the Lord, and had sought alliances with Syria and Israel. The prophet then proceeds to exhort the people to put confidence in Yahweh - assuring them that if they refused to confide in him, they must expect to be destroyed, Isa 8:9-18; and the chapter concludes with denouncing punishment on those that looked to necromancers and diviners, rather than to the true God. The prophecy is intimately connected with that in the pRev_ious chapter; and was delivered, evidently, not far from the same time.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Isa 8:1, In Maher-shalal-hash-baz, he prophesies that Syria and Israel shall be subdued by Assyria; Isa 8:5, Judah likewise for their infidelity; Isa 8:9, God's judgments shall be irresistible; Isa 8:11, Comfort shall be to them that fear God; Isa 8:19, Great afflictions to idolaters.John GillINTRODUCTION TO ISAIAH 8This chapter contains a confirmation of the sudden destruction of the kingdoms of Syria and Israel, by another sign; a threatening to those that gloried in the kings of those nations, with an invasion of their land by the Assyrian monarch; a sarcastic address to those that joined in confederacy against Judah; some directions and instructions to the people of God; and some prophecies concerning the Messiah, and the miserable estate of the Jews, that should reject him and his Gospel. The sign given is a son of the Prophet Isaiah, whom his wife conceived and bore, and whose name was written with a man's pen, Mahershalalhashbaz, of which there were witnesses, whose names are mentioned; and it is predicted, that before this child should have knowledge to call his father and mother, Damascus and Samaria, the chief cities of Syria and Israel, would be taken and spoiled by the king of Assyria, Is 8:1 who would invade, the land of Israel, and even pass through the land of Judah, as a chastisement not only of the Israelites that rejoiced in Rezin and Remaliah's son, the kings of Syria and Israel; but also of those Jews who chose to be under them, or neglected the promise of God, and applied to Assyria for help, Is 8:5 and then both the people of Israel and of Syria are addressed, in a sarcastic way, to associate and take counsel together, when they should be broke to pieces, and their counsel come to nought, Is 8:9 and the prophet being instructed by the Lord how to behave among the people of the Jews, advises them not to join with them whose cry was a confederacy with Assyria, nor to be afraid of the two kings that were come up against them, but to sanctify the Lord of hosts, and trust in him, and make him the object of their fear and dread, Is 8:11 which is enforced from the consideration of what the Lord, who is no other than the Messiah, would be, both to his own people, and to his enemies; to the one a sanctuary, and to the other a stone of stumbling, a rock of offence, a trap, and a snare, Is 8:14 then follows an instruction to the prophet to take care of the Gospel of Christ, and communicate it to his disciples, Is 8:16 upon which the prophet determines to keep waiting and looking for his coming, who at present was hidden from the people of God, Is 8:17 wherefore the Messiah is introduced, as presenting himself and his children to the prophet's view, which would be for signs and wonders in Israel, gazed at and reproached, Is 8:18 and then the folly and vanity of seeking counsel of the Scribes and Pharisees, when Christ should be come in the flesh, is exposed; whose Gospel should be attended to, and not those dark and blind guides, Is 8:19 and the chapter is concluded with the wretched condition of the Jews that called Jesus accursed; they should pass through the land, and find no food; and look into it, and see nothing but darkness and misery, Is 8:21. |
|
8:18:1: Եւ ասէ ցիս Տէր. Ա՛ռ դու քեզ տոմս մի նո՛ր մեծ. եւ գրեսցես ՚ի նմա՝ գրչաւ առն ճարտարի. Արագարա՛գ զաւար հարկանել՝ եւ վաղվաղակի՛ զապուռ ժողովել. քանզի հասեալ է[9662]։ [9662] ՚Ի լուս՛՛. ՚ի վերայ՝ տոմս, նշանակի՝ քարտէս։ Ոմանք. Զի հասեալ է։ Եւ ասէ ցիս Տէր. Ա՛ռ դու քեզ տոմս մի [110]նոր մեծ, եւ գրեսցես ի նմա գրչաւ առն ճարտարի. [111]Արագ արագ զաւար հարկանել` եւ վաղվաղակի զապուռ ժողովել. քանզի հասեալ է:1 Տէրն ինձ ասաց. «Ահա քեզ մի նոր մեծադիր մատեան. նրա մէջ ճարտար մարդու գրչով գրի՛ր՝ արագօրէն աւարառութեա՛ն ենթարկել, շուտափոյթ կողոպո՛ւտ կուտակել[10], քանզի ժամը հասել է:[10] 10. Եբրայերէնում՝ Մահեր-Շալալ-Հաշ-Բազ: 8 Տէրը ինծի ըսաւ. «Դուն քեզի մեծ տոմս մը առ եւ անոր վրայ մարդու գրիչով գրէ՝ ‘Մահէր–Շալալ–Հաշ–Պազին մասին»։ 8:1: Եւ ասէ ցիս Տէր. Ա՛ռ դու քեզ տոմս մի նո՛ր մեծ. եւ գրեսցես ՚ի նմա՝ գրչաւ առն ճարտարի. Արագարա՛գ զաւար հարկանել՝ եւ վաղվաղակի՛ զապուռ ժողովել. քանզի հասեալ է[9662]։ [9662] ՚Ի լուս՛՛. ՚ի վերայ՝ տոմս, նշանակի՝ քարտէս։ Ոմանք. Զի հասեալ է։ 1 Տէրն ինձ ասաց. «Ահա քեզ մի նոր մեծադիր մատեան. նրա մէջ ճարտար մարդու գրչով գրի՛ր՝ արագօրէն աւարառութեա՛ն ենթարկել, շուտափոյթ կողոպո՛ւտ կուտակել[10], քանզի ժամը հասել է: [10] 10. Եբրայերէնում՝ Մահեր-Շալալ-Հաշ-Բազ: 8 Տէրը ինծի ըսաւ. «Դուն քեզի մեծ տոմս մը առ եւ անոր վրայ մարդու գրիչով գրէ՝ ‘Մահէր–Շալալ–Հաշ–Պազին մասին»։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:18:1 И сказал мне Господь: возьми себе большой свиток и начертай на нем человеческим письмом: Магер-шелал-хаш-баз {Спешит грабеж, ускоряет добыча.}. [125] Moreover the LORD said unto me, Take thee a great roll, and write in it with a man' s pen concerning Maher- shalal- hash- baz:8:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself τόμον τομος.1 innovative; fresh μεγάλου μεγας great; loud καὶ και and; even γράψον γραφω write εἰς εις into; for αὐτὸν αυτος he; him γραφίδι γραφις person; human τοῦ ο the ὀξέως οξεως do; make σκύλων σκυλον spoil πάρεστιν παρειμι here; present γάρ γαρ for 8:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלַ֔י ʔēlˈay אֶל to קַח־ qaḥ- לקח take לְךָ֖ lᵊḵˌā לְ to גִּלָּיֹ֣ון gillāyˈôn גִּלָּיֹון tablet גָּדֹ֑ול gāḏˈôl גָּדֹול great וּ û וְ and כְתֹ֤ב ḵᵊṯˈōv כתב write עָלָיו֙ ʕālāʸw עַל upon בְּ bᵊ בְּ in חֶ֣רֶט ḥˈereṭ חֶרֶט stylus אֱנֹ֔ושׁ ʔᵉnˈôš אֱנֹושׁ man לְ lᵊ לְ to מַהֵ֥ר שָׁלָ֖ל חָ֥שׁ בַּֽז׃ mahˌēr šālˌāl ḥˌāš bˈaz מַהֵר שָׁלָל חָשׁ בַּז Maher-Shalal-Hash-Baz 8:1. et dixit Dominus ad me sume tibi librum grandem et scribe in eo stilo hominis Velociter spolia detrahe Cito praedareAnd the Lord said to me: Take thee a great book, and write in it with a man's pen. Take away the spoils with speed, quickly take the prey. 1. And the LORD said unto me, Take thee a great tablet, and write upon it with the pen of a man, For Maher-shalal-hash-baz; 8:1 И сказал мне Господь: возьми себе большой свиток и начертай на нем человеческим письмом: Магер-шелал-хаш-баз {Спешит грабеж, ускоряет добыча.}. 8:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself τόμον τομος.1 innovative; fresh μεγάλου μεγας great; loud καὶ και and; even γράψον γραφω write εἰς εις into; for αὐτὸν αυτος he; him γραφίδι γραφις person; human τοῦ ο the ὀξέως οξεως do; make σκύλων σκυλον spoil πάρεστιν παρειμι here; present γάρ γαρ for 8:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלַ֔י ʔēlˈay אֶל to קַח־ qaḥ- לקח take לְךָ֖ lᵊḵˌā לְ to גִּלָּיֹ֣ון gillāyˈôn גִּלָּיֹון tablet גָּדֹ֑ול gāḏˈôl גָּדֹול great וּ û וְ and כְתֹ֤ב ḵᵊṯˈōv כתב write עָלָיו֙ ʕālāʸw עַל upon בְּ bᵊ בְּ in חֶ֣רֶט ḥˈereṭ חֶרֶט stylus אֱנֹ֔ושׁ ʔᵉnˈôš אֱנֹושׁ man לְ lᵊ לְ to מַהֵ֥ר שָׁלָ֖ל חָ֥שׁ בַּֽז׃ mahˌēr šālˌāl ḥˌāš bˈaz מַהֵר שָׁלָל חָשׁ בַּז Maher-Shalal-Hash-Baz 8:1. et dixit Dominus ad me sume tibi librum grandem et scribe in eo stilo hominis Velociter spolia detrahe Cito praedare ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the Lord said to me: Take thee a great book, and write in it with a man's pen. Take away the spoils with speed, quickly take the prey. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-4. Несколько времени спустя после встречи пророка Исаии с Ахазом, изображенной в 7-й гл. (ср. 8:8-10: и 7:14), были сообщены пророку новые знамения и откровения, разъяснявшие смысл того, что сообщено было дому Давидову раньше чрез пророка. Двоякое знамение - (пророк должен был написать на доске выражение: Магер-шелал-хаш-баз и наименовать своего сына таким странным наименованием) - указывало на скорое разорение Дамаска и Самарии.Большой свиток - по евр. gilaion, т. е. довольно большая дощечка белого цвета, на которой можно было бы ясно и крупно написать четыре слова. Человеческим письмом, т. е. общеупотребительным шрифтом, напр., написана известная силоамская надпись. Этому письму противополагается условное письмо, которое могут понимать только лица, посвященные в условное значение разных букв. Matthew Henry: Concise Commentary on the Whole Bible - 17061 Moreover the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Maher-shalal-hash-baz. 2 And I took unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah. 3 And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Maher-shalal-hash-baz. 4 For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria. 5 The LORD spake also unto me again, saying, 6 Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son; 7 Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: 8 And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.In these verses we have a prophecy of the successes of the king of Assyria against Damascus, Samaria, and Judah, that the two former should be laid waste by him, and the last greatly frightened. Here we have, I. Orders given to the prophet to write this prophecy, and publish it to be seen and read of all men, and to leave it upon record, that when the thing came to pass they might know that God had sent him; for that was one end of prophecy, John xiv. 29. He must take a great roll, which would contain those five chapters fairly written in words at length; and he must write in it all that he had foretold concerning the king of Assyria's invading the country; he must write it with a man's pen, in the usual way and style of writing, so as that it might be legible and intelligible by all. See Hab. ii. 2, Write the vision, and make it plain. Those that speak and write of the things of God should avoid obscurity, and study to speak and write so as to be understood, 1 Cor. xiv. 19. Those that write for men should write with a man's pen, and not covet the pen or tongue of angels. And forasmuch as it is usual to put some short, but significant comprehensive title before books that are published, the prophet is directed to call his book Maher-shalal-hash-baz--Make speed to the spoil, hasten to the prey, intimating that the Assyrian army should come upon them with great speed and make great spoil. By this title the substance and meaning of the book would be enquired after by those that heard of it, and remembered by those that had read it or heard it read. It is sometimes a good help to memory to put much matter in few words, which serve as handles by which we take hold of more. II. The care of the prophet to get this record well attested (v. 2): I took unto me faithful witnesses to record; he wrote the prophecy in their sight and presence, and made them subscribe their names to it, that they might be ready, if afterwards there should be occasion, to make oath of it, that the prophet had so long before foretold the descent which the Assyrians made upon that country. He names his witnesses for the greater certainty, that they might be appealed to by any. They were two in number (for out of the mouth of two witnesses shall every word be established); one was Uriah the priest; he is mentioned in the story of Ahaz, but for none of his good deeds, for he humoured Ahaz with an idolatrous altar (2 Kings xvi. 10, 11); however, at this time, no exception lay against him, being a faithful witness. See what full satisfaction the prophets took care to give to all persons concerned of the sincerity of their intentions, that we might know with a full assurance the certainty of the things wherein we have been instructed, and that we have not followed cunningly-devised fables. III. The making of the title of his book the name of his child, that it might be the more taken notice of and the more effectually perpetuated, v. 3. His wife (because the wife of a prophet) is called the prophetess; she conceived and bore a son, another son, who must carry a sermon in his name, as the former had done (ch. vii. 3), but with this difference, that spoke mercy, Shear-jashub--The remnant shall return; but, that being slighted, this speaks judgment, Maher-shalal-hash-baz--In making speed to the spoil he shall hasten, or he has hastened, to the prey. The prophecy is doubled, even in this one name, for the thing was certain. I will hasten my word, Jer. i. 12. Every time the child was called by his name, or any part of it, it would serve as a memorandum of the judgments approaching. Note, It is good for us often to put ourselves in mind of the changes and troubles we are liable to in this world, and which perhaps are at the door. When we look with pleasure on our children it should be with the allay of this thought, We know not what they are yet reserved for. IV. The prophecy itself, which explains this mystical name. 1. That Syria and Israel, who were now in confederacy against Judah, should in a very little time become an easy prey to the king of Assyria and his victorious army (v. 4): "Before the child, now newly born and named, shall have knowledge to cry, My father, and My mother" (which are usually some of the first things that children know and some of the first words that children speak), that is, "in about a year or two, the riches of Damascus, and the spoil of Samaria, those cities that are now so secure themselves and so formidable to their neighbours, shall be taken away before the king of Assyria, who shall plunder both city and country, and send the best effects of both into his own land, to enrich that, and as trophies of his victory." Note, Those that spoil others must expect to be themselves spoiled (ch. xxxiii. 1); for the Lord is righteous, and those that are troublesome shall be troubled. 2. That forasmuch as there were many in Judah that were secretly in the interests of Syria and Israel, and were disaffected to the house of David, God would chastise them also by the king of Assyria, who should create a great deal of vexation to Judah, as was foretold, ch. vii. 17. Observe, (1.) What was the sin of the discontented party in Judah (v. 6): This people, whom the prophet here speaks to, refuse the waters of Shiloah that go softly, despise their own country and the government of it, and love to run it down, because it does not make so great a figure, and so great a noise, in the world, as some other kings and kingdoms do. They refuse the comforts which God's prophets offer them from the word of God, speaking to them in a still small voice, and make nothing of them; but they rejoice in Rezin and Remaliah's son, who were the enemies of their country, and were now actually invading it; they cried them up as brave men, magnified their policies and strength, applauded their conduct, were well pleased with their successes, and were hearty well-wishers to their designs, and resolved to desert and go over to them. Such vipers does many a state foster in its bosom, that eat its bread, and yet adhere to its enemies, and are ready to quit its interests if they but seem to totter. (2.) The judgment which God would bring upon them for this sin. The same king of Assyria that should lay Ephraim and Syria waste should be a scourge and terror to those of their party in Judah, v. 7, 8. Because they refuse the waters of Shiloah, and will not accommodate themselves to the government God has set over them, but are uneasy under it, therefore the Lord brings upon them the waters of the river, strong and many, the river Euphrates. They slighted the land of Judah, because it had no river to boast of comparable to that; the river at Jerusalem was a very inconsiderable one. "Well," says God, "if you be such admirers of Euphrates, you shall have enough of it; the king of Assyria, whose country lies upon that river, shall come with his glory, with his great army, which you cry up as his glory, despising your own king because he cannot bring such an army as that into the field; God shall bring that army upon you." If we value men, if we over-value them, for their worldly wealth and power, it is just with God to make them thereby a scourge to us. It is used as an argument against magnifying rich men that rich men oppress us, Jam. ii. 3, 5. Let us be best pleased with the waters of Shiloah, that go softly, for rapid streams are dangerous. It is threatened that the Assyrian army should break in upon them like a deluge, or inundation of waters, bearing down all before it, should come up over all his channels, and overflow all his banks. It would be to no purpose to oppose or withstand them. Sennacherib and his army should pass through Judah, and meet with so little resistance that it should look more like a march through the country than a descent upon it. He shall reach even to the neck, that is, he shall advance so far as to lay siege to Jerusalem, the head of the kingdom, and nothing but that shall be kept out of his hands; for that was the holy city. Note, In the greatest deluge of trouble God can and will keep the head of his people above water, and so preserve their comforts and spiritual lives; the waters that come into their souls may reach to the neck (Ps. lxix. 1), but there shall their proud waves be stayed. And here is another comfortable intimation that though the stretching out of the wings of the Assyrian, that bird of prey, though the right and left wing of his army, should fill the breadth of the land of Judah, yet still it was Immanuel's land. It is thy land, O Immanuel! It was to be Christ's land; for there he was to be born, and live, and preach, and work miracles. He was Zion's King, and therefore had a peculiar interest in and concern for that land. Note, The lands that Immanuel owns for his, as he does all those lands that own him, though they may be deluged, shall not be destroyed; for, when the enemy shall come in like a flood, Immanuel shall secure his own, and shall lift up a standard against him, ch. lix. 19. Adam Clarke: Commentary on the Bible - 18318:1: Take thee a great roll "Take unto thee a large mirror" - The word גליון gillayon is not regularly formed from גלל galal, to roll, but from גלה galah, as פדיון pidyon from פדה padah, כליון killayon from כלה, calah, נקיון nikkayon from נקה nakah, עליון elyon from עלה alah, etc., the י yod supplying the place of the radical ה he. גלה galah signifies to show, to reveal; properly, as Schroederus says, (De Vestitu Mulier. Hebr. p. 294), to render clear and bright by rubbing; to polish. גליון gillayon, therefore, according to this derivation, is not a roll or volume: but may very well signify a polished tablet of metal, such as was anciently used for a mirror. The Chaldee paraphrast renders it by לוח luach, a tablet, and the same word, though somewhat differently pointed, the Chaldee paraphrast and the rabbins render a mirror, Isa 3:23. The mirrors of the Israelitish women were made of brass finely polished, Exo 38:8, from which place it likewise appears that what they used were little hand mirrors which they carried with them even when they assembled at the door of the tabernacle. I have a metalline mirror found in Herculaneum, which is not above three inches square. The prophet is commanded to take a mirror, or brazen polished tablet, not like these little hand mirrors, but a large one; large enough for him to engrave upon it in deep and lasting characters, בחרט אנוש becheret enosh, with a workman's graving tool, the prophecy which he was to deliver. חרט cheret in this place certainly signifies an instrument to write or engrave with: but חריט charit, the same word, only differing a little in the form, means something belonging to a lady's dress, Isa 3:22, (where however five MSS. leave out the י yod, whereby only it differs from the word in this place), either a crisping-pin, which might be not unlike a graving tool, as some will have it, or a purse, as others infer from Kg2 5:23. It may therefore be called here חרט אנוש cheret enosh, a workman's instrument, to distinguish it from חרט אשה cheret ishshah, an instrument of the same name, used by the women. In this manner he was to record the prophecy of the destruction of Damascus and Samaria by the Assyrians; the subject and sum of which prophecy is here expressed with great brevity in four words, מהר שלל הש בז maher shalal hash baz; i.e., to hasten the spoil, to take quickly the prey; which are afterwards applied as the name of the prophet's son, who was made a sign of the speedy completion of it; Maher-shalal-hash-baz; Haste-to-the-spoil, Quick-to-the-prey. And that it might be done with the greater solemnity, and to preclude all doubt of the real delivery of the prophecy before the event, he calls witnesses to attest the recording of it.The prophet is commanded to take a great roll, and yet four words only are to be written in it, מהר שלל הש בז maher shalal hash baz, Make haste to the spoil; fall upon the prey. The great volume points out the land of Judea; and the few words the small number of inhabitants, after the ten tribes were carried into captivity. The words were to be written with a man's pen; i.e., though the prophecy be given in the visions of God, yet the writing must be real; the words must be transcribed on the great roll, that they may be read and publicly consulted. Or, חרט אנוש cherot enosh, the pen or graver of the weak miserable man, may refer to the already condemned Assyrians, who though they should be the instruments of chastening Damascus and Samaria, should themselves shortly be overthrown. The four words may be considered as the commission given to the Assyrians to destroy and spoil the cities. Make haste to the spoil; Fall upon the prey, etc. Albert Barnes: Notes on the Bible - 18348:1: Take thee a great roll - The word which is here translated 'roll' more properly signifies tablet. So the Chaldee renders it. Those tablets were made of wood, metal, or stone, for the purpose of writing on; see Isa 30:8; Hab 2:2. On these tablets, or smooth plates, writing was performed by cutting the letters with an iron stylus, or small chisel. The process was slow, but the writing was permanent. They sometimes used the skins of animals, or the bark of trees, and subsequently the papyrus of Egypt (compare the note at Isa 19:7); and it is possible that Isaiah may have used such a roll or volume on this occasion; compare Isa 8:16.With a man's pen - The word "pen" here (חרט chereṭ) denotes the iron stylus, which was used to engrave or cut the letters in the metal or wood. The phrase 'a man's pen,' has been variously interpreted. The Chaldee renders it, 'Write in it an open, or clear writing, or an expanded writing;' meaning that he should make it clear and distinct, so as to be easily read. The Syriac, 'Write on it in the (usual) custom of men.' The word which is translated 'man's אנושׁ 'ĕ nô sh usually denotes common men, the lower ranks, in opposition to the higher ranks of society. And probably the direction means simply, 'write on it in letters such as men commonly use; in a plain, open, distinct manner - without using any mysterious emblems or characters, but so that men may read it distinctly and easily.' A parallel place occurs in Hab 2:2 : 'Write the vision and make it plain upon tables, that he may run that readeth it.' Concerning - Hebrew ל (le). This preposition may denote concerning, of, or to. I understand it here as referring to the heading or title of the prophecy. This was to be set over the prophecy, as a running title, to denote the main subject of it. The subject is indicated in the name which is immediately added. Maher - Hasten; or, he shall hasten. "Shalal." Spoil, or prey. Hash - Hasten, or make speed. Baz - Spoil, or prey. The name used here is a repetition of the same idea - denoting haste in seizing prey, or spoil; and is repeated to give emphasis, and to excite attention. The idea is, that the Assyrian would hasten to his plunder - that it would be accomplished with speed. This name was to be given to a child of Isaiah; and this child was to be a sign of the event which was signified by the name; see Isa 8:18; compare Hab 2:2-3. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:1: Take thee: Jer 36:2, Jer 36:28, Jer 36:32write: Isa 30:8; Job 19:23, Job 19:24; Hab 2:2, Hab 2:3 a man's pen: Rev 13:18, Rev 21:17, Maher-shalal-hash-baz, Heb. in making speed to the spoil, he hasteneth the prey, Or, Make speed, etc. hasten, etc Carl Friedrich Keil and Franz Delitzsch8:1In the midst of the Syro-Ephraimitish war, which was not yet at an end, Isaiah received instructions from God to perform a singular prophetic action. "Then Jehovah said to me, Take a large slab, and write upon it with common strokes, 'In Speed Spoil, Booty hastens;' and I will take to me trustworthy witnesses, Uriyah the priest, and Zecharyahu the son of Yeberechyahu." The slab or table (cf., Is 3:23, where the same word is used to signify a metal mirror) was to be large, to produce the impression of a monument; and the writing upon it was to be "a man's pen" (Cheret 'enōsh), i.e., written in the vulgar, and, so to speak, popular character, consisting of inartistic strokes that could be easily read (vid., Rev_ 13:18; Rev_ 21:17). Philip d'Aquin, in his Lexicon, adopts the explanation, "Enosh-writing, i.e., hieroglyphic writing, so called because it was first introduced in the time of Enosh." Luzzatto renders it, a lettere cubitali; but the reading for this would be b'cheret ammath 'ish. The only true rendering is stylo vulgari (see Ges. Thes. s.v. 'enosh). The words to be written are introduced with Lamed, to indicate dedication (as in Ezek 37:16), or the object to which the inscription was dedicated or applied, as if it read, "A table devoted to 'Spoil very quickly, booty hastens;' " unless, indeed, l'mahēr is to be taken as a fut. instans, as it is by Luzzatto - after Gen 15:12; Josh 2:5; Hab 1:17 - in the sense of acceleratura sunt spolia, or (what the position of the words might more naturally suggest) with mahēr in a transitive sense, as in the construction לבערּ היה, and others, accelerationi spolia, i.e., they are ready for hastening. Most of the commentators have confused the matter here by taking the words as a proper name (Ewald, 288, c), which they were not at first, though they became so afterwards. At first they were an oracular announcement of the immediate future, accelerant spolia, festinat praeda (spoil is quick, booty hastens). Spoil; booty; but who would the vanquished be? Jehovah knew, and His prophet knew, although not initiated into the policy of Ahaz. But their knowledge was studiously veiled in enigmas. For the writing was not to disclose anything to the people. It was simply to serve as a public record of the fact, that the course of events was one that Jehovah had foreseen and indicated beforehand. And when what was written upon the table should afterwards take place, they would know that it was the fulfilment of what had already been written, and therefore was an event pre-determined by God. For this reason Jehovah took to Himself witnesses. There is no necessity to read ואעידה (and I had it witnessed), as Knobel and others do; nor והעידה (and have it witnessed), as the Sept., Targum, Syriac, and Hitzig do. Jehovah said what He would do; and the prophet knew, without requiring to be told, that it was to be accomplished instrumentally through him. Uriah was no doubt the priest (Urijah), who afterwards placed himself at the service of Ahaz to gratify his heathenish desires (4Kings 16:10.). Zechariah ben Yeberechyahu (Berechiah) was of course not the prophet of the times after the captivity, but possibly the Asaphite mentioned in 2Chron 29:13. He is not further known to us. In good editions, ben is not followed by makkeph, but marked with mercha, according to the Masora at Gen 30:19. These two men were reliable witnesses, being persons of great distinction, and their testimony would weigh with the people. When the time should arrive that the history of their own times solved the riddle of this inscription, these two men were to tell the people how long ago the prophet had written that down in his prophetic capacity. Geneva 15998:1 Moreover the LORD said to me, Take thee a (a) great roll, and write in it (b) with a man's pen concerning Mahershalalhashbaz.(a) That you may write in great letters to the intent that it may be more easily read. (b) Meaning, after the common fashion, because all men might read it. John Gill8:1 Moreover the Lord said unto me,.... This is another prophecy, confirming the same thing that was promised in the preceding chapter Is 7:1; namely, safety to the Jews from the two kings of Syria and Israel, which combined against them:take thee a great roll; or volume, a writing book, a roll of parchment, in which form the ancients used to write, Ps 40:7. The Targum renders it, a "table"; a writing table, such an one as Zacharias called for, Lk 1:63 and this was to be a "great" or large one, because much was to be written in it; or what was to be written was to be written in large letters: and write in it with a man's pen; such as men usually write with; and in such a style and language as may be easily understood by men, even though unlearned; and so clearly and plainly, that he that runs may read; and so the Targum, "write in it a clear writing;'' very plain, and explicit, and legible: concerning Mahershalalhashbaz; a son of the prophet Isaiah, so called, Is 8:3 whose name was very significant, and was given him on purpose to express the sudden destruction of the enemies of Judah. The Targum renders it, "hasten to seize the prey, and to take away the spoil.'' Some translate it, "in hastening the prey, the spoiler hastens"; perhaps it may be better rendered, "hasten to the spoil, hasten to the prey"; as if the words were spoken to the Assyrian monarch, to hasten to the spoil of Damascus and Samaria; and the repetition of the same thing in different words may have respect to the spoils of both, see Is 8:4 and for the greater confirmation of the thing. Gussetius has a very peculiar fancy about the sense of this text; he observes that rendered a "pen", signifies some hollow vessel, in which things were put; and supposes that it here designs a man's chest, or some such thing, in which garments might be laid up and reserved: and is the singular of a word used in Is 3:23, for some sort of luxurious garments wore by women; so that, upon the whole, the reading and sense of the words are, that the prophet is bid to take a large garment of the above sort, and write upon it, putting it into the chest. This for Mahershalalhashbaz; signifying it was to lie there till this child was born; and intimating hereby, that the women, far from battle, would be spoiled of their soft and precious garments, as well as the men be slain in war (m), though this is more tolerable than the fancy of Huetius (n), that the whole is an euphemism, in modest terms, expressing the prophet's coition with his wife. (m) Vid. Comment. Ebr. p. 286. (n) Demonstr. Evangel. prop. 7. parag. 15. p. 352. John Wesley8:1 A roll - Or, a great volume, because the prophecy to be written in it was large, and God would have it written in large and legible characters. Pen - With such a pen as writers use. Concerning - Concerning that thing which is signified by the name of the child, which is here mentioned by way of anticipation.Robert Jamieson, A. R. Fausset and David Brown8:1 (Isa. 8:1-9:7)great--suitable, for letters large enough to be read by all. roll--rather, tablet of wood, metal, or stone (Is 30:8; Hab 2:2); sometimes coated with wax, upon which characters were traced with a pointed instrument, or iron stylus; skins and papyrus were also used (Is 19:7). man's pen--that is, in ordinary characters which the humblest can read (so Hab 2:2). Hebrew, enosh means a "common man," is contrasted with the upper ranks (Rev_ 21:17; Rom 3:5). Not in hieroglyphics. The object was that, after the event, all might see that it had been predicted by Isaiah. concerning--the title and subject of the prophecy. Maher-shalal-hash-baz--"They (that is, the Assyrians) hasten to the spoil (namely, to spoil Syria and Samaria), they speed to the prey" [GESENIUS]. Otherwise, "The spoil (that is, spoiler) hastens, the rapine speeds forward" [MAURER]. |
|
8:28:2: Եւ վկա՛յս կացուսցես ինձ արս հաւատարիմս, զՈւրիա քահանայ՝ եւ զԶաքարիա որդի Բարաքեայ։ Եւ վկայս [112]կացուսցես ինձ արս հաւատարիմս, զՈւրիա քահանայ եւ զԶաքարիա որդի Բարաքեայ:2 Ինձ համար վկաներ կը կարգես հաւատարիմ մարդկանց՝ Ուրիա քահանային եւ Բարաքիայի որդի Զաքարիային»: 2 Եւ ինծի հաւատարիմ վկաներ բռնեցի Ուրիա քահանան ու Բարաքիայի որդին Զաքարիան։ 8:2: Եւ վկա՛յս կացուսցես ինձ արս հաւատարիմս, զՈւրիա քահանայ՝ եւ զԶաքարիա որդի Բարաքեայ։ 2 Ինձ համար վկաներ կը կարգես հաւատարիմ մարդկանց՝ Ուրիա քահանային եւ Բարաքիայի որդի Զաքարիային»: 2 Եւ ինծի հաւատարիմ վկաներ բռնեցի Ուրիա քահանան ու Բարաքիայի որդին Զաքարիան։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:28:2 И я взял себе верных свидетелей: Урию священника и Захарию, сына Варахиина, And I took unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah:8:2 καὶ και and; even μάρτυράς μαρτυς witness μοι μοι me ποίησον ποιεω do; make πιστοὺς πιστος faithful ἀνθρώπους ανθρωπος person; human τὸν ο the Ουριαν ουριας Ourias; Urias καὶ και and; even τὸν ο the Ζαχαριαν ζαχαριας Zacharias; Zakharias υἱὸν υιος son Βαραχιου βαραχιας Barachias; Varakhias 8:2 וְ wᵊ וְ and אָעִ֣ידָה ʔāʕˈîḏā עוד warn, to witness לִּ֔י llˈî לְ to עֵדִ֖ים ʕēḏˌîm עֵד witness נֶאֱמָנִ֑ים neʔᵉmānˈîm אמן be firm אֵ֚ת ˈʔēṯ אֵת [object marker] אוּרִיָּ֣ה ʔûriyyˈā אוּרִיָּה Uriah הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] זְכַרְיָ֖הוּ zᵊḵaryˌāhû זְכַרְיָהוּ Zechariah בֶּ֥ן bˌen בֵּן son יְבֶרֶכְיָֽהוּ׃ yᵊvereḵyˈāhû יְבֶרֶכְיָהוּ Jeberekiah 8:2. et adhibui mihi testes fideles Uriam sacerdotem et Zacchariam filium BarachiaeAnd I took unto me faithful witnesses, Urias the priest, and Zacharias the son of Barachias. 2. and I will take unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah. 8:2 И я взял себе верных свидетелей: Урию священника и Захарию, сына Варахиина, 8:2 καὶ και and; even μάρτυράς μαρτυς witness μοι μοι me ποίησον ποιεω do; make πιστοὺς πιστος faithful ἀνθρώπους ανθρωπος person; human τὸν ο the Ουριαν ουριας Ourias; Urias καὶ και and; even τὸν ο the Ζαχαριαν ζαχαριας Zacharias; Zakharias υἱὸν υιος son Βαραχιου βαραχιας Barachias; Varakhias 8:2 וְ wᵊ וְ and אָעִ֣ידָה ʔāʕˈîḏā עוד warn, to witness לִּ֔י llˈî לְ to עֵדִ֖ים ʕēḏˌîm עֵד witness נֶאֱמָנִ֑ים neʔᵉmānˈîm אמן be firm אֵ֚ת ˈʔēṯ אֵת [object marker] אוּרִיָּ֣ה ʔûriyyˈā אוּרִיָּה Uriah הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] זְכַרְיָ֖הוּ zᵊḵaryˌāhû זְכַרְיָהוּ Zechariah בֶּ֥ן bˌen בֵּן son יְבֶרֶכְיָֽהוּ׃ yᵊvereḵyˈāhû יְבֶרֶכְיָהוּ Jeberekiah 8:2. et adhibui mihi testes fideles Uriam sacerdotem et Zacchariam filium Barachiae ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I took unto me faithful witnesses, Urias the priest, and Zacharias the son of Barachias. |
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142: Урия, как видно из 4: Цар 16:10: и сл., был человек известный в то время. Он избирается Богом в свидетели того, что пророк действительно начертал вышеприведенные слова, потому еще, что он не сходился в понятиях с пророком Исаией и для царя, а также и для народа, должен был казаться совершенно беспристрастным, даже враждебным по отношению к пророку свидетелем, с которым пророк никак не мог войти в какое-нибудь тайное соглашение.Захария мог быть тестем Ахаза (4: Цар 18:2). Albert Barnes: Notes on the Bible - 18348:2: And I took unto me faithful witnesses - What was the precise object in calling in these witnesses is not known. Some have supposed that it was to bear testimony to the marriage of the prophet at that time. But it may have been for the purpose of a public record of the prophecy; a record so made, that the precise time when it was delivered could be attested without dispute. The prophecy was an important one; and it was important to know, in the most authentic and undisputed manner, that such a prophecy had been delivered. It is probable that the prophecy, attested by the names of those two men, was suspended in some public place in the temple, so that it might be seen by the people, and allay their fears; and in order to remove from the multitude every suspicion that it was a prophecy after the event. That this was a real, and not a symbolic transaction, is perfectly manifest, not only from the narrative itself, but from Isa 8:18. They are called 'faithful,' not off account of their private character, but because their public testimony would be credited by the people.To record - To bear witness. Uriah the priest - This is, doubtless, the same man that is mentioned in Kg2 16:10. He was a man of infamous character; the accomplice of Ahaz in corrupting the true religion; but still his testimony might be the more valuable to Ahaz, as he was associated with him in his plans. And Zechariah ... - It is not certainly known who this was. Perhaps he was one of the Levites whose name is mentioned in Ch2 29:13. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:2: I took: Rut 4:2, Rut 4:10, Rut 4:11; Co2 13:1Uriah: Kg2 16:10, Kg2 16:11, Kg2 18:2 Geneva 15998:2 And I took to me (c) faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.(c) Because the thing was of great importance, he took these two witnesses, who were of credit with the people, when he set this up upon the door of the temple, even though Uriah was a flattering hypocrite, (4Kings 16:11). John Gill8:2 And I took unto me faithful witnesses to record,.... Not his marriage, nor the birth of his son, nor the name he gave him, but the prophecy written in the roll, concerning the spoiling of Syria and Israel, in a very short time; that so, when it came to pass, it might be a clear and certain point that it had been foretold by him:Uriah the priest; of whom mention is made in 4Kings 16:10 which some object to, because he proved a wicked man, and obeyed the king's command, contrary to the law of God, in building an altar according to the form of one at Damascus; but to this it is replied, that it was before this happened that Isaiah took him to be a witness; and besides, because of the authority of his office, and his familiarity with Ahaz, he must be allowed to be a proper and pertinent person to bear testimony in this case. Some indeed, and so the Jewish commentators, Jarchi, Aben Ezra, Kimchi, and Abarbinel, would have Uriah the prophet meant, who prophesied in the times of Jehoiakim, and was slain by him, Jer 26:20 to which it is objected, that he was no priest, as this was and, besides, was not born at this time; it was a hundred and forty years after that he lived: and Zechariah the son of Jeberechiah; this was Zechariah the prophet, as the Targum, and all the Jewish writers, say (o); who lived in the times of Darius, which was two hundred and forty years after this; but most likely this Zechariah is he who was Ahaz's wife's father, 4Kings 18:2 or rather, as Vitringa thinks, Zechariah a Levite, a son of Asaph, 2Chron 29:13 though there are some learned men (p), who think the two prophets Uriah and Zechariah are meant, though then unborn; who prophesied of the like or same things as Isaiah did; and so were faithful witnesses of his prophecy, as of the calamities that should come on the land, the restitution of it to its former fruitfulness, and the coming of the Messiah; nor is the observation of Abarbinel to be despised, taken from the ancient Jews, that these are the words, not of the prophet, but of God himself; as also that they are to be read in the future tense, "and I will take to me", &c. (o) T. Bab. Maccot, fol. 24. 2. (p) Cocceius, Witsius, Miscel. Sacr. tom. 1. l. 1. c. 20. sect. 8, 9, 10. Robert Jamieson, A. R. Fausset and David Brown8:2 I took--rather, "The Lord said to me, that I should take," &c. [MAURER].Uriah--an accomplice of Ahaz in idolatry, and therefore a witness not likely to assist the prophet of God in getting up a prophecy after the event (4Kings 16:10). The witnesses were in order that when the event should come, they might testify that the tablet containing the prophecy had been inscribed with it at the time that it professed. Zechariah-- (2Chron 29:13). |
|
8:38:3: Եւ մերձեցայ առ կինն իմ մարգարէ, եւ յղացաւ եւ ծնաւ որդի. եւ ասէ ցիս Տէր. Կոչեա՛ զանուն նորա Արագարա՛գ կապտեսջիր՝ եւ վաղվաղակի աւա՛ր հարկանիջիր. Եւ մերձեցայ առ կինն իմ մարգարէ, եւ յղացաւ եւ ծնաւ որդի. եւ ասէ ցիս Տէր. Կոչեա զանուն նորա` [113]Արագարագ կապտեսջիր` եւ վաղվաղակի աւար հարկանիջիր:3 Եւ ես մերձեցայ իմ մարգարէուհի կնոջը. նա յղիացաւ ու մի որդի ծնեց: Տէրն ինձ ասաց. «Նրա անունը դի՛ր Արագ-արագ կողոպտի՛ր եւ շուտ-շուտ աւար ա՛ռ, 3 Մերձեցայ մարգարէուհիին ու անիկա յղացաւ ու որդի մը ծնաւ եւ Տէրը ինծի ըսաւ. «Անոր անունը Մահէր–Շալալ–Հաշ–Պազ* դիր. 8:3: Եւ մերձեցայ առ կինն իմ մարգարէ, եւ յղացաւ եւ ծնաւ որդի. եւ ասէ ցիս Տէր. Կոչեա՛ զանուն նորա Արագարա՛գ կապտեսջիր՝ եւ վաղվաղակի աւա՛ր հարկանիջիր. 3 Եւ ես մերձեցայ իմ մարգարէուհի կնոջը. նա յղիացաւ ու մի որդի ծնեց: Տէրն ինձ ասաց. «Նրա անունը դի՛ր Արագ-արագ կողոպտի՛ր եւ շուտ-շուտ աւար ա՛ռ, 3 Մերձեցայ մարգարէուհիին ու անիկա յղացաւ ու որդի մը ծնաւ եւ Տէրը ինծի ըսաւ. «Անոր անունը Մահէր–Շալալ–Հաշ–Պազ* դիր. zohrab-1805▾ eastern-1994▾ western am▾ |
8:38:3 и приступил я к пророчице, и она зачала и родила сына. И сказал мне Господь: нареки ему имя: Магер-шелал-хаш-баз, And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Maher- shalal- hash- baz:8:3 καὶ και and; even προσῆλθον προσερχομαι approach; go ahead πρὸς προς to; toward τὴν ο the προφῆτιν προφητις prophet καὶ και and; even ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔλαβεν λαμβανω take; get καὶ και and; even ἔτεκεν τικτω give birth; produce υἱόν υιος son καὶ και and; even εἶπεν επω say; speak κύριός κυριος lord; master μοι μοι me κάλεσον καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ταχέως ταχεως quickly σκύλευσον σκυλευω go out for foraging 8:3 וָ wā וְ and אֶקְרַב֙ ʔeqrˌav קרב approach אֶל־ ʔel- אֶל to הַ ha הַ the נְּבִיאָ֔ה nnᵊvîʔˈā נְבִיאָה prophetess וַ wa וְ and תַּ֖הַר ttˌahar הרה be pregnant וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֑ן bˈēn בֵּן son וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלַ֔י ʔēlˈay אֶל to קְרָ֣א qᵊrˈā קרא call שְׁמֹ֔ו šᵊmˈô שֵׁם name מַהֵ֥ר שָׁלָ֖ל חָ֥שׁ בַּֽז׃ mahˌēr šālˌāl ḥˌāš bˈaz מַהֵר שָׁלָל חָשׁ בַּז Maher-Shalal-Hash-Baz 8:3. et accessi ad prophetissam et concepit et peperit filium et dixit Dominus ad me voca nomen eius Adcelera spolia detrahere Festina praedariAnd I went to the prophetess, and she conceived, and bore a son. And the Lord said to me: Call his name, Hasten to take away the spoils: Make hast to take away the prey. 3. And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD unto me, Call his name Maher-shalal-hash-baz. 8:3 и приступил я к пророчице, и она зачала и родила сына. И сказал мне Господь: нареки ему имя: Магер-шелал-хаш-баз, 8:3 καὶ και and; even προσῆλθον προσερχομαι approach; go ahead πρὸς προς to; toward τὴν ο the προφῆτιν προφητις prophet καὶ και and; even ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔλαβεν λαμβανω take; get καὶ και and; even ἔτεκεν τικτω give birth; produce υἱόν υιος son καὶ και and; even εἶπεν επω say; speak κύριός κυριος lord; master μοι μοι me κάλεσον καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ταχέως ταχεως quickly σκύλευσον σκυλευω go out for foraging 8:3 וָ wā וְ and אֶקְרַב֙ ʔeqrˌav קרב approach אֶל־ ʔel- אֶל to הַ ha הַ the נְּבִיאָ֔ה nnᵊvîʔˈā נְבִיאָה prophetess וַ wa וְ and תַּ֖הַר ttˌahar הרה be pregnant וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֑ן bˈēn בֵּן son וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלַ֔י ʔēlˈay אֶל to קְרָ֣א qᵊrˈā קרא call שְׁמֹ֔ו šᵊmˈô שֵׁם name מַהֵ֥ר שָׁלָ֖ל חָ֥שׁ בַּֽז׃ mahˌēr šālˌāl ḥˌāš bˈaz מַהֵר שָׁלָל חָשׁ בַּז Maher-Shalal-Hash-Baz 8:3. et accessi ad prophetissam et concepit et peperit filium et dixit Dominus ad me voca nomen eius Adcelera spolia detrahere Festina praedari ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I went to the prophetess, and she conceived, and bore a son. And the Lord said to me: Call his name, Hasten to take away the spoils: Make hast to take away the prey. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143-4: Здесь также указывается (второе символическое действие) на опустошение Сирии и Израильского царства. До этого опустошения оставалось только года полтора, потому что в полтора года ребенок научается лепетать названия отца и матери (abi, immi).Пророчица - жена пророка Исаии. Albert Barnes: Notes on the Bible - 18348:3: Then said the Lord ... - The name thus given was to be emblematic of a particular event - that Assyria would soon take away the spoil of Damascus and Samaria. It is not remarkable that the name Immanuel should also be given to the same child, as signifying the presence and protection of God in defending the nation from the invaders; see the notes at Isa 7:14-15. Calvin thinks that all this passed in a vision before the prophet; but it has every mark of being a literal narrative of the birth of a son to Isaiah; and without this supposition, it is impossible to understand the account contained here.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:3: went: Heb. approachedthe prophetess: Jdg 4:4; Kg2 22:14 she conceived: Hos 1:3-9 Call his name: Isa 7:13, Isa 7:14, Maher-shalal-hash-baz, Isa 8:1 Carl Friedrich Keil and Franz Delitzsch8:3But something occurred in the meantime whereby the place of the lifeless table was taken by a more eloquent and living one. "And I drew near to the prophetess; and she conceived, and bare a son: and Jehovah said to me, Call his name In-speed-spoil-booty-hastens (Maher-shalal-hash-baz): for before the boy shall know how to cry, My father, and my mother, they will carry away the riches of Damascus, and the spoil of Samaria, before the king of Asshur." To his son Shear-yashub, in whose name the law of the history of Israel, as revealed to the prophet on the occasion of his call (Is 6:1-13), viz., the restoration of only a remnant of the whole nation, had been formulated, there was now added a second son, to whom the inscription upon the table was given as a name (with a small abbreviation, and if the Lamed is the particle of dedication, a necessary one). He was therefore the symbol of the approaching chastisement of Syria and the kingdom of the ten tribes. Before the boy had learned to stammer out the name of father and mother, they would carry away (yissâ, not the third pers. fut. niphal, which is yinnâsē, but kal with a latent, indefinite subject hannōsē': Ges. 137, 3) the treasures of Damascus and the trophies (i.e., the spoil taken from the flying or murdered foe) of Samaria before the king of Asshur, who would therefore leave the territory of the two capitals as a conqueror. It is true that Tiglath-pileser only conquered Damascus, and not Samaria; but he took from Pekah, the king of Samaria, the land beyond the Jordan, and a portion of the land on this side. The trophies, which he took thence to Assyria, were no less the spoil of Samaria than if he had conquered Samaria itself (which Shalmanassar did twenty years afterwards). The birth of Mahershalal took place about three-quarters of a year later than the preparation of the table (as the verb vâ'ekrab is an aorist and not a pluperfect); and the time appointed, from the birth of the boy till the chastisement of the allied kingdoms, was about a year. Now, as the Syro-Ephraimitish war did not commence later than the first year of the reign of Ahaz, i.e., the year 743, and the chastisement by Tiglath-pileser occurred in the lifetime of the allies, whereas Pekah was assassinated in the year 739, the interval between the commencement of the war and the chastisement of the allies cannot have been more than three years; so that the preparation of the table must not be assigned to a much later period than the interview with Ahaz. The inscription upon the table, which was adopted as the name of the child, was not a purely consolatory prophecy, since the prophet had predicted, a short time before, that the same Asshur which devastated the two covenant lands would lay Judah waste as well. It was simply a practical proof of the omniscience and omnipotence of God, by which the history of the future was directed and controlled. The prophet had, in fact, the mournful vocation to harden. Hence the enigmatical character of his words and doings in relation to both kings and nation. Jehovah foreknew the consequences which would follow the appeal to Asshur for help, as regarded both Syria and Israel. This knowledge he committed to writing in the presence of witnesses. When this should be fulfilled, it would be all over with the rejoicing of the king and people at their self-secured deliverance. But Isaiah was not merely within the broader circle of an incorrigible nation ripe for judgment. He did not stand alone; but was encircled by a small band of believing disciples, who wanted consolation, and were worthy of it. It was to them that the more promising obverse of the prophecy of Immanuel belonged. Mahershalal could not comfort them; for they knew that when Asshur had done with Damascus and Samaria, the troubles of Judah would not be over, but would only then be really about to commence. To be the shelter of the faithful in the terrible judicial era of the imperial power, which was then commencing, was the great purpose of the prediction of Immanuel; and to bring out and expand the consolatory character of that prophecy for the benefit of believers, was the design of the addresses which follow. Geneva 15998:3 And I went to the (d) prophetess; and she conceived, and bore a son. Then said the LORD to me, Call his name Mahershalalhashbaz.(d) Meaning, to his wife and this was done in a vision. John Gill8:3 And I went unto the prophetess,.... His wife, so called; not because she prophesied, but because she was the wife of a prophet; and besides, the birth of her son later mentioned, and his name, had in them the nature of a prophecy. The phrase of going unto her is an euphemism, a modest way of expressing the conjugal debt:and she conceived and bare a son; which Jarchi would have the same with Immanuel in Is 7:14 but this is a later prophecy, and a distinct one from that; and not only the names of the children are different, but the mothers also; the one a virgin, the other the prophet's wife. Then said the Lord to me, call his name Mahershalalhashbaz: of the signification of this name; see Gill on Is 8:1. Kimchi thinks that his name did not consist of these four words, only of two of them; and that he was sometimes called "Mahershalal", and sometimes "Hashbaz": both signifying the same thing. Some think that all this was done only in a vision, and not in reality, to declare and confirm what follows; though by that it seems rather to be a real fact. John Wesley8:3 Prophetess - To his own wife, so called, because the wife of a prophet.Robert Jamieson, A. R. Fausset and David Brown8:3 prophetess--perhaps the same as the "virgin" (Is 7:14), in the interim married as Isaiah's second wife: this is in the primary and temporary sense. Immanuel is even in this sense distinct from Maher-shalal-hash-baz. Thus nineteen months at least intervene from the prophecy (Is 7:14), nine before the birth of Immanuel, and ten from that time to the birth of Maher-shalal-hash-baz: adding eleven or twelve months before the latter could cry, "Father" (Is 8:4), we have about three years in all, agreeing with Is 7:15-16. |
|
8:48:4: քանզի մինչչեւ ծանուցեալ իցէ մանկանն կոչել զհայր կամ զմայր, առցէ զզօրութիւն Դամասկոսի, եւ զաւար Սամարեայ, յանդիման թագաւորին Ասորեստանեայց[9663]։ [9663] Յոմանս պակասի. Մանկանն կոչել զհայր կամ զմայր։ քանզի մինչչեւ ծանուցեալ իցէ մանկանն կոչել զհայր կամ զմայր, [114]առցէ զզօրութիւն Դամասկոսի եւ զաւար Սամարեայ`` յանդիման թագաւորին Ասորեստանեայց:4 քանզի մինչ մանուկը կը սովորի հայր կամ մայր ասել, Դամասկոսի հարստութիւնը եւ Սամարիայի աւարը կը բերուեն Ասորեստանի թագաւորի առաջ»: 4 Վասն զի դեռ տղան «Հայրս եւ մայրս» կանչելը չսորված՝ Դամասկոսի հարստութիւններն ու Սամարիայի աւարը Ասորեստանի թագաւորին առջեւ պիտի տարուին»։ 8:4: քանզի մինչչեւ ծանուցեալ իցէ մանկանն կոչել զհայր կամ զմայր, առցէ զզօրութիւն Դամասկոսի, եւ զաւար Սամարեայ, յանդիման թագաւորին Ասորեստանեայց[9663]։ [9663] Յոմանս պակասի. Մանկանն կոչել զհայր կամ զմայր։ 4 քանզի մինչ մանուկը կը սովորի հայր կամ մայր ասել, Դամասկոսի հարստութիւնը եւ Սամարիայի աւարը կը բերուեն Ասորեստանի թագաւորի առաջ»: 4 Վասն զի դեռ տղան «Հայրս եւ մայրս» կանչելը չսորված՝ Դամասկոսի հարստութիւններն ու Սամարիայի աւարը Ասորեստանի թագաւորին առջեւ պիտի տարուին»։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:48:4 ибо прежде нежели дитя будет уметь выговорить: отец мой, мать моя, богатства Дамаска и добычи Самарийские понесут перед царем Ассирийским. For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria:8:4 διότι διοτι because; that πρὶν πριν before ἢ η or; than γνῶναι γινωσκω know τὸ ο the παιδίον παιδιον toddler; little child καλεῖν καλεω call; invite πατέρα πατηρ father ἢ η or; than μητέρα μητηρ mother λήμψεται λαμβανω take; get δύναμιν δυναμις power; ability Δαμασκοῦ δαμασκος Damaskos; Thamaskos καὶ και and; even τὰ ο the σκῦλα σκυλον spoil Σαμαρείας σαμαρεια Samareia; Samaria ἔναντι εναντι next to; in the presence of βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios 8:4 כִּ֗י kˈî כִּי that בְּ bᵊ בְּ in טֶ֨רֶם֙ ṭˈerem טֶרֶם beginning יֵדַ֣ע yēḏˈaʕ ידע know הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy קְרֹ֖א qᵊrˌō קרא call אָבִ֣י ʔāvˈî אָב father וְ wᵊ וְ and אִמִּ֑י ʔimmˈî אֵם mother יִשָּׂ֣א׀ yiśśˈā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] חֵ֣יל ḥˈêl חַיִל power דַּמֶּ֗שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] שְׁלַ֣ל šᵊlˈal שָׁלָל plunder שֹׁמְרֹ֔ון šōmᵊrˈôn שֹׁמְרֹון Samaria לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ ס ʔaššˈûr . s אַשּׁוּר Asshur 8:4. quia antequam sciat puer vocare patrem suum et matrem suam auferetur fortitudo Damasci et spolia Samariae coram rege AssyriorumFor before the child know to call his father and his mother, the strength of Damascus, and the spoils of Samaria shall be taken away before the king of the Assyrians. 4. For before the child shall have knowledge to cry, My father, and, My mother, the riches of Damascus and the spoil of Samaria shall be carried away before the king of Assyria. 8:4 ибо прежде нежели дитя будет уметь выговорить: отец мой, мать моя, богатства Дамаска и добычи Самарийские понесут перед царем Ассирийским. 8:4 διότι διοτι because; that πρὶν πριν before ἢ η or; than γνῶναι γινωσκω know τὸ ο the παιδίον παιδιον toddler; little child καλεῖν καλεω call; invite πατέρα πατηρ father ἢ η or; than μητέρα μητηρ mother λήμψεται λαμβανω take; get δύναμιν δυναμις power; ability Δαμασκοῦ δαμασκος Damaskos; Thamaskos καὶ και and; even τὰ ο the σκῦλα σκυλον spoil Σαμαρείας σαμαρεια Samareia; Samaria ἔναντι εναντι next to; in the presence of βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios 8:4 כִּ֗י kˈî כִּי that בְּ bᵊ בְּ in טֶ֨רֶם֙ ṭˈerem טֶרֶם beginning יֵדַ֣ע yēḏˈaʕ ידע know הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy קְרֹ֖א qᵊrˌō קרא call אָבִ֣י ʔāvˈî אָב father וְ wᵊ וְ and אִמִּ֑י ʔimmˈî אֵם mother יִשָּׂ֣א׀ yiśśˈā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] חֵ֣יל ḥˈêl חַיִל power דַּמֶּ֗שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] שְׁלַ֣ל šᵊlˈal שָׁלָל plunder שֹׁמְרֹ֔ון šōmᵊrˈôn שֹׁמְרֹון Samaria לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ ס ʔaššˈûr . s אַשּׁוּר Asshur 8:4. quia antequam sciat puer vocare patrem suum et matrem suam auferetur fortitudo Damasci et spolia Samariae coram rege Assyriorum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ For before the child know to call his father and his mother, the strength of Damascus, and the spoils of Samaria shall be taken away before the king of the Assyrians. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:4: For before the child - For my father and my mother, one MS. and the Vulgate have his father and his mother. The prophecy was accordingly accomplished within three years; when Tiglath-pileser, king of Assyria, went up against Damascus and took it, and carried the people of it captive to Kir, and slew Rezin, and also took the Reubenites and the Gadites, and the half-tribe of Manasseh, and carried them captive to Assyria, Kg2 15:29; Kg2 16:9; Ch1 5:26.Albert Barnes: Notes on the Bible - 18348:4: For before ... - This must have occurred in a short time - probably before the expiration of three years. A child would usually learn to address his parents in that time. In fact, the event here predicted occurred in less than three years from the time when the prophecy was spoken; see the notes at Isa 7:16.Before the king of Assyria - By the king, or by his conquests. By the spoil of Samaria here, is to be understood, not the plunder which should be carried away from the city, but from the kingdom of Samaria. In other places, the land is called by the name of the capital; compare Kg2 17:26; Kg2 23:19; Jer 31:5. The city of Samaria was not plundered until eighteen years after the time mentioned here by the prophet; Isa 8:5-6. These verses introduce again what was predicted in Isa 7:17, following, respecting the invasion of the land by the king of Assyria. The cause of the invasion is specified, and the consequences are foretold. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:4: before: Isa 7:15, Isa 7:16; Deu 1:39; Jon 4:11; Rom 9:11the riches of Damascus: etc. or, he that is before the king of Assyria shall take away the riches, etc. Isa 10:6-14, Isa 17:3; Kg2 15:29, Kg2 16:9, Kg2 17:3, Kg2 17:5, Kg2 17:6 Geneva 15998:4 For before the (e) child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the (f) king of Assyria.(e) Before any child is able to speak. (f) That is, the army of Assyria. John Gill8:4 For before the child shall have knowledge to cry, my father, and my mother,.... Which are commonly the first words children learn to say; and so it signifies that what follows should happen in a year or two; as it did:the riches of Damascus, and the spoil of Samaria, shall be taken away before the king of Assyria; or, "he shall take away the riches" (q), &c.; not the child, unless he is considered as the sign of taking them away; but the soldier, put for the whole Assyrian army, which carried off the riches and spoil of these places, in the presence, and by the order, of the king of Assyria; the first of these, namely, Damascus, the metropolis of Syria, with its riches, wealth, and army, were taken and carried away by Tilgathpilneser, king of Assyria, within the time here mentioned, 4Kings 16:9 but the latter, Samaria, the metropolis of the kingdom of Israel, was not taken and spoiled until the sixth year of Hezekiah, and ninth of Hoshea, 4Kings 17:6 but because the prophecy began to be fulfilled, and was fulfilled in part, within the time mentioned, the whole is attributed to it; though it should be observed, that before this, after Pekah the son of Remaliah was slain, and Hoshea reigned in his stead, the king of Assyria came up against him, and Hoshea became his servant, and gave him presents; which may be called the spoil of Samaria, 4Kings 17:3. (q) "asportabit, opulentiam----servus regis Assyriae", Junius & Tremellius "auferet opes----is qui stet coram facie regis Assyriae", Piscator. John Wesley8:4 To cry - To speak and to know his parents; which is within the space of two years. And his agrees with the other prophecy, Is 7:16. Before the child shall know to refuse the evil and chuse the good, which requires a longer time than to distinguish his parents, and suits well to Shear - Jashub, who, being born some years before, was capable of that farther degree of knowledge, as soon as this was capable of the lower degree. Before - In his presence, and by himself and his forces.Robert Jamieson, A. R. Fausset and David Brown8:4 before, &c.--within a year. |
|
8:58:5: Եւ յաւե՛լ եւս խօսել ընդ իս Տէր՝ եւ ասէ[9664]. [9664] Ոմանք. Եւ յաւել եւս Տէր խօսել։ Եւ յաւել եւս խօսել ընդ իս Տէր եւ ասէ:5 Ապա Տէրը նորից խօսեց ինձ հետ եւ ասաց. 5 Դարձեալ Տէրը ինծի խօսեցաւ ու ըսաւ. 8:5: Եւ յաւե՛լ եւս խօսել ընդ իս Տէր՝ եւ ասէ[9664]. [9664] Ոմանք. Եւ յաւել եւս Տէր խօսել։ 5 Ապա Տէրը նորից խօսեց ինձ հետ եւ ասաց. 5 Դարձեալ Տէրը ինծի խօսեցաւ ու ըսաւ. zohrab-1805▾ eastern-1994▾ western am▾ |
8:58:5 И продолжал Господь говорить ко мне и сказал еще: The LORD spake also unto me again, saying:8:5 καὶ και and; even προσέθετο προστιθημι add; continue κύριος κυριος lord; master λαλῆσαί λαλεω talk; speak μοι μοι me ἔτι ετι yet; still 8:5 וַ wa וְ and יֹּ֣סֶף yyˈōsef יסף add יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH דַּבֵּ֥ר dabbˌēr דבר speak אֵלַ֛י ʔēlˈay אֶל to עֹ֖וד ʕˌôḏ עֹוד duration לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 8:5. et adiecit Dominus loqui ad me adhuc dicensAnd the Lord spoke to me again, saying: 5. And the LORD spake unto me yet again, saying, 8:5 И продолжал Господь говорить ко мне и сказал еще: 8:5 καὶ και and; even προσέθετο προστιθημι add; continue κύριος κυριος lord; master λαλῆσαί λαλεω talk; speak μοι μοι me ἔτι ετι yet; still 8:5 וַ wa וְ and יֹּ֣סֶף yyˈōsef יסף add יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH דַּבֵּ֥ר dabbˌēr דבר speak אֵלַ֛י ʔēlˈay אֶל to עֹ֖וד ʕˌôḏ עֹוד duration לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 8:5. et adiecit Dominus loqui ad me adhuc dicens ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the Lord spoke to me again, saying: |
jg▾ kad▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145-10. Упрекая некоторых иудеев, не ценивших поставленного Самим Богом на престоле иудейском рода Давидова и утративших надежду на Всевышнего, пророк возвещает им, что тот, на кого они больше надеются, т. е. ассирийский царь, явится опустошителем их страны. Если бы не Еммануил, Которому принадлежит иудейская страна и Который поэтому защитит ее, то Иудейское царство было бы совершенно разрушено.В этих стихах более ясно раскрывается пророчество 7-й главы (ст. 17-15). Вода Силоамская - это тихо струившийся силоамский ручей, вытекавший из-под царского дворца на горе Сионе. Он является символом царского служения династии Давидовой. Есть иудеи, презирающие этот, по-видимому, незаметный ручеек и жаждущие видеть у себя более сильное правительство. За это они будут наказаны: на них нахлынет большая река - царь ассирийский с своею славою или огромным войском. Распростертие крыльев ее, т. е. разлив этой реки. Вместо крылья здесь можно поставить выражение руки. Земли твоей Еммануил. Пророк говорит, что земля иудейская принадлежит Еммануилу - для того, чтобы ободрить испуганных его предсказанием иудеев. Если Иудея принадлежит Еммануилу как царю, то Он не даст ей погибнуть. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:5: am 3263. bc 741.spake: Isa 7:10 Carl Friedrich Keil and Franz Delitzsch8:5The heading or introduction, "And Jehovah proceeded still further to speak to me, as follows," extends to all the following addresses as far as Is 12:1-6. They all finish with consolation. But consolation presupposes the need of consolation. Consequently, even in this instance the prophet is obliged to commence with a threatening of judgment. "Forasmuch as this people despiseth the waters of Siloah that go softly, and regardeth as a delight the alliance with Rezin and the son of Remalyahu, therefore, behold! the Lord of all bringeth up upon them the waters of the river, the mighty and the great, the king of Asshur and all his military power; and he riseth over all his channels, and goeth over all his banks." The Siloah had its name (Shiloach, or, according to the reading of this passage contained in very good MSS, Shilloach), ab emittendo, either in an infinitive sense, "shooting forth," or in a participial sense, with a passive colouring, emissus, sent forth, spirted out (vid., Jn 9:7; and on the variations in meaning of this substantive form, Concord. p. 1349, s.). Josephus places the fountain and pool of Siloah at the opening of the Tyropoeon, on the south-eastern side of the ancient city, where we still find it at the present day (vid., Jos. Wars of the Jews, v. 4, 1; also Robinson, Pal. i. 504). The clear little brook - a pleasant sight to the eye as it issues from the ravine which runs between the south-western slope of Moriah and the south-eastern slope of Mount Zion (Note: It is with perfect propriety, therefore, that Jerome sometimes speaks in the fons Siloe as flowing ad radices Montis Zion, and at other times as flowing in radicibus Montis Moria.) (V. Schulbert, Reise, ii. 573) - is used here as a symbol of the Davidic monarchy enthroned upon Zion, which had the promise of God, who was enthroned upon Moriah, in contrast with the imperial or world kingdom, which is compared to the overflowing waters of the Euphrates. The reproach of despising the waters of Siloah applied to Judah as well as Ephraim: to the former because it trusted in Asshur, and despised the less tangible but more certain help which the house of David, if it were but believing, had to expect from the God of promise; to the latter, because it had entered into alliance with Aram to overthrow the house of David; and yet the house of David, although degenerate and deformed, was the divinely appointed source of that salvation, which is ever realized through quiet, secret ways. The second reproach applied more especially to Ephraim. The 'eth is not to be taken as the sign of the accusative, for sūs never occurs with the accusative of the object (not even in Is 35:1), and could not well be so used. It is to be construed as a preposition in the sense of "and (or because) delight (is felt) with (i.e., in) the alliance with Rezin and Pekah." (On the constructive before a preposition, see Ges. 116, 1: sūs 'ēth, like râtzâh ‛im.) Luzzatto compares, for the construction, Gen 41:43, v'nâthōn; but only the inf. abs. is used in this way as a continuation of the finite verb (see Ges. 131, 4, a). Moreover, משׂושׂ is not an Aramaic infinitive, but a substantive used in such a way as to retain the power of the verb (like מסּע in Num 10:2, and מספר in Num 23:10, unless, indeed, the reading here should be ספר מי). The substantive clause is preferred to the verbal clause ושׂשׂ, for the sake of the antithetical consonance of משׂושׂס with מאס. It is also quite in accordance with Hebrew syntax, that an address which commences with כי יען should here lose itself in the second sentence "in the twilight," as Ewald expresses it (351, c), of a substantive clause. Knobel and others suppose the reproof to relate to dissatisfied Judaeans, who were secretly favourable to the enterprise of the two allied kings. But there is no further evidence that there were such persons; and Is 8:8 is opposed to this interpretation. The overflowing of the Assyrian forces would fall first of all upon Ephraim. The threat of punishment is introduced with ולכן, the Vav being the sign of sequence (Ewald, 348, b). The words "the king of Asshur" are the prophet's own gloss, as in Is 7:17, Is 7:20. John Gill8:5 The Lord spake also unto me again,.... In the same prophecy, or in another; the Targum is,"the Word of the Lord added to speak with me again;'' but rather Jehovah the Father, or the Spirit of the Lord, is meant, since the Person speaking is distinguished from Immanuel, Is 8:8, saying; as follows: |
|
8:68:6: Փոխանակ զի ո՛չ ախորժեաց ժողովուրդդ այդ զջուրն Սելովայ՝ որ գնայ խաղաղ. ※ այլ կամեցան առնել իւրեանց թագաւորս զՌասիմ զորդին Ռոմելայ[9665]։ [9665] Բազումք. Թագաւոր զՀռասիմ։ Փոխանակ զի ոչ ախորժեաց ժողովուրդդ այդ զջուրն Սելովայ որ գնայ խաղաղ. այլ [115]կամեցան առնել իւրեանց թագաւոր զՌասիմ եւ զորդին Ռովմեղայ:6 «Քանի որ այդ ժողովուրդը արհամարհեց Սելովայի հանդարտահոս ջուրը եւ ուզեց իր համար թագաւոր ընտրել Ռասիմին եւ Ռոմելայի որդուն, 6 «Որովհետեւ այս ժողովուրդը Սիլովայի հանդարտ վազող ջուրերը կ’արհամարհէ եւ Ռասինի ու Ռովմելայի որդիին կը հաւնի, 8:6: Փոխանակ զի ո՛չ ախորժեաց ժողովուրդդ այդ զջուրն Սելովայ՝ որ գնայ խաղաղ. ※ այլ կամեցան առնել իւրեանց թագաւորս զՌասիմ զորդին Ռոմելայ[9665]։ [9665] Բազումք. Թագաւոր զՀռասիմ։ 6 «Քանի որ այդ ժողովուրդը արհամարհեց Սելովայի հանդարտահոս ջուրը եւ ուզեց իր համար թագաւոր ընտրել Ռասիմին եւ Ռոմելայի որդուն, 6 «Որովհետեւ այս ժողովուրդը Սիլովայի հանդարտ վազող ջուրերը կ’արհամարհէ եւ Ռասինի ու Ռովմելայի որդիին կը հաւնի, zohrab-1805▾ eastern-1994▾ western am▾ |
8:68:6 за то, что этот народ пренебрегает водами Силоама, текущими тихо, и восхищается Рецином и сыном Ремалииным, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah' s son:8:6 διὰ δια through; because of τὸ ο the μὴ μη not βούλεσθαι βουλομαι want τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he τὸ ο the ὕδωρ υδωρ water τοῦ ο the Σιλωαμ σιλωαμ Silōam; Siloam τὸ ο the πορευόμενον πορευομαι travel; go ἡσυχῇ ησυχη but βούλεσθαι βουλομαι want ἔχειν εχω have; hold τὸν ο the Ραασσων ραασσων and; even τὸν ο the υἱὸν υιος son Ρομελιου ρομελιας monarch; king ἐφ᾿ επι in; on ὑμῶν υμων your 8:6 יַ֗עַן yˈaʕan יַעַן motive כִּ֤י kˈî כִּי that מָאַס֙ māʔˌas מאס retract הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֵ֚ת ˈʔēṯ אֵת [object marker] מֵ֣י mˈê מַיִם water הַ ha הַ the שִּׁלֹ֔חַ ššilˈōₐḥ שִׁלֹחַ Shiloah הַ ha הַ the הֹלְכִ֖ים hōlᵊḵˌîm הלך walk לְ lᵊ לְ to אַ֑ט ʔˈaṭ אַט gentle וּ û וְ and מְשֹׂ֥ושׂ mᵊśˌôś מָשֹׂושׂ joy אֶת־ ʔeṯ- אֵת together with רְצִ֖ין rᵊṣˌîn רְצִין Rezin וּ û וְ and בֶן־ ven- בֵּן son רְמַלְיָֽהוּ׃ rᵊmalyˈāhû רְמַלְיָהוּ Remaliah 8:6. pro eo quod abiecit populus iste aquas Siloae quae vadunt cum silentio et adsumpsit magis Rasin et filium RomeliaeForasmuch as this people hath cast away the waters of Siloe, that go with silence, and hath rather taken Rasin, and the son of Romelia: 6. Forasmuch as this people hath refused the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; 8:6 за то, что этот народ пренебрегает водами Силоама, текущими тихо, и восхищается Рецином и сыном Ремалииным, 8:6 διὰ δια through; because of τὸ ο the μὴ μη not βούλεσθαι βουλομαι want τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he τὸ ο the ὕδωρ υδωρ water τοῦ ο the Σιλωαμ σιλωαμ Silōam; Siloam τὸ ο the πορευόμενον πορευομαι travel; go ἡσυχῇ ησυχη but βούλεσθαι βουλομαι want ἔχειν εχω have; hold τὸν ο the Ραασσων ραασσων and; even τὸν ο the υἱὸν υιος son Ρομελιου ρομελιας monarch; king ἐφ᾿ επι in; on ὑμῶν υμων your 8:6 יַ֗עַן yˈaʕan יַעַן motive כִּ֤י kˈî כִּי that מָאַס֙ māʔˌas מאס retract הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֵ֚ת ˈʔēṯ אֵת [object marker] מֵ֣י mˈê מַיִם water הַ ha הַ the שִּׁלֹ֔חַ ššilˈōₐḥ שִׁלֹחַ Shiloah הַ ha הַ the הֹלְכִ֖ים hōlᵊḵˌîm הלך walk לְ lᵊ לְ to אַ֑ט ʔˈaṭ אַט gentle וּ û וְ and מְשֹׂ֥ושׂ mᵊśˌôś מָשֹׂושׂ joy אֶת־ ʔeṯ- אֵת together with רְצִ֖ין rᵊṣˌîn רְצִין Rezin וּ û וְ and בֶן־ ven- בֵּן son רְמַלְיָֽהוּ׃ rᵊmalyˈāhû רְמַלְיָהוּ Remaliah 8:6. pro eo quod abiecit populus iste aquas Siloae quae vadunt cum silentio et adsumpsit magis Rasin et filium Romeliae ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Forasmuch as this people hath cast away the waters of Siloe, that go with silence, and hath rather taken Rasin, and the son of Romelia: |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:6: Forasmuch as this people refuseth "Because this people have rejected" - The gentle waters of Shiloah, a small fountain and brook just without Jerusalem, which supplied a pool within the city for the use of the inhabitants, is an apt emblem of the state of the kingdom and house of David, much reduced in its apparent strength, yet supported by the blessing of God; and is finely contrasted with the waters of the Euphrates, great, rapid, and impetuous; the image of the Babylonian empire, which God threatens to bring down like a mighty flood upon all these apostates of both kingdoms, as punishment for their manifold iniquities, and their contemptuous disregard of his promises. The brook and the river are put for the kingdoms to which they belong, and the different states of which respectively they most aptly represent. Juvenal, inveighing against the corruption of Rome by the importation of Asiatic manners, says, with great elegance, that "the Orontes has been long discharging itself into the Tiber:" -Jampridem Syrus in Tiberim defluxit Orontes. And Virgil, to express the submission of some of the Eastern countries to the Roman arms, says: - Euphrates ibat jam mollior undis. Aen. 8:726. "The waters of the Euphrates now flowed more humbly and gently." But the happy contrast between the brook and the river gives a peculiar beauty to this passage of the prophet, with which the simple figure in the Roman poets, however beautiful, yet uncontrasted, cannot contend. Albert Barnes: Notes on the Bible - 18348:6: Forasmuch as this people - There has been a considerable difference of opinion among interpreters respecting the 'people' to whom the prophet here refers. Some have supposed that it refers to the kingdom of Judah alone; others to a party in that kingdom; and others to the kingdom of Judah in connection with the ten tribes, or the kingdom of Israel also. The latter is probably the correct interpretation. The prophet reproves the whole nation of the Jews for despising the mild and gentle reign of the family of David, and for seeking the aid of foreign nations; the ten tribes as seeking an alliance with Rezin and Pekah; and the kingdom of Judah as seeking an alliance with the king of Assyria. It was characteristic of the nation - both of the ten tribes, and of the tribe of Judah - that they forsook the defense which they had in themselves. and sought foreign alliances. Hence, God says, that he will bring upon them the judgments which they deserve. That there is a joint reference to both the kingdoms of Israel and Judah, is apparent from Isa 8:14. It cannot refer to the kingdom of Judah alone, for it could not be brought as an accusation against them, that they took pleasure in Rezin. In the opinion that it refers to the kingdoms of Israel and of Judah - to the whole Jewish people, Vitringa, Lowth, and Hengstenberg concur.The waters of Shiloah that go softly - That flow gently. The name Siloah, or Siloam, is found only three times in the Scriptures as applied to waters; once in this place, where it is spoken of a running water; once as a pool in Nehemiah - השׁלח ברכה berê kah hashelach - Isa 3:15, and again as a pool, in the account of the miracle of healing the man who was born blind; Joh 9:7, Joh 9:11. Siloam is on the east side of the city of Jerusalem, to the southeast of the site of the temple, and its waters flow into the valley of Jehoshaphat. The name means sent, or sending, from שׁלח shâ lach to send, and was probably given to it because the waters were sent or made to pass through a subterranean passage or aqueduct. At present, it properly consists of two receptacles or reservoirs, the waters from one of which flow into the other. The first, or upper one, is now called the 'Fountain of the Virgin,' from a tradition that it was here that the Virgin Mary resorted before her purification, in order to wash her child's linen. This fountain is on the west side of the valley of Jehoshaphat, and is about 1550 feet from the southeast corner of the city wall. The cavity of this fountain is wholly excavated in the solid rock. To enter it there is at first a descent of sixteen steps, to a level place or platform of twelve feet in diameter, and then another descent of ten steps to the water, making the whole depth twenty-five feet. The basin here is about fifteen feet long by five or six wide, and the height six or eight feet. There is some reason to suppose that this is supplied by a fountain lying under the mosque of Omar, on the site of the temple of Solomon. From this fountain the water is conducted by a subterranean passage, in a direction a little to the west of south to what is properly called the fountain of Siloam. This passage runs under the extremity of mount Ophel; is cut entirely from the solid rock, and is found by measurement to be 1750 feet in length. At the lower part it is from ten to fifteen feet in height by two in breadth; but in the middle so low, that it can be passed only by creeping on the hands and knees. The passage is partly fiilled up with sand. From this aqueduct the water is conveyed into the pool of Siloam, situated near where the Tyropeon, or 'valley of cheesemongers,' opens into the valley of Jehoshaphat. This reservoir is fifty-three feet long, eighteen feet broad, and nineteen feet deep, though now there is usually no water remaining within it. From this reservoir the water flows off into the vale below, furnishing water for the gardens which are constructed in terraces on the side of the valley. The water in both these fountains is the same. It is sweet, and slightly brackish, but not disagreeable. It is the common water now used by the inhabitants of the neighboring village of Kefr Selwane - or the straggling village of Siloam. For a full description of this fountain, see Robinson's Bib. Researches, vol. i. pp. 493-514. This fountain was probably formerly included within the walls, and furnished a part of the supply of water to the city. The meaning of this passage is this. The waters of Siloam denote the reign of Yahweh, as manifesting itself in the administration of the family of David - a mild, gentle, and munificent reign, beautifully represented by the unfailing and gently flowing waters on which the happiness of Jerusalem so much depended. That reign a large part of the nation - the ten tribes - had rejected, and had set up a separate kingdom, and had sought the aid of the king of Damascus. The remainder - the kingdom of Judah - were in like manner now disposed to reject the aid of Yahweh, and sought an alliance with the king of Assyria - beautifully represented here by the river Euphrates. The waters of Siloam - a gentle, small sweetly-flowing stream, represented the government of Yahweh. The waters of the Euphrates - violent, rapid, impetuous, and overflowing, represented the government of Assyria. The one they despised; the other they sought and admired. The power of the kingdom of David was then feeble and decayed. That of the Assyrian monarch was vigorous, mighty, vast. They despised the one, and sought the alliance of the other. And rejoice - That is, they confide in, and feel that in their protection riley are safe. In Rezin - King of Syria. And Remaliah's son - Pekah, king of Samaria; Isa 7:1. The crime here mentioned was unique to the kingdom of Israel; showing that the prophet, in part at least, had reference to them. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:6: refuseth: Kg1 7:16; Ch2 13:8-18the waters of Shiloah: Neh 3:15; Joh 9:7, Siloam that go softly: Jer 2:13, Jer 2:18, Jer 18:14 rejoice: Isa 7:1, Isa 7:2, Isa 7:6; Jdg 9:16-20 Geneva 15998:6 Forasmuch as this people refuseth the waters of (g) Shiloah that flow gently, and rejoice in Rezin and Remaliah's son;(g) Which was a fountain at the foot of mount Zion, out of which ran a small river through the city: meaning, that they of Judah distrusting their own power which was small desired such power and riches as they saw in Syria and Israel. John Gill8:6 Forasmuch as this people refuseth the waters of Shiloah, that go softly,.... The same with Siloam, Jn 9:7 and so it is called in the Septuagint version here; and the word here used signifies "sent", as it is there interpreted. Jarchi says it is a fountain, whose name was Gihon and Shiloah; see 3Kings 1:33 concerning which Jerom yet writes,"Siloam is a fountain at the foot of Mount Sion, which does not send forth water continually, but on certain times and days; and comes through the hollow places of the earth, and caves of a hard rock, with a great noise; of which we especially cannot doubt, who dwell in this province.'' This was a small current of water, which moved softly and slowly, and not with a rapid motion, as some rivers do; to which the kingdom of the house of David is compared, because of its easy and gentle government; as the Targum, which paraphrases the words thus, "because this people loathed the kingdom of the house of David which ruled them quietly, as the waters of Shiloah which flow softly;'' or because of the weakness of it in the days of Ahaz, it had not strength to oppose their enemies, as Kimchi suggests; now the ten tribes despised the house of David, and departed from it, and continued in their revolt, and had that government in contempt, as well as the religion of it. Jerusalem, the temple, and the worship of God in it, may be meant by the waters of Shiloah; it being usual to name places by the rivers that are near them. And rejoice in Rezin, and in Remaliah's son: in Rezin king of Syria; and in Pekah, the son of Remaliah, king of Israel. Perhaps respect may be had to later times, to the times of the Messiah, when the Jews would despise his government, and reject him as King; though he is the Prince of peace, and his government the most quiet and peaceable one, and he the Shiloah, the sent of God, and declare they had no other king but Caesar. John Wesley8:6 This people - The people of Israel, of whom he last spake, who rejoiced not only in their own king, but also in the assistance of so powerful an ally as Rezin. Shiloah - That small brook which ran by Jerusalem. Hereby he understands the munitions and strength of the Jews, which their enemies derided.Robert Jamieson, A. R. Fausset and David Brown8:6 waters of Shiloah . . . softly--Their source is on the southeast of Zion and east of Jerusalem. It means "sent," the water being sent through an aqueduct (Jn 9:7). Figurative for the mild, though now weak, sway of the house of David; in the highest sense Shiloah expresses the benignant sway of Jehovah in the theocracy, administered through David. Contrast to the violent Euphrates, "the river" that typifies Assyria (Is 8:7; Rev_ 17:15). "This people" refers both to Israel, which preferred an alliance with Rezin of Syria to one with the kings of Judah, and to Judah, a party in which seems to have favored the pretentions of the son of Tabeal against David's line (Is 7:6); also to Judah's desire to seek an Assyrian alliance is included in the censure (compare Is 7:17). Is 8:14 shows that both nations are meant; both alike rejected the divine Shiloah. Not "My people," as elsewhere, when God expresses favor, but "this people" (Is 6:9). |
|
8:78:7: Վասն այդորիկ ահաւադիկ ածցէ Տէր ՚ի վերայ ձեր զջուր Գետոյն զհզօրն եւ զյորդ՝ զարքայն Ասորեստանի եւ զփառս նորա։ Եւ եկեսցէ՛ եւ հասցէ՛ յամենայն ձորս ձեր, եւ ճեմեսցի՛ ՚ի վերայ պարսպաց ձերոց[9666]։ [9666] Ոմանք. Վասն այնորիկ ահաւա՛՛... եւ զյորդն՝ զարքայն Ասորեստանեայց։ վասն այդորիկ ահաւադիկ ածցէ Տէր ի վերայ [116]ձեր զջուր Գետոյն զհզօրն եւ զյորդ` զարքայն Ասորեստանի եւ զփառս նորա. եւ եկեսցէ հասցէ յամենայն ձորս [117]ձեր, եւ ճեմեսցի ի վերայ պարսպաց ձերոց:7 դրա համար էլ Տէրը ձեզ վրայ պիտի թափի յորդ ու հզօր գետի ջուրը՝ Ասորեստանի արքային ու նրա զօրութիւնը: Նա պիտի գայ հասնի ձեր բոլոր ձորերը եւ շարժուի ձեր պարիսպների վրայով. 7 Անոր համար ահա Տէրը անոնց վրայ Գետին զօրաւոր ու առատ ջուրերը, Այսինքն Ասորեստանի թագաւորը ու անոր բոլոր զօրութիւնը*, պիտի հանէ Եւ անիկա իր բոլոր յատակներէն վեր պիտի ելլէ Ու իր բոլոր եզերքներուն վրայէն պիտի քալէ։ 8:7: Վասն այդորիկ ահաւադիկ ածցէ Տէր ՚ի վերայ ձեր զջուր Գետոյն զհզօրն եւ զյորդ՝ զարքայն Ասորեստանի եւ զփառս նորա։ Եւ եկեսցէ՛ եւ հասցէ՛ յամենայն ձորս ձեր, եւ ճեմեսցի՛ ՚ի վերայ պարսպաց ձերոց[9666]։ [9666] Ոմանք. Վասն այնորիկ ահաւա՛՛... եւ զյորդն՝ զարքայն Ասորեստանեայց։ 7 դրա համար էլ Տէրը ձեզ վրայ պիտի թափի յորդ ու հզօր գետի ջուրը՝ Ասորեստանի արքային ու նրա զօրութիւնը: Նա պիտի գայ հասնի ձեր բոլոր ձորերը եւ շարժուի ձեր պարիսպների վրայով. 7 Անոր համար ահա Տէրը անոնց վրայ Գետին զօրաւոր ու առատ ջուրերը, Այսինքն Ասորեստանի թագաւորը ու անոր բոլոր զօրութիւնը*, պիտի հանէ Եւ անիկա իր բոլոր յատակներէն վեր պիտի ելլէ Ու իր բոլոր եզերքներուն վրայէն պիտի քալէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:78:7 наведет на него Господь воды реки бурные и большие царя Ассирийского со всею славою его; и поднимется она во всех протоках своих и выступит из всех берегов своих; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, [even] the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks:8:7 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἀνάγει αναγω lead up; head up κύριος κυριος lord; master ἐφ᾿ επι in; on ὑμᾶς υμας you τὸ ο the ὕδωρ υδωρ water τοῦ ο the ποταμοῦ ποταμος river τὸ ο the ἰσχυρὸν ισχυρος forceful; severe καὶ και and; even τὸ ο the πολύ πολυς much; many τὸν ο the βασιλέα βασιλευς monarch; king τῶν ο the Ἀσσυρίων ασσυριος and; even τὴν ο the δόξαν δοξα glory αὐτοῦ αυτος he; him καὶ και and; even ἀναβήσεται αναβαινω step up; ascend ἐπὶ επι in; on πᾶσαν πας all; every φάραγγα φαραγξ gorge ὑμῶν υμων your καὶ και and; even περιπατήσει περιπατεω walk around / along ἐπὶ επι in; on πᾶν πας all; every τεῖχος τειχος wall ὑμῶν υμων your 8:7 וְ wᵊ וְ and לָכֵ֡ן lāḵˈēn לָכֵן therefore הִנֵּ֣ה hinnˈē הִנֵּה behold אֲדֹנָי֩ ʔᵃḏōnˌāy אֲדֹנָי Lord מַעֲלֶ֨ה maʕᵃlˌeh עלה ascend עֲלֵיהֶ֜ם ʕᵃlêhˈem עַל upon אֶת־ ʔeṯ- אֵת [object marker] מֵ֣י mˈê מַיִם water הַ ha הַ the נָּהָ֗ר nnāhˈār נָהָר stream הָ hā הַ the עֲצוּמִים֙ ʕᵃṣûmîm עָצוּם mighty וְ wᵊ וְ and הָ֣ hˈā הַ the רַבִּ֔ים rabbˈîm רַב much אֶת־ ʔeṯ- אֵת [object marker] מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כְּבֹודֹ֑ו kᵊvôḏˈô כָּבֹוד weight וְ wᵊ וְ and עָלָה֙ ʕālˌā עלה ascend עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole אֲפִיקָ֔יו ʔᵃfîqˈāʸw אָפִיק stream וְ wᵊ וְ and הָלַ֖ךְ hālˌaḵ הלך walk עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole גְּדֹותָֽיו׃ gᵊḏôṯˈāʸw גִּדְיָה bank 8:7. propter hoc ecce Dominus adducet super eos aquas Fluminis fortes et multas regem Assyriorum et omnem gloriam eius et ascendet super omnes rivos eius et fluet super universas ripas eiusTherefore behold the Lord will bring upon them the waters of the river strong and many, the king of the Assyrians, and all his glory: and he shall come up over all his channels, and shall overflow all his banks. 7. now therefore, behold, the Lord bringeth up upon them the waters of the River, strong and many, the king of Assyria and all his glory: and he shall come up over all his channels, and go over all his banks: 8:7 наведет на него Господь воды реки бурные и большие царя Ассирийского со всею славою его; и поднимется она во всех протоках своих и выступит из всех берегов своих; 8:7 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἀνάγει αναγω lead up; head up κύριος κυριος lord; master ἐφ᾿ επι in; on ὑμᾶς υμας you τὸ ο the ὕδωρ υδωρ water τοῦ ο the ποταμοῦ ποταμος river τὸ ο the ἰσχυρὸν ισχυρος forceful; severe καὶ και and; even τὸ ο the πολύ πολυς much; many τὸν ο the βασιλέα βασιλευς monarch; king τῶν ο the Ἀσσυρίων ασσυριος and; even τὴν ο the δόξαν δοξα glory αὐτοῦ αυτος he; him καὶ και and; even ἀναβήσεται αναβαινω step up; ascend ἐπὶ επι in; on πᾶσαν πας all; every φάραγγα φαραγξ gorge ὑμῶν υμων your καὶ και and; even περιπατήσει περιπατεω walk around / along ἐπὶ επι in; on πᾶν πας all; every τεῖχος τειχος wall ὑμῶν υμων your 8:7 וְ wᵊ וְ and לָכֵ֡ן lāḵˈēn לָכֵן therefore הִנֵּ֣ה hinnˈē הִנֵּה behold אֲדֹנָי֩ ʔᵃḏōnˌāy אֲדֹנָי Lord מַעֲלֶ֨ה maʕᵃlˌeh עלה ascend עֲלֵיהֶ֜ם ʕᵃlêhˈem עַל upon אֶת־ ʔeṯ- אֵת [object marker] מֵ֣י mˈê מַיִם water הַ ha הַ the נָּהָ֗ר nnāhˈār נָהָר stream הָ hā הַ the עֲצוּמִים֙ ʕᵃṣûmîm עָצוּם mighty וְ wᵊ וְ and הָ֣ hˈā הַ the רַבִּ֔ים rabbˈîm רַב much אֶת־ ʔeṯ- אֵת [object marker] מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כְּבֹודֹ֑ו kᵊvôḏˈô כָּבֹוד weight וְ wᵊ וְ and עָלָה֙ ʕālˌā עלה ascend עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole אֲפִיקָ֔יו ʔᵃfîqˈāʸw אָפִיק stream וְ wᵊ וְ and הָלַ֖ךְ hālˌaḵ הלך walk עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole גְּדֹותָֽיו׃ gᵊḏôṯˈāʸw גִּדְיָה bank 8:7. propter hoc ecce Dominus adducet super eos aquas Fluminis fortes et multas regem Assyriorum et omnem gloriam eius et ascendet super omnes rivos eius et fluet super universas ripas eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Therefore behold the Lord will bring upon them the waters of the river strong and many, the king of the Assyrians, and all his glory: and he shall come up over all his channels, and shall overflow all his banks. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18348:7: The waters of the river - By the river, in the Scripture, is commonly meant the river Euphrates, as being, by way of eminence, the largest river with which they were acquainted; and also as being that distinguished by the fact that Abraham had lived beyond it, and crossed it; see the note at Isa 7:20. In this verse the image is kept up which was commenced in Isa 8:6. The Jews rejected the gentle waters of Siloah, and sought the alliance of a foreign king, whose kingdom stretched along, and extended beyond the Euphrates. It was natural, therefore, to compare the invasion of the land to the overflowing of mighty waters that would sweep everything away. A similar comparison is found in Juvenal, who, in describing the introduction of Eastern customs into Rome, represents the Orontes as flowing into the Tiber: Jampridem Syrus in Tiberim defluxit Orontes. The comparison of an invading army with an overflowing stream, or an inundation, is not uncommon; see Lucan's Phars. vi. 272. Hor. Car. iv. 14, 15ff.Strong and many - Violent waves, and numerous. It means that a mighty host would come up upon the land. Even the king of Assyria - It has been supposed by many that this is a gloss, or explanation, which has crept into the text. There is no doubt that it expresses the true sense of the passage, but it is remarkable that Isaiah himself should furnish a literal explanation in the midst of a figurative description. And all his glory - Eastern kings marched in the midst of vast splendor. They moved with all the magnificence of the court, and were attended usually with their princes and nobles; with a splendid retinue; and with all the insignia of royalty. Such was the case with Xerxes when he invaded Greece; and such, too, with Darius, and with most of the Oriental conquerors. And he shall come up ... - The figure of overflowing waters is here retained. To understand this, it is necessary to remark, that the Euphrates annually overflows its banks to a very considerable extent. It rises in the mountains of Armenia, and, flowing for a considerable distance in a region where the mountains are covered with snow, it falls into the level region of Mesopotamia or Syria, and flows through that region, almost parallel with the Tigris, toward the Persian Gulf. From its banks, vast numbers of canals were made, as in Egypt, to receive the water, and to render the country fertile. By the melting of the snows in Armenia, in the summer, the stream becomes greatly enlarged, and overflows vast portions of the adjacent country in a manner similar to the Nile. Usually the river is not very large. Otho says, that on the 12th of March, when he crossed the Euphrates, it was not more than 200 paces in width, but in its height, it extends 500 or 600 paces into the plains on the right. Thevenot observes, that near to Bir, the Euphrates seemed no larger than the Seine at Paris, but was very large when it was swollen. At Babylon, it is said to be about four hundred feet in breadth. That it overflows its banks, is abundantly attested by ancient as well as modern travelers; see Rosenmuller and Gesenius on this verse. Its channels - This word means either brooks, or valleys, or canals, or channels of a river. The Euphrates flowed through a level region, and it is not improbable that it had at various times made for itself many channels. Besides this, there were many canals cut in various directions to convey its waters to the gardens, farms, etc. All these the prophet says would be full - and the water would extend even far beyond them. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:7: the Lord bringeth: Isa 17:12, Isa 17:13, Isa 28:17, Isa 59:19; Gen 6:17; Deu 28:49-52; Jer 46:7, Jer 46:8; Dan 9:26; Dan 11:10, Dan 11:22; Amo 8:8, Amo 9:5; Nah 1:8; Luk 6:48; Rev 12:15, Rev 12:16, Rev 17:15strong: Ezr 4:10; Psa 72:8 the king: Isa 7:1-6, Isa 7:17, Isa 10:8-14; Ezek. 31:3-18 he shall come: Kg2 17:3-6, Kg2 18:9-12 Geneva 15998:7 Now therefore, behold, the Lord bringeth up upon them the waters of (h) the river, strong and many, [even] the king of Assyria, and all his glory: and he shall come up over all its channels, and go over all its banks:(h) That is, the Assyrians who dwell beyond Euphrates. John Gill8:7 Now therefore the Lord bringeth up upon them the waters of the river, strong and many,.... Alluding to the river Euphrates, which ran by Babylon, which was a large river, full of water, and had a rapid torrent, and so is opposed to Shiloah and its waters; and these waters are explained as follows:even the king of Assyria, and all his glory; his army, which was his glory, in which he gloried, and by which he got himself honour and glory. It is usual for mighty kings, kingdoms, and armies, to be signified by such waters, for their multitude and strength; see Rev_ 17:1, and he shall come up over all his channels, and go over all his banks; that is, either of the land of Ephraim or Israel, and overflow the borders thereof, run over all the whole land, and possess its fortified towns and cities. The Targum is, "therefore behold the Lord shall bring, and cause to ascend upon them, the army of the people, who are many, as the waters of a river, strong and mighty, the king of Assyria, and his army; and he shall come up upon all his rivers, and shall go upon all his banks;'' or rather "its own" (r) channels and banks, as it may be rendered; and so denotes, that the king of Assyria, and his army, should pass the Euphrates, and come out of their own land, and subdue the adjacent kingdoms and territories, and particularly the land of Judah, as follows. (r) "omnes alvcos suos----ripas suas", Junius & Tremellius, Piscator, Cocceius. John Wesley8:7 The river - Of Euphrates, called the river, for its eminent greatness; whereby he understands the Assyrian forces. Glory - His numerous and puissant army. He - This great river shall overflow its own proper channels. That is, this great monarch shall enlarge his dominions, and add the lands of Syria and Israel to them.Robert Jamieson, A. R. Fausset and David Brown8:7 therefore--for the reason given in Is 8:6, the Assyrian flood, which is first to overflood Syria and Samaria, shall rise high enough to reach rebel Judah also (Is 8:8).the river--Euphrates swollen in spring by the melting of the snow of the Armenian mountains (compare Is 8:6; Is 7:20). all his glory--Eastern kings travel with a gorgeous retinue. channels--natural and artificial in the level region, Mesopotamia. |
|
8:88:8: Եւ հանցէ յերկրէդ Հրէաստանէ զայր որ կարօ՛ղ իցէ ամբառնալ զգլուխ իւր, եւ զզօրաւորն որ կարիցէ գործել ինչ. եւ եղիցի բանակ նորա լնուլ զլայնութիւն երկրիդ քո[9667]։ [9667] Ոմանք. Յերկրէդ Հրէաստանի... զլայնութիւն երկրիդ։ Եւ հանցէ յերկրէդ Հրէաստանէ զայր որ կարօղ իցէ ամբառնալ զգլուխ իւր, եւ զզօրաւորն որ կարիցէ գործել ինչ. եւ եղիցի բանակ նորա լնուլ զլայնութիւն երկրիդ քո:8 այն մարդուն, որ ի վիճակի կը լինի բարձրացնել իր գլուխը, եւ այն զօրաւորին, որ ունակ կը լինի որեւէ բան անելու, պիտի վերացնի Հրէաստանի երկրից. նրա բանակը պիտի լցուի ձեր լայնարձակ երկիրը»: 8 Յուդային մէջէն յորդելով՝ պիտի անցնի երթայ Ու մինչեւ մարդոց պարանոցը պիտի հասնի Եւ անոր թեւերուն տարածութիւնը Քու երկրիդ լայնութիւնը պիտի լեցնէ, ո՛վ Էմմանուէլ»։ 8:8: Եւ հանցէ յերկրէդ Հրէաստանէ զայր որ կարօ՛ղ իցէ ամբառնալ զգլուխ իւր, եւ զզօրաւորն որ կարիցէ գործել ինչ. եւ եղիցի բանակ նորա լնուլ զլայնութիւն երկրիդ քո[9667]։ [9667] Ոմանք. Յերկրէդ Հրէաստանի... զլայնութիւն երկրիդ։ 8 այն մարդուն, որ ի վիճակի կը լինի բարձրացնել իր գլուխը, եւ այն զօրաւորին, որ ունակ կը լինի որեւէ բան անելու, պիտի վերացնի Հրէաստանի երկրից. նրա բանակը պիտի լցուի ձեր լայնարձակ երկիրը»: 8 Յուդային մէջէն յորդելով՝ պիտի անցնի երթայ Ու մինչեւ մարդոց պարանոցը պիտի հասնի Եւ անոր թեւերուն տարածութիւնը Քու երկրիդ լայնութիւնը պիտի լեցնէ, ո՛վ Էմմանուէլ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:88:8 и пойдет по Иудее, наводнит ее и высоко поднимется дойдет до шеи; и распростертие крыльев ее будет во всю широту земли Твоей, Еммануил! And he shall pass through Judah; he shall overflow and go over, he shall reach [even] to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel:8:8 καὶ και and; even ἀφελεῖ αφαιρεω take away ἀπὸ απο from; away τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea ἄνθρωπον ανθρωπος person; human ὃς ος who; what δυνήσεται δυναμαι able; can κεφαλὴν κεφαλη head; top ἆραι αιρω lift; remove ἢ η or; than δυνατὸν δυνατος possible; able συντελέσασθαί συντελεω consummate; finish τι τις anyone; someone καὶ και and; even ἔσται ειμι be ἡ ο the παρεμβολὴ παρεμβολη encampment; barracks αὐτοῦ αυτος he; him ὥστε ωστε as such; that πληρῶσαι πληροω fulfill; fill τὸ ο the πλάτος πλατος breadth τῆς ο the χώρας χωρα territory; estate σου σου of you; your μεθ᾿ μετα with; amid ἡμῶν ημων our ὁ ο the θεός θεος God 8:8 וְ wᵊ וְ and חָלַ֤ף ḥālˈaf חלף come after בִּֽ bˈi בְּ in יהוּדָה֙ yhûḏˌā יְהוּדָה Judah שָׁטַ֣ף šāṭˈaf שׁטף wash off וְ wᵊ וְ and עָבַ֔ר ʕāvˈar עבר pass עַד־ ʕaḏ- עַד unto צַוָּ֖אר ṣawwˌār צַוָּאר neck יַגִּ֑יעַ yaggˈîₐʕ נגע touch וְ wᵊ וְ and הָיָה֙ hāyˌā היה be מֻטֹּ֣ות muṭṭˈôṯ מֻטָּה spreading כְּנָפָ֔יו kᵊnāfˈāʸw כָּנָף wing מְלֹ֥א mᵊlˌō מְלֹא fullness רֹֽחַב־ rˈōḥav- רֹחַב breadth אַרְצְךָ֖ ʔarṣᵊḵˌā אֶרֶץ earth עִמָּ֥נוּ ʕimmˌānû עִם with אֵֽל׃ ס ʔˈēl . s אֵל god 8:8. et ibit per Iudam inundans et transiens usque ad collum veniet et erit extensio alarum eius implens latitudinem terrae tuae o EmmanuhelAnd shall pass through Juda, overflowing, and going over shall reach even to the neck. And the stretching out of his wings shall fill the breadth of thy, land, O Emmanuel. 8. and he shall sweep onward into Judah; he shall overflow and pass through; he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. 8:8 и пойдет по Иудее, наводнит ее и высоко поднимется дойдет до шеи; и распростертие крыльев ее будет во всю широту земли Твоей, Еммануил! 8:8 καὶ και and; even ἀφελεῖ αφαιρεω take away ἀπὸ απο from; away τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea ἄνθρωπον ανθρωπος person; human ὃς ος who; what δυνήσεται δυναμαι able; can κεφαλὴν κεφαλη head; top ἆραι αιρω lift; remove ἢ η or; than δυνατὸν δυνατος possible; able συντελέσασθαί συντελεω consummate; finish τι τις anyone; someone καὶ και and; even ἔσται ειμι be ἡ ο the παρεμβολὴ παρεμβολη encampment; barracks αὐτοῦ αυτος he; him ὥστε ωστε as such; that πληρῶσαι πληροω fulfill; fill τὸ ο the πλάτος πλατος breadth τῆς ο the χώρας χωρα territory; estate σου σου of you; your μεθ᾿ μετα with; amid ἡμῶν ημων our ὁ ο the θεός θεος God 8:8 וְ wᵊ וְ and חָלַ֤ף ḥālˈaf חלף come after בִּֽ bˈi בְּ in יהוּדָה֙ yhûḏˌā יְהוּדָה Judah שָׁטַ֣ף šāṭˈaf שׁטף wash off וְ wᵊ וְ and עָבַ֔ר ʕāvˈar עבר pass עַד־ ʕaḏ- עַד unto צַוָּ֖אר ṣawwˌār צַוָּאר neck יַגִּ֑יעַ yaggˈîₐʕ נגע touch וְ wᵊ וְ and הָיָה֙ hāyˌā היה be מֻטֹּ֣ות muṭṭˈôṯ מֻטָּה spreading כְּנָפָ֔יו kᵊnāfˈāʸw כָּנָף wing מְלֹ֥א mᵊlˌō מְלֹא fullness רֹֽחַב־ rˈōḥav- רֹחַב breadth אַרְצְךָ֖ ʔarṣᵊḵˌā אֶרֶץ earth עִמָּ֥נוּ ʕimmˌānû עִם with אֵֽל׃ ס ʔˈēl . s אֵל god 8:8. et ibit per Iudam inundans et transiens usque ad collum veniet et erit extensio alarum eius implens latitudinem terrae tuae o Emmanuhel ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And shall pass through Juda, overflowing, and going over shall reach even to the neck. And the stretching out of his wings shall fill the breadth of thy, land, O Emmanuel. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:8: He shall reach even to the neck - He compares Jerusalem, says Kimchi, to the head of the human body. As when the waters come up to a man's neck, he is very near drowning, (for a little increase of them would go over his head), so the king of Assyria coming up to Jerusalem was like a flood reaching to the neck - the whole country was overflowed, and the capital was in imminent danger. Accordingly the Chaldee renders reaching to the neck by reaching to Jerusalem.Albert Barnes: Notes on the Bible - 18348:8: He shall ... - That is, the Assyrians - though still retaining the idea of an overflowing stream, or a deluge of waters.Reach even to the neck - Chaldee, 'They shall come even to Jerusalem.' 'The prophet compares Jerusalem here,' says Kimchi, 'to the head of the human body. As when the waters reach to the neck of a man, he is very near drowning, so here, the prophet intimates that the whole land would be deluged, and that it would be nearly utterly destroyed.' The figure thus understood is a very sublime one Jerusalem was situated on hills - elevated above the surrounding country, and, in reference to the whole land, might be aptly compared to the human head. Thus, Josephus (De Bello, lib. iii. ch. ii.), describing Jerusalem, says - Ἱεροσόλυμα προανίσχουσα τῆς περιοίκου πάσης, ὥσπερ ἡ κεφαλὴ σώματος Hierosoluma proanischousa tē s perioikou pasē s, hō sper hē kephalē sō matos - "Jerusalem, eminent above all the surrounding region, as the head of the body." The country is represented as being laid under water - a vast sea of rolling and tumultuous waves - with Jerusalem alone rising above them, standing in solitary grandeur amidst the heaving ocean, and itself in danger each moment of being ingulphed; see a similar figure, Isa 30:28 : He is spirit is like a torrent overflowing It shall reach to the middle of the neck. And so also, Hab 3:13 : Thou didst go forth for the salvation of thy people, For the salvation of thine anointed: Thou didst smite the head from the house of the wicked, Destroying the foundation even to the neck. And the stretching out of his wings - This is a continuation of the same idea under a new figure. The term wings is often applied to an army, as well in modern as in ancient writings. It denotes that the invading army would be so vast as, when expanded or drawn out, to fill the land. Shall fill the breadth - Shall occupy the entire land, so that there shall be no city or town which he shall not invade. Thy land, O Immanuel - see the note at Isa 7:14. If this be understood as referring to the son of Isaiah that was to be born, then it means that the child was given as a pledge that the land would be safe from the threatened invasion. It was natural, therefore, to address the child in that manner; as reminding the prophet that this land, which was about to be invaded, belonged to God, and was yet under his protection. Its meaning may be thus paraphrased: 'O thou who art a pledge of the protection of God - whose birth is an assurance that the land is under his care, and who art given as such a sign to the nation. Notwithstanding this pledge, the land shall be full of foes. They shall spread through every part and endanger all.' Yet the name, the circumstances of the birth, the promise at that time, would all remind the prophet and the king, that, notwithstanding this, the land would be still under the protection of God. If the language be understood as referring to the future Messiah, and as an address made to him then, by calling the land his land, it is intimated that it could not be brought to utter desolation, nor could the country where he was to be born remain wasted and ruined. It would be indeed invaded; the armies of the Assyrian would spread over it, but still it was the land of Immanuel; and was to be the place of his birth, and it was to be secure until the time should arrive for him to come. The probability is, I think, that the address is here solely to the Messiah; and that the purpose of God is to fix the mind of the prophet on the fact that the Messiah must come, as an assurance that the land could not be wholly and perpetually desolate; see the notes at Isa 7:14. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:8: he shall pass: Isa 10:28-32, Isa 22:1-7, Isa 28:14-22, Isa 29:1-9, Isa 36:1-37:38reach: Isa 30:28 the stretching: etc. Heb. the fulness of the breadth of thy land shall be the stretchings out of his wings, Eze 17:3 O Immanuel: Isa 7:14; Mat 1:23 Immanuel: Isa 28:20 Carl Friedrich Keil and Franz Delitzsch8:8Not till then would this overflowing reach as far as Judah, but then it would do so most certainly and incessantly."And presses forward into Judah, overflows and pours onward, till it reaches to the neck, and the spreading out of its wings fill the breadth of thy land, Immanuel." The fate of Judah would be different from that of Ephraim. Ephraim would be laid completely under water by the river, i.e., would be utterly destroyed. And in Judah the stream, as it rushed forward, would reach the most dangerous height; but if a deliverer could be found, there was still a possibility of its being saved. Such a deliverer was Immanuel, whom the prophet sees in the light of the Spirit living through all the Assyrian calamities. The prophet appeals complainingly to him that the land, which is his land, is almost swallowed up by the world-power: the spreadings out (muttoth, a hophal noun: for similar substantive forms, see Is 14:6; Is 29:3, and more especially Ps 66:11) of the wings of the stream (i.e., of the large bodies of water pouring out on both sides from the main stream, as from the trunk, and covering the land like two broad wings) have filled the whole land. According to Norzi, Immanul is to be written here as one word, as it is in Is 7:14; but the correct reading is Immân El, with mercha silluk (see note on Is 7:14), though it does not therefore cease to be a proper name. As Jerome observes, it is nomen proprium, non interpretatum; and so it is rendered in the Sept., Μεθ ̓ ἡμῶν ὁ Θεός. Geneva 15998:8 And he shall pass through Judah; he shall overflow and go over, he shall reach [even] to the (i) neck; and the spread of his wings shall fill the breadth of thy land, O (k) Immanuel.(i) It will be ready to drown them. (k) He speaks this to Messiah, or Christ, in whom the faithful were comforted and who would not suffer his Church to be destroyed utterly. John Gill8:8 And he shall pass through Judah,.... That is, the king of Assyria, compared to a river of mighty waters; who should not only run over and possess the land of Israel, or the ten tribes, but should enter into Judea, and pass through it, as a chastisement for not trusting in the Lord, but sending to Assyria for help; who instead of helping, distressed them in the times of Ahaz, even Tilgathpilneser king of Assyria, 2Chron 28:20,he shall overflow, and go over; the whole land of Judea, as Sennacherib king of Assyria did in Hezekiah's time: he shall reach even to the neck; that is, to Jerusalem: the whole land is compared to a body, of which Jerusalem was the head; the Assyrian army, comparable to the waters of a great river, overflowed the whole land, took all the fenced cities of Judah, and came up even to Jerusalem, so that the whole was in great danger of being drowned and destroyed; as a man is, when the waters are come up to his neck; see 4Kings 18:13, and the stretching out of his wings, the wings of the Assyrian army, shall fill the breadth of thy land, O Immanuel; Judea, called Immanuel's land, because he was to be born there, and converse and die there; and this is particularly mentioned, to show that, though this land should be overrun by the Assyrians, yet not destroyed, until Immanuel, the son of the virgin, was born here. The Targum is, "and he shall pass through the land of the house of Judah as an overflowing torrent, unto Jerusalem shall he come; and the people of his army shall fill the breadth of thy land, O Immanuel.'' John Wesley8:8 Reach - So that they shall be in great danger of being desired. He persists in the metaphor of a river swelling so high as to reach to a man's neck, and be ready to overwhelm him. Such was the danger of Judah's land, when Sennacherib took all the fenced cities of Judah, 4Kings 18:13, and sent his army against Jerusalem. Wings - Of his forces, or of the wings of his army, as they still are called. My land - Of the land of Judah, so called because the Messiah, who is called Immanuel, should be born there. And this is added emphatically for the consolation of God's people, to assure them, that notwithstanding this dreadful scourge, yet God would make a difference between Israel and Judah, and whereas Israel should not be a people, Judah should be restored, for the sake of the Messiah, to be the place of his birth and ministry.Robert Jamieson, A. R. Fausset and David Brown8:8 pass through--The flood shall not stop at Syria and Samaria, but shall penetrate into Judea.the neck--When the waters reach to the neck, a man is near drowning; still the head is not said to be overflowed. Jerusalem, elevated on hills, is the head. The danger shall be so imminent as to reach near it at Sennacherib's invasion in Hezekiah's reign; but it shall be spared (Is 30:28). wings--the extreme bands of the Assyrian armies, fulfilled (Is 36:1; Is 37:25). thy land, O Immanuel--Though temporarily applied to Isaiah's son, in the full sense this is applicable only to Messiah, that Judea is His, was, and still is, a pledge that, however sorely overwhelmed, it shall be saved at last; the "head" is safe even now, waiting for the times of restoration (Acts 1:6); at the same time these words imply that, notwithstanding the temporary deliverance from Syria and Israel, implied in "Immanuel," the greatest calamities are to follow to Judah. |
|
8:98:9: Ընդ մե՛զ Աստուած՝ գիտացէ՛ք հեթանոսք՝ եւ պարտեցարո՛ւք. լսելի՛ արարէք մինչեւ ՚ի ծագս երկրի. հզօրացեա՛լքդ պարտեցարուք։ Զի թէպէտ եւ դարձեալ զօրանայցէք՝ դարձեալ ՚ի պարտութի՛ւն մատնեսջիք[9668]։ [9668] Ոմանք. ՚Ի պարտութիւն մատնիցիք։ Ընդ մեզ Աստուած` գիտացէք, հեթանոսք, եւ պարտեցարուք. լսելի արարէք մինչեւ ի ծագս երկրի, հզօրացեալքդ պարտեցարուք. զի թէպէտ եւ դարձեալ զօրանայցէք,`` դարձեալ ի պարտութիւն մատնեսջիք:9 Գիտցէ՛ք, հեթանոսնե՛ր, Աստուած մեզ հետ է, պիտի պարտուէք. լուրը հասցրէք աշխարհի չորս կողմե՛րը. դուք, որ հզօրացել էք, պիտի պարտուէք: Թէեւ դուք դարձեալ ուժեղանալու էք, բայց էլի պարտութեան էք մատնուելու: 9 Ո՛վ ժողովուրդներ, դաշնակի՛ց եղէք*, բայց պիտի խորտակուիք. Ո՛վ երկրին հեռաւոր տեղեր, ակա՛նջ դրէք, Պատրաստուեցէ՛ք*, բայց պիտի խորտակուիք. Պատրաստուեցէ՛ք*, բայց պիտի խորտակուիք 8:9: Ընդ մե՛զ Աստուած՝ գիտացէ՛ք հեթանոսք՝ եւ պարտեցարո՛ւք. լսելի՛ արարէք մինչեւ ՚ի ծագս երկրի. հզօրացեա՛լքդ պարտեցարուք։ Զի թէպէտ եւ դարձեալ զօրանայցէք՝ դարձեալ ՚ի պարտութի՛ւն մատնեսջիք[9668]։ [9668] Ոմանք. ՚Ի պարտութիւն մատնիցիք։ 9 Գիտցէ՛ք, հեթանոսնե՛ր, Աստուած մեզ հետ է, պիտի պարտուէք. լուրը հասցրէք աշխարհի չորս կողմե՛րը. դուք, որ հզօրացել էք, պիտի պարտուէք: Թէեւ դուք դարձեալ ուժեղանալու էք, բայց էլի պարտութեան էք մատնուելու: 9 Ո՛վ ժողովուրդներ, դաշնակի՛ց եղէք*, բայց պիտի խորտակուիք. Ո՛վ երկրին հեռաւոր տեղեր, ակա՛նջ դրէք, Պատրաստուեցէ՛ք*, բայց պիտի խորտակուիք. Պատրաստուեցէ՛ք*, բայց պիտի խորտակուիք zohrab-1805▾ eastern-1994▾ western am▾ |
8:98:9 Враждуйте, народы, но трепещите, и внимайте, все отдаленные земли! Вооружайтесь, но трепещите; вооружайтесь, но трепещите! Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces:8:9 γνῶτε γινωσκω know ἔθνη εθνος nation; caste καὶ και and; even ἡττᾶσθε ητταω defeat ἐπακούσατε επακουω hear from ἕως εως till; until ἐσχάτου εσχατος last; farthest part τῆς ο the γῆς γη earth; land ἰσχυκότες ισχυω have means; have force ἡττᾶσθε ητταω defeat ἐὰν εαν and if; unless γὰρ γαρ for πάλιν παλιν again ἰσχύσητε ισχυω have means; have force πάλιν παλιν again ἡττηθήσεσθε ητταω defeat 8:9 רֹ֤עוּ rˈōʕû רעע be evil עַמִּים֙ ʕammîm עַם people וָ wā וְ and חֹ֔תּוּ ḥˈōttû חתת be terrified וְ wᵊ וְ and הַֽאֲזִ֔ינוּ hˈaʔᵃzˈînû אזן listen כֹּ֖ל kˌōl כֹּל whole מֶרְחַקֵּי־ merḥaqqê- מֶרְחָק distance אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth הִתְאַזְּר֣וּ hiṯʔazzᵊrˈû אזר put on וָ wā וְ and חֹ֔תּוּ ḥˈōttû חתת be terrified הִֽתְאַזְּר֖וּ hˈiṯʔazzᵊrˌû אזר put on וָ wā וְ and חֹֽתּוּ׃ ḥˈōttû חתת be terrified 8:9. congregamini populi et vincimini et audite universae procul terrae confortamini et vincimini accingite vos et vinciminiGather yourselves together, O ye people, and be overcome, and give ear, all ye lands afar off: strengthen yourselves, and be overcome, gird yourselves, and be overcome. 9. Make an uproar; O ye peoples, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces: gird yourselves, and ye shall be broken in pieces. 8:9 Враждуйте, народы, но трепещите, и внимайте, все отдаленные земли! Вооружайтесь, но трепещите; вооружайтесь, но трепещите! 8:9 γνῶτε γινωσκω know ἔθνη εθνος nation; caste καὶ και and; even ἡττᾶσθε ητταω defeat ἐπακούσατε επακουω hear from ἕως εως till; until ἐσχάτου εσχατος last; farthest part τῆς ο the γῆς γη earth; land ἰσχυκότες ισχυω have means; have force ἡττᾶσθε ητταω defeat ἐὰν εαν and if; unless γὰρ γαρ for πάλιν παλιν again ἰσχύσητε ισχυω have means; have force πάλιν παλιν again ἡττηθήσεσθε ητταω defeat 8:9 רֹ֤עוּ rˈōʕû רעע be evil עַמִּים֙ ʕammîm עַם people וָ wā וְ and חֹ֔תּוּ ḥˈōttû חתת be terrified וְ wᵊ וְ and הַֽאֲזִ֔ינוּ hˈaʔᵃzˈînû אזן listen כֹּ֖ל kˌōl כֹּל whole מֶרְחַקֵּי־ merḥaqqê- מֶרְחָק distance אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth הִתְאַזְּר֣וּ hiṯʔazzᵊrˈû אזר put on וָ wā וְ and חֹ֔תּוּ ḥˈōttû חתת be terrified הִֽתְאַזְּר֖וּ hˈiṯʔazzᵊrˌû אזר put on וָ wā וְ and חֹֽתּוּ׃ ḥˈōttû חתת be terrified 8:9. congregamini populi et vincimini et audite universae procul terrae confortamini et vincimini accingite vos et vincimini ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Gather yourselves together, O ye people, and be overcome, and give ear, all ye lands afar off: strengthen yourselves, and be overcome, gird yourselves, and be overcome. |
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 - 1903-19149-10: Вообще народы языческие не страшны для иудеев, потому что - с иудеями Бог! Или с евр.: "ибо - Еммануил!"Matthew Henry: Concise Commentary on the Whole Bible - 17069 Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. 10 Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us. 11 For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, 12 Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. 13 Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread. 14 And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. 15 And many among them shall stumble, and fall, and be broken, and be snared, and be taken.The prophet here returns to speak of the present distress that Ahaz and his court and kingdom were in upon account of the threatening confederacy of the ten tribes and the Syrians against them. And in these verses, I. He triumphs over the invading enemies, and, in effect, sets them at defiance, and bids them do their worst (v. 9, 10): "O you people, you of far countries, give ear to what the prophet says to you in God's name." 1. "We doubt not but you will now make your utmost efforts against Judah and Jerusalem. You associate yourselves in a strict alliance. You gird yourselves, and again you gird yourselves; you prepare for action; you address yourselves to it with resolution; you gird on your swords; you gird up your loins. You animate and encourage yourselves and one another with all the considerations you can think of: you take counsel together, call councils of war, and all heads are at work about the proper methods for making yourselves masters of the land of Judah. You speak the word; you come to resolutions concerning it, and are not always deliberating; you determine what to do, and are very confident of the success of it, that the matter will be accomplished with a word's speaking." Note, It is with a great deal of policy, resolution, and assurance, that the church's enemies carry on their designs against it; and abundance of pains they take to roll a stone that will certainly return upon them. 2. "This is to let you know that all your efforts will be ineffectual. You cannot, you shall not, gain your point, nor carry the day: You shall be broken in pieces. Though you associate yourselves, though you gird yourselves, though you proceed with all the policy and precaution imaginable, yet, I tell you again and again, all your projects shall be baffled, you shall be broken in pieces. Nay, not only shall your attempts be ruined, but your attempts shall be your ruin; you shall be broken by those designs you have formed against Jerusalem: Your counsels shall come to nought; for there is no wisdom nor counsel against the Lord. Your resolves will not be put in execution; they shall not stand. You speak the word, but who is he that saith, and it cometh to pass, if the Lord commandeth it not? What sets up itself against God, and his cause and counsel, cannot stand, but must inevitably fall. For God is with us" (this refers to the name of Immanuel--God with us); "the Messiah is to be born among us, and a people designed for such an honour cannot be given up to utter ruin. We have now the special presence of God with us in his temple, his oracles, his promises, and these are our defence. God is with us; he is on our side, to take our part and fight for us; and, if God be for us, who can be against us?" Thus does the daughter of Zion despise them. II. He comforts and encourages the people of God with the same comforts and encouragements which he himself had received. The attempt made upon them was very formidable; the house of David, the court and royal family, were at their wits' end (ch. vii. 2), and then no marvel if the people were in a consternation. Now, 1. The prophet tells us how he was himself taught of God not to give way to such amazing fears as the people were disturbed with, nor to run into the same measures with them (v. 11): "The Lord spoke to me with a strong hand not to walk in the way of this people, not to say as they say nor do as they do, not to entertain the same frightful apprehensions of things nor to approve of their projects of making peace upon any terms, or calling in the help of the Assyrians." God instructed the prophet not to go down the stream. Note, (1.) There is a proneness in the best of men to be frightened at threatening clouds, especially when fears are epidemic. We are all too apt to walk in the way of the people we live among, though it be not a good way. (2.) Those whom God loves and owns he will instruct and enable to swim against the stream of common corruptions, particularly of common fears. He will find ways to teach his own people not to walk in the way of other people, but in a sober singularity. (3.) Corruption is sometimes so active in the hearts even of good men that they have need to be taught their duty with a strong hand, and it is God's prerogative to teach so, for he only can give an understanding and overpower the contradiction of unbelief and prejudice. He can teach the heart; and herein none teaches like him. (4.) Those that are to teach others have need to be themselves well instructed in their duty, and then they teach most powerfully when they teach experimentally. The word that comes from the heart is most likely to reach to the heart; and what we are ourselves by the grace of God instructed in we should, as we are able, teach others also. 2. Now what is it that he says to God's people? (1.) He cautions them against a sinful fear, v. 12. It seems it was the way of this people at this time, and fear is catching. He whose heart fails him makes his brethren's heart to fail, like his heart (Deut. xx. 8); therefore Say you not, A confederacy, to all those to whom this people shall say, A confederacy; that is, [1.] "Be not associated with them in the confederacies they are projecting and forecasting for. Do not join with those that, for the securing of themselves, are for making a league with the Assyrians, through unbelief, and distrust of God and their cause. Do not come into any such confederacy." Note, It concerns us, in time of trouble, to watch against all such fears as put us upon taking any indirect courses for our own security. [2.] "Be not afraid of the confederacies they frighten themselves and one another with. Do not distress yourselves with the apprehension of a confederacy upon every thing that stirs, nor, when any little thing is amiss, cry out presently, There is a plot, a plot. When they talk what dismal news there is, Syria is joined with Ephraim, what will become of us? must we fight, or must we flee, or must we yield? do not you fear their fear: Be not afraid of the signs of heaven, as the heathen are, Jer. x. 2. Be not afraid of evil tidings on earth, but let your hearts be fixed. Fear not that which they fear, nor be afraid as they are. Be not put into such a fright as causes trembling and shaking;" so the word signifies. Note, When the church's enemies have sinful confederacies on foot the church's friends should watch against the sinful fears of those confederacies. (2.) He advises them to a gracious religious fear: But sanctify the Lord of hosts himself, v. 13. Note, The believing fear of God is a special preservative against the disquieting fear of man; see 1 Pet. iii. 14, 15, where this is quoted, and applied to suffering Christians. [1.] We must look upon God as the Lord of hosts, that has all power in his hand and all creatures at his beck. [2.] We must sanctify him accordingly, give him the glory due to that name, and behave towards him as those that believe him to be a holy God. [3.] We must make him our fear, the object of our fear, and make him our dread, keep up a reverence of his providence and stand in awe of his sovereignty, be afraid of his displeasure and silently acquiesce in all his disposals. Were we but duly affected with the greatness and glory of God, we should see the pomp of our enemies eclipsed and clouded, and all their power restrained and under check; see Neh. iv. 14. Those that are afraid of the reproach of men forget the Lord their Maker, ch. li. 12, 13. Compare Luke xii. 4, 5. (3.) He assures them of a holy security and serenity of mind in so doing (v. 14): "He shall be for a sanctuary; make him your fear, and you shall find him your hope, your help, your defence, and your mighty deliverer. He will sanctify and preserve you. He will be for a sanctuary," [1.] "To make you holy. He will be your sanctification;" so some read it. If we sanctify God by our praises, he will sanctify us by his grace. [2.] "To make you easy. He will be your sanctuary," to which you may flee for safety, and where you are privileged form all the arrests of fear; you shall find an inviolable refuge and security in him, and see yourselves our of the reach of danger. Those that truly fear God shall not need to fear any evil. III. He threatens the ruin of the ungodly and unbelieving, both in Judah and Israel. They have no part nor lot in the foregoing comforts; that God who will be a sanctuary to those who trust in him will be a stone of stumbling, and a rock of offence, to those who leave these waters of Shiloah, and rejoice in Rezin and Remaliah's son, (v. 6), who make the creature their fear and their hope, v. 14, 15. The prophet foresees that the greatest part of both the houses of Israel would not sanctify the Lord of hosts, and to them he would be for a gin and a snare; he would be a terror to them, as he would be a support and stay to those that trusted in him. Instead of profiting by the word of God, they should be offended at it; and the providences of God, instead of leading them to him, would drive them from him. What was a savour of life unto life to others would be a savour of death unto death to them. "So that many among them shall stumble and fall; they shall fall both into sin and into ruin; they shall fall by the sword, shall be taken prisoners, and go into captivity." Note, If the things of God be an offence to us, they will be an undoing to us. Some apply this to the unbelieving Jews, who rejected Christ, and to whom he became a stone of stumbling; for the apostle quotes this scripture with application to all those who persisted in their unbelief of the gospel of Christ (1 Pet. ii. 8); to them he is a rock of offence, because, being disobedient to the word, they stumble at it. Adam Clarke: Commentary on the Bible - 18318:9: Associate yourselves "Know ye this" - God by his prophet plainly declares to the confederate adversaries of Judah, and bids them regard and attend to his declaration, that all their efforts shall be in vain.The present reading, רעו rou, is subject to many difficulties; I follow that of the Septuagint, דעו deu, γνωτε. Archbishop Secker approves this reading. דעו deu know ye this, is parallel and synonymous to האזינו haazinu, give ear to It, in the next line. The Septuagint have likewise very well paraphrased the conclusion of this verse: "When ye have strengthened yourselves, ye shall be broken; and though ye again strengthen yourselves, again shall ye be broken;" taking חתו chottu as meaning the same with נשברו, shall be broken. Albert Barnes: Notes on the Bible - 18348:9: Associate yourselves - In the pRev_ious verses the prophet had seen the Assyrian coming up on the land like an overwhelming flood. He looked upon the danger, and his mind was turned to the pledge of safety which God had given. The name Immanuel, and the promise connected with the giving of that name Isa 7:16, reminded him of the perfect safety of the nation, for it was a pledge that God was with them; see Isa 8:10. In view of this pledge of the protection of God, this verse is a spirited apostrophe to the mighty host that was about to invade the land. Though confederated and vast, yet they could not pRev_ail. They should be scattered, much as they might be prepared for victory, for God had given a pledge that he would defend his people.Associate - There has been much variety among interpreters about the meaning of the Original word used here. It may mean "to be terrified, to be alarmed," as well as to associate or become confederate. The Vulgate and Chaldee render it, 'Be assembled, or congregated.' The Septuagint, 'Know, ye nations,' etc. The Syriac, 'Tremble, ye people,' etc. Still the notion of associating, confederating, or entering into an alliance, suits the connection better; answers to the parallelism in the latter part of the verse, and is equally consonant with the original. O ye people - Ye people of Assyria. This is an apostrophe to the mighty multitudes that were to come up upon the land from that country. And ye shall be broken in pieces - That is, though the confederacy be mighty, yet shall not pRev_ail. It shall not accomplish that which you purpose - the entire destruction of the land of Judah. Give ear, all ye of far countries - That should be particularly engaged in the confederacy - Assyria, and the kingdoms allied with it. Gird yourselves - As if for war; that is, prepare yourselves thoroughly for conquest; see the note at Isa 5:27. The repetition of this shows the excited and agitated state of the prophet's mind. It is a strong, emphatic mode of expression - denoting that they should be certainly broken in pieces, notwithstanding the strength of their confederacy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:9: Associate: Isa 7:1, Isa 7:2, Isa 54:15; Jer 46:9-11; Eze 38:9-23; Joe 3:9-14; Mic 4:11-13; Zac 14:1-3; Rev 17:12-14, Rev 20:8, Rev 20:9and ye: or, yet ye, Isa 14:5, Isa 14:6, Isa 28:13; Psa 37:14, Psa 37:15; Pro 11:21 gird: Isa 37:36; Kg1 20:11 Carl Friedrich Keil and Franz Delitzsch8:9The prophet's imploring look at Immanuel does not remain unanswered. We may see this from the fact, that what was almost a silent prayer is changed at once into the jubilate of holy defiance. "Exasperate yourselves, O nations, and go to pieces; and see it, all who are far off in the earth! Gird yourselves, and go to pieces; gird yourselves, and go to pieces! Consult counsel, and it comes to nought; speak the word, and it is not realized: for with us is God." The second imperatives in Is 8:9 are threatening words of authority, having a future signification, which change into futures in Is 8:19 (Ges. 130, 2): Go on exasperating yourselves רעוּ( with the tone upon the penultimate, and therefore not the pual of רעה, consociari, which is the rendering adopted in the Targum, but the kal of רעע, malum esse; not vociferari, for which רוּע, a different verb from the same root, is commonly employed), go on arming; ye will nevertheless fall to pieces (Chōttu, from Châthath, related to Câthath, Confringi, Consternari). The prophet classes together all the nations that are warring against the people of God, pronounces upon them the sentence of destruction, and calls upon all distant lands to hear this ultimate fate of the kingdom of the world, i.e., of the imperial power. The world-kingdom must be wrecked on the land of Immanuel; "for with us," as the watchword of believers runs, pointing to the person of the Savour, "with us is God." Geneva 15998:9 Associate yourselves, O ye (l) people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces.(l) That is, you who are enemies to the Church, as the Assyrians, Egyptians, Syrians etc. John Gill8:9 Associate yourselves, O ye people,.... Both of Syria and Israel, whose two kings were confederate against Judah:and ye shall be broken in pieces; as the kingdom of Syria was by Tilgathpilneser quickly after this, 4Kings 16:9 and the kingdom of Ephraim or Israel by Shalmaneser, 4Kings 17:6, and give ear, all ye of far countries; the Assyrians, and the nations that belonged to them, who were more remote from Judea: gird yourselves; for a long and tedious march, and for war; it may signify the putting on of their whole armour; for, as Pausanius (s) says, the ancients used to call putting on of armour, girding: and ye shall be broken in pieces: as the Assyrian army was, which came up against Jerusalem in Hezekiah's time, 4Kings 19:35, gird yourselves, and ye shall be broken in pieces; this is repeated for confirmation sake, to denote the certainty of it. (s) Boeotica sive, l. 9. p. 567. John Wesley8:9 Ye people - Syrians and Israelites. All ye - Whosoever you be, who conspire against Immanuel's land. Gird - Prepare yourselves for war. Broken - This is repeated for the greater assurance of the thing, and the comfort of God's people.Robert Jamieson, A. R. Fausset and David Brown8:9 Associate yourselves--rather, "Raise tumults," or, Rage, that is, Do your worst [MAURER], referring perhaps to the attack of Rezin and Pekah on Jerusalem.and . . . be broken in pieces--rather, "yet ye shall be thrown into consternation." Imperative in the Hebrew, according to the idiom whereby the second of two imperatives implies the future, namely, the consequence of the action contained in the first (so Is 6:9). The name "Immanuel" in Is 8:8 (compare Is 8:10) suggests the thought of the ultimate safety of Immanuel's land, both from its present two invaders, and even from the Assyrians, notwithstanding the grievous flood, wherewith the previous verses foretell they shall deluge it. The succession of the house of David cannot be set aside in Judah, for Immanuel Messiah is to be born in it as heir of David, of whom Isaiah's son is but a type (Is 9:4, Is 9:6). give ear . . . far countries--witness the discomfiture of Judah's enemies. The prophecy probably looks on also to the final conspiracy of Antichrist and his supporters against the Heir of David's throne in the latter days and their utter overthrow [HORSLEY]. gird yourselves . . . gird yourselves--The repetition expresses vehemently the certainty of their being thrown into consternation (not as English Version, "broken in pieces"). |
|
8:108:10: Եւ զոր խորհուրդ եւ խորհիցիք՝ ցրուեսցէ՛ Տէր. եւ զոր բան եւ խօսիցիք՝ մի՛ հաստատեսցի առ ձեզ. քանզի ընդ մե՛զ Տէր Աստուած[9669]։ [9669] Ոմանք. Եւ խորհիջիք՝ ցրեսցէ Տէր... մի՛ հաստատեսցի ձեզ... Տէր Աստուած է։ Եւ զո՛ր խորհուրդ եւ խորհիցիք` ցրուեսցէ Տէր, եւ զո՛ր բան եւ խօսիցիք` մի՛ հաստատեսցի ձեզ. քանզի ընդ մեզ [118]Տէր Աստուած է:10 Ինչ խորհուրդ էլ անէք՝ Տէրը խափանելու է այն, եւ ինչ էլ ասելու լինէք՝ չի հաստատուելու, քանզի Տէր Աստուած մեզ հետ է: 10 Խորհո՛ւրդ ըրէք, բայց պիտի խափանուի. Խօ՛սք խօսեցէք, բայց պիտի չհաստատուի. Քանզի Աստուած մեզի հետ է։ 8:10: Եւ զոր խորհուրդ եւ խորհիցիք՝ ցրուեսցէ՛ Տէր. եւ զոր բան եւ խօսիցիք՝ մի՛ հաստատեսցի առ ձեզ. քանզի ընդ մե՛զ Տէր Աստուած[9669]։ [9669] Ոմանք. Եւ խորհիջիք՝ ցրեսցէ Տէր... մի՛ հաստատեսցի ձեզ... Տէր Աստուած է։ 10 Ինչ խորհուրդ էլ անէք՝ Տէրը խափանելու է այն, եւ ինչ էլ ասելու լինէք՝ չի հաստատուելու, քանզի Տէր Աստուած մեզ հետ է: 10 Խորհո՛ւրդ ըրէք, բայց պիտի խափանուի. Խօ՛սք խօսեցէք, բայց պիտի չհաստատուի. Քանզի Աստուած մեզի հետ է։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:108:10 Замышляйте замыслы, но они рушатся; говорите слово, но оно не состоится: ибо с нами Бог! Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God [is] with us:8:10 καὶ και and; even ἣν ος who; what ἂν αν perhaps; ever βουλεύσησθε βουλευω intend; deliberate βουλήν βουλη intent διασκεδάσει διασκεδαζω lord; master καὶ και and; even λόγον λογος word; log ὃν ος who; what ἐὰν εαν and if; unless λαλήσητε λαλεω talk; speak οὐ ου not μὴ μη not ἐμμείνῃ εμμενω abide ὑμῖν υμιν you ὅτι οτι since; that μεθ᾿ μετα with; amid ἡμῶν ημων our κύριος κυριος lord; master ὁ ο the θεός θεος God 8:10 עֻ֥צוּ ʕˌuṣû עוץ plan עֵצָ֖ה ʕēṣˌā עֵצָה counsel וְ wᵊ וְ and תֻפָ֑ר ṯufˈār פרר break דַּבְּר֤וּ dabbᵊrˈû דבר speak דָבָר֙ ḏāvˌār דָּבָר word וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָק֔וּם yāqˈûm קום arise כִּ֥י kˌî כִּי that עִמָּ֖נוּ ʕimmˌānû עִם with אֵֽל׃ ס ʔˈēl . s אֵל god 8:10. inite consilium et dissipabitur loquimini verbum et non fiet quia nobiscum DeusTake counsel together, and it shall be defeated: speak a word, and it shall not be done: because God is with us. 10. Take counsel together, and it shall be brought to nought; speak the word, and it shall not stand: for God is with us. 8:10 Замышляйте замыслы, но они рушатся; говорите слово, но оно не состоится: ибо с нами Бог! 8:10 καὶ και and; even ἣν ος who; what ἂν αν perhaps; ever βουλεύσησθε βουλευω intend; deliberate βουλήν βουλη intent διασκεδάσει διασκεδαζω lord; master καὶ και and; even λόγον λογος word; log ὃν ος who; what ἐὰν εαν and if; unless λαλήσητε λαλεω talk; speak οὐ ου not μὴ μη not ἐμμείνῃ εμμενω abide ὑμῖν υμιν you ὅτι οτι since; that μεθ᾿ μετα with; amid ἡμῶν ημων our κύριος κυριος lord; master ὁ ο the θεός θεος God 8:10 עֻ֥צוּ ʕˌuṣû עוץ plan עֵצָ֖ה ʕēṣˌā עֵצָה counsel וְ wᵊ וְ and תֻפָ֑ר ṯufˈār פרר break דַּבְּר֤וּ dabbᵊrˈû דבר speak דָבָר֙ ḏāvˌār דָּבָר word וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָק֔וּם yāqˈûm קום arise כִּ֥י kˌî כִּי that עִמָּ֖נוּ ʕimmˌānû עִם with אֵֽל׃ ס ʔˈēl . s אֵל god 8:10. inite consilium et dissipabitur loquimini verbum et non fiet quia nobiscum Deus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Take counsel together, and it shall be defeated: speak a word, and it shall not be done: because God is with us. |
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18348:10: Take counsel together - This is an address to the same foreign nations. It refers to the designs which they would form to destroy the Jewish state.Speak the word - That is, give the command - to overturn the nation of the Jews. It shall not stand - It shall not be accomplished. For God is with us - Hebrew 'For Immanuel.' It indicates the confidence of the prophet in view of the promise and the pledge. His reliance was there. Though the enemies were strong and mighty; though the confederacy was formidable; yet his simple reliance was in the name Immanuel! In this he had confidence, in spite of all the violent efforts and designs of the foes of Judah; see Num 14:9 : Only, rebel not ye against the Lord: Neither fear ye the people of the land; For they are bread for us; Their defense is departed from them, And Jehovah is with us, Fear thom not. See also Psa 46:6-7 : The heathen raged, The kingdoms were moved. He uttered his voice, the earth dissolved. Jehovah of hosts is with us; The God of Jacob is our refuge. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:10: counsel: Isa 7:5-7; Sa2 15:31, Sa2 17:4, Sa2 17:23; Job 5:12; Psa 2:1, Psa 2:2, Psa 33:10, Psa 33:11, Psa 46:1, Psa 46:7; Psa. 83:3-18; Pro 21:30; Lam 3:37; Nah 1:9-12; Act 5:38, Act 5:39for God: Isa 7:14, Isa 9:6, Isa 41:10; Deu 20:1; Jos 1:5; Ch2 13:12, Ch2 33:7, Ch2 33:8; Psa 46:7, Psa 46:11; Mat 1:23, Mat 28:20; Rom 8:13, Rom 8:31; Jo1 4:4 John Gill8:10 Take counsel together,.... As Rezin king of Syria, and Remaliah's son, did against Judah, Is 7:5,Tit shall come to nought; for, though they came up against it, they could not overcome it, 4Kings 16:5, speak the word; what they intended, resolved upon, and determined to do; this is the issue of their counsels: and it shall not stand; See Gill on Is 7:7, for God is with us; which is the interpretation of the name "Immanuel": and which shows that the reason why the consultations and resolutions of the enemies of Judah could not take place, so as to destroy it, was because Immanuel, the virgin's son, was to be born in it. Robert Jamieson, A. R. Fausset and David Brown8:10 the word--of command, for the assault of Jerusalem.God is with us--"Immanuel" implies this (Num 14:9; Ps 46:7). |
|
8:118:11: Ա՛յսպէս ասէ Տէր առ այնոսիկ որ զօրութեամբ ձեռին նորա ընդդէ՛մ դառնան ըստ գնացից ճանապարհի ժողովրդեանս այսորիկ, եւ ասեն[9670] [9670] ՚Ի լուս՛՛. Որ զօրութեամբն ձեռին։ Ուր ոմանք. Որ զօրութեան ձեռինն ընդդէմ դառնան ըստ գնացից ճանապարհաց ժողովրդեանս այսմիկ։ [119]Այսպէս ասէ Տէր առ այնոսիկ որ զօրութեամբ ձեռին նորա ընդդէմ դառնան ըստ գնացից ճանապարհի ժողովրդեանս այսորիկ:11 Այսպէս է ասում Տէրը նրանց, ովքեր ընդդիմանում են նրա ձեռքի զօրութեանը՝ հետեւելով այս ժողովրդի ճանապարհին. 11 Քանզի Տէրը հզօր ձեռքով այսպէս խօսեցաւ ինծի Ու խրատեց զիս՝ թէ պէտք չէ այս ժողովուրդին ճամբուն մէջ քալել՝ ըսելով 8:11: Ա՛յսպէս ասէ Տէր առ այնոսիկ որ զօրութեամբ ձեռին նորա ընդդէ՛մ դառնան ըստ գնացից ճանապարհի ժողովրդեանս այսորիկ, եւ ասեն[9670] [9670] ՚Ի լուս՛՛. Որ զօրութեամբն ձեռին։ Ուր ոմանք. Որ զօրութեան ձեռինն ընդդէմ դառնան ըստ գնացից ճանապարհաց ժողովրդեանս այսմիկ։ 11 Այսպէս է ասում Տէրը նրանց, ովքեր ընդդիմանում են նրա ձեռքի զօրութեանը՝ հետեւելով այս ժողովրդի ճանապարհին. 11 Քանզի Տէրը հզօր ձեռքով այսպէս խօսեցաւ ինծի Ու խրատեց զիս՝ թէ պէտք չէ այս ժողովուրդին ճամբուն մէջ քալել՝ ըսելով zohrab-1805▾ eastern-1994▾ western am▾ |
8:118:11 Ибо так говорил мне Господь, {держа на мне} крепкую руку и внушая мне не ходить путем сего народа, и сказал: For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying:8:11 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master τῇ ο the ἰσχυρᾷ ισχυρος forceful; severe χειρὶ χειρ hand ἀπειθοῦσιν απειθεω obstinate τῇ ο the πορείᾳ πορεια travel; journey τῆς ο the ὁδοῦ οδος way; journey τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he λέγοντες λεγω tell; declare 8:11 כִּי֩ kˌî כִּי that כֹ֨ה ḵˌō כֹּה thus אָמַ֧ר ʔāmˈar אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֖י ʔēlˌay אֶל to כְּ kᵊ כְּ as חֶזְקַ֣ת ḥezqˈaṯ חֶזְקָה strength הַ ha הַ the יָּ֑ד yyˈāḏ יָד hand וְ wᵊ וְ and יִסְּרֵ֕נִי yissᵊrˈēnî יסר admonish מִ mi מִן from לֶּ֛כֶת llˈeḵeṯ הלך walk בְּ bᵊ בְּ in דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way הָֽ hˈā הַ the עָם־ ʕām- עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 8:11. haec enim ait Dominus ad me sicut in forti manu erudivit me ne irem in via populi huius dicensFor thus saith the Lord to me: As he hath taught me, with a strong arm, that I should not walk in the way of this people, saying: 11. For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, 8:11 Ибо так говорил мне Господь, {держа на мне} крепкую руку и внушая мне не ходить путем сего народа, и сказал: 8:11 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master τῇ ο the ἰσχυρᾷ ισχυρος forceful; severe χειρὶ χειρ hand ἀπειθοῦσιν απειθεω obstinate τῇ ο the πορείᾳ πορεια travel; journey τῆς ο the ὁδοῦ οδος way; journey τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he λέγοντες λεγω tell; declare 8:11 כִּי֩ kˌî כִּי that כֹ֨ה ḵˌō כֹּה thus אָמַ֧ר ʔāmˈar אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֖י ʔēlˌay אֶל to כְּ kᵊ כְּ as חֶזְקַ֣ת ḥezqˈaṯ חֶזְקָה strength הַ ha הַ the יָּ֑ד yyˈāḏ יָד hand וְ wᵊ וְ and יִסְּרֵ֕נִי yissᵊrˈēnî יסר admonish מִ mi מִן from לֶּ֛כֶת llˈeḵeṯ הלך walk בְּ bᵊ בְּ in דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way הָֽ hˈā הַ the עָם־ ʕām- עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 8:11. haec enim ait Dominus ad me sicut in forti manu erudivit me ne irem in via populi huius dicens ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ For thus saith the Lord to me: As he hath taught me, with a strong arm, that I should not walk in the way of this people, saying: |
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 - 1903-191411-15. Итак, спасение и погибель, как узнал Исаия от Бога, обусловливаются не политическим искусством правителей и не зависят от внешних обстоятельств. Все зависит в жизни государства, как и в жизни отдельного человека, от веры в Слово Божие и от послушания ему. Кто боится Бога, того ничто не устрашит, никакая опасность; божественные обетования дают такому человеку желаемое успокоение. А те, которые не обращают внимания на Слово Божие, возвещаемое пророками, непременно споткнутся на своем пути и попадут в беду.Новое откровение описывает здесь пророк. В это время он находился в особом, экстатическом, состоянии (под рукою Господа). Ходить путем, т. е. подражать. Adam Clarke: Commentary on the Bible - 18318:11: With a strong hand "As taking me by the hand" - Eleven MSS., (two ancient), of Kennicott's, thirty-four of De Rossi's, and seven editions, read כחזקת kechezkath; and so Symmachus, the Syriac, and Vulgate. Or rather with a strong hand, that is, with a strong and powerful influence of the prophetic Spirit.Albert Barnes: Notes on the Bible - 18348:11: For the Lord spake thus - Spake that which immediately follows in the next verse. Warned him not to Unite in the alliance with foreign kingdoms which the nation was about forming.With a strong hand - Margin, 'With strength of hand.' That is, when the hand of God urged me. A strong prophetic impulse is often represented as being produced by God's laying his hand on the prophet; or by his being thus, as it were, urged or impelled to it; Eze 3:14 : 'The hand of Jehovah was strong upon me;' Kg2 3:15 : 'And it came to pass, that when the minstrel played, the hand of the Lord came upon him;' Jer 20:7 : 'O Lord, thou art stronger than I, and hast pRev_ailed;' see also Ecc 2:24; Kg1 18:46; Kg2 3:15; Eze 33:22; Eze 40:1; compare the Introduction, section 7. 11. (3.) The meaning is, that the prophet was strongly, and almost irresistibly, urged by the divine influence, to say what he was about to say. That I should not walk ... - That I should not approve, and fall in with the design of Ahaz, and of the nation, in calling in the aid of the Assyrian armies. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:11: with a strong hand: Heb. in strength of hand, Jer 20:7, Jer 20:9; Eze 3:14; Act 4:20instructed: Psa 32:8; Pro 1:15; Jer 15:19; Eze 2:6-8 Carl Friedrich Keil and Franz Delitzsch8:11There then follows in Is 8:11 an explanatory clause, which seems at first sight to pass on to a totally different theme, but it really stands in the closest connection with the triumphant words of Is 8:9, Is 8:10. It is Immanuel whom believers receive, constitute, and hold fast as their refuge in the approaching times of the Assyrian judgment. He is their refuge and God in Him, and not any human support whatever. This is the link of connection with Is 8:11, Is 8:12 : "For Jehovah hath spoken thus to me, overpowering me with God's hand, and instructing me not to walk in the way of this people, saying, Call ye not conspiracy all that this people calls conspiracy; and what is feared by it, fear ye not, neither think ye dreadful." היד, "the hand," is the absolute hand, which is no sooner laid upon a man than it overpowers all perception, sensation, and though: Chezkath hayyâd (viz., âlai, upon me, Ezek 3:14) therefore describes a condition in which the hand of God was put forth upon the prophet with peculiar force, as distinguished from the more usual prophetic state, the effect of a peculiarly impressive and energetic act of God. Luther is wrong in following the Syriac, and adopting the rendering, "taking me by the hand;" as Chezkath points back to the kal (invalescere), and not to the hiphil (apprehendere). It is this circumstantial statement, which is continued in v'yissereni ("and instructing me"), and not the leading verb âmar ("he said"); for the former is not the third pers. pret. piel, which would be v'yisserani, but the third pers. fut. kal, from the future form yissōr (Hos 10:10, whereas the fut. piel is v'yassēr); and it is closely connected with Chezkath hayyâd, according to the analogy of the change from the participial and infinitive construction to the finite verb (Ges. 132, Anm. 2). With this overpowering influence, and an instructive warning against going in the way of "this people," Jehovah spake to the prophet as follows. With regard to the substance of the following warning, the explanation that has been commonly adopted since the time of Jerome, viz., noli duorum regum timere conjurationem (fear not the conspiracy of the two kings), is contrary to the reading of the words. The warning runs thus: The prophet, and such as were on his side, were not to call that kesher which the great mass of the people called kesher (cf., 2Chron 23:13, "She said, Treason, Treason!" kesher, kesher); yet the alliance of Rezin and Pekah was really a conspiracy - a league against the house and people of David. Nor can the warning mean that believers, when they saw how the unbelieving Ahaz brought the nation into distress, were not to join in a conspiracy against the person of the king (Hofmann, Drechsler); they are not warned at all against making a conspiracy, but against joining in the popular cry when the people called out kesher. The true explanation has been given by Roorda, viz., that the reference is to the conspiracy, as it was called, of the prophet and his disciples ("sermo hic est de conjuratione, quae dicebatur prophetae et discipulorum ejus"). The same thing happened to Isaiah as to Amos (Amos 7:10) and to Jeremiah. Whenever the prophets were at all zealous in their opposition to the appeal for foreign aid, they were accused and branded as standing in the service of the enemy, and conspiring for the overthrow of the kingdom. In such perversion of language as this, the honourable among them were not to join. The way of God was now a very different one from the way of that people. If the prophet and his followers opposed the alliance with Asshur, this was not a common human conspiracy against the will of the king and nation, but the inspiration of God, the true policy of Jehovah. Whoever trusted in Him had no need to be afraid of such attempts as those of Rezin and Pekah, or to look upon them as dreadful. Geneva 15998:11 For the LORD spoke thus to me (m) with a strong hand, and instructed me that I should not walk in the way of this people, saying,(m) To encourage me that I should not shrink for the infidelity of this people, and so neglect my office. John Gill8:11 For the Lord spake thus to me with a strong hand,.... In the strength of prophecy, as the Targum explains it; and so all the Jews' interpreters understand it of prophecy, as in Ezek 1:3, or, "the Lord spake thus to me, when he took (me) by the hand" (t); as parents or masters take hold of the hands of children, while they are advising and instructing them, as expressive of their great affection for them; and when they would retain them with them, or restrain them from doing amiss:and instructed me that I should not walk in the way of this people: or join with them in desiring and seeking for the help of the king of Assyria, against Rezin and Remaliah's son; or in being willing to surrender up into their hands: saying; as follows: (t) "apprehensione manus", Piscator; "cum manu me apprehenderit", Tigurine version. John Wesley8:11 Spake - With a vehement and more than ordinary inspiration. In the way - Of the generality of the people of Judah; whose eminent danger and calamity he foretells.Robert Jamieson, A. R. Fausset and David Brown8:11 with a strong hand--or else, "when He grasped me with His hand" [HORSLEY]. MAURER, as English Version, "with the impetus of His hand," that is, the felt impulse of His inspiration in my mind (Jer 15:17; Ezek 1:3; Ezek 3:14, Ezek 3:22; Ezek 37:1).way of . . . people--their distrust of Jehovah, and the panic which led them and Ahab to seek Assyrian aid. |
|
8:128:12: թէ ո՛չ երբէք խօսիցին խստութիւն. զի ամենայն զոր ինչ խօսի ժողովուրդդ այդ՝ խստութի՛ւն է. եւ յերկիւղէ նոցա մի՛ երկնչիցիք, եւ մի՛ խռովիջիք[9671]։ [9671] Ոմանք. Զի զամենայն զոր ինչ խօ՛՛։ եւ ասեն` թէ ոչ երբեք խօսիցին խստութիւն. զի ամենայն զոր ինչ խօսի ժողովուրդդ այդ` խստութիւն է. եւ յերկիւղէ նոցա մի՛ երկնչիցիք, եւ մի՛ խռովիջիք:12 «Ասում են, թէ երբեք չար բան չեն խօսում. բայց չէ՞ որ ինչ խօսում է այդ ժողովուրդը՝ չարութիւն է: Մի՛ սարսափէք այն բանից, ինչից նրանք են վախենում, եւ մի՛ անհանգստացէք: 12 «Դաւադրութիւն մի՛ ըսէք Ինչ բանի որ այս ժողովուրդը դաւադրութիւն կ’ըսէ։Անոր վախովը մի՛ վախնաք ու մի՛ զարհուրիք։ 8:12: թէ ո՛չ երբէք խօսիցին խստութիւն. զի ամենայն զոր ինչ խօսի ժողովուրդդ այդ՝ խստութի՛ւն է. եւ յերկիւղէ նոցա մի՛ երկնչիցիք, եւ մի՛ խռովիջիք[9671]։ [9671] Ոմանք. Զի զամենայն զոր ինչ խօ՛՛։ 12 «Ասում են, թէ երբեք չար բան չեն խօսում. բայց չէ՞ որ ինչ խօսում է այդ ժողովուրդը՝ չարութիւն է: Մի՛ սարսափէք այն բանից, ինչից նրանք են վախենում, եւ մի՛ անհանգստացէք: 12 «Դաւադրութիւն մի՛ ըսէք Ինչ բանի որ այս ժողովուրդը դաւադրութիւն կ’ըսէ։Անոր վախովը մի՛ վախնաք ու մի՛ զարհուրիք։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:128:12 Say ye not, A confederacy, to all [them to] whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid:8:12 μήποτε μηποτε lest; unless εἴπητε επω say; speak σκληρόν σκληρος hard; harsh πᾶν πας all; every γάρ γαρ for ὃ ος who; what ἐὰν εαν and if; unless εἴπῃ επω say; speak ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he σκληρόν σκληρος hard; harsh ἐστιν ειμι be τὸν ο the δὲ δε though; while φόβον φοβος fear; awe αὐτοῦ αυτος he; him οὐ ου not μὴ μη not φοβηθῆτε φοβεω afraid; fear οὐδὲ ουδε not even; neither μὴ μη not ταραχθῆτε ταρασσω stir up; trouble 8:12 לֹא־ lō- לֹא not תֹאמְר֣וּן ṯōmᵊrˈûn אמר say קֶ֔שֶׁר qˈešer קֶשֶׁר conspiracy לְ lᵊ לְ to כֹ֧ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֹאמַ֛ר yōmˈar אמר say הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this קָ֑שֶׁר qˈāšer קֶשֶׁר conspiracy וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מֹורָאֹ֥ו môrāʔˌô מֹורָא fear לֹֽא־ lˈō- לֹא not תִֽירְא֖וּ ṯˈîrᵊʔˌû ירא fear וְ wᵊ וְ and לֹ֥א lˌō לֹא not תַעֲרִֽיצוּ׃ ṯaʕᵃrˈîṣû ערץ tremble 8:12. non dicatis coniuratio omnia enim quae loquitur populus iste coniuratio est et timorem eius ne timeatis neque paveatisSay ye not: A conspiracy: for all that this people speaketh, is a conspiracy: neither fear ye their fear, nor be afraid. 12. Say ye not, A conspiracy, concerning all whereof this people shall say, A conspiracy; neither fear ye their fear, nor be in dread . 8:12 <<Не называйте заговором всего того, что народ сей называет заговором; и не бойтесь того, чего он боится, и не страшитесь. 8:12 μήποτε μηποτε lest; unless εἴπητε επω say; speak σκληρόν σκληρος hard; harsh πᾶν πας all; every γάρ γαρ for ὃ ος who; what ἐὰν εαν and if; unless εἴπῃ επω say; speak ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he σκληρόν σκληρος hard; harsh ἐστιν ειμι be τὸν ο the δὲ δε though; while φόβον φοβος fear; awe αὐτοῦ αυτος he; him οὐ ου not μὴ μη not φοβηθῆτε φοβεω afraid; fear οὐδὲ ουδε not even; neither μὴ μη not ταραχθῆτε ταρασσω stir up; trouble 8:12 לֹא־ lō- לֹא not תֹאמְר֣וּן ṯōmᵊrˈûn אמר say קֶ֔שֶׁר qˈešer קֶשֶׁר conspiracy לְ lᵊ לְ to כֹ֧ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֹאמַ֛ר yōmˈar אמר say הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this קָ֑שֶׁר qˈāšer קֶשֶׁר conspiracy וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מֹורָאֹ֥ו môrāʔˌô מֹורָא fear לֹֽא־ lˈō- לֹא not תִֽירְא֖וּ ṯˈîrᵊʔˌû ירא fear וְ wᵊ וְ and לֹ֥א lˌō לֹא not תַעֲרִֽיצוּ׃ ṯaʕᵃrˈîṣû ערץ tremble 8:12. non dicatis coniuratio omnia enim quae loquitur populus iste coniuratio est et timorem eius ne timeatis neque paveatis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Say ye not: A conspiracy: for all that this people speaketh, is a conspiracy: neither fear ye their fear, nor be afraid. |
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 - 1903-191412: Господь учит пророка и иудеев, которые еще способны были слушать наставления пророка, не считать сколько-нибудь серьезным заговор царей сирийского и израильского против династии Давидовой (2: Пар 23:13).Adam Clarke: Commentary on the Bible - 18318:12: Say ye not, A confederacy "Say ye not, It is holy" - קשר kesher. Both the reading and the sense of this word are doubtful. The Septuagint manifestly read קשה kashah; for they render it by σκληρον, hard. The Syriac and Chaldee render it מרדא merda, and מרוד dn merod, rebellion. How they came by this sense of the word, or what they read in their copies, is not so clear. But the worst of it is, that neither of these readings or renderings gives any clear sense in this place. For why should God forbid his faithful servants to say with the unbelieving Jews, It is hard; or, There is a rebellion; or, as our translators render it, a confederacy? And how can this be called "walking in the way of this people?" Isa 8:11, which usually means, following their example, joining with them in religious worship. Or what confederacy do they mean? The union of the kingdoms of Syria and Israel against Judah? That was properly a league between two independent states, not an unlawful conspiracy of one part against another in the same state; this is the meaning of the word קשר kesher. For want of any satisfactory interpretation of this place that I can meet with, I adopt a conjecture of Archbishop Secker, which he proposes with great diffidence, and even seems immediately to give up, as being destitute of any authority to support it. I will give it in his own words:"Videri potest ex cap. Isa 5:16, et hujus cap. Isa 8:13, Isa 8:14, Isa 8:19, legendum קרש vel קדוש kadosh, eadem sententia, qua אלהינו Eloheynu, Hos 14:3. Sed nihil necesse est. Vide enim Jer 11:9; Eze 22:25. Optime tamen sic responderent huic versiculo versiculi Isa 8:13, Isa 8:14." The passages of Jeremiah and Ezekiel above referred to seem to me not at all to clear up the sense of the word קשר kesher in this place. But the context greatly favors the conjecture here given, and makes it highly probable: "Walk not in the way of this people; call not their idols holy, nor fear ye the object of their fear:" (that is, the σεβασματα, or gods of the idolaters; for so fear here signifies, to wit, the thing feared. So God is called "The fear of Isaac," Gen 31:42, Gen 31:53): "but look up to Jehovah as your Holy One; and let him be your fear, and let him be your dread; and he shall be a holy Refuge unto you." Here there is a harmony and consistency running through the whole sentence; and the latter part naturally arises out of the former, and answers to it. Idolatry, however, is full of fears. The superstitious fears of the Hindoos are very numerous. They fear death, bad spirits generally, and hobgoblins of all descriptions. They fear also the cries of jackals, owls, crows, cats, asses, vultures, dogs, lizards, etc. They also dread different sights in the air, and are alarmed at various dreams. See Ward's Customs. Observe that the difference between קשר kesher and קדש kadosh is chiefly in the transposition of the two last letters, for the letters ר resh and ד daleth are hardly distinguishable in some copies, printed as well as MS.; so that the mistake, in respect of the letters themselves, is a very easy and a very common one. - L. Albert Barnes: Notes on the Bible - 18348:12: Say ye not - Do not join in their purposes of forming a confederacy. Do not unite with the king and the people of Judah in their alarms about the threatened invasion by the kings of Syria and Samaria, and in their purpose to form an alliance with the king of Assyria. The reason why they should not do this, he states in Isa 8:13, where he exhorts the nation to put confidence in the Lord rather than in man. There has been, however, great diversity in the interpretation of this passage. The Septuagint renders the word קשׁר qesher, 'confederacy,' by the word σκληρόν sklē ron - 'Everything which this people say, is hard.' The Syriac, 'Do not say, rebellion,' etc. The Chaldee understands the word in the same sense. Lowth proposes to change the word קשׁר qesher, into קדשׁ qâ dô sh, because Dr. Seeker possessed one manuscript in which this reading was found; and he translates the passage:'Say ye not it is holy, Of everything of which this people shall say it is holy.' That is, 'call not their idols holy; nor fear ye the object of their fear; that is, the gods of the idolaters.' But it is plain that this does not suit the connection of the passage, since the prophet is not reproving them for their idolatry, but is discoursing of the alliance between the kings of Syria and Samaria. Besides, the authority of one manuscript, without the concurrence of any ancient version, is not a sufficient authority for changing the Hebrew text. Most commentators have understood this word 'confederacy' as referring to the alliance between the kings of Syria and Samaria; as if the prophet had said, 'Do not join in the cry so common and almost universal in the nation, "There is a confederacy between those two kingdoms; there is an alliance formed which endangers our liberty" - a cry that produces alarm and trepidation in the nation.' Thus Rosenmuller and Gesenius explain it. Aben Ezra, and Kimchi, however. understand it of a conspiracy, which they suppose was formed in the kingdom of Ahaz, against him and the house of David; and that the prophet warns the people against joining in such a conspiracy. But of the existence of such a conspiracy there is no evidence. Had there been such a conspiracy, it is not probable that it would have been so well known as to make it a proper subject of public denunciation. Conspiracies are usually secret and concealed. I regard this, however, as a caution to the prophet not to join in the pRev_ailing demand for an alliance with the king of Assyria. Ahaz trembled before the united armies of Syria and Samaria. He sought, therefore, foreign assistance - the assistance of the king of Assyria. It is probable that in this he was encouraged by the leaders of the people, and that this would be a popular measure with the mass of the nation. Yet it implied distrust of God (note, Isa 8:6); and, therefore, the prophet was directed not to unite with them in seeking this 'confederacy,' or alliance, but to oppose it. The word translated 'confederacy,' קשׁר qesher is derived from the verb קשׁר qâ shar, "to bind, to fetter;" to enter into a conspiracy. It usually refers to a conspiracy, but it may mean a combination or alliance of any kind. Or, if it here means a conspiracy, a union between Ahaz and the Assyrians may be regarded as a species of conspiracy, as it was an unnatural alliance; a species of combination against the natural and proper government of Judah - the theocracy. Neither fear ye their fear - Do not partake of their alarm at the invasion of the land by the united armies of Syria and Samaria. Rather put confidence in God, and believe that he is able to save you; compare Pe1 3:13-15. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:12: A confederacy: Isa 7:2-6, Isa 51:12, Isa 51:13; Kg2 16:5-7fear ye: Isa 7:4, Isa 57:9-11; Psa 53:5; Mat 28:2-5; Luk 12:4, Luk 12:5, Luk 21:9; Pe1 3:14, Pe1 3:15 Geneva 15998:12 Say ye not, A (n) confederacy, to all [them to] whom this people shall say, A confederacy; neither fear ye (o) their fear, nor be afraid.(n) Consent not you who are godly to the league and friendship that this people seek with strangers and idolaters. (o) Meaning, that they should not fear the thing that they who have no hope in God feared. John Gill8:12 Say ye not, a confederacy,.... With the king of Assyria, or any other; do not cry it up as a right thing, and express pleasure and satisfaction in it, and encourage others to come into it, and vote for it, and declare an approbation of it; or a "rebellion", as the Targum, that is, against Ahaz; and so deliver up the kingdom of the house of David into the hands of its enemies:to all them to whom this people shall say, a confederacy: who either were for entering into an alliance with the Assyrian monarch, and sending for him to help; or were for joining with their enemies, to the subversion of the present government. Jarchi interprets this of Shebna the Scribe, and his company; who, as he suggests, conspired against Hezekiah, and secretly made an agreement with Sennacherib king of Assyria; but the former sense is best: neither fear their fear, nor be afraid: let not the same fear possess you as does them, on account of Syria and Israel combining together against Judah; nor be afraid of their two kings, as they were; since there was nothing to fear from them; it being impossible that the kingdom of Judah should fail until Shiloh came, or Immanuel was born of a virgin in it; nor does it become the people of God, and especially his prophets and ministers, to be afraid of men; since the fear of men brings a snare. See 1Pet 3:14. John Wesley8:12 Say not - Thou Isaiah, and my children, do not consent to this confederacy with the king of Assyria. Their fear - That thing which they fear, that, if they do not call in the Assyrian succours, they shall be destroyed by those two potent kings.Robert Jamieson, A. R. Fausset and David Brown8:12 The words of Jehovah.confederacy--rather, a conspiracy; an appropriate term for the unnatural combination of Israel with Syrian foreigners against Judea and the theocracy, to which the former was bound by ties of blood and hereditary religion [MAURER]. to all . . . say--rather, of all which this people calleth a conspiracy [G. V. SMITH]. their fear--namely, object of fear: the hostile conspiracy. be afraid--rather [MAURER], "nor make others to be afraid." |
|
8:138:13: ԶՏէր զօրութեանց զնո՛յն սուրբ արարէք, եւ նա՛ եղիցի ձեզ յերկեւղ. եւ եթէ ՚ի նա յուսացեալ իցես[9672], [9672] Ոմանք. Սուրբ արասջիք, եւ նա եղիցի ձեզ երկիւղ։ Ոսկան. Յուսացեալ իցէք. (14) եղիցի ձեզ ՚ի սր՛՛։ ԶՏէր զօրութեանց զնոյն սուրբ արասջիք, եւ նա եղիցի ձեզ յերկեւղ, [120]եւ եթէ ի նա յուսացեալ իցես:13 Իրեն՝ Զօրութիւնների Տիրո՛ջը սրբացրէք, թող ձեր վախը Նա՛ լինի: Եթէ յոյսդ նրա վրայ դնես, 13 Միայն զօրքերու Տէրը փառաւորեցէք*,Անիկա ըլլայ ձեր վախը եւ ձեր զարհուրանքը։ 8:13: ԶՏէր զօրութեանց զնո՛յն սուրբ արարէք, եւ նա՛ եղիցի ձեզ յերկեւղ. եւ եթէ ՚ի նա յուսացեալ իցես[9672], [9672] Ոմանք. Սուրբ արասջիք, եւ նա եղիցի ձեզ երկիւղ։ Ոսկան. Յուսացեալ իցէք. (14) եղիցի ձեզ ՚ի սր՛՛։ 13 Իրեն՝ Զօրութիւնների Տիրո՛ջը սրբացրէք, թող ձեր վախը Նա՛ լինի: Եթէ յոյսդ նրա վրայ դնես, 13 Միայն զօրքերու Տէրը փառաւորեցէք*,Անիկա ըլլայ ձեր վախը եւ ձեր զարհուրանքը։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:138:13 Господа Саваофа Его чтите свято, и Он страх ваш, и Он трепет ваш! Sanctify the LORD of hosts himself; and [let] him [be] your fear, and [let] him [be] your dread:8:13 κύριον κυριος lord; master αὐτὸν αυτος he; him ἁγιάσατε αγιαζω hallow καὶ και and; even αὐτὸς αυτος he; him ἔσται ειμι be σου σου of you; your φόβος φοβος fear; awe 8:13 אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service אֹתֹ֣ו ʔōṯˈô אֵת [object marker] תַקְדִּ֑ישׁוּ ṯaqdˈîšû קדשׁ be holy וְ wᵊ וְ and ה֥וּא hˌû הוּא he מֹורַאֲכֶ֖ם môraʔᵃḵˌem מֹורָא fear וְ wᵊ וְ and ה֥וּא hˌû הוּא he מַֽעֲרִֽצְכֶֽם׃ mˈaʕᵃrˈiṣᵊḵˈem ערץ tremble 8:13. Dominum exercituum ipsum sanctificate ipse pavor vester et ipse terror vesterSanctify the Lord of hosts himself: and let him be your fear, and let him be your dread. 13. The LORD of hosts, him shall ye sanctify; and let him be your fear, and let him be your dread. 8:13 Господа Саваофа Его чтите свято, и Он страх ваш, и Он трепет ваш! 8:13 κύριον κυριος lord; master αὐτὸν αυτος he; him ἁγιάσατε αγιαζω hallow καὶ και and; even αὐτὸς αυτος he; him ἔσται ειμι be σου σου of you; your φόβος φοβος fear; awe 8:13 אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service אֹתֹ֣ו ʔōṯˈô אֵת [object marker] תַקְדִּ֑ישׁוּ ṯaqdˈîšû קדשׁ be holy וְ wᵊ וְ and ה֥וּא hˌû הוּא he מֹורַאֲכֶ֖ם môraʔᵃḵˌem מֹורָא fear וְ wᵊ וְ and ה֥וּא hˌû הוּא he מַֽעֲרִֽצְכֶֽם׃ mˈaʕᵃrˈiṣᵊḵˈem ערץ tremble 8:13. Dominum exercituum ipsum sanctificate ipse pavor vester et ipse terror vester ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Sanctify the Lord of hosts himself: and let him be your fear, and let him be your dread. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413: Не этих ничтожных царей иудеи должны бояться, а своего великого Царя - Господа! С Его волей они должны считаться, потому что Он - их Всемогущий Владыка.Albert Barnes: Notes on the Bible - 18348:13: Sanctify ... - Regard Yahweh as holy; that is, worship and honor him with pious fear and Rev_erence. Regard him as the source of safety, and the true defense. Ahaz and his people sought for aid from Assyria against the armies of Syria and Samaria. The direction here is rather to seek aid from God.Let him be your fear - Do not be alarmed at what man can do Isa 8:12, but fear and honor God. Be afraid to provoke his wrath by looking to other sources of help when his aid only should be sought. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:13: Sanctify: Isa 26:3, Isa 26:4; Lev 10:3; Num 20:12, Num 20:13, Num 27:14; Rom 4:20and let him: Gen 31:53; Psa 76:7; Mal 2:5; Mat 10:28; Luk 12:5; Rev 15:4 Carl Friedrich Keil and Franz Delitzsch8:13The object of their fear was a very different one. "Jehovah of hosts, sanctify Him; and let Him be your fear, and let Him be your terror. So will He become a sanctuary, but a stone of stumbling and a rock of offence (vexation) to both the houses of Israel, a snare and trap to the inhabitants of Jerusalem. And many among them shall stumble, and shall fall; and be dashed to pieces, and be snared and taken." The logical apodosis to Is 8:13 commences with v'hâhâh (so shall He be). If ye actually acknowledge Jehovah the Holy One as the Holy One (hikdı̄sh, as in Is 29:23), and if it is He whom ye fear, and who fills you with dread (ma‛arı̄tz, used for the object of dread, as mōrah is for the object of fear; hence "that which terrifies" in a causative sense), He will become a mikdâsh. The word mikdâsh may indeed denote the object sanctified, and so Knobel understands it here according to Num 18:29; but if we adhere to the strict notion of the word, this gives an unmeaning apodosis. Mikdâsh generally means the sanctified place or sanctuary, with which the idea of an asylum would easily associate itself, since even among the Israelites the temple was regarded and respected as an asylum (3Kings 1:50; 3Kings 2:28). This is the explanation which most of the commentators have adopted here; and the punctuators also took it in the same sense, when they divided the two halves of Is 8:14 by athnach as antithetical. And mikdâsh is really to be taken in this sense, although it cannot be exactly rendered "asylum," since this would improperly limit the meaning of the word. The temple was not only a place of shelter, but also of grace, blessing, and peace. All who sanctified the Lord of lords He surrounded like temple walls; hid them in Himself, whilst death and tribulation reigned without, and comforted, fed, and blessed them in His own gracious fellowship. This is the true explanation of v'hâyâh l'mikdâs, according to such passages as Is 4:5-6; Ps 27:5; Ps 31:21. To the two houses of Israel, on the contrary, i.e., to the great mass of the people of both kingdoms who neither sanctified nor feared Jehovah, He would be a rock and snare. The synonyms are intentionally heaped together (cf., Is 28:13), to produce the fearful impression of death occurring in many forms, but all inevitable. The first three verbs of Is 8:15 refer to the "stone" ('eben) and "rock" (tzūr); the last two to the "snare" (pach), and "trap" or springe (mōkēsh). (Note: Malbim observes quite correctly, that "the pach catches, but does not hurt; the mokesh catches and hurts (e.g., by seizing the legs or nose, Job 40:24): the former is a simple snare (or net), the latter a springe, or snare which catches by means of a spring" (Amos 3:5).) All who did not give glory to Jehovah would be dashed to pieces upon His work as upon a stone, and caught therein as in a trap. This was the burden of the divine warning, which the prophet heard for himself and for those that believed. Geneva 15998:13 (p) Sanctify the LORD of hosts himself; and [let] him [be] your fear, and [let] him [be] your dread.(p) In putting your trust only in him, in calling on him in adversity, patiently looking for his help, and fearing to do anything contrary to his will. John Gill8:13 Sanctify the Lord of hosts himself,.... Christ, Immanuel, God with us, the Lord of the armies above and below, of angels and of men, God over all, the true Jehovah, who is sanctified by his people, when they declare him to be so; as the Targum paraphrases it,"the Lord of hosts, him shall ye say is holy;'' for they cannot make him so, nor can he receive any holiness from them, nor does he need any; but they celebrate the perfection of his holiness, and ascribe it to him; yea, they sanctify him, by ascribing their holiness to him; by looking to him as their sanctification, and by deriving and expecting every degree and measure of holiness from him, to complete theirs; by exercising faith upon him, and showing a regard to his commands and ordinances: and let him be your fear, and let him be your dread; that is, the object of fear and dread; not of a servile fear and dread, but of a holy reverence and godly fear; such a fear as is the grace of the covenant, which flows from the goodness of God, and has that for its object, and is influenced by it; see Hos 3:5 where the same Lord, Messiah, David the king, is meant, as here. See 1Pet 3:15. John Wesley8:13 Sanctify - Give him the glory of his power, and goodness, and faithfulness, by trusting to his promises. Let him - Let God, and not the kings of Syria and Israel be the object of your fear.Robert Jamieson, A. R. Fausset and David Brown8:13 Sanctify--Honor His holy name by regarding Him as your only hope of safety (Is 29:23; Num 20:12).him . . . fear--"fear" lest you provoke His wrath by your fear of man and distrust of Him. |
|
8:148:14: եղիցի քեզ ՚ի սրբութիւն. եւ ոտն քո զքարի ո՛չ հարկանիցի, եւ գայթագղութիւն քեզ ո՛չ պատահիցէ։ Բայց տուն Յակովբու յորոգա՛յթ եւ ՚ի ծործո՛րս դարանակալաց Երուսաղեմի. եղիցի քեզ ի սրբութիւն. եւ ոտն քո զքարի ոչ հարկանիցի, եւ գայթակղութիւն քեզ ոչ պատահեսցէ. բայց տուն Յակոբու յորոգայթ եւ ի ծործորս դարանակալաց Երուսաղեմի:14 նա քեզ համար սրբութիւն կը լինի, եւ քո ոտքը քարի չի դիպչի, դու չես սայթաքի: Բայց Յակոբի տունը որոգայթի եւ Երուսաղէմի դարանակալ ծործորների մէջ է: 14 Եւ անիկա ձեզի սրբարան պիտի ըլլայ, Բայց Իսրայէլի երկու տուներուն՝ Գայթակղութեան քար եւ գլորելու վէմ Ու Երուսաղէմի բնակիչներուն թակարդ ու որոգայթ պիտի ըլլայ։ 8:14: եղիցի քեզ ՚ի սրբութիւն. եւ ոտն քո զքարի ո՛չ հարկանիցի, եւ գայթագղութիւն քեզ ո՛չ պատահիցէ։ Բայց տուն Յակովբու յորոգա՛յթ եւ ՚ի ծործո՛րս դարանակալաց Երուսաղեմի. 14 նա քեզ համար սրբութիւն կը լինի, եւ քո ոտքը քարի չի դիպչի, դու չես սայթաքի: Բայց Յակոբի տունը որոգայթի եւ Երուսաղէմի դարանակալ ծործորների մէջ է: 14 Եւ անիկա ձեզի սրբարան պիտի ըլլայ, Բայց Իսրայէլի երկու տուներուն՝ Գայթակղութեան քար եւ գլորելու վէմ Ու Երուսաղէմի բնակիչներուն թակարդ ու որոգայթ պիտի ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:148:14 И будет Он освящением и камнем преткновения, и скалою соблазна для обоих домов Израиля, петлею и сетью для жителей Иерусалима. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem:8:14 καὶ και and; even ἐὰν εαν and if; unless ἐπ᾿ επι in; on αὐτῷ αυτος he; him πεποιθὼς πειθω persuade ᾖς ειμι be ἔσται ειμι be σοι σοι you εἰς εις into; for ἁγίασμα αγιασμα and; even οὐχ ου not ὡς ως.1 as; how λίθου λιθος stone προσκόμματι προσκομμα stumbling συναντήσεσθε συνανταω meet with αὐτῷ αυτος he; him οὐδὲ ουδε not even; neither ὡς ως.1 as; how πέτρας πετρα.1 cliff; bedrock πτώματι πτωμα corpse ὁ ο the δὲ δε though; while οἶκος οικος home; household Ιακωβ ιακωβ Iakōb; Iakov ἐν εν in παγίδι παγις trap καὶ και and; even ἐν εν in κοιλάσματι κοιλασμα in Ιερουσαλημ ιερουσαλημ Jerusalem 8:14 וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be לְ lᵊ לְ to מִקְדָּ֑שׁ miqdˈāš מִקְדָּשׁ sanctuary וּ û וְ and לְ lᵊ לְ to אֶ֣בֶן ʔˈeven אֶבֶן stone נֶ֠גֶף neḡˌef נֶגֶף plague וּ û וְ and לְ lᵊ לְ to צ֨וּר ṣˌûr צוּר rock מִכְשֹׁ֜ול miḵšˈôl מִכְשֹׁול stumbling block לִ li לְ to שְׁנֵ֨י šᵊnˌê שְׁנַיִם two בָתֵּ֤י vāttˈê בַּיִת house יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to פַ֣ח fˈaḥ פַּח bird-trap וּ û וְ and לְ lᵊ לְ to מֹוקֵ֔שׁ môqˈēš מֹוקֵשׁ bait לְ lᵊ לְ to יֹושֵׁ֖ב yôšˌēv ישׁב sit יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem 8:14. et erit vobis in sanctificationem in lapidem autem offensionis et in petram scandali duabus domibus Israhel in laqueum et in ruinam habitantibus HierusalemAnd he shall be a sanctification to you. But for a stone of stumbling, and for a rock of offence to the two houses of Israel, for a snare and a ruin to the inhabitants of Jerusalem. 14. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. 8:14 И будет Он освящением и камнем преткновения, и скалою соблазна для обоих домов Израиля, петлею и сетью для жителей Иерусалима. 8:14 καὶ και and; even ἐὰν εαν and if; unless ἐπ᾿ επι in; on αὐτῷ αυτος he; him πεποιθὼς πειθω persuade ᾖς ειμι be ἔσται ειμι be σοι σοι you εἰς εις into; for ἁγίασμα αγιασμα and; even οὐχ ου not ὡς ως.1 as; how λίθου λιθος stone προσκόμματι προσκομμα stumbling συναντήσεσθε συνανταω meet with αὐτῷ αυτος he; him οὐδὲ ουδε not even; neither ὡς ως.1 as; how πέτρας πετρα.1 cliff; bedrock πτώματι πτωμα corpse ὁ ο the δὲ δε though; while οἶκος οικος home; household Ιακωβ ιακωβ Iakōb; Iakov ἐν εν in παγίδι παγις trap καὶ και and; even ἐν εν in κοιλάσματι κοιλασμα in Ιερουσαλημ ιερουσαλημ Jerusalem 8:14 וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be לְ lᵊ לְ to מִקְדָּ֑שׁ miqdˈāš מִקְדָּשׁ sanctuary וּ û וְ and לְ lᵊ לְ to אֶ֣בֶן ʔˈeven אֶבֶן stone נֶ֠גֶף neḡˌef נֶגֶף plague וּ û וְ and לְ lᵊ לְ to צ֨וּר ṣˌûr צוּר rock מִכְשֹׁ֜ול miḵšˈôl מִכְשֹׁול stumbling block לִ li לְ to שְׁנֵ֨י šᵊnˌê שְׁנַיִם two בָתֵּ֤י vāttˈê בַּיִת house יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to פַ֣ח fˈaḥ פַּח bird-trap וּ û וְ and לְ lᵊ לְ to מֹוקֵ֔שׁ môqˈēš מֹוקֵשׁ bait לְ lᵊ לְ to יֹושֵׁ֖ב yôšˌēv ישׁב sit יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem 8:14. et erit vobis in sanctificationem in lapidem autem offensionis et in petram scandali duabus domibus Israhel in laqueum et in ruinam habitantibus Hierusalem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And he shall be a sanctification to you. But for a stone of stumbling, and for a rock of offence to the two houses of Israel, for a snare and a ruin to the inhabitants of Jerusalem. |
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 - 1903-191414-15: И будет Он освящением - в переводе с евр. святилищем (leti keddasch). Одни толкуют это в том смысле, что Всевышний будет для иудеев прибежищем, куда за укрывшимися иудеями не посмеют проникнуть враги (ср. 5:16; Иез 28:22). Другие видят здесь указание на освящающую верующих деятельность Господа.Adam Clarke: Commentary on the Bible - 18318:14: And he shall be for a sanctuary "And he shall be unto you a sanctuary" - The word לכם lachem, unto you, absolutely necessary, as I conceive, to the sense, is lost in this place: it is preserved by the Vulgate, "et erit vobis in sanctificationem." The Septuagint have it in the singular number: εσται σοι εις ἁγιασμον, it shall be to Thee. Or else, instead of מקדש mikdash, a sanctuary, we must read מוקש mokesh, a snare, which would then be repeated without any propriety or elegance, at the end of the verse. The Chaldee reads instead of it משפט mishpat, judgment; for he renders it by פורען purean, which word frequently answers to משפט mishpat in his paraphrase. One MS. has in stead of מקדש ולאבן mikdash uleeben, להם לאבן lahem leeben, which clears the sense and construction. But the reading of the Vulgate is, I think, the best remedy to this difficulty; and is in some degree authorized by להם lahem, the reading of the MS. above mentioned.Albert Barnes: Notes on the Bible - 18348:14: And he shall be for a sanctuary - The word translated sanctuary means, literally, a holy place, a consecrated place, and is usually applied to the tabernacle, or to the temple; Exo 25:8; Lev 12:4; Lev 21:12; Jer 51:51. It also means an asylum, or a refuge, to which one might flee in case of danger, and be safe; see Eze 11:16. Among all ancient nations, temples were regarded as safe places to which people might flee when pursued, and when in danger. It was deemed sacrilege to tear a man away from a temple or an altar. That the temple was so regarded among the Jews is manifest; see Kg1 1:50; Kg1 2:28. In allusion to this, the prophet says, that Yahweh would be a sanctuary; that is, an asylum, or refuge, to whom they should flee in times of danger, and be safe; see Psa 46:1 : 'God is our refuge and strength;' Pro 18:10 : 'The name of the Loan is a strong tower; the righteous runneth into it, and is safe.' It is also well known that temples and altars were regarded as asyla among the Greeks and Romans. The reference here is rather to an altar, as the asylum, than to a city or temple; as, in the other member of the sentence, the same object is said to be a stone of stumbling - a figure which would not be applicable to a temple or a city.A stone of stumbling - A stone against which one should impinge, or over which he should fall. The idea is, that none could run against a hard, rough, fixed stone, or rock, without injuring himself. So the Jews would oppose the counsels of God; instead of making him their refuge and strength, they would resist his claims and appeals, and the consequence would be their destruction. It is also to be remembered, that God is often represented in the Scriptures as a rock, a firm defense, or place of safety, to those who trust in him. But instead of their thus taking refuge in him, they would oppose themselves to this firm rock, and ruin themselves; see Deu 32:4, Deu 32:15, Deu 32:18, Deu 32:30-31, Deu 32:37; Psa 19:14; Psa 28:1; Psa 31:2, Psa 31:8; Psa 41:2; Psa 42:9. Many of the ancient Jewish commentators applied this to the Messiah. - Gesenius in loc. It is also applied to Christ in the New Testament, Pe1 2:8. A rock of offence - A rock over which they should fall. The English word offence, had that meaning formerly, and retains it in our translation of the Bible. To both the houses of Israel - To the two kingdoms of Judah and Israel; that is, to the wicked portion of them, not to those who were truly pious. For a gin - A net, or snare, to take birds. The idea is the same as in the former part of the verse. By rejecting the counsel of God; by despising his protection, and by resisting his laws, they would be unexpectedly involved in difficulties, as birds which are caught in a snare. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:14: he shall be: Isa 26:20; Psa 46:1, Psa 46:2; Pro 18:10; Eze 11:16a stone: Isa 28:16; Luk 2:34; Rom 9:32, Rom 9:33, Rom 11:9-11, Rom 11:35; Pe1 2:8 a snare: Psa 11:6, Psa 69:22; Mat 13:57; Luk 21:35 Geneva 15998:14 And he shall be for a (q) sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a trap and for a snare to the inhabitants of Jerusalem.(q) He will defend you who are his elect, and reject all the rest, meaning Christ against whom the Jews would stumble and fall, (Lk 2:23; Rom 9:33; 1Pet 2:7,8). John Gill8:14 And he shall be for a sanctuary,.... Not the king of Assyria, as Aben Ezra, but the Lord of hosts: the Targum rightly interprets it of the word of the Lord, the essential Word; of the Messiah, who is for a sanctuary, or asylum, a place of refuge for his people in all times of distress, and who is their dwelling place in all generations; he dwells in them, and they dwell in him; and where they dwell safely and securely, peaceably and quietly, comfortably and pleasantly, and that always; he is a sanctuary to worship in, in whom they draw nigh to the Father, and offer up the sacrifices of prayer and praise, and where the glory of God is seen by them, and they have communion with him; or "for sanctification", as the Septuagint version; this Christ is to his people, 1Cor 1:30,but for a stone of stumbling, and for a rock of offence, to both the houses of Israel: which Jarchi interprets of Pekah, the son of Remaliah, and his company, and of Shebna and his company; but Aben Ezra much better of the kingdoms of Israel and of Judah, especially when the twelve tribes were under one form of government in Christ's time. In the Talmud (u) it is explained of the two houses of the fathers of Israel; and these are they, the head of the captivity in Babylon, and the prince in the land of Israel; and the Nazarenes, as Jerom (w) reports, apply the words to the two houses or families of Hillel and Shammai, who were two heads of schools in Jerusalem, a little before the times of Christ, and were of the sect of the Pharisees; and to whom indeed Christ was a stone of stumbling, and a rock of offence, as he was to the Jews in common; who were offended and stumbled at his birth and parentage, he descending from poor parents; at his education and place of bringing up; at the mean appearance of himself and his followers; at the obscurity of his kingdom, it not being of this world, nor coming with observation; at the company he kept, and the audience that attended on him; at his doctrines and miracles; and at his death, and the manner of it; see Rom 9:32. For a gin and for a snare to the inhabitants of Jerusalem; even the principal inhabitants of it, such as the elders of the people, priests, Scribes, and Pharisees, who sought to entangle Christ in his talk, and to ensnare him by questions they put unto him; but were themselves snared and taken, convicted, confounded, and silenced. See Mt 22:15. (u) T. Bab. Sanhedrin, fol. 38. 1. (w) In loc. John Wesley8:14 Sanctuary - A sure refuge to all that truly fear him, and rely upon him. A stone - An occasion of sin and ruin, at whom they will take offence and stumble, so as to fall and be broken. To both - To the two kingdoms, that of the ten tribes, and that of the two tribes. Jerusalem - Which are distinctly mentioned, as a wonderful thing, because Jerusalem was the seat of the temple, and of God's solemn worship, where all the means of knowledge and grace were in greatest plenty, where the thrones of civil and ecclesiastical judicature were established, where the most wise and learned doctors had their constant abode. And that such a place and people should reject Immanuel when he should appear, was so strange an occurrence, that the prediction of it was highly necessary, lest otherwise, when it came to pass, it should shake the faith of all who did believe on him; whereas now the accomplishment hereof was a notable confirmation of their faith.Robert Jamieson, A. R. Fausset and David Brown8:14 sanctuary--inviolable asylum, like the altar of the temple (3Kings 1:50; 3Kings 2:28; Ezek 11:16; compare Prov 18:10); namely, to those who fear and trust in Him.but . . . offence--that is, a rock over which they should fall to their hurt; namely those who would not believe. both . . . houses--Israel and Judah. Here again the prophecy expands beyond the temporary application in Ahaz' time. The very stone, Immanuel, which would have been a sanctuary on belief, becomes a fatal stumbling-block through unbelief. Jesus Christ refers to this in Mt 21:44. (Compare Deut 32:4, Deut 32:15, Deut 32:18, Deut 32:30-31, Deut 32:37; Dan 2:34; Rom 9:33; 1Pet 2:8). gin--trap, in which birds are unexpectedly caught (Lk 21:35; Th1 5:2). So at the destruction of Jerusalem under Titus. |
|
8:158:15: վասն այնորիկ տկարասցին ՚ի նմա բազումք. անկցին եւ խորտակեսցին. եւ մերձեսցին ՚ի պաշարումն ※ մարդիկ որ ՚ի շինութեան իցեն[9673]։ [9673] Ոմանք. Տկարասցին ՚ի նա բազումք... մարդիկ որ ՚ի թշուառութեան իցեն։ Վասն այնորիկ տկարասցին ի նմա բազումք, անկցին եւ խորտակեսցին, եւ մերձեսցին ի պաշարումն մարդիկ որ ի շինութեան իցեն:15 Դրա համար էլ այնտեղ շատերը պիտի ուժասպառ լինեն, ընկնեն ու խորտակուեն. մարդիկ, որոնք ապահովութեան մէջ էին, պիտի ենթարկուեն պաշարման: 15 Եւ անոնցմէ շատերը պիտի գլորին, Ու իյնալով պիտի խորտակուին Եւ որոգայթի մէջ իյնալով պիտի բռնուին»։ 8:15: վասն այնորիկ տկարասցին ՚ի նմա բազումք. անկցին եւ խորտակեսցին. եւ մերձեսցին ՚ի պաշարումն ※ մարդիկ որ ՚ի շինութեան իցեն[9673]։ [9673] Ոմանք. Տկարասցին ՚ի նա բազումք... մարդիկ որ ՚ի թշուառութեան իցեն։ 15 Դրա համար էլ այնտեղ շատերը պիտի ուժասպառ լինեն, ընկնեն ու խորտակուեն. մարդիկ, որոնք ապահովութեան մէջ էին, պիտի ենթարկուեն պաշարման: 15 Եւ անոնցմէ շատերը պիտի գլորին, Ու իյնալով պիտի խորտակուին Եւ որոգայթի մէջ իյնալով պիտի բռնուին»։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:158:15 И многие из них преткнутся и упадут, и разобьются, и запутаются в сети, и будут уловлены. And many among them shall stumble, and fall, and be broken, and be snared, and be taken:8:15 διὰ δια through; because of τοῦτο ουτος this; he ἀδυνατήσουσιν αδυνατεω impossible ἐν εν in αὐτοῖς αυτος he; him πολλοὶ πολυς much; many καὶ και and; even πεσοῦνται πιπτω fall καὶ και and; even συντριβήσονται συντριβω fracture; smash καὶ και and; even ἐγγιοῦσιν εγγιζω get close; near καὶ και and; even ἁλώσονται αλισκω person; human ἐν εν in ἀσφαλείᾳ ασφαλεια security; certainty ὄντες ειμι be 8:15 וְ wᵊ וְ and כָ֥שְׁלוּ ḵˌāšᵊlû כשׁל stumble בָ֖ם vˌām בְּ in רַבִּ֑ים rabbˈîm רַב much וְ wᵊ וְ and נָפְל֣וּ nāfᵊlˈû נפל fall וְ wᵊ וְ and נִשְׁבָּ֔רוּ nišbˈārû שׁבר break וְ wᵊ וְ and נֹוקְשׁ֖וּ nôqᵊšˌû יקשׁ lay snares וְ wᵊ וְ and נִלְכָּֽדוּ׃ ס nilkˈāḏû . s לכד seize 8:15. et offendent ex eis plurimi et cadent et conterentur et inretientur et capienturAnd very many of them shall stumble and fall, and shall be broken in pieces, and shall be snared, and taken. 15. And many shall stumble thereon, and fall, and be broken, and be snared, and be taken. 8:15 И многие из них преткнутся и упадут, и разобьются, и запутаются в сети, и будут уловлены. 8:15 διὰ δια through; because of τοῦτο ουτος this; he ἀδυνατήσουσιν αδυνατεω impossible ἐν εν in αὐτοῖς αυτος he; him πολλοὶ πολυς much; many καὶ και and; even πεσοῦνται πιπτω fall καὶ και and; even συντριβήσονται συντριβω fracture; smash καὶ και and; even ἐγγιοῦσιν εγγιζω get close; near καὶ και and; even ἁλώσονται αλισκω person; human ἐν εν in ἀσφαλείᾳ ασφαλεια security; certainty ὄντες ειμι be 8:15 וְ wᵊ וְ and כָ֥שְׁלוּ ḵˌāšᵊlû כשׁל stumble בָ֖ם vˌām בְּ in רַבִּ֑ים rabbˈîm רַב much וְ wᵊ וְ and נָפְל֣וּ nāfᵊlˈû נפל fall וְ wᵊ וְ and נִשְׁבָּ֔רוּ nišbˈārû שׁבר break וְ wᵊ וְ and נֹוקְשׁ֖וּ nôqᵊšˌû יקשׁ lay snares וְ wᵊ וְ and נִלְכָּֽדוּ׃ ס nilkˈāḏû . s לכד seize 8:15. et offendent ex eis plurimi et cadent et conterentur et inretientur et capientur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And very many of them shall stumble and fall, and shall be broken in pieces, and shall be snared, and taken. |
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18348:15: And many among them - Many by the invasion under the Assyrian. Many were taken captive; many killed. and many were carried to Babylon. The repetition here of so many expressions so nearly synonymous is emphatic, and shows that it would be certainly done.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:15: stumble: Mat 11:6, Mat 15:14, Mat 21:44; Luk 20:17, Luk 20:18; Joh 6:66; Co1 1:23John Gill8:15 And many among them,.... Not all, though the greater part; for Christ was set for the falling and rising of many in Israel, Lk 2:34,shall stumble, and fall, and be broken: stumble at Christ, the stumbling stone; fall by unbelief into other sins and punishment, and be broken in pieces by this stone, Mt 21:44, and be snared, and be taken; and so die in their sins, and perish eternally. The allusion is to birds being taken in a snare or trap, or with bird lime, and therein or thereby held and detained. John Wesley8:15 Many - Not all; for there shall be a remnant, as was foretold, Is 4:2, Is 6:13. Stumble - At that stone or rock, mentioned, Is 8:14. This was accomplished at the coming of the Messiah, whom the Jews rejected to their own destruction.Robert Jamieson, A. R. Fausset and David Brown8:15 stumble . . . taken--images from the means used in taking wild animals. |
|
8:168:16: Յայնմ ժամանակի յայտնեսցին որ կնքիցեն զօրէնս, զի մի՛ ոք ուսանիցի, Յայնմ ժամանակի յայտնեսցին որ կնքիցեն զօրէնս:16 Այն ժամանակ պիտի յայտնուեն նրանք, ովքեր փակի տակ են դնելու օրէնքները, 16 Վկայութիւնը կապէ, Աշակերտներուս մէջ օրէնքը կնքէ։ 8:16: Յայնմ ժամանակի յայտնեսցին որ կնքիցեն զօրէնս, զի մի՛ ոք ուսանիցի, 16 Այն ժամանակ պիտի յայտնուեն նրանք, ովքեր փակի տակ են դնելու օրէնքները, 16 Վկայութիւնը կապէ, Աշակերտներուս մէջ օրէնքը կնքէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:168:16 Завяжи свидетельство, и запечатай откровение при учениках Моих>>. Bind up the testimony, seal the law among my disciples:8:16 τότε τοτε at that φανεροὶ φανερος exposed; exposure ἔσονται ειμι be οἱ ο the σφραγιζόμενοι σφραγιζω seal; certify τὸν ο the νόμον νομος.1 law τοῦ ο the μὴ μη not μαθεῖν μανθανω learn 8:16 צֹ֖ור ṣˌôr צרר wrap, be narrow תְּעוּדָ֑ה tᵊʕûḏˈā תְּעוּדָה attestation חֲתֹ֥ום ḥᵃṯˌôm חתם seal תֹּורָ֖ה tôrˌā תֹּורָה instruction בְּ bᵊ בְּ in לִמֻּדָֽי׃ limmuḏˈāy לִמֻּד disciple 8:16. liga testimonium signa legem in discipulis meisBind up the testimony, seal the law among my disciples. 16. Bind thou up the testimony, seal the law among my disciples. 8:16 Завяжи свидетельство, и запечатай откровение при учениках Моих>>. 8:16 τότε τοτε at that φανεροὶ φανερος exposed; exposure ἔσονται ειμι be οἱ ο the σφραγιζόμενοι σφραγιζω seal; certify τὸν ο the νόμον νομος.1 law τοῦ ο the μὴ μη not μαθεῖν μανθανω learn 8:16 צֹ֖ור ṣˌôr צרר wrap, be narrow תְּעוּדָ֑ה tᵊʕûḏˈā תְּעוּדָה attestation חֲתֹ֥ום ḥᵃṯˌôm חתם seal תֹּורָ֖ה tôrˌā תֹּורָה instruction בְּ bᵊ בְּ in לִמֻּדָֽי׃ limmuḏˈāy לִמֻּד disciple 8:16. liga testimonium signa legem in discipulis meis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Bind up the testimony, seal the law among my disciples. |
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 - 1903-191416-22. Спасательное откровение, какого не хотят принять иудеи, должно сохраняться, по крайней мере, в тесном кругу верующих. Пророк должен посвятить их в понимание этого откровения, и потом пусть они с терпением ожидают его исполнения. Сам же он, со своими сыновьями - Шеар-Ясувом и Магер-Шелал-хаш-базом останется живым свидетельством для всех, кто хочет видеть и слышать, - свидетельством того, что спасение - только в Господе, что враги Иудеи скоро будут наказаны и что из самого непокорного иудейского народа спасется только остаток. Да, иудеи должны бы искать вразумления у пророков Божиих, а они обращаются за советом к разным гадателям. Это приведет Иудейское государство к окончательному падению - и политическому и религиозно-нравственному.Пророк заявляет, что он хочет это свидетельство Божие сохранить, запечатав его, для своих учеников. (По более правильному переводу первое слово стиха читается как неопределенное наклонение - ihotom: "я намереваюсь завязать..." Это - слово самого пророка). Ученики Исаии - это люди, верующие во Всевышнего, составлявшие тесный круг около пророка. Matthew Henry: Concise Commentary on the Whole Bible - 170616 Bind up the testimony, seal the law among my disciples. 17 And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him. 18 Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion. 19 And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? 20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. 21 And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward. 22 And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.In these verses we have, I. The unspeakable privilege which the people of God enjoy in having the oracles of God consigned over to them, and being entrusted with the sacred writings. That they may sanctify the Lord of hosts, may make him their fear and find him their sanctuary, bind up the testimony, v. 16. Note, It is a great instance of God's care of his church and love to it that he has lodged in it the invaluable treasure of divine revelation. 1. It is a testimony and a law; not only this prophecy is so, which must therefore be preserved safely for the comfort of God's people in the approaching times of trouble and distress, but the whole word of God is so; God has attested it, and he has enjoined it. As a testimony it directs our faith; as a law it directs our practice; and we ought both to subscribe to the truths of it and to submit to the precepts of it. 2. This testimony and this law are bound up and sealed, for we are not to add to them nor diminish from them; they are a letter from God to man, folded up and sealed, a proclamation under the broad seal. The binding up and sealing of the Old Testament signified that the full explication of many of the prophecies of it was reserved for the New-Testament times. Dan. xii. 4, Seal the book till the time of the end; but what was then bound up and sealed is now open and unsealed, and revealed unto babes, Matt. xi. 25. Yet with reference to the other world, and the future state, still the testimony is bound up and sealed, for we know but in part, and prophesy but in part. 3. They are lodged as a sacred deposit in the hands of the disciples of the children of the prophets and the covenant, Acts iii. 25. This is the good thing which is committed to them, and which they are charged with the custody of, 2 Tim. i. 13, 14. Those that had prophets for their tutors must still keep close to the written word. II. The good use which we ought to make of this privilege. This we are taught, 1. By the prophet's own practice and resolutions, v. 17, 18. He embraced the law ad the testimony, and he had the comfort of them, in the midst of the many discouragements he met with. Note, Those ministers can best recommend the word of God to others that have themselves found the satisfaction of relying upon it. Observe, (1.) The discouragements which the prophet laboured under. He specifies two:-- [1.] The frowns of God, not so much upon himself, but upon his people, whose interests lay very near his heart: "He hides his face from the house of Jacob, and seems at present to neglect them, and lay them under the tokens of his displeasure." The prophet was himself employed in revealing God's wrath against them, and yet grieved thus for it, as one that did not desire the woeful day. If the house of Jacob forsake the God of Jacob, let it not be thought strange that he hides his face from them. [2.] The contempt and reproaches of men, not only upon himself, but upon his disciples, among whom the law and the testimony were sealed: I and the children whom the Lord has given me are for signs and wonders; we are gazed at as monsters or outlandish people, pointed at as we go along the streets. Probably the prophetical names that were given to his children were ridiculed and bantered by the profane scoffers of the town. I am as a wonder unto many, Ps. lxxi. 7. God's people are the world's wonder (Zech. iii. 8) for their singularity, and because they run not with them to the same excess of riot, 1 Pet. iv. 4. The prophet was herein a type of Christ; for this is quoted (Heb. ii. 13) to prove that believers are Christ's children: Behold, I and the children whom God has given me. Parents must look upon their children as God's gifts, his gracious gifts; Jacob did so, Gen. xxxiii. 5. Ministers must look upon their converts as their children, and be tender of them accordingly (1 Thess. ii. 7), and as the children whom God has given them; for, whatever good we are instrumental of to others, it is owing to the grace of God. Christ looks upon believers as his children, whom the Father gave him (John xvii. 6), and both he and they are for signs and wonders, spoken against (Luke ii. 34), every where spoken against, Acts xxviii. 22. (2.) The encouragement he took in reference to these discouragements. [1.] He saw the hand of God in all that which was discouraging to him, and kept his eye upon that. Whatever trouble the house of Jacob is in, it comes from God's hiding his face; nay, whatever contempt was put upon him or his friends, it is from the Lord of hosts; he has bidden Shimei curse David, Job xix. 13; xxx. 11. [2.] He saw God dwelling in Mount Zion, manifesting himself to his people, and ready to hear their prayers and receive their homage. Though, for the present, he hide his face from the house of Jacob, yet they know where to find him and recover the sight of him; he dwells in Mount Zion. [3.] He therefore resolved to wait upon the Lord and to look for him; to attend his motions even while he hid his face, and to expect with a humble assurance his returns in a way of mercy. Those that wait upon God by faith and prayer may look for him with hope and joy. When we have not sensible comforts we must still keep up our observance of God and obedience to him, and then wait awhile; at evening time it shall be light. 2. By the counsel and advice which he gives to his disciples, among whom the law and the testimony were sealed, to whom were committed the lively oracles. (1.) He supposes they would be tempted, in the day of their distress, to consult those that had familiar spirits, that dealt with the devil, asked his advice, and desired to be informed by him concerning things to come, that they might take their measures accordingly. Thus Saul, when he was in straits, made his application to the witch of Endor (1 Sam. xxviii. 7, 15), and Ahaziah to the god of Ekron, 2 Kings i. 2. These conjurors had strange fantastic gestures and tones: They peeped and muttered; they muffled their heads, that they could neither see nor be seen plainly, but peeped and were peeped at. Or both the words here used may refer to their voice and manner of speaking; they delivered what they had to say with a low, hollow, broken sound, scarcely articulate, and sometimes in a puling or mournful tone, like a crane, or a swallow, or a dove, ch. xxxviii. 14. They spoke not with that boldness and plainness which the prophets of the Lord spoke with, but as those who desire to amuse people rather than to instruct them; yet there were those who were so wretchedly sottish as to seek to them and to court others to do so, even the prophet's hearers, who knew better things, whom therefore the prophet warns not to say, A confederacy with such. There were express laws against this wickedness (Lev. xix. 31; xx. 27), and yet it was found in Israel, is found even in Christian nations; but let all that have any sense of religion show it, by startling at the thought of it. Get thee behind me, Satan. Dread the use of spells and charms, and consulting those that by hidden arts pretend to tell fortunes, cure diseases, or discover things lost; for this is a heinous crime, and, in effect, denies the God that is above. (2.) He furnishes them with an answer to this temptation, puts words into their mouths. "If any go about thus to ensnare you, give them this reply: Should not a people seek to their God? What! for the living to the dead!" [1.] "Tell them it is a principle of religion that a people ought to seek unto their God; now Jehovah is our God, and therefore to him we ought to seek, and to consult with him, and not with those that have familiar spirits. All people will thus walk in the name of their God, Mic. iv. 5. Those that made the hosts of heaven their gods sought unto them, Jer. viii. 2. Should not a people under guilt, and in trouble, seek to their God for pardon and peace? Should not a people in doubt, in want, and in danger, seek to their God for direction, supply, and protection? Since the Lord is our God, and we are his people, it is certainly our duty to seek him." [2.] "Tell them it is an instance of the greatest folly in the world to seek for living men to dead idols." What can be more absurd than to seek to lifeless images for life and living comforts, or to expect that our friends that are dead should do that for us, when we deify them and pray to them, which our living friends cannot do? The dead know not any thing, nor is there with them any device or working, Eccl. ix. 5, 10. It is folly therefore for the living to make their court to them, with any expectation of relief from them. Necromancers consulted the dead, as the witch of Endor, and so proclaimed their own folly. We must live by the living, and not by the dead. What life or light can we look for from those that have no light or life themselves? (3.) He directs them to consult the oracles of God. If the prophets that were among them did not speak directly to every case, yet they had the written word, and to that they must have recourse. Note, Those will never be drawn to consult wizards that know how to make a good use of their Bibles. Would we know how we may seek to our God, and come to the knowledge of his mind? To the law and to the testimony. There you will see what is good, and what the Lord requires of you. Make God's statutes your counsellors, and you will be counselled aright. Observe, [1.] What use we must make of the law and the testimony: we must speak according to that word, that is, we must make this our standard, conform to it, take advice from it, make our appeals to it, and in every thing be overruled and determined by it, consent to those wholesome healing words (1 Tim. vi. 3), and speak of the things of God in the words which the Holy Ghost teaches. It is not enough to say nothing against it, but we must speak according to it. [2.] Why we must make this use of the law and the testimony: because we shall be convicted of the greatest folly imaginable if we do not. Those that concur not with the word of God do thereby evince that there is no light, no morning light (so the word is) in them; they have no right sense of things; they do not understand themselves, nor the difference between good and evil, truth and falsehood. Note, Those that reject divine revelation have not so much as human understanding; nor do those rightly admit the oracles of reason who will not admit the oracles of God. Some read it as a threatening: "If they speak not according to this word, there shall be no light to them, no good, no comfort or relief; but they shall be driven to darkness and despair;" as it follows here, v. 21, 22. What light had Saul when he consulted the witch? 1 Sam. xxviii. 18, 20. Or what light can those expect that turn away from the Father of lights? (4.) He reads the doom of those that seek to familiar spirits and regard not God's law and testimony; there shall not only be no light to them, no comfort or prosperity, but they may expect all horror and misery, v. 21, 22. [1.] The trouble they feared shall come upon them: They shall pass through the land, or pass to and fro in the land, unfixed, unsettled, and driven from place to place by the threatening power of an invading enemy; they shall be hardly bestead whither to go for the necessary supports of life, either because the country would be so impoverished that there would be nothing to be had, or at least themselves and their friends so impoverished that there would be nothing to be had for them; so that those who used to be fed to the full shall be hungry. Note, Those that go away from God go out of the way of all good. [2.] They shall be very uneasy to themselves, by their discontent and impatience under their trouble. A good man may be in want, but then he quiets himself, and strives to make himself easy; but these people when they shall be hungry shall fret themselves, and when they have nothing to feed on their vexation shall prey upon their own spirits; for fretfulness is a sin that is its own punishment. [3.] They shall be very provoking to all about them, nay, to all above them; when they find all their measures broken, and themselves at their wits' end, they will forget all the rules of duty and decency, and will treasonably curse their king and blasphemously curse their God, and this more than in their thought and in their bedchamber, Eccl. x. 20. They begin with cursing their king for managing the public affairs no better, as if the fault were his, when the best and wisest kings cannot secure success; but, when they have broken the bonds of their allegiance, no marvel if those of their religion do not hold them long: they next curse their God, curse him, and die; they quarrel with his providence, and reproach that, as if he had done them wrong. The foolishness of man perverts his way, and then his heart frets against the Lord, Prov. xix. 3. See what need we have to keep our mouth as with a bridle when our heart is hot within us; for the language of fretfulness is commonly very offensive. [4.] They shall abandon themselves to despair, and, which way soever they look, shall see no probability of relief. They shall look upward, but heaven shall frown upon them and look gloomy; and how can it be otherwise when they curse their God? They shall look to the earth, but what comfort can that yield to those with whom God is at war? There is nothing there but trouble, and darkness, and dimness of anguish, every thing threatening, and not one pleasant gleam, not one hopeful prospect; but they shall be driven to darkness by the violence of their own fears, which represent every thing about them black and frightful. This explains what he had said v. 20, that there shall be no light to them. Those that shut their eyes against the light of God's word will justly be abandoned to darkness, and left to wander endlessly, and the sparks of their own kindling will do them no kindness. Adam Clarke: Commentary on the Bible - 18318:16: Among my disciples - בלמדי belimmudai. The Septuagint render it του μη μαθειν. Bishop Chandler, Defence of Christianity, p. 308, thinks they read מלמד, that it be not understood, and approves of this reading. - Abp. Secker.Albert Barnes: Notes on the Bible - 18348:16: Bind up - This expression is one that is applicable to a volume, or roll of writing. Thus far the prophet seems to have had the roll opened, which is mentioned in Isa 8:1. Now the prophecy is complete, and he directs to bind it up, or close it. Perhaps, also, it is implied that it would be useless any further to address a rebellious and headstrong people. He had delivered his message, but they disregarded it.The testimony - The message; especially that of which Uriah and Zechariah had been called to bear witness, Isa 8:2. Any message from God is, however, sometimes called a testimony, as being that to which a prophet bears witness; Psa 19:7; Kg2 11:12; Deu 4:45; Deu 6:17, Deu 6:20; Kg1 2:3; Neh 9:34. Seal - Books were made in the form of rolls, and were often sealed when completed - as we seal a letter. The mode of sealing them was not by wax only, but by uniting them by any adhesive matter, as paste, or glue. Wax in warm climates would be generally rendered useless by the heat. The meaning here is, to secure, to close up - perhaps by passing a cord or string around the volume, and making it secure, denoting that it was finished; see Dan 8:26; Dan 12:4. The law - The communication or command which he had delivered, and which, being given by inspiration, had now the force of law. Among my disciples - Most of the Jewish commentators suppose that the volume, when completed by a prophet, was given for safe keeping to his disciples, or to some employed to preserve it securely. The word disciples means those who are taught, and here means those who were taught by the prophet; perhaps the pious and holy part of the people who would listen to his instructions. The Chaldee translates this verse, 'O prophet, preserve the testimony, lest ye testify to those who will not obey; seal and hide the law, because they will not learn it.' R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:16: Bind up: Isa 29:11; Dan 12:4the testimony: Isa 8:20; Deu 4:45; Kg2 11:12; Joh 3:32, Joh 3:33; Heb 3:5; Jo1 5:9-12; Rev 19:10 seal: Dan 9:24; Rev 5:1, Rev 5:5, Rev 10:4 among: Isa 54:13; Psa 25:14; Pro 8:8, Pro 8:9; Dan 12:9, Dan 12:10; Mat 13:11; Mar 4:10, Mar 4:11, Mar 4:34; Mar 10:10; Co1 2:14; Rev 2:17 Carl Friedrich Keil and Franz Delitzsch8:16The words that follow in Is 8:16, "Bind up the testimony, seal the lesson in my disciples," appear at first sight to be a command of God to the prophet, according to such parallel passages as Dan 12:4, Dan 12:9; Rev_ 22:10, cf., Dan 8:26; but with this explanation it is impossible to do justice to the words "in my disciples" (b'ilmmudâi). The explanation given by Rosenmller, Knobel, and others, viz., "by bringing in men divinely instructed" (adhibitis viris piis et sapientibus), is grammatically inadmissible. Consequently I agree with Vitringa, Drechsler, and others, in regarding Is 8:16 as the prophet's own prayer to Jehovah. We tie together (צרר, imperf. צור = צר) what we wish to keep from getting separated and lost; we seal (Châtam) what is to be kept secret, and only opened by a person duly qualified. And so the prophet here prays that Jehovah would take his testimony with regard to the future, and his instruction, which was designed to prepare for this future - that testimony and thorah which the great mass in their hardness did not understand, and in their self-hardening despised - and lay them up well secured and well preserved, as if by band and seal, in the hearts of those who received the prophet's words with believing obedience (limmūd, as in Is 50:4; Is 54:13). For it would be all over with Israel, unless a community of believers should be preserved, and all over with this community, if the word of God, which was the ground of their life, should be allowed to slip from their hearts. We have here an announcement of the grand idea, which the second part of the book of Isaiah carries out in the grandest style. It is very evident that it is the prophet himself who is speaking here, as we may see from Is 8:17, where he continues to speak in the first person, though he does not begin with ואני. Geneva 15998:16 (r) Bind up the testimony, seal the law among my disciples.(r) Though all forsake me, yet you who are mine keep my word sure sealed in your hearts. John Gill8:16 Bind up the testimony,.... These are not the words of the prophet, as Kimchi thinks, but of the Lord to the prophet, and are part of that instruction given him, Is 8:11. By "the testimony" is meant the word of prophecy delivered to him; particularly that evangelical part of it respecting Immanuel, who was to be born of a virgin, and would be for a sanctuary to them that believe in him, and a stone of stumbling, and a rock of offence, to unbelievers; so the Gospel is called the testimony of Christ, it bearing witness of his person, office, and grace, Ti2 1:8 and "binding" denotes care of it, as something valuable, that it be not lost, but committed to the trust faithful men, called disciples of Christ in the next clause, in allusion to the binding up of money, or anything of value, in bundles, to be laid up and preserved, Gen 42:35 so the Targum,"O prophet, keep the testimony:'' seal the law among my disciples: the disciples of Christ, the faithful of that day, and of after times, to whom this prophecy, and the "doctrine" in it, which the word "law" signifies, even the doctrine of Christ, should be transmitted or communicated, which is meant by "sealing" of it; not hiding it from them, but signifying, that while it was a sealed book, a hidden doctrine, and delivered in parables to others, it should be made known to them, and sealed and laid up by them among their treasure, and be so esteemed of; as the Gospel, the doctrine of grace, is, by the true disciples and followers of Christ; who are such as are taught of God, have learned of the Father, who continue in the word and doctrine of Christ, love his people, take up the cross and follow him, and bring forth fruit to the glory of his heavenly Father, Jn 6:45. John Wesley8:16 The testimony - By the testimony and the law or doctrine, he understands one and the same thing, as he doth also, Is 8:20, the word of God, and especially that which is the main scope thereof, the doctrine of the Messiah, which, though now professed by all the Israelites, shall be disowned by the generality of them, when the Messiah shall come. Bind up and seal are to be understood prophetically, declare and prophesy, that it shall be bound up and sealed. Moreover, bind up and seal, design the same thing. Security and secrecy, signifying, that it should certainly be fulfilled, yet withal kept secret from the unbelieving Jews. By the disciples he means those who were taught of God.Robert Jamieson, A. R. Fausset and David Brown8:16 Bind up . . . seal--What Isaiah had before briefly noted by inscribing Maher-shalal-hash-baz in a tablet, fixed up in some public place, he afterwards wrote out more in detail in a parchment roll (Is 30:8); this he is now to seal up, not merely in order that nothing may be added to, or taken from it, as being complete, but to imply that it relates to distant events, and is therefore to be a sealed and not understood testimony (Is 6:9-10), except in part among God's "disciples," that is, those who "sanctify the Lord" by obedient trust (Ps 25:14). Subsequent revelations would afterwards clear up what now was dark. So the Apocalypse explains what in Daniel was left unexplained (compare Dan 8:26; Dan 12:9). "The words are closed up and sealed till the time of the end"; but Rev_ 22:10, "Seal not the sayings of the prophecy . . . for the time is at hand" (compare Rev_ 5:1, Rev_ 5:5, Rev_ 5:9),testimony--attested by Uriah and Zechariah (Is 8:2). law--the revelation just given, having the force of a law. disciples--not as MAURER, Uriah and Zechariah (compare Jn 7:17; Jn 15:15). |
|
8:178:17: եւ ասիցէ. Կացից մնացից Աստուծոյ որ դարձոյց զերեսս իւր ՚ի տանէն Յակովբու, եւ եղէ՛ց յուսացեալ ՚ի նա։ զի մի՛ ոք ուսանիցի եւ ասիցէ. Կացից մնացից Աստուծոյ`` որ դարձոյց զերեսս իւր ի տանէն Յակոբու, եւ եղէց յուսացեալ ի նա:17 որպէսզի որեւէ մէկը չկարողանայ սովորել եւ ասել. “Կը մնամ ու կը սպասեմ Աստծուն, որն իր երեսը դարձրեց Յակոբի տնից, յոյս կը դնեմ նրա վրայ”»: 17 Ուրեմն ես պիտի սպասեմ Տէրոջը, Որ Յակոբի տունէն իր երեսը ծածկեր է Ու անոր պիտի յուսամ։ 8:17: եւ ասիցէ. Կացից մնացից Աստուծոյ որ դարձոյց զերեսս իւր ՚ի տանէն Յակովբու, եւ եղէ՛ց յուսացեալ ՚ի նա։ 17 որպէսզի որեւէ մէկը չկարողանայ սովորել եւ ասել. “Կը մնամ ու կը սպասեմ Աստծուն, որն իր երեսը դարձրեց Յակոբի տնից, յոյս կը դնեմ նրա վրայ”»: 17 Ուրեմն ես պիտի սպասեմ Տէրոջը, Որ Յակոբի տունէն իր երեսը ծածկեր է Ու անոր պիտի յուսամ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:178:17 Итак я надеюсь на Господа, сокрывшего лице Свое от дома Иаковлева, и уповаю на Него. And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him:8:17 καὶ και and; even ἐρεῖ ερεω.1 state; mentioned μενῶ μενω stay; stand fast τὸν ο the θεὸν θεος God τὸν ο the ἀποστρέψαντα αποστρεφω turn away; alienate τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἀπὸ απο from; away τοῦ ο the οἴκου οικος home; household Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even πεποιθὼς πειθω persuade ἔσομαι ειμι be ἐπ᾿ επι in; on αὐτῷ αυτος he; him 8:17 וְ wᵊ וְ and חִכִּ֨יתִי֙ ḥikkˈîṯî חכה wait לַ la לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH הַ ha הַ the מַּסְתִּ֥יר mmastˌîr סתר hide פָּנָ֖יו pānˌāʸw פָּנֶה face מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and קִוֵּ֖יתִֽי־ qiwwˌêṯˈî- קוה wait for לֹֽו׃ lˈô לְ to 8:17. et expectabo Dominum qui abscondit faciem suam a domo Iacob et praestolabor eumAnd I will wait for the Lord, who hath hid his face from the house of Jacob, and I will look for him. 17. And I will wait for the LORD, that hideth his face from the house of Jacob, and I will look for him. 8:17 Итак я надеюсь на Господа, сокрывшего лице Свое от дома Иаковлева, и уповаю на Него. 8:17 καὶ και and; even ἐρεῖ ερεω.1 state; mentioned μενῶ μενω stay; stand fast τὸν ο the θεὸν θεος God τὸν ο the ἀποστρέψαντα αποστρεφω turn away; alienate τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἀπὸ απο from; away τοῦ ο the οἴκου οικος home; household Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even πεποιθὼς πειθω persuade ἔσομαι ειμι be ἐπ᾿ επι in; on αὐτῷ αυτος he; him 8:17 וְ wᵊ וְ and חִכִּ֨יתִי֙ ḥikkˈîṯî חכה wait לַ la לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH הַ ha הַ the מַּסְתִּ֥יר mmastˌîr סתר hide פָּנָ֖יו pānˌāʸw פָּנֶה face מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and קִוֵּ֖יתִֽי־ qiwwˌêṯˈî- קוה wait for לֹֽו׃ lˈô לְ to 8:17. et expectabo Dominum qui abscondit faciem suam a domo Iacob et praestolabor eum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will wait for the Lord, who hath hid his face from the house of Jacob, and I will look for him. |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191417: Если иудейское общество утратило надежду на Господа, зато пророк твердо уповает на Него, вопреки своим видимостям, по которым можно бы заключать о том, что Всевышний совершенно расторг Свой завет с Израилем.Albert Barnes: Notes on the Bible - 18348:17: And I will wait upon the Lord - This is the commencement of a new subject. The prophet had closed his former message; but had seen that in regard to the great mass of the nation, his exhortation had been in vain. He now says, that having delivered his message, he would patiently look to God alone. His hope was in him, though the nation looked elsewhere; and though calamities were coming, yet he would still trust in God only.That hideth his face - This is a figurative expression, denoting the withdrawing of his favor and protection. He would leave them, and give them to deserved punishment; compare Job 23:9; Job 13:24; Psa 44:24; Psa 10:1; Psa 104:29. And I will look for him - I will expect aid from him, and will believe that his promises of final protection will yet be fulfilled; compare Hab 2:3 : For the vision is yet for an appointed time, But at the end it shall speak, and not lie: Though it tarry, wait for it; Because it will surely come, it will not tarry. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:17: I will: Isa 25:9, Isa 26:8, Isa 33:2, Isa 64:4; Gen 49:18; Psa 27:14, Psa 33:20, Psa 37:34, Psa 39:7, Psa 40:1; Psa 130:5; Lam 3:25, Lam 3:26; Hos 12:6; Mic 7:7; Hab 2:3; Th1 1:10; Th2 3:5; Heb 10:36-39hideth: Isa 54:8, Isa 59:2, Isa 64:7; Deu 31:17, Deu 31:18, Deu 32:20; Eze 39:23, Eze 39:24; Mic 3:4 I will look: Isa 50:10; Luk 2:38; Heb 9:28 Carl Friedrich Keil and Franz Delitzsch8:17Whilst offering this prayer, and looking for its fulfilment, he waits upon Jehovah. "And I wait upon Jehovah, who hides His face before the house of Jacob, and hope for Him." A time of judgment had now commenced, which would still last a long time; but the word of God was the pledge of Israel's continuance in the midst of it, and of the renewal of Israel's glory afterwards. The prophet would therefore hope for the grace which was now hidden behind the wrath. John Gill8:17 And I will wait upon the Lord,.... Or "for the Lord" (x); for the coming of Christ, the Immanuel, who would be a sanctuary to some, and a stone of stumbling to others, and whose doctrine in the meanwhile would be bound up and sealed; faith in, and expectation of the Messiah's coming, are often signified by waiting for him, Is 25:9,that hideth his face from the house of Jacob; to whom the promise of him was made, from whom he should descend, to whom he should be sent, and whom he would redeem. This is not to be understood of his deserting of his people, and withdrawing his gracious presence from them, to show his displeasure at them, and resentment of their conduct, which is sometimes the sense of this phrase; but as descriptive of Christ before his assumption of human nature, when he was "Deus absconditus", the hidden God, as some render the words in Is 45:15 until he was manifest in the flesh; and which is therefore called his "appearing", Ti2 1:10, and I will look for him; the prophet here speaks in his own person, and in the person of the church who in that, and in succeeding ages, as well as before, were looking by faith for the coming of Christ, and redemption by him, Lk 2:38 though some understand this of Christ, expressing his satisfaction in the few disciples he had among the Jews, and determining to wait for the accomplishment of divine promises hereafter, when he should have a larger number; the Lord for the present hiding his face from the Jewish nation, and giving them to a spirit of judicial blindness; which sense well agrees with what goes before, and follows after. (x) "praestolabor Dominum", Montanus; "expectabo Dominum", V. L. John Wesley8:17 Yet - Yet, notwithstanding this dreadful prophecy concerning the rejection of Israel. Wait - I will cast my care upon him, and expect the accomplishment of his promise, in sending the Messiah, and in conferring upon me and all believing Israelites all his mercies and blessings. Hideth - That now withdraws his favour and blessings, from the people of Israel.Robert Jamieson, A. R. Fausset and David Brown8:17 I--Whatever the rest of the nation may do, I will look to Jehovah alone.that hideth . . . face--though He seems now to withdraw His countenance from Judah (the then representative of "the house of Jacob"). Let us wait and trust in, though we cannot see, Him (Is 50:10; Is 54:8; Hab 2:3; Lk 2:25, Lk 2:38). |
|
8:188:18: Ահաւասիկ ե՛ս եւ մանկունք իմ զոր ետ ինձ Աստուած. եւ եղիցին նշանք եւ արուեստք ՚ի վերայ տանն Իսրայէլի, ՚ի Սաբաւովթ Տեառնէ՝ որ բնակեալ է ՚ի լերին Սիովնի։ Ահաւասիկ ես եւ մանկունք իմ զոր ետ ինձ [121]Աստուած. եւ եղիցին նշանք եւ արուեստք ի վերայ տանն Իսրայելի`` ի Սաբաւովթ Տեառնէ որ բնակեալ է ի լերին Սիոնի:18 Ահաւասիկ ես եւ իմ զաւակները, որ Աստուած ինձ պարգեւեց. եւ Իսրայէլի տան վրայ թող նշաններ ու հրաշքներ լինեն Զօրութիւնների Տիրոջից, որ բնակւում է Սիոն լերան վրայ: 18 Ահաւասիկ ես ու այն զաւակները, որոնք Տէրը ինծի տուաւ, Նշաններ ու սքանչելիքներ ըլլալու Իսրայէլի մէջ՝ Սիօն լեռը բնակող զօրքերու Տէրոջը կողմանէ։ 8:18: Ահաւասիկ ե՛ս եւ մանկունք իմ զոր ետ ինձ Աստուած. եւ եղիցին նշանք եւ արուեստք ՚ի վերայ տանն Իսրայէլի, ՚ի Սաբաւովթ Տեառնէ՝ որ բնակեալ է ՚ի լերին Սիովնի։ 18 Ահաւասիկ ես եւ իմ զաւակները, որ Աստուած ինձ պարգեւեց. եւ Իսրայէլի տան վրայ թող նշաններ ու հրաշքներ լինեն Զօրութիւնների Տիրոջից, որ բնակւում է Սիոն լերան վրայ: 18 Ահաւասիկ ես ու այն զաւակները, որոնք Տէրը ինծի տուաւ, Նշաններ ու սքանչելիքներ ըլլալու Իսրայէլի մէջ՝ Սիօն լեռը բնակող զօրքերու Տէրոջը կողմանէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:188:18 Вот я и дети, которых дал мне Господь, как указания и предзнаменования в Израиле от Господа Саваофа, живущего на горе Сионе. Behold, I and the children whom the LORD hath given me [are] for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion:8:18 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I καὶ και and; even τὰ ο the παιδία παιδεια discipline ἅ ος who; what μοι μοι me ἔδωκεν διδωμι give; deposit ὁ ο the θεός θεος God καὶ και and; even ἔσται ειμι be εἰς εις into; for σημεῖα σημειον sign καὶ και and; even τέρατα τερας omen ἐν εν in τῷ ο the οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel παρὰ παρα from; by κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ὃς ος who; what κατοικεῖ κατοικεω settle ἐν εν in τῷ ο the ὄρει ορος mountain; mount Σιων σιων Siōn; Sion 8:18 הִנֵּ֣ה hinnˈē הִנֵּה behold אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i וְ wᵊ וְ and הַ ha הַ the יְלָדִים֙ yᵊlāḏîm יֶלֶד boy אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָֽתַן־ nˈāṯan- נתן give לִ֣י lˈî לְ to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to אֹתֹ֥ות ʔōṯˌôṯ אֹות sign וּ û וְ and לְ lᵊ לְ to מֹופְתִ֖ים môfᵊṯˌîm מֹופֵת sign בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֵ mē מִן from עִם֙ ʕˌim עִם with יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service הַ ha הַ the שֹּׁכֵ֖ן ššōḵˌēn שׁכן dwell בְּ bᵊ בְּ in הַ֥ר hˌar הַר mountain צִיֹּֽון׃ ס ṣiyyˈôn . s צִיֹּון Zion 8:18. ecce ego et pueri quos mihi dedit Dominus in signum et in portentum Israhelis a Domino exercituum qui habitat in monte SionBehold I and my children, whom the Lord hath given me for a sign, and for a wonder in Israel from the Lord of hosts, who dwelleth in mount Sion. 18. Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion. 8:18 Вот я и дети, которых дал мне Господь, как указания и предзнаменования в Израиле от Господа Саваофа, живущего на горе Сионе. 8:18 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I καὶ και and; even τὰ ο the παιδία παιδεια discipline ἅ ος who; what μοι μοι me ἔδωκεν διδωμι give; deposit ὁ ο the θεός θεος God καὶ και and; even ἔσται ειμι be εἰς εις into; for σημεῖα σημειον sign καὶ και and; even τέρατα τερας omen ἐν εν in τῷ ο the οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel παρὰ παρα from; by κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ὃς ος who; what κατοικεῖ κατοικεω settle ἐν εν in τῷ ο the ὄρει ορος mountain; mount Σιων σιων Siōn; Sion 8:18 הִנֵּ֣ה hinnˈē הִנֵּה behold אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i וְ wᵊ וְ and הַ ha הַ the יְלָדִים֙ yᵊlāḏîm יֶלֶד boy אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָֽתַן־ nˈāṯan- נתן give לִ֣י lˈî לְ to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to אֹתֹ֥ות ʔōṯˌôṯ אֹות sign וּ û וְ and לְ lᵊ לְ to מֹופְתִ֖ים môfᵊṯˌîm מֹופֵת sign בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֵ mē מִן from עִם֙ ʕˌim עִם with יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service הַ ha הַ the שֹּׁכֵ֖ן ššōḵˌēn שׁכן dwell בְּ bᵊ בְּ in הַ֥ר hˌar הַר mountain צִיֹּֽון׃ ס ṣiyyˈôn . s צִיֹּון Zion 8:18. ecce ego et pueri quos mihi dedit Dominus in signum et in portentum Israhelis a Domino exercituum qui habitat in monte Sion ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Behold I and my children, whom the Lord hath given me for a sign, and for a wonder in Israel from the Lord of hosts, who dwelleth in mount Sion. |
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 - 1903-191418: Исаия и его оба сына - все трое своими именами (Бог спасает - остаток спасется - спешит грабеж, ускоряет добычи) служат ясными предуказаниями того, что намерен сделать для Своего народа Сущий: Господь спасет Свой народ.Апостол Павел, как предшествующий стих, так и слова 18: ст.: вот я дети... влагает в уста Мессии, чтобы доказать, что и в Ветхом Завете была мысль о действительном принятии Мессией - Сыном Божиим истинной человеческой плоти (Евр 2:13). Adam Clarke: Commentary on the Bible - 18318:18: Lord of hosts - One MS. reads אלהי צבאות Elohey tsebaoth, God of hosts.Albert Barnes: Notes on the Bible - 18348:18: Behold, I... - By 'signs and wonders,' here, it is meant that they, by the names given them, were intended to teach important lessons to the Jewish people. Their names were significant, and were designed to illustrate some important truth; and especially the prophet here intimates that they were to inculcate the truth in regard to the presence and protection of God, to induce the people to look to him. Thus the name immanuel, 'God with us,' Isa 7:14; and Shear-jashub, 'the remnant shall return,' Isa 7:3, were both significant of the fact that none but God could be the protector of the nation. And in like manner, it is possible that his own name, signifying the salvation of Jehovah, had been given him with such a reference. But at all events, it was a name which would remind them of the truth that he was now inculcating, that salvation was to be found in Yahweh, and that they should look to him. Names of children were often thus emblematic (see Hos 1:1-11); and the prophets themselves were regarded as signs of important events; Eze 24:24; compare the note at Isa 20:3. This passage is quoted with reference to the Messiah in Heb 2:13.Which dwelleth in mount Zion - Mount Zion was the residence of the house of David, or of the court, and it was often used to signify Jerusalem itself. The sense here is, that God was the protector of Jerusalem, or regarded that as his home; see the note at Isa 1:8. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:18: I and the: Isa 8:3, Isa 7:3, Isa 7:16, Isa 53:10; Psa 22:30; Heb 2:13, Heb 2:14for signs: Psa 71:7; Eze 14:8; Zac 3:8; Luk 2:34; Co1 4:9-13; Heb 10:33 which: Isa 12:6, Isa 14:32, Isa 24:23; Ch1 23:25; Psa 9:11; Zac 8:3; Heb 12:22 Carl Friedrich Keil and Franz Delitzsch8:18His home was the future, and to this he was subservient, even with all his house. "Behold, I and the children which Jehovah hath given me for signs and types in Israel, from Jehovah of hosts, who dwelleth upon Mount Zion." He presents himself to the Lord with his children, puts himself and them into His hands. They were Jehovah's gift, and that for a higher purpose than every-day family enjoyment. They subserved the purpose of signs and types in connection with the history of salvation. "Signs and types:" 'oth (sign) was an omen or prognostic (σημεῖον) in word and deed, which pointed to and was the pledge of something future (whether it were in itself miraculous or natural); mopheth was either something miraculous (τέρας) pointing back to a supernatural cause, or a type (τύπος, prodigium = porridigium) which pointed beyond itself to something future and concealed, literally twisted round, i.e., out of the ordinary course, paradoxical, striking, standing out (Arab. aft, ift, res mira, δεινόν τι), from אפת (related to הפך, אבך) = מאפת, like מוסר = מאסר. His children were signs and enigmatical symbols of the future, and that from Jehovah of hosts who dwelt on Zion. In accordance with His counsel (to which the עם in מעם points), He had selected these signs and types: He who could bring to pass the future, which they set forth, as surely as He was Jehovah of hosts, and who would bring it to pass as surely as He had chosen Mount Zion for the scene of His gracious presence upon earth. Shear-yashub and Mahershalal were indeed no less symbols of future wrath than of future grace; but the name of the father (Yesha'hâhu) was an assurance that all the future would issue from Jehovah's salvation, and end in the same. Isaiah and his children were figures and emblems of redemption, opening a way for itself through judgment. The Epistle to the Hebrews (Heb 2:13) quotes these words as the distinct words of Jesus, because the spirit of Jesus was in Isaiah - the spirit of Jesus, which in the midst of this holy family, bound together as it was only to the bands of "the shadow," pointed forward to that church of the New Testament which would be found together by the bands of the true substance. Isaiah, his children, and his wife, who is called "the prophetess" (nebi'ah) not only because she was the wife of the prophet but because she herself possessed the gift of prophecy, and all the believing disciples gathered round this family - these together formed the stock of the church of the Messianic future, on the foundation and soil of the existing massa perdita of Israel. Geneva 15998:18 Behold, I and the (s) children whom the LORD hath given me [are] for signs and for wonders in Israel (t) from the LORD of hosts, who dwelleth in mount Zion.(s) Meaning, them who were willing to hear and obey the word of God whom the world hated, as though they were monsters and not worthy to live. (t) This was a consolation in their troubles, knowing that nothing could come to them, but by the will of the Lord. John Gill8:18 Behold, I, and the children whom the Lord hath given me,.... These are the words of Christ, as is clear from Heb 2:13 who, upon the prophet's declaring his resolution to look and wait for him, presents himself and his children to him, as if he was actually come, or else continues his discourse from the preceding verse; for these are not the words of the prophet, speaking of himself and his natural children, Shearjashub and Mahershalalhashbaz; nor of his spiritual children, his disciples, called sometimes the sons of the prophets; but of Christ, who has a seed, a spiritual offspring, to whom he stands in the relation of a father, Is 9:6 and who are given him of God, in the covenant of grace; for whose sake he partook of flesh and blood, and died to gather them together, being scattered abroad; and redeemed them, that they might receive the adoption of children; and who, being regenerated, believe in him: these were from eternity given unto him, to be his seed and offspring, his spouse, his sheep, his portion, and inheritance; in virtue of which they are brought unto him, and received by him in time in effectual calling; which gift of them to Christ is an instance of the Father's love to him, and of distinguishing grace to them.Are for signs and wonders in Israel; not the prophet and his natural children; though it is true that he himself was for a sign and wonder upon Egypt and Ethiopia, Is 20:3 and his children, Shearjashub and Mahershalalhashbaz, were signs in their very names, as well as actions, of the future deliverance of Judah from its enemies; but Christ and his spiritual children: Christ the Immanuel, the son of the virgin, is "for a sign", given by the Lord himself, even of the same deliverance, Is 7:14 and a sign of the love of God to his people, and of his care of them, and regard unto them; and a sign that should be spoken against, as he was in his person, office, doctrines, and miracles, by the unbelieving Jews, Lk 2:34. and for wonders: his name being wonderful; his person, as God man, wonderful; his love to his people wonderful; his works and actions, doctrines and miracles, life and death, being wonderful; See Gill on Is 9:6 and so his children and people are "for signs and wonders"; they are like Joshua's fellows, men wondered at; see Gill on Zech 3:8; they are a wonder to themselves, that such sinful and unworthy creatures should partake of so much grace; they are a wonder to angels, that they should be chosen, redeemed, and called; and they are a wonder to Christ, who admires his own grace in them; and they are a wonder to the men of the world, a spectacle, a gazingstock to them, and are reproached by them; and all this is from the Lord of hosts, which dwelleth in Mount Zion; Christ, as man and Mediator, is from him, and all that befall him is according to his determination, will, and pleasure; his children, and their being children, and given to him; and whatsoever they have, and whatsoever they meet with, and befall them, is all from the Lord; and this may serve to comfort them, that "the Lord of hosts", of armies in heaven and in earth, is for them, and on their side, and therefore need not fear any that shall be against them; and that he "dwelleth in Mount Zion", the church, which he has chosen for his rest, and where he will dwell for ever, and so will never leave nor forsake his people. John Wesley8:18 Behold - These words are literally spoken by Isaiah concerning himself, but mystically concerning Christ; and therefore they are fitly ascribed to Christ, Heb 2:13. The children - His spiritual children, whom he had either begotten or brought up by his ministry. Wonders - Are a gazing flock, for our folly in believing God's promises. From the Lord - Which comes to pass by the wise providence of God. Zion - Where the temple now was, and where the Messiah was to set up his kingdom.Robert Jamieson, A. R. Fausset and David Brown8:18 I and the children--Isaiah means "salvation of Jehovah"; His children's names, also (Is 7:3, Is 7:14; Is 8:3), were "signs" suggestive of the coming and final deliverance.wonders--that is, symbols of the future (Is 20:3; Zech 3:8). "Behold I . . . me" is quoted in Heb 2:13 to prove the manhood of the Messiah. This is the main and ultimate fulfilment of the prophecy; its temporary meaning is applied to Ahaz' time. Isaiah typically, in Is 8:17-18, personates Messiah, who is at once "Father" and "Son," Isaiah and Immanuel, "Child" and "Mighty God," and is therefore called here a "wonder," as in Is 9:6, "Wonderful." Hence in Heb 2:13, believers are called His "children"; but in Is 8:11-12, His "brethren." On "the Lord hath given me," see Jn 6:37, Jn 6:39; Jn 10:29; Jn 17:12. which dwelleth in . . . Zion--and will therefore protect Jerusalem. |
|
8:198:19: Եւ եթէ ասիցեն ցձեզ. Խնդրեցէ՛ք զվհուկս եւ զգետնակոչս եւ զրախօսս, եւ զորովայնակոչս. ո՛չ իբրեւ զազգ ոք որ յԱստուծոյ իւրմէ խնդրիցէ։ Զի՞նչ խնդրիցեն վասն կենդանեաց ՚ի մեռելոց անտի. Եւ եթէ ասիցեն ցձեզ. Խնդրեցէք զվհուկս եւ զգետնակոչս եւ զզրախօսս եւ զորովայնակոչս, [122]ոչ իբրեւ զազգ ոք որ`` յԱստուծոյ իւրմէ խնդրիցէ. զի՞նչ խնդրիցեն վասն կենդանեաց ի մեռելոց անտի:19 Եւ եթէ ձեզ ասեն, թէ՝ “Հարցրէ՛ք վհուկներին ու մեռելահարցուկներին, նանրախօսներին ու որովայնախօսներին”, այն ժամանակ ասացէ՛ք. “Մի՞թէ որեւէ ժողովուրդ իր Աստծուն չպիտի դիմի, ողջերի համար մեռածների՞ն պիտի հարցնեն: 19 Ու երբ ձեզի ըսեն թէ՝«Շշնջող ու քրթմնջող վհուկներուն Եւ նշանագէտներուն հարցուցէք»,Այն ատեն ըսէք թէ Ժողովուրդը իր Աստուծոյն պիտի չհարցնէ՞.Կենդանիներուն համար մեռածներո՞ւն պիտի հարցնէ։ 8:19: Եւ եթէ ասիցեն ցձեզ. Խնդրեցէ՛ք զվհուկս եւ զգետնակոչս եւ զրախօսս, եւ զորովայնակոչս. ո՛չ իբրեւ զազգ ոք որ յԱստուծոյ իւրմէ խնդրիցէ։ Զի՞նչ խնդրիցեն վասն կենդանեաց ՚ի մեռելոց անտի. 19 Եւ եթէ ձեզ ասեն, թէ՝ “Հարցրէ՛ք վհուկներին ու մեռելահարցուկներին, նանրախօսներին ու որովայնախօսներին”, այն ժամանակ ասացէ՛ք. “Մի՞թէ որեւէ ժողովուրդ իր Աստծուն չպիտի դիմի, ողջերի համար մեռածների՞ն պիտի հարցնեն: 19 Ու երբ ձեզի ըսեն թէ՝«Շշնջող ու քրթմնջող վհուկներուն Եւ նշանագէտներուն հարցուցէք»,Այն ատեն ըսէք թէ Ժողովուրդը իր Աստուծոյն պիտի չհարցնէ՞.Կենդանիներուն համար մեռածներո՞ւն պիտի հարցնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:198:19 И когда скажут вам: обратитесь к вызывателям умерших и к чародеям, к шептунам и чревовещателям, тогда отвечайте: не должен ли народ обращаться к своему Богу? спрашивают ли мертвых о живых? And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead:8:19 καὶ και and; even ἐὰν εαν and if; unless εἴπωσιν επω say; speak πρὸς προς to; toward ὑμᾶς υμας you ζητήσατε ζητεω seek; desire τοὺς ο the ἀπὸ απο from; away τῆς ο the γῆς γη earth; land φωνοῦντας φωνεω call; crow καὶ και and; even τοὺς ο the ἐγγαστριμύθους εγγαστριμυθος the κενολογοῦντας κενολογεω who; what ἐκ εκ from; out of τῆς ο the κοιλίας κοιλια insides; womb φωνοῦσιν φωνεω call; crow οὐκ ου not ἔθνος εθνος nation; caste πρὸς προς to; toward θεὸν θεος God αὐτοῦ αυτος he; him τί τις.1 who?; what? ἐκζητοῦσιν εκζητεω seek out / thoroughly περὶ περι about; around τῶν ο the ζώντων ζαω live; alive τοὺς ο the νεκρούς νεκρος dead 8:19 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יֹאמְר֣וּ yōmᵊrˈû אמר say אֲלֵיכֶ֗ם ʔᵃlêḵˈem אֶל to דִּרְשׁ֤וּ diršˈû דרשׁ inquire אֶל־ ʔel- אֶל to הָ hā הַ the אֹבֹות֙ ʔōvôṯ אֹוב spirit of dead וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the יִּדְּעֹנִ֔ים yyiddᵊʕōnˈîm יִדְּעֹנִי soothsayer הַֽ hˈa הַ the מְצַפְצְפִ֖ים mᵊṣafṣᵊfˌîm צפף whisper וְ wᵊ וְ and הַ ha הַ the מַּהְגִּ֑ים mmahgˈîm הגה mutter הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not עַם֙ ʕˌam עַם people אֶל־ ʔel- אֶל to אֱלֹהָ֣יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) יִדְרֹ֔שׁ yiḏrˈōš דרשׁ inquire בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance הַ ha הַ the חַיִּ֖ים ḥayyˌîm חַי alive אֶל־ ʔel- אֶל to הַ ha הַ the מֵּתִֽים׃ mmēṯˈîm מות die 8:19. et cum dixerint ad vos quaerite a pythonibus et a divinis qui stridunt in incantationibus suis numquid non populus a Deo suo requirit pro vivis a mortuisAnd when they shall say to you: Seek of pythons, and of diviners, who mutter in their enchantments: should not the people seek of their God, for the living of the dead? 19. And when they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living unto the dead? 8:19 И когда скажут вам: обратитесь к вызывателям умерших и к чародеям, к шептунам и чревовещателям, тогда отвечайте: не должен ли народ обращаться к своему Богу? спрашивают ли мертвых о живых? 8:19 καὶ και and; even ἐὰν εαν and if; unless εἴπωσιν επω say; speak πρὸς προς to; toward ὑμᾶς υμας you ζητήσατε ζητεω seek; desire τοὺς ο the ἀπὸ απο from; away τῆς ο the γῆς γη earth; land φωνοῦντας φωνεω call; crow καὶ και and; even τοὺς ο the ἐγγαστριμύθους εγγαστριμυθος the κενολογοῦντας κενολογεω who; what ἐκ εκ from; out of τῆς ο the κοιλίας κοιλια insides; womb φωνοῦσιν φωνεω call; crow οὐκ ου not ἔθνος εθνος nation; caste πρὸς προς to; toward θεὸν θεος God αὐτοῦ αυτος he; him τί τις.1 who?; what? ἐκζητοῦσιν εκζητεω seek out / thoroughly περὶ περι about; around τῶν ο the ζώντων ζαω live; alive τοὺς ο the νεκρούς νεκρος dead 8:19 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יֹאמְר֣וּ yōmᵊrˈû אמר say אֲלֵיכֶ֗ם ʔᵃlêḵˈem אֶל to דִּרְשׁ֤וּ diršˈû דרשׁ inquire אֶל־ ʔel- אֶל to הָ hā הַ the אֹבֹות֙ ʔōvôṯ אֹוב spirit of dead וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the יִּדְּעֹנִ֔ים yyiddᵊʕōnˈîm יִדְּעֹנִי soothsayer הַֽ hˈa הַ the מְצַפְצְפִ֖ים mᵊṣafṣᵊfˌîm צפף whisper וְ wᵊ וְ and הַ ha הַ the מַּהְגִּ֑ים mmahgˈîm הגה mutter הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not עַם֙ ʕˌam עַם people אֶל־ ʔel- אֶל to אֱלֹהָ֣יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) יִדְרֹ֔שׁ yiḏrˈōš דרשׁ inquire בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance הַ ha הַ the חַיִּ֖ים ḥayyˌîm חַי alive אֶל־ ʔel- אֶל to הַ ha הַ the מֵּתִֽים׃ mmēṯˈîm מות die 8:19. et cum dixerint ad vos quaerite a pythonibus et a divinis qui stridunt in incantationibus suis numquid non populus a Deo suo requirit pro vivis a mortuis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And when they shall say to you: Seek of pythons, and of diviners, who mutter in their enchantments: should not the people seek of their God, for the living of the dead? |
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 - 1903-191419: Этих знамений довольно для верующего. Ни к чему посему обращаться к разного рода гадателям за справками о будущем!Вызыватели умерших - по евр. haovot, т. е. люди, которые заявляют, что они медиумы, через которых можно получить ответ от кого-либо из умерших. Такова была, напр., волшебница из Аэндора (1: Цар 28:7). Чародеи - по евр. hajidenim (от глаг. jada - знать), по нашему знахари или волхвы (ср. Лев 20:27; Втор 18:11). Как определения к обоим этим терминам, прибавлены слова: издающие писк и бормочущие. Первое слово указывает на писк мышонка в тишине или на чириканье птички и обозначает едва слышный, тонкий, как у птицы, голос говорящего, от лица умершего, медиума. Второе - на глухоту голоса, какую старались придать своей речи те же вызыватели умерших. Отвечайте - этого слова нет в евр. тексте. Adam Clarke: Commentary on the Bible - 18318:19: Should not a people seek "Should they seek" - After ידרש yidrosh, the Septuagint, repeating the word, read הידרש hayidrosh: Ουκ εθνος προς Θεον αυτου εκζητησουσι; τι εκζητησουσι περι των ζωντων τους νεκρους; Should not a nation seek unto its God? Why should you seek unto the dead concerning the living? and this repetition of the verb seems necessary to the sense; and, as Procopius on the place observes, it strongly expresses the prophet's indignation at their folly.Albert Barnes: Notes on the Bible - 18348:19: And when they shall say - When the people, instead of putting confidence in God, shall propose to apply to necromancers. In the time of Ahaz the people were, as they were often, much inclined to idolatry; Kg2 16:10. In their troubles and embarrassments, instead of looking to Yahweh, they imitated the example of surrounding nations, and applied for relief to those who professed to be able to hold converse with spirits. That it was common for idolatrous people to seek direction from those who professed that they had the power of divining, is well known; see Isa 19:3; Isa 29:4. It was expressly forbidden to the Jews to have recourse to those who made such professions; Lev 20:6; Deu 18:10-11. Yet, notwithstanding this express command, it is evident that it was no uncommon thing for the Jews to make application for such instructions; see the case of Saul, who made application to the woman of Endor, who professed to have a familiar spirit, in 1 Sam. 28:7-25. Among pagan nations, nothing was more common than for persons to profess to have contact with spirits, and to be under the influence of their inspiration. The oracle at Delphi, of this nature, was celebrated throughout Greece, and throughout the world. Kings and princes, warriors and nations, sought of the priestess who presided there, responses in undertaking any important enterprise, and were guided by her instructions; see the Travels of Anacharsis, vol. ii. 376ff.Seek unto - Apply to for direction. That hath familiar spirits - Hebrew, אבות 'obô th. The word 'familiar,' applied to spirit, is supposed to have been used by our translators to imply that they were attended by an invisible spirit that was subject to their call, or that would inspire them when they sought his direction. The Hebrew word is used to denote a necromancer, a conjuror; particularly one who was supposed to have power to call up the dead, to learn Of them respecting future events; see Sa1 28:7-19; Deu 18:11. The word is most commonly applied to women; as it was almost entirely confined to women to profess this power; Lev 19:31; Lev 20:6; 1 Sam. 28. The idea was, that they could call up the spirits of the dead who were supposed to have seen objects invisible to the living, and who could, therefore, inform them in regard to things which mortals on earth could not see. The Vulgate renders this by 'Pythons and diviners.' A Python, among the Greeks and Romans, denoted one that had the spirit of prophesying, and was particularly applied to the priestess of Apollo at Delphi. The Septuagint renders the place thus: 'And if they say to you, Seek the "ventriloquists," ἐγγαστριμύθους engastrimuthous, and those speaking from the earth, and speaking vain things, who speak from the belly,' οἵ ἐκ τῆς κοιλίας φωνοῦσιν hoi ek tē s koilias phō nousin. From this it is evident, that the art of the ventriloquist, so well known now, was known then; and it is highly probable that the secret of the art of soothsayers consisted very much in being able to throw the voice, with various modifications, into different places, so that it would seem to come from a grave, or from an image of a dead person, that was made to appear at the proper time. And unto wizards - The word used here - ידענים yidde‛ ô nı̂ ym - is derived from the verb ידע yâ da‛ to know; and means a wise man, a soothsayer, a magician, or one possessed with a spirit of divination. The arts of the magician, or soothsayer, were often the arts of one skilled in natural magic; acquainted somewhat with the laws of chemistry; and able, therefore, to produce appearances among an ignorant people that would surprise them; see Brewster's Natural Magic, where this art is fully explained. That peep - This word is properly used of young birds, and means to chirp, to pip; and also to make a small noise by the gentle opening of the mouth. It is then applied to the gentle whispering which the ancients ascribed to departed spirits; the small, low, shrill voice which they were supposed to use, and which, probably, those attempted to imitate who claimed the power of raising them to the earth. It was believed among all the ancient nations, that departed spirits did not speak out openly and clearly, but with an indistinct, low, gentle, suppressed voice. Thus, in Virgil: - Pars tollere vocem Exiguam. AEneid, vi. 492. - gemitus lachrymabilis imo Auditur tumulo, et vox reddita ferter ad aures. AEneid, iii. 39. Thus Horace: Umbrae cum Sagana resonarint triste et acutum. Sat. lib i. 8, 40. Thus Homer, speaking of the shade or spirit of Patroclus, says that it went with a whizzing sound: ̓Ωχετο τετριγυῖα Ǒ cheto tetriguia. - Iliad, ψ- 101. He said, and with his longing arms essay'd In vain to grasp the visionary shade; Like a thin smoke he sees the spirit fly And hears a feeble, lamentable cry. This night my friend, so late in battle lost, Stood at my side a pensive, plaintive ghost. Pope. So, also, Lucian says of the infernal regions, 'The whizzing shades of the dead fly around us;' see Gesenius in loc. and Rosenmuller; also Bochart's Hieroz., Part i. B. iii. ch. ii. p. 731. And that mutter - The word used here - הגה hâ gâ h - usually means to meditate, to consider; and then to speak, to utter. It also means to sigh, to mourn, Jer 48:31; Isa 16:7; to coo, as a dove, Isa 37:14; Isa 59:11; and then to roar like a lion; not the loud roar, but the grumbling, the suppressed roar (Bochart); Isa 31:4. The idea here is, probably, that of gently sighing, or mourning - uttering feeble, plaintive lamentations or sighs, as departed shades were supposed to do; and this was; probably, imitated by necromancers. By thus feigning that they conversed with the dead, they imposed on the ignorant populace, and led them to suppose that they had supernatural powers. Should not a people seek ... - Is it not proper that a people should inquire of the God that is worshipped, in order to be directed in perplexing and embarrassing events? Some have understood this to be a question of the idolaters, asking whether it was not right and proper for a people to seek counsel of those whom they worshipped as God. I understand it, however, as a question asked by the prophet, and as the language of strong and severe rebulge. 'You are seeking to idols, to the necromancers, and to the dead, But Yahweh is your God. And should not a people so signally favored, a people under his special care, apply to him, and seek his direction?' For the living - On account of the affairs of the living. To ascertain what will be their lot, what is their duty, or what will occur to them. To the dead - The necromancers pretended to have contact with the spirits of the dead. The prophet strongly exposes the absurdity of this. What could the dead know of this? How could they declare the future events respecting the living? Where was this authorized? People should seek God - the living God - and not pretend to hold consultation with the dead. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:19: Seek: Isa 19:3; Lev 20:6; Deu 18:11; Sa1 28:8; Ch1 10:13; Ch2 33:6that peep: Isa 29:4 should not: Sa1 28:16; Kg2 1:3; Pe2 2:1 for the living: Psa 106:28; Jer 10:10; Th1 1:9 Carl Friedrich Keil and Franz Delitzsch8:19Tit is to this ecclesiola in ecclesia that the prophet's admonition is addressed. "And when they shall say to you, Inquire of the necromancers, and of the soothsayers that chirp and whisper:-Should not a people inquire of its God? for the living to the dead?" The appeal is supposed to be made by Judaeans of the existing stamp; for we know from Is 2:6; Is 3:2-3, that all kinds of heathen superstitions had found their way into Jerusalem, and were practised there as a trade. The persons into whose mouths the answer is put by the prophet (we may supply before Is 8:19, "Thus shall ye say to them;" cf., Jer 10:11), are his own children and disciples. The circumstances of the times were very critical; and the people were applying to wizards to throw light upon the dark future. 'Ob signified primarily the spirit of witchcraft, then the possessor of such a spirit (equivalent to Baal ob), more especially the necromancer. Yidd‛oni, on the other hand, signified primarily the possessor of a prophesying or soothsaying spirit (πύθων or πνεῦμα τοῦ πύθωνος), Syr. yodūa‛ (after the intensive from pâ‛ul with immutable vowels), and then the soothsaying spirit itself (Lev 20:27), which was properly called yiddâ'ōn (the much knowing), like δαίμων, which, according to Plato, is equivalent to δαήμων. These people, who are designated by the lxx, both here and elsewhere, as ἐγγαστρόμυθοι, i.e., ventriloquists, imitated the chirping of bats, which was supposed to proceed from the shadows of Hades, and uttered their magical formulas in a whispering tone. (Note: The Mishnah Sanhedrin 65a gives this definition: "Baal'ob is a python, i.e., a soothsayer ('with a spirit of divination'), who speaks from his arm-pit; yidd‛oni, a man who speaks with his mouth." The baal ob, so far as he had to do with the bones of the dead, is called in the Talmud obâ temayya', e.g., the witch of Endor (b. Sabbath 152b). On the history of the etymological explanation of the word, see Bttcher, de inferis, 205-217. If 'ob, a skin or leather bottle, is a word from the same root (rendered "bellows" by the lxx at Job 32:19), as it apparently is, it may be applied to a bottle as a thing which swells or can be blown out, and to a wizard of spirit of incantation on account of this puffing and gasping. The explanation "le revenant," from אוּב = Arab. âba, to return, has only a very weak support in the proper name איוב = avvâb (the penitent, returning again and again to God: see again at Is 29:4).) What an unnatural thing, for the people of Jehovah to go and inquire, not of their won God, but of such heathenish and demoniacal deceivers and victims as these (dârash 'el, to go and inquire of a person, Is 11:10, synonymous with shâ'ar b', 1Kings 28:6)! What blindness, to consult the dead in the interests of the living! By "the dead" (hammēthim) we are not to understand "the idols" in this passage, as in Ps 106:28, but the departed, as Deut 18:11 (cf., 1 Sam 28) clearly proves; and בּעד is not to be taken, either here or elsewhere, as equivalent to tachath ("instead of"), as Knobel supposes, but, as in Jer 21:2 and other passages, as signifying "for the benefit of." Necromancy, which makes the dead the instructors of the living, is a most gloomy deception. Geneva 15998:19 And when they shall say to you, Seek to them that are mediums, and to wizards that peep, and that mutter: (u) should not a people seek to their God? for the (x) living to the dead?(u) Answer the wicked thus, should not God's people seek comfort only from him? (x) That is, will they refuse to be taught by the prophet, who is the mouth of God, and seek help from the dead, which is the illusion of Satan? John Gill8:19 And when they shall say unto you,.... These are the words of Christ continued, as making his appearance in Israel; and are an address to his people among them, even to his children, disciples, and followers, advising them what they should do, when those among whom they dwelt should press them toseek unto them that have familiar spirits, and unto wizards, that peep, and that mutter; meaning the Scribes and Pharisees, the doctors among the Jews, who sat in Moses's chair, and who were very much given to sorcery, and the magic art, and used enchantments, which were performed by "muttering"; hence we read of muttering over a wound for the healing of it; and muttering over serpents and scorpions at the driving of them away (y); and of such a Rabbi muttering in the name of such an one (z); and of such and such a doctor skilled in wonders or miraculous operations: See Gill on Mt 24:24 yea, even such as were chosen into the sanhedrim, or great council, were to be skilled in the arts of soothsayers, diviners, and wizards, and the like, that they might know how to judge them (a); now the Jews would have had the disciples of Christ to have applied to these men to direct their judgments in religious affairs, and be determined by them concerning the Messiah and other things: should not a people seek unto their God? "to" Christ, who is the Lord God omniscient and omnipotent, who knows all things, and whose name is called Wonderful, Counsellor, the Angel of the great council; and who is able to give the best counsel and direction in matters of moment and consequence, and able to do everything for his people they stand in need of; and who being present with them, God manifest in the flesh, it would be egregious folly to apply to any other, and especially such as are here described; see Jn 6:68, for the living to the dead? that is, should men seek to such who are no other than dead men, for the sake or on the account of such who are living? The disciples of Christ, the children that God had given him, were quickened and made alive by the grace of God, had principles of grace and spiritual life implanted in them, had passed from death to life, lived by faith on Christ, lived holy lives, and were heirs of eternal life; and therefore it does not become them, nor any of them, to consult persons dead in trespasses and sins, who knew no more, and were no more capable of judging of spiritual things, than dead men are. See 1Cor 2:14. (y) T. Bab. Sanhedrin, fol. 101. 1. (z) T. Hieros. Avoda Zara, fol. 40. 4. (a) Maimon. Hilchot Sanhedrin, c. 2. sect. 1. John Wesley8:19 And when they - The Israelites, who are fallen from God, into superstition and idolatry. You - My children, whom the prophet arms against the common temptation. Mutter - That speak with a low voice, as these two words signify, which they affected to do, speaking rather inwardly in their bellies, than audibly with their mouths. Should not - This answer the prophet puts into their mouths, doth not every nation, in cases of difficulty, seek to their gods? Much more should we do so, that have the only true God for our God. For the living - That is, for living men to enquire of the living God, is proper and reasonable; but it is highly absurd for them to forsake him, and to seek dead idols, either to the images, or to the spirits of dead men, which are supposed to speak in them.Robert Jamieson, A. R. Fausset and David Brown8:19 Seek unto--Consult in your national difficulties.them . . . familiar spirits--necromancers, spirit charmers. So Saul, when he had forsaken God (1Kings 28:7, &c.), consulted the witch of En-dor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (4Kings 16:3-4, 4Kings 16:10). He copied the soothsaying as he did the idolatrous "altar" of Damascus (compare Lev 20:6, which forbids it, Is 19:3). wizards--men claiming supernatural knowledge; from the old English, "to wit," that is, know. peep--rather "chirp faintly," as young birds do; this sound was generally ascribed to departed spirits; by ventriloquism the soothsayers caused a low sound to proceed as from a grave, or dead person. Hence the Septuagint renders the Hebrew for "necromancers" here "ventriloquists" (compare Is 29:4). mutter--moan. should not, &c.--The answer which Isaiah recommends to be given to those advising to have recourse to necromancers. for the living, &c.--"should one, for the safety of the living, seek unto (consult) the dead?" [GESENIUS]. LOWTH renders it, "In place of (consulting) the living, should one consult the dead?" |
|
8:208:20: զի զօրէնս յօգնականութիւն ետ. զի ասիցեն թէ ո՛չ իբրեւ զբանս զայս, վասն որոյ չի՛ք կաշառս տալ վասն նորա[9674]։ [9674] Ոմանք. Յօգնութիւն ետ... չիք կաշառեալ վասն նորա։ [123]զի զօրէնս յօգնականութիւն ետ. զի ասիցեն թէ ոչ իբրեւ զբանս զայս, վասն որոյ չիք կաշառս տալ վասն նորա:20 Չէ՞ որ օրէնքը տուեց՝ օգնութեան համար, որպէսզի ասեն, թէ սրանք այն խօսքերը չեն, որոնց համար պէտք է կաշառք տալ”: 20 Օրէնքին ու վկայութեանը թող հարցնեն, Եթէ այս խօսքին համեմատ չխօսին, Անոնք ամենեւին լոյս չունին։ 8:20: զի զօրէնս յօգնականութիւն ետ. զի ասիցեն թէ ո՛չ իբրեւ զբանս զայս, վասն որոյ չի՛ք կաշառս տալ վասն նորա[9674]։ [9674] Ոմանք. Յօգնութիւն ետ... չիք կաշառեալ վասն նորա։ 20 Չէ՞ որ օրէնքը տուեց՝ օգնութեան համար, որպէսզի ասեն, թէ սրանք այն խօսքերը չեն, որոնց համար պէտք է կաշառք տալ”: 20 Օրէնքին ու վկայութեանը թող հարցնեն, Եթէ այս խօսքին համեմատ չխօսին, Անոնք ամենեւին լոյս չունին։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:208:20 {Обращайтесь} к закону и откровению. Если они не говорят, как это слово, то нет в них света. To the law and to the testimony: if they speak not according to this word, [it is] because [there is] no light in them:8:20 νόμον νομος.1 law γὰρ γαρ for εἰς εις into; for βοήθειαν βοηθεια help ἔδωκεν διδωμι give; deposit ἵνα ινα so; that εἴπωσιν επω say; speak οὐχ ου not ὡς ως.1 as; how τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he περὶ περι about; around οὗ ος who; what οὐκ ου not ἔστιν ειμι be δῶρα δωρον present δοῦναι διδωμι give; deposit περὶ περι about; around αὐτοῦ αυτος he; him 8:20 לְ lᵊ לְ to תֹורָ֖ה ṯôrˌā תֹּורָה instruction וְ wᵊ וְ and לִ li לְ to תְעוּדָ֑ה ṯᵊʕûḏˈā תְּעוּדָה attestation אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not יֹֽאמְרוּ֙ yˈōmᵊrû אמר say כַּ ka כְּ as † הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֵֽין־ ʔˈên- אַיִן [NEG] לֹ֖ו lˌô לְ to שָֽׁחַר׃ šˈāḥar שַׁחַר dawn 8:20. ad legem magis et ad testimonium quod si non dixerint iuxta verbum hoc non erit eis matutina luxTo the law rather, and to the testimony. And if they speak not according to this word, they shall not have the morning light. 20. To the law and to the testimony! if they speak not according to this word, surely there is no morning for them. 8:20 {Обращайтесь} к закону и откровению. Если они не говорят, как это слово, то нет в них света. 8:20 νόμον νομος.1 law γὰρ γαρ for εἰς εις into; for βοήθειαν βοηθεια help ἔδωκεν διδωμι give; deposit ἵνα ινα so; that εἴπωσιν επω say; speak οὐχ ου not ὡς ως.1 as; how τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he περὶ περι about; around οὗ ος who; what οὐκ ου not ἔστιν ειμι be δῶρα δωρον present δοῦναι διδωμι give; deposit περὶ περι about; around αὐτοῦ αυτος he; him 8:20 לְ lᵊ לְ to תֹורָ֖ה ṯôrˌā תֹּורָה instruction וְ wᵊ וְ and לִ li לְ to תְעוּדָ֑ה ṯᵊʕûḏˈā תְּעוּדָה attestation אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not יֹֽאמְרוּ֙ yˈōmᵊrû אמר say כַּ ka כְּ as † הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֵֽין־ ʔˈên- אַיִן [NEG] לֹ֖ו lˌô לְ to שָֽׁחַר׃ šˈāḥar שַׁחַר dawn 8:20. ad legem magis et ad testimonium quod si non dixerint iuxta verbum hoc non erit eis matutina lux ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ To the law rather, and to the testimony. And if they speak not according to this word, they shall not have the morning light. |
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 - 1903-191420: Первые слова этого стиха составляют собою дополнение к глаголу предшествующего стиха и оба стиха, согласнее с контекстом речи, могут быть переведены так: А между тем вам будут говорить: "посоветуйтесь с вызывателями умерших и с вещунами, которые пищат и бормочут. Народу не следует ли советоваться со своими богами (ср. Ион 1:5) и с мертвыми по вопросу, интересующему живых, для того, чтобы получить научение и свидетельство?" Конечно, это именно будут говорить, - но в них нет ясных понятий (света).Adam Clarke: Commentary on the Bible - 18318:20: To the law and to the testimony "Unto the command, and unto the testimony" - "Is not תעודה teudah here the attested prophecy, Isa 8:1-4? and perhaps תורה torah the command, Isa 8:11-15? for it means sometimes a particular, and even a human, command; see Pro 6:20, and Pro 7:1, Pro 7:2, where it is ordered to be hid, that is, secretly kept." - Abp. Secker. So Deschamps, in his translation, or rather paraphrase, understands it: "Tenons nous a l'instrument authentique mis en depot par ordre du Seigneur," "Let us stick to the authentic instrument, laid up by the command of the Lord." If this be right, the sixteenth verse must be understood in the same manner.Because there is no light in them "In which there is no obscurity" - שחר shachor, as an adjective, frequently signifies dark, obscure; and the noun שחר shachar signifies darkness, gloominess, Joe 2:2, if we may judge by the context: - "A day of darkness and obscurity; Of cloud, and of thick vapor; As the gloom spread upon the mountains: A people mighty and numerous." Where the gloom, שחר shachar, seems to be the same with the cloud and thick vapor mentioned in the line preceding. See Lam 4:8, and Job 30:30. See this meaning of the word שחר shachar well supported in Christ. Muller. Sat. Observat. Philippians p. 53, Lugd. Bat. 1752. The morning seems to have been an idea wholly incongruous in the passage of Joel; and in this of Isaiah the words in which there is no morning (for so it ought to be rendered if שחר shachar in this place signifies, according to its usual sense, morning) seem to give no meaning at all. "It is because there is no light in them," says our translation. If there be any sense in these words, it is not the sense of the original; which cannot justly be so translated. Qui n'a rien d'obscur, "which has no obscurity." - Deschamps. The reading of the Septuagint and Syriac, שחד shochad, gift, affords no assistance towards the clearing up of any of this difficult place. R. D. Kimchi says this was the form of an oath: "By the law and by the testimony such and such things are so." Now if they had sworn this falsely, it is because there is no light, no illumination, שחר shachar, no scruple of conscience, in them. Albert Barnes: Notes on the Bible - 18348:20: To the law ... - To the Rev_elation which God has given. This is a solemn call of the prophet to try everything by the Rev_ealed will of God; see Isa 8:16.If they speak not - If the necromancers - those that pretended to have contact with the dead. According to this word - According to what God has Rev_ealed. By this standard all their pretended Rev_elations were to be tried. By this standard all doctrines are still to be tried. It is because - There has been a great variety of criticism upon this verse, but our translation expresses, probably, the true idea. The word rendered here 'because,' אשׁר 'ă sher, commonly denotes 'which;' but it seems here to be used in the sense of the Syriac? "Dolath," or the Greek ὅτι hoti. No light - Margin, 'Morning.' Hebrew שׁחר shā char. The word usually means the morning light; the mingled light and darkness of the aurora; daybreak. It is an emblem of advancing knowledge, and perhaps, also, of prosperity or happiness after calamity, as the break of day succeeds the dark night. The meaning here may be, 'If their teachings do not accord with the law and the testimony, it is proof that they are totally ignorant, without even the twilight of true knowledge; that it is total darkness with them.' Or it may mean, 'If they do not speak according to this word, then no dawn will arise, that is, no prosperity will smile upon this people.' - Gesenius. Lowth understands it of obscurity, darkness: 'If they speak not according to this word, In which there is no obscurity.' But there is no evidence that the word is ever used in this sense. Others suppose that the Arabic sense of the word is to be retained here, deception, or magic. 'If they speak not according to this oracle, in which there is no deception.' But the word is not used in this sense in the Hebrew. The meaning is, probably, this: 'The law of God is the standard by which all professed communications from the invisible world are to be tested. If the necromancers deliver a doctrine which is not sustained by that, and not in accordance with the prophetic communications, it shows that they are in utter ignorance. There is not even the glimmering of the morning twilight; all is total night, and error, and obscurity with them, and they are not to be followed.' R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:20: the law: Isa 8:16; Luk 10:26, Luk 16:29-31; Joh 5:39, Joh 5:46, Joh 5:47; Act 17:11; Gal. 3:8-29; Gal 4:21, Gal 4:22; Ti2 3:15-17; Pe2 1:19it is: Isa 30:8-11; Psa 19:7, Psa 19:8, Psa 119:130; Jer 8:9; Mic 3:6; Mat 6:23, Mat 22:29; Mar 7:7-9; Rom 1:22; Pe2 1:9 light: Heb. morning, Pro 4:18; Hos 6:3; Mal 4:2; Pe2 1:19 Carl Friedrich Keil and Franz Delitzsch8:20In opposition to such a falling away to wretched superstition, the watchword of the prophet and his supporters is this. "To the teaching of God (thorah, Gotteslehre), and to the testimony! If they do not accord with this word, they are a people for whom no morning dawns." The summons, "to the teaching and to the testimony" (namely, to those which Jehovah gave through His prophet, Is 8:17), takes the form of a watchword in time of battle (Judg 7:18). With this construction the following אם־לא (which Knobel understands interrogatively, "Should not they speak so, who, etc.?" and Luzzatto as an oath, as in Ps 131:2, "Surely they say such words as have no dawn in them") has, at any rate, all the presumption of a conditional signification. Whoever had not this watchword would be regarded as the enemy of Jehovah, and suffer the fate of such a man. This is, to all appearance, the meaning of the apodosis שׁהר אין־לו אשׁר. Luther has given the meaning correctly, "If they do not say this, they will not have the morning dawn;" or, according to his earlier and equally good rendering, "They shall never overtake the morning light," literally, "They are those to whom no dawn arises." The use of the plural in the hypothetical protasis, and the singular in the apodosis, is an intentional and significant change. All the several individuals who did not adhere to the revelation made by Jehovah through His prophet, formed one corrupt mass, which would remain in hopeless darkness. אשׁר is used in the same sense as in Is 5:28 and 2Kings 2:4, and possibly also as in 1Kings 15:20, instead of the more usual כּי, when used in the affirmative sense which springs in both particles out of the confirmative (namque and quoniam): Truly they have no morning dawn to expect. (Note: Strangely enough, Is 8:19 and Is 8:20 are described in Lev. Rabba, ch. xv, as words of the prophet Hosea incorporated in the book of Isaiah.) Geneva 15998:20 To the (y) law and to the testimony: if they speak not according to this word, [it is] because [there is] no (z) light in them.(y) Seek remedy in the word of God, where his will is declared. (z) They have no knowledge but are blind leaders of the blind. John Gill8:20 To the law, and to the testimony,.... Kimchi takes this to be an oath, "by the law, and by the testimony", it is so and so; but Aben Ezra observes there is no instance of this kind in Scripture; it is a direction of Christ's to his disciples, to attend to the writings of Moses and the prophets, to search the Scriptures, as in Jn 5:39 and particularly what is before said in this prophecy concerning himself, the same is meant as on Is 8:16.if they speak not according to this word; this sure word of prophecy, to which men do well to take heed, as to a light shining in a dark place, it being the rule of faith and practice, a lamp to the feet, and a light to the path: Tit is because there is no light in them; that is, in them that speak not according to it, meaning the Scribes and Pharisees; who, rejecting the written word, set up the traditions of the elders above it, and taught the people to walk according to them; and so were, as our Lord says, "blind leaders of the blind", Mt 15:14 or the words may be read, "if not"; if they will not regard the Scriptures, and the evangelical doctrine in them, and the testimony they give concerning Christ; "let them speak according to this word"; or instruction, and counsel, they have from the Scribes and Pharisees: "in which there is no light" (b); but the darkness of ignorance, infidelity, superstition, and will worship; or "no morning"; but a night of Jewish darkness, even though the sun of righteousness was risen, and the dayspring from on high had visited the earth; yet they had received no light and knowledge from him, which was their condemnation, Jn 1:4, Jn 3:19 or thus, "to the law, and to the testimony, though they may say after this manner, there is no light in it" (c); in the law and testimony, preferring the traditions, decisions, and determinations of their doctors above it. Noldhius (d) renders the words thus, "seeing they speak not according to this word, certainly they shall have no morning"; that is, seeing the seducers and false teachers, in the preceding verse Is 8:19, speak not according to the word of God, and testimony of Jesus, they shall have no morning of light and joy, of grace and comfort, or any spiritual felicity; Christ will be no morning to them, but they will continue in their dark, benighted, and miserable condition, described in the following verse. (b) "sin minus, dicant secundum verbum istud, cui mon est aurora", Piscator. So Sanctius. (c) "Licet ipsi dicent, in verbis legis, nihil lucis esse", Oleaster in Bootius. (d) Ebr. Part. Concord. p. 374. No. 1302. John Wesley8:20 To the law - Let this dispute between you and them be determined by God's word, which is here and in many other places called the law, to signify their obligation to believe and obey it; and the testimony, because it is a witness between God and man, of God's will, and of man's duty. They - Your antagonists. No light - This proceeds from the darkness of their minds, they are blind, and cannot see.Robert Jamieson, A. R. Fausset and David Brown8:20 To the law, &c.--the revelation of God by His prophet (Is 8:16), to which he directs them to refer those who would advise necromancy.if they speak not . . . it is because--English Version understands "they" as the necromancers. But the Hebrew rendered "because" is not this but "who"; and "if not," ought rather to be "shall they not"; or, truly they shall speak according to this word, who have no morning light (so the Hebrew, that is, prosperity after the night of sorrows) dawning on them [MAURER and G. V. SMITH]. They who are in the dark night of trial, without a dawn of hope, shall surely say so, Do not seek, as we did, to necromancy, but to the law," &c. The law perhaps includes here the law of Moses, which was the "Magna Charta" on which prophetism commented [KITTO]. |
|
8:218:21: Եւ եկեսցէ ՚ի վերայ ձեր սո՛վ խստութեամբ. եւ եղիցի իբրեւ քաղցիցէք՝ տրտմեսջիք, եւ հայհոյեսջիք զիշխանս եւ զաշխարհ։ Եւ ամբարձցեն զաչս իւրեանց յերկինս ՚ի վեր[9675]՝ [9675] Ոմանք. Սով խստութեան։ ՚Ի լուս՛՛. Զիշխանն եւ զաշ՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։ Եւ եկեսցէ ի վերայ ձեր սով խստութեամբ. եւ եղիցի իբրեւ քաղցիցէք` տրտմեսջիք, եւ հայհոյեսջիք զիշխանն եւ զաշխարհ``. եւ ամբարձցեն զաչս իւրեանց յերկինս ի վեր:21 Սոսկալի սովը պիտի սպառնայ ձեզ, եւ երբ քաղցած լինէք, պիտի վշտանաք, հայհոյանք թափէք իշխանի ու աշխարհի հասցէին: 21 Եւ ժողովուրդը վիշտ ու սով կրելով պիտի անցնի անկէ Ու երբ անօթենայ, պիտի բարկանայ Ու իր թագաւորին եւ իր Աստուծոյն պիտի հայհոյէ ու վեր նայի 8:21: Եւ եկեսցէ ՚ի վերայ ձեր սո՛վ խստութեամբ. եւ եղիցի իբրեւ քաղցիցէք՝ տրտմեսջիք, եւ հայհոյեսջիք զիշխանս եւ զաշխարհ։ Եւ ամբարձցեն զաչս իւրեանց յերկինս ՚ի վեր[9675]՝ [9675] Ոմանք. Սով խստութեան։ ՚Ի լուս՛՛. Զիշխանն եւ զաշ՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։ 21 Սոսկալի սովը պիտի սպառնայ ձեզ, եւ երբ քաղցած լինէք, պիտի վշտանաք, հայհոյանք թափէք իշխանի ու աշխարհի հասցէին: 21 Եւ ժողովուրդը վիշտ ու սով կրելով պիտի անցնի անկէ Ու երբ անօթենայ, պիտի բարկանայ Ու իր թագաւորին եւ իր Աստուծոյն պիտի հայհոյէ ու վեր նայի zohrab-1805▾ eastern-1994▾ western am▾ |
8:218:21 И будут они бродить по земле, жестоко угнетенные и голодные; и во время голода будут злиться, хулить царя своего и Бога своего. And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward:8:21 καὶ και and; even ἥξει ηκω here ἐφ᾿ επι in; on ὑμᾶς υμας you σκληρὰ σκληρος hard; harsh λιμός λιμος famine; hunger καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how ἂν αν perhaps; ever πεινάσητε πειναω hungry λυπηθήσεσθε λυπεω grieve καὶ και and; even κακῶς κακως badly; ill ἐρεῖτε ερεω.1 state; mentioned τὸν ο the ἄρχοντα αρχων ruling; ruler καὶ και and; even τὰ ο the παταχρα παταχρον and; even ἀναβλέψονται αναβλεπω look up; see again εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven ἄνω ανω.1 upward; above 8:21 וְ wᵊ וְ and עָ֥בַר ʕˌāvar עבר pass בָּ֖הּ bˌāh בְּ in נִקְשֶׁ֣ה niqšˈeh קשׁה be hard וְ wᵊ וְ and רָעֵ֑ב rāʕˈēv רָעֵב hungry וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be כִֽי־ ḵˈî- כִּי that יִרְעַ֜ב yirʕˈav רעב be hungry וְ wᵊ וְ and הִתְקַצַּ֗ף hiṯqaṣṣˈaf קצף be angry וְ wᵊ וְ and קִלֵּ֧ל qillˈēl קלל be slight בְּ bᵊ בְּ in מַלְכֹּ֛ו malkˈô מֶלֶךְ king וּ û וְ and בֵ vē בְּ in אלֹהָ֖יו ʔlōhˌāʸw אֱלֹהִים god(s) וּ û וְ and פָנָ֥ה fānˌā פנה turn לְ lᵊ לְ to מָֽעְלָה׃ mˈāʕᵊlā מַעַל top 8:21. et transibit per eam corruet et esuriet et cum esurierit irascetur et maledicet regi suo et Deo suo et suspiciet sursumAnd they shall pass by it, they shall fall, and be hungry: and when they shall be hungry, they will be angry, and curse their king, and their God, and look upwards. 21. And they shall pass through it, hardly bestead and hungry: and it shall come to pass that, when they shall be hungry, they shall fret themselves, and curse by their king and by their God, and turn their faces upward. 8:21 И будут они бродить по земле, жестоко угнетенные и голодные; и во время голода будут злиться, хулить царя своего и Бога своего. 8:21 καὶ και and; even ἥξει ηκω here ἐφ᾿ επι in; on ὑμᾶς υμας you σκληρὰ σκληρος hard; harsh λιμός λιμος famine; hunger καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how ἂν αν perhaps; ever πεινάσητε πειναω hungry λυπηθήσεσθε λυπεω grieve καὶ και and; even κακῶς κακως badly; ill ἐρεῖτε ερεω.1 state; mentioned τὸν ο the ἄρχοντα αρχων ruling; ruler καὶ και and; even τὰ ο the παταχρα παταχρον and; even ἀναβλέψονται αναβλεπω look up; see again εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven ἄνω ανω.1 upward; above 8:21 וְ wᵊ וְ and עָ֥בַר ʕˌāvar עבר pass בָּ֖הּ bˌāh בְּ in נִקְשֶׁ֣ה niqšˈeh קשׁה be hard וְ wᵊ וְ and רָעֵ֑ב rāʕˈēv רָעֵב hungry וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be כִֽי־ ḵˈî- כִּי that יִרְעַ֜ב yirʕˈav רעב be hungry וְ wᵊ וְ and הִתְקַצַּ֗ף hiṯqaṣṣˈaf קצף be angry וְ wᵊ וְ and קִלֵּ֧ל qillˈēl קלל be slight בְּ bᵊ בְּ in מַלְכֹּ֛ו malkˈô מֶלֶךְ king וּ û וְ and בֵ vē בְּ in אלֹהָ֖יו ʔlōhˌāʸw אֱלֹהִים god(s) וּ û וְ and פָנָ֥ה fānˌā פנה turn לְ lᵊ לְ to מָֽעְלָה׃ mˈāʕᵊlā מַעַל top 8:21. et transibit per eam corruet et esuriet et cum esurierit irascetur et maledicet regi suo et Deo suo et suspiciet sursum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And they shall pass by it, they shall fall, and be hungry: and when they shall be hungry, they will be angry, and curse their king, and their God, and look upwards. |
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 - 1903-191421-22: Голод заставит иудеев проклинать своего царя и бога - не Господа, а того, кого они так чтили, на кого возлагали свои надежды. Повсюду тьма будет покрывать Иудейскую страну. Поднимут иудеи очи к небу, ожидая увидеть солнце, но солнце не покажется им.Тьма является здесь, как и в других местах, символическим обозначением самого тяжелого, безотрадного положения (ср. Втор 28:29). Глава 8-я содержит новые предсказания об ассирийском нашествии. Стихи 1-4, 5-10, 11-15, 16-20а) образуют собою отдельные пророчества, разделенные между собою некоторыми промежутками времени. Знамение, описанное в 1-4: ст. было, вероятно, дано в 734: г., ибо царствам Сирийскому и Израильскому предсказано здесь опустошение со стороны ассирийцев через 1: 1/2: года. Следующие отрывки имеют в виду Иудейское царство, которое в свою очередь должно пострадать от ассирийского властителя. Последний отрывок - 16-20а ст. имеет интерес, так сказать, личный, так как сообщает о важном эпизоде пророческого служения Исаии. Утомленный, по-видимому, борьбой с недоверием, какое обнаруживал к его советам народ иудейский, пророк записывает свои наставления и, запечатав их, вверяет этот документ своим ученикам. Что заключал в себе этот документ - об этом нельзя строить вероятных догадок. Глава 7: ст. 10-16: и 8-я, ст. 1-4: и 8-10: читаются как паремия в навечерие праздника Рождества Христова, так как Еммануил и Его Царство - есть прообраз Христа и Его Церкви, Которой с Таким Защитником не страшны никакие враги. Adam Clarke: Commentary on the Bible - 18318:21: Hardly bestead "Distressed" - Instead of נקשה niksheh, distressed, the Vulgate, Chaldee, and Symmachus manifestly read נכשל nichshal, stumbling, tottering through weakness, ready to fall; a sense which suits very well with the place.And look upward "And he shall cast his eyes upward" - The learned professor Michaelis, treating of this place (Not. in de Sacr. Poes. Hebr. Prael. ix.) refers to a passage in the Koran which is similar to it. As it is a very celebrated passage, and on many accounts remarkable, I shall give it here at large, with the same author's farther remarks upon it in another place of his writings. It must be noted here that the learned professor renders נבט nibbat, הביט hibbit, in this and the parallel place, Isa 5:30, which I translate he looketh by it thundereth, from Schultens, Orig. Ling. Hebr. Lib. 1 cap. 2, of the justness of which rendering I much doubt. This brings the image of Isaiah more near in one circumstance to that of Mohammed than it appears to be in my translation: - "Labid, contemporary with Mohammed, the last of the seven Arabian poets who had the honor of having their poems, one of each, hung up in the entrance of the temple of Mecca, struck with the sublimity of a passage in the Koran, became a convert to Mohammedism; for he concluded that no man could write in such a manner unless he were Divinely inspired. "One must have a curiosity to examine a passage which had so great an effect upon Labid. It is, I must own, the finest that I know in the whole Koran: but I do not think it will have a second time the like effect, so as to tempt any one of my readers to submit to circumcision. It is in the second chapter, where he is speaking of certain apostates from the faith. 'They are like,' saith he, 'to a man who kindles a light. As soon as it begins to shine, God takes from them the light, and leaves them in darkness that they see nothing. They are deaf, dumb, and blind; and return not into the right way. Or they fare as when a cloud, full of darkness, thunder, and lightning, covers the heaven. When it bursteth, they stop their ears with their fingers, with deadly fear; and God hath the unbelievers in his power. The lightning almost robbeth them of their eyes: as often as it flasheth they go on by its light; and when it vanisheth in darkness, they stand still. If God pleased, they would retain neither hearing nor sight.' That the thought is beautiful, no one will deny; and Labid, who had probably a mind to flatter Mohammed, was lucky in finding a passage in the Koran so little abounding in poetical beauties, to which his conversion might with any propriety be ascribed. It was well that he went no farther; otherwise his taste for poetry might have made him again an infidel." Michaelis, Erpenii Arabische Grammatik abgekurzt, Vorrede, s. 32. Albert Barnes: Notes on the Bible - 18348:21: And they shall pass - The people who have been consulting necromancers. This represents the condition of these who have sought for counsel and direction, and who have not found it. They shall be conscious of disappointment, and shall wander perplexed and alarmed through the land.Through it - Through the land. They shall wander in it from one place to another, seeking direction and relief. Hardly bestead - Oppressed, borne down, agitated. The meaning is, that the people would wander about, oppressed by the calamities that were coming upon the nation, and unalleviated by all that soothsayers and necromancers could do. And hungry - Famished; as one effect of the great calamities that would afflict the nation. They shall fret themselves - They shall be irritated at their own folly and weakness, and shall aggravate their sufferings by self-reproaches for having trusted to false gods. Their king and their God - The Hebrew interpreters understand this of the false gods which they bad consulted, and in which they had trusted. But their looking upward, and the connection, seem to imply that they would rather curse the true God - the 'king and the God' of the Jewish people. They would be subjected to the proofs of his displeasure, and would vent their malice by reproaches and curses. And look upward - For relief. This denotes the condition of those in deep distress, instinctively casting their eyes to heaven for aid. Yet it is implied that they would do it with no right feeling, and that they would see there only the tokens of their Creator's displeasure. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:21: through: Isa 8:7, Isa 8:8hardly bestead: Isa 9:20; Deu 28:33, Deu 28:34, Deu 28:53-57; Kg2 25:3; Jer 14:18, Jer 52:6; Lam 4:4, Lam 4:5, Lam 4:9, Lam 4:10 they shall fret: Pro 19:3 curse: Exo 22:28; Kg2 6:33; Job 1:11, Job 2:5, Job 2:9; Rev 9:20, Rev 9:21, Rev 16:9-11 Carl Friedrich Keil and Franz Delitzsch8:21The night of despair to which the unbelieving nation would be brought, is described in Is 8:21, Is 8:22 : "And it goes about therein hard pressed and hungry: and it comes to pass, when hunger befals it, it frets itself, and curses by its king and by its God, and turns its face upward, and looks to the earth, and beyond distress and darkness, benighting with anguish, and thrust out into darkness." The singulars attach themselves to the לו in Is 8:19, which embraces all the unbelievers in one mass; "therein" (bâh) refers to the self-evident land ('eretz). The people would be brought to such a plight in the approaching Assyrian oppressions, that they would wander about in the land pressed down by their hard fate (niksheh) and hungry (râ'eb), because all provisions would be gone and the fields and vineyards would be laid waste. As often as it experienced hunger afresh, it would work itself into a rage (v'hithkazzaqph with Vav apod. and pathach, according to Ges. 54, Anm.), and curse by its king and God, i.e., by its idol. This is the way in which we must explain the passage, in accordance with 1Kings 14:43, where killel bēholim is equivalent to killel b'shēm elohim, and with Zeph 1:5, where a distinction is made between an oath layehovâh, and an oath b'malcâm; if we would adhere to the usage of the language, in which we never find a בּ קלל corresponding to the Latin execrari in aliquem (Ges.), but on the contrary the object cursed is always expressed in the accusative. We must therefore give up Ps 5:3 and Ps 68:25 as parallels to b'malco and b'lohâi: they curse by the idol, which passes with them for both king and God, curse their wretched fate with this as they suppose the most effectual curse of all, without discerning in it the just punishment of their own apostasy, and humbling themselves penitentially under the almighty hand of Jehovah. Consequently all this reaction of their wrath would avail them nothing: whether they turned upwards, to see if the black sky were not clearing, or looked down to the earth, everywhere there would meet them nothing but distress and darkness, nothing but a night of anguish all around (me‛ūph zūkâh is a kind of summary; mâ‛ūph a complete veiling, or eclipse, written with ū instead of the more usual ō of this substantive form: Ewald, 160, a). The judgment of God does not convert them, but only heightens their wickedness; just as in Rev_ 16:11, Rev_ 16:21, after the pouring out of the fifth and seventh vials of wrath, men only utter blasphemies, and do not desist from their works. After stating what the people see, whether they turn their eyes upwards or downwards, the closing participial clause of Is 8:22 describes how they see themselves "thrust out into darkness' (in caliginem propulsum). There is no necessity to supply הוּא; but out of the previous hinnēh it is easy to repeat hinno or hinnennu (en ipsum). "Into darkness:" ăphēlâh (acc. loci) is placed emphatically at the head, as in Jer 23:12. Geneva 15998:21 And they shall pass through it, distressed and hungry: and it shall come to (a) pass, that when they shall be hungry, they shall fret themselves, (b) and curse their king and their God, and look upward.(a) That is, in Judah, where they would have had rest, if they had not thus grievously offended God. (b) In whom before they put their trust. John Gill8:21 And they shall pass through it,.... The land, as the Targum and Kimchi supply it; that is, the land of Judea, as Aben Ezra interprets it. Here begins an account of the punishment that should be inflicted on the Jews, for their neglect of the prophecies of the Old Testament, and their rejection of the Messiah:hardly bestead and hungry; put to the greatest difficulty to get food to eat, and famishing for want of it; which some understand of the time when Sennacherib's army was before Jerusalem, as Aben Ezra; but it seems better, with others, to refer it to the times of Zedekiah, when there was a sore famine, Jer 52:6 though best of all to the besieging of Jerusalem, by the Romans, and the times preceding it, Mt 24:7 and it may also be applied to the famine of hearing the word before that, when the Gospel, the kingdom of heaven, was taken from them, for their contempt of it: and it shall come to pass, when they shall be hungry: either in a temporal sense, having no food for their bodies; or in a mystical sense, being hungry often and earnestly desirous of the coming of their vainly expected Messiah, as a temporal Saviour of them: they shall fret themselves; for want of food for their bodies, to satisfy their hunger; or because their Messiah does not come to help them: and curse their King, and their God; the true Messiah, who is the King of Israel, and God manifest in the flesh; whom the unbelieving Jews called accursed, and blasphemed: and look upwards; to heaven, for the coming of another Messiah, but in vain; or for food to eat. John Wesley8:21 It - Their own land. Hungry - Sorely distressed, and destitute of food, and all necessaries. Their king - Either because he doth not relieve them; or because by his foolish counsels, he brought them into these miseries. God - Their idol, to whom they trusted, and whom they now find unable to help them. Look - To heaven for help.Robert Jamieson, A. R. Fausset and David Brown8:21 More detailed description of the despair, which they shall fall into, who sought necromancy instead of God; Is 8:20 implies that too late they shall see how much better it would have been for them to have sought "to the law," &c. (Deut 32:31). But now they are given over to despair. Therefore, while seeing the truth of God, they only "curse their King and God"; foreshadowing the future, like conduct of those belonging to the "kingdom of the beast," when they shall be visited with divine plagues (Rev_ 16:11; compare Jer 18:12).through it--namely, the land. hardly bestead--oppressed with anxiety. hungry--a more grievous famine than the temporary one in Ahaz' time, owing to Assyria; then there was some food, but none now (Is 7:15, Is 7:22; Lev 26:3-5, Lev 26:14-16, Lev 26:20). their king . . . God--Jehovah, King of the Jews (Ps 5:2; Ps 68:24). look upward . . . unto the earth--Whether they look up to heaven, or down towards the land of Judea, nothing but despair shall present itself. dimness of anguish--darkness of distress (Prov 1:27). driven to darkness--rather, "thick darkness" (Jer 23:12). Driven onward, as by a sweeping storm. The Jewish rejection of "their King and God," Messiah, was followed by all these awful calamities. |
|
8:228:22: եւ հայեսցին յերկիր ՚ի խոնարհ, եւ ահա կարօտութիւն՝ եւ տառապանք՝ եւ խաւար, նեղութիւն եւ անձկութիւն եւ մութ. զի ո՛չ ոք կարիցէ տեսանել. եւ որ իցէ ՚ի նեղութեանն՝ մի՛ նուազեսցի մինչեւ ՚ի ժամանակն[9676]։[9676] Բազումք. Մի՛ նուազեսցէ. կամ՝ նուազիցէ։ եւ հայեսցին յերկիր ի խոնարհ, եւ ահա կարօտութիւն եւ տառապանք եւ խաւար, նեղութիւն եւ անձկութիւն, [124]եւ մութ. զի ոչ ոք կարիցէ տեսանել. եւ որ իցէ ի նեղութեանն`` մի՛ նուաղեսցէ մինչեւ ի ժամանակն:22 Ձեր հայեացքը պիտի ուղղէք դէպի վեր՝ երկնքին, պիտի նայէք դէպի վար՝ երկրին, եւ կարիքը, տառապանքն ու խաւարը, նեղութիւնը, անձկութիւնն ու մթութիւնը պիտի դիմաւորեն ձեզ: Ոչ ոք չպիտի կարողանայ տեսնել: Եւ նա, ով նեղութեան մէջ լինի, չի տկարանալու, մինչեւ որ գայ ժամանակը: 22 Եւ դէպի երկիր պիտի նայի Եւ ահա վիշտ ու խաւար, նեղութեան մէգ։Դէպի մառախուղ պիտի քշուին։ 8:22: եւ հայեսցին յերկիր ՚ի խոնարհ, եւ ահա կարօտութիւն՝ եւ տառապանք՝ եւ խաւար, նեղութիւն եւ անձկութիւն եւ մութ. զի ո՛չ ոք կարիցէ տեսանել. եւ որ իցէ ՚ի նեղութեանն՝ մի՛ նուազեսցի մինչեւ ՚ի ժամանակն[9676]։ [9676] Բազումք. Մի՛ նուազեսցէ. կամ՝ նուազիցէ։ 22 Ձեր հայեացքը պիտի ուղղէք դէպի վեր՝ երկնքին, պիտի նայէք դէպի վար՝ երկրին, եւ կարիքը, տառապանքն ու խաւարը, նեղութիւնը, անձկութիւնն ու մթութիւնը պիտի դիմաւորեն ձեզ: Ոչ ոք չպիտի կարողանայ տեսնել: Եւ նա, ով նեղութեան մէջ լինի, չի տկարանալու, մինչեւ որ գայ ժամանակը: 22 Եւ դէպի երկիր պիտի նայի Եւ ահա վիշտ ու խաւար, նեղութեան մէգ։Դէպի մառախուղ պիտի քշուին։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:228:22 И взглянут вверх, и посмотрят на землю; и вот горе и мрак, густая тьма, и будут повержены во тьму. Но не всегда будет мрак там, где теперь он огустел. And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and [they shall be] driven to darkness:8:22 καὶ και and; even εἰς εις into; for τὴν ο the γῆν γη earth; land κάτω κατω down; below ἐμβλέψονται εμβλεπω look at; look in καὶ και and; even ἰδοὺ ιδου see!; here I am θλῖψις θλιψις pressure καὶ και and; even στενοχωρία στενοχωρια distress καὶ και and; even σκότος σκοτος dark ἀπορία απορια perplexity στενὴ στενος narrow; strait καὶ και and; even σκότος σκοτος dark ὥστε ωστε as such; that μὴ μη not βλέπειν βλεπω look; see 8:22 וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth יַבִּ֑יט yabbˈîṭ נבט look at וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold צָרָ֤ה ṣārˈā צָרָה distress וַ wa וְ and חֲשֵׁכָה֙ ḥᵃšēḵˌā חֲשֵׁכָה darkness מְע֣וּף mᵊʕˈûf מְעוּף darkness צוּקָ֔ה ṣûqˈā צוּקָה distress וַ wa וְ and אֲפֵלָ֖ה ʔᵃfēlˌā אֲפֵלָה darkness מְנֻדָּֽח׃ mᵊnuddˈāḥ נדח wield 8:22. et ad terram intuebitur et ecce tribulatio et tenebrae dissolutio angustia et caligo persequens et non poterit avolare de angustia suaAnd they shall look to the earth, and behold trouble and darkness, weakness and distress, and a mist following them, and they cannot fly away from their distress. 22. and they shall look unto the earth, and behold, distress and darkness, the gloom of anguish; and into thick darkness driven away. 8:22 И взглянут вверх, и посмотрят на землю; и вот горе и мрак, густая тьма, и будут повержены во тьму. Но не всегда будет мрак там, где теперь он огустел. 8:22 καὶ και and; even εἰς εις into; for τὴν ο the γῆν γη earth; land κάτω κατω down; below ἐμβλέψονται εμβλεπω look at; look in καὶ και and; even ἰδοὺ ιδου see!; here I am θλῖψις θλιψις pressure καὶ και and; even στενοχωρία στενοχωρια distress καὶ και and; even σκότος σκοτος dark ἀπορία απορια perplexity στενὴ στενος narrow; strait καὶ και and; even σκότος σκοτος dark ὥστε ωστε as such; that μὴ μη not βλέπειν βλεπω look; see 8:22 וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth יַבִּ֑יט yabbˈîṭ נבט look at וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold צָרָ֤ה ṣārˈā צָרָה distress וַ wa וְ and חֲשֵׁכָה֙ ḥᵃšēḵˌā חֲשֵׁכָה darkness מְע֣וּף mᵊʕˈûf מְעוּף darkness צוּקָ֔ה ṣûqˈā צוּקָה distress וַ wa וְ and אֲפֵלָ֖ה ʔᵃfēlˌā אֲפֵלָה darkness מְנֻדָּֽח׃ mᵊnuddˈāḥ נדח wield 8:22. et ad terram intuebitur et ecce tribulatio et tenebrae dissolutio angustia et caligo persequens et non poterit avolare de angustia sua ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And they shall look to the earth, and behold trouble and darkness, weakness and distress, and a mist following them, and they cannot fly away from their distress. |
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18348:22: And they shall look unto the earth - They would look upward and find no relief, and then in despair cast their eyes to the earth to obtain help there. Yet equally in vain. The whole image is one of intense anguish brought on the nation for leaving the counselor the true God.And behold ... - see the note at Isa 5:30. Trouble - Anguish, oppression, צרה tsâ râ h, from צור tsû r, to oppress, to straiten, to afflict. This is a remarkable instance of the prophet Isaiah's manner - of a rapid, impetuous, and bold style of utterance. He accumulates images; piles words on each other; and deepens the anxiety by each additional word, until we almost feel that we are enveloped by the gloom, and see objects of terror and alarm on every side. Dimness of anguish - These words should be kept separate in the translation - צוּקה מעוּף me‛ û p tsû qâ h, "darkness, oppression" - accumulated epithets to heighten the gloom and terror of the scene. And they shall be driven to darkness - Hebrew, מנדה ואפלה va'ă pē lâ h menudā ch a darkness that is driven, or that is urged upon itself; that becomes condensed, accumulated, until it becomes terrible and frightful. The idea is that of a driving tempest, or an involving obscurity (מנדה menudā ch from נדה nâ dâ h, to push, thrust, impel, urge on, as a driving storm). The prophet has thus accumulated every possible idea of gloom and obscurity, and probably there is not anywhere a more graphic description of gathering darkness and trouble, and of the consternation of those involved in it, than this. So fearful and terrific are the judgments of God when he comes forth to punish people! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:22: look: Isa 5:30, Isa 9:1; Ch2 15:5, Ch2 15:6; Jer 13:16, Jer 30:6, Jer 30:7; Amo 5:18-20; Zep 1:14, Zep 1:15; Mat 8:12, Mat 24:29; Luk 21:25, Luk 21:26; Jde 1:13driven to darkness: Job 18:18; Pro 14:32; Jer 23:12; Mat 22:13 Geneva 15998:22 And they shall look to the earth; and behold trouble and (c) darkness, dimness of anguish; and [they shall be] driven to darkness.(c) They will think that heaven and earth and all creatures are bent against them to trouble them. John Gill8:22 And they shall look unto the earth,.... As persons in distress, upwards and downwards, backwards and forwards, on the right hand and on the left, particularly into the land of Judea; a land that used to flow with milk and honey, a land of light, plenty, and prosperity:and behold trouble and darkness; adversity, and miseries of all kinds, expressed by a variety of words; and even words fail to express the tribulation of these times, which were such as were not from the beginning of the world, Mt 24:22, dimness of anguish; or "fleeing from affliction" (e), multitudes everywhere fleeing from one place to another, to avoid the calamities coming upon them, Mt 24:16, and they shall be driven to darkness; when they endeavour to escape one calamity, they shall be driven and fall into another; the whole land shall be full of nothing else. (e) a "volare", Forerius. John Wesley8:22 Earth - Finding no help from heaven, they turn their eyes downward, looking hither and thither for comfort. |
|
2000 - 2025 © All Rights Reserved Arak29
for technical questions: contact
for technical questions: contact