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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-5. Хвалебная песнь Господу. 6-9. Благополучие общины истинно верующих из всех народов. 10-12. Суд Божий над Моавом.Matthew Henry: Concise Commentary on the Whole Bible - 1706After the threatenings of wrath in the foregoing chapter we have here, I. Thankful praises for what God had done, which the prophet, in the name of the church, offers up to God, and teaches us to offer the like, ver. 1-5. II. Precious promises of what God would yet further do for his church, especially in the grace of the gospel, ver. 6-8. III. The church's triumph in God over her enemies thereupon, ver. 9-12. This chapter looks as pleasantly upon the church as the former looked dreadfully upon the world.Adam Clarke: Commentary on the Bible - 1831The short glance which the prophet gave at the promised restoration of the people of God and the Messiah's kingdom, in the close of the preceding chapter, makes him break out into a rapturous song of praise in this, where although he alludes to temporal mercies, such as the destruction of the cities which had been at war with Zion, the ruin of Moab, and other signal interpositions of Divine Providence in behalf of the Jews; yet he is evidently impressed with a more lively sense of future and much higher blessings under the Gospel dispensation, in the plenitude of its revelation, of which the temporal deliverances vouchsafed at various tines to the primitive kingdoms of Israel and Judah were the prototypes, Isa 25:1-5. These blessings are described under the figure of a feast made for all nations, Isa 25:6; the removing of a veil from their faces, Isa 25:7; the total extinction of the empire of death by the resurrection from the dead, the exclusion of all sorrow, and the final overthrow of all the enemies of the people of God, Isa 25:8-12.It does not appear to me that this chapter has any close and particular connection with the chapter immediately preceding, taken separately, and by itself. The subject of that was the desolation of the land of Israel and Judah, by the just judgment of God, for the wickedness and disobedience of the people: which, taken by itself, seems not with any propriety to introduce a hymn of thanksgiving to God for his mercies to his people in delivering them from their enemies. But taking the whole course of prophecies, from the thirteenth to the twenty-fourth chapter inclusive, in which the prophet foretells the destruction of several cities and nations, enemies to the Jews, and of the land of Judah itself, yet with intimations of a remnant to be saved, and a restoration to be at length effected by a glorious establishment of the kingdom of God: with a view to this extensive scene of God's providence in all its parts, and in all its consequences, the prophet may well be supposed to break out into this song of praise; in which his mind seems to be more possessed with the prospect of future mercies than with the recollection of the past. - L. Albert Barnes: Notes on the Bible - 183425:0: For the general design and scope of this chapter, see the Analysis to isa 24. It is a song of praise to God for the anticipated deliverance of his people from the bondage in Babylon. The desolation of Jerusalem and Judah had been described in isa 24; that chapter had closed with an intimation that Yahweh would again reign in glory on Mount Zion Isa 24:23; and in view of this future deliverance the prophet breaks out into this beautiful song of praise. It was not unusual for the prophets to express, by anticipation, such songs of praise as would be celebrated by the people in times of signal deliverance (see the notes at Isa 12:1-6) This song of praise is one of the most beautiful that is to be found in the writings of Isaiah. The essential idea is that which was hinted at in Isa 24:23, that Yahweh would reign with a glory that would obscure the brightness of the sun and the moon on Mount Zion. Filled with the idea, the prophet fixes the eye on those future glories, and declares what shall occur under that reign. He sees Yahweh reigning there for a long series of years; and during that reign he sees Isa 25:6 that he would provide a way by which the darkness might be removed from all nations Isa 25:7; that he would originate that plan by which death would be swallowed up in victory Isa 25:8; and that there he would execute a plan by which all his enemies would be laid low Isa 25:9-12. The hymn is designed, therefore, to celebrate the faithfulness of God in fulfilling his ancient promises, and delivering his people from their long captivity by the destruction of Babylon Isa 25:1-5; and the future glories that would shine forth under the reign of Yahweh on Mount Zion, including the arrangements of redeeming mercy for the world.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Isa 25:1: thou art: Isa 26:13, Isa 61:10; Exo 15:2; Ch1 29:10-20; Psa 99:5, Psa 118:28, Psa 145:1, Psa 146:2; Rev 5:9-14, Rev 7:12thou hast: Psa 40:5, Psa 46:10, Psa 78:4, Psa 98:1, Psa 107:8-43, Psa 111:4; Dan 4:2, Dan 4:3; Rev 15:3 thy counsels: Isa 28:29, Isa 46:10; Num 23:19; Psa 33:10, Psa 33:11; Jer 32:17-24; Eze 38:17-23; Rom 11:25-29; Eph 1:11; Heb 6:17, Heb 6:18; Rev 19:11 Carl Friedrich Keil and Franz DelitzschThe Fourfold Melodious Echo - Isaiah 25-26 A. First Echo - Is 25:1-8 Salvation of the Nations after the Fall of the Imperial City There is not merely reflected glory, but reflected sound as well. The melodious echoes commence with Is 25:1. The prophet, transported to the end of the days, commemorates what he has seen in psalms and songs. These psalms and songs not only repeat what has already been predicted; but, sinking into it, and drawing out of it, they partly expand it themselves, and partly prepare the way for its further extension. John GillINTRODUCTION TO ISAIAH 25This chapter contains a thanksgiving, or a triumphant song, upon the destruction of antichrist, and the antichristian states, for benefits and blessings bestowed upon the church, and for the setting up of the glorious kingdom of Christ in the Jerusalem state. It begins with a form of praise, and the reason of it in general, Is 25:1 the particular instances of wonderful things are, the ruin of a certain city described, Is 25:2 which will issue in the fear and glory of God, Is 25:3 the great appearance of the Lord for his poor people, in being strength, refuge, and a shadow to them, Is 25:4 a rich feast made for them, Is 25:6 the removal of the veil from all people, Is 25:7 the abolition of death, and every affliction, Is 25:8 the personal appearance of Christ unto salvation, Is 25:9 the protection of the church, and the certain and utter destruction of her enemies, under the name of Moab, Is 25:10. |
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25:125:1: Տէր Աստուած իմ փառաւո՛ր արարից զքեզ. օրհնեցի՛ց զանուն քո, զի արարեր սքանչելի՛ իրս, զխորհուրդն առաջին զճշմարիտ։ Տէր Աստուած իմ, փառաւոր արարից զքեզ, օրհնեցից զանուն քո, զի արարեր սքանչելի իրս, զխորհուրդն առաջին [351]զճշմարիտ:1 Տէ՛ր Աստուած իմ, ես պիտի փառաբանեմ քեզ, պիտի օրհնեմ քո անունը, քանզի սքանչելի գործեր կատարեցիր՝ առաջին խորհուրդը ճշմարիտ: 25 Ո՛վ Տէր, իմ Աստուածս դուն ես. Քեզ պիտի բարձրացնեմ, քու անուանդ փառք պիտի տամ. Քանզի սքանչելի բաներ ըրիր, Քու վաղեմի խորհուրդներն հաւատարիմ եւ ճշմարիտ են։ 25:1: Տէր Աստուած իմ փառաւո՛ր արարից զքեզ. օրհնեցի՛ց զանուն քո, զի արարեր սքանչելի՛ իրս, զխորհուրդն առաջին զճշմարիտ։ 1 Տէ՛ր Աստուած իմ, ես պիտի փառաբանեմ քեզ, պիտի օրհնեմ քո անունը, քանզի սքանչելի գործեր կատարեցիր՝ առաջին խորհուրդը ճշմարիտ: 25 Ո՛վ Տէր, իմ Աստուածս դուն ես. Քեզ պիտի բարձրացնեմ, քու անուանդ փառք պիտի տամ. Քանզի սքանչելի բաներ ըրիր, Քու վաղեմի խորհուրդներն հաւատարիմ եւ ճշմարիտ են։ zohrab-1805▾ eastern-1994▾ western am▾ |
25:125:1 Господи! Ты Бог мой; превознесу Тебя, восхвалю имя Твое, ибо Ты совершил дивное; предопределения древние истинны, аминь. 25:1 κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine δοξάσω δοξαζω glorify σε σε.1 you ὑμνήσω υμνεω sing a hymn τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ὅτι οτι since; that ἐποίησας ποιεω do; make θαυμαστὰ θαυμαστος wonderful πράγματα πραγμα act; matter βουλὴν βουλη intent ἀρχαίαν αρχαιος original; ancient ἀληθινήν αληθινος truthful; true γένοιτο γινομαι happen; become κύριε κυριος lord; master 25:1 יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהַי֙ ʔᵉlōhˌay אֱלֹהִים god(s) אַתָּ֔ה ʔattˈā אַתָּה you אֲרֹֽומִמְךָ֙ ʔᵃrˈômimᵊḵā רום be high אֹודֶ֣ה ʔôḏˈeh ידה praise שִׁמְךָ֔ šimᵊḵˈā שֵׁם name כִּ֥י kˌî כִּי that עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make פֶּ֑לֶא pˈele פֶּלֶא miracle עֵצֹ֥ות ʕēṣˌôṯ עֵצָה counsel מֵֽ mˈē מִן from רָחֹ֖וק rāḥˌôq רָחֹוק remote אֱמ֥וּנָה ʔᵉmˌûnā אֱמוּנָה steadiness אֹֽמֶן׃ ʔˈōmen אֹמֶן faithfulness 25:1. Domine Deus meus es tu exaltabo te confitebor nomini tuo quoniam fecisti mirabilia cogitationes antiquas fideles amenO Lord, thou art my God, I will exalt O thee, and give glory to thy name: for thou hast done wonderful things, thy designs of old faithful, amen. 25:1. O Lord, you are my God! I will exalt you, and I will confess your name. For you have accomplished miracles. Your plan, from antiquity, is faithful. Amen. 25:1. O LORD, thou [art] my God; I will exalt thee, I will praise thy name; for thou hast done wonderful [things; thy] counsels of old [are] faithfulness [and] truth. 1. O LORD, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things, counsels of old, in faithfulness truth.
25:1 O LORD, thou [art] my God; I will exalt thee, I will praise thy name; for thou hast done wonderful [things; thy] counsels of old [are] faithfulness [and] truth: 25:1 Господи! Ты Бог мой; превознесу Тебя, восхвалю имя Твое, ибо Ты совершил дивное; предопределения древние истинны, аминь. 25:1 κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine δοξάσω δοξαζω glorify σε σε.1 you ὑμνήσω υμνεω sing a hymn τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ὅτι οτι since; that ἐποίησας ποιεω do; make θαυμαστὰ θαυμαστος wonderful πράγματα πραγμα act; matter βουλὴν βουλη intent ἀρχαίαν αρχαιος original; ancient ἀληθινήν αληθινος truthful; true γένοιτο γινομαι happen; become κύριε κυριος lord; master 25:1 יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהַי֙ ʔᵉlōhˌay אֱלֹהִים god(s) אַתָּ֔ה ʔattˈā אַתָּה you אֲרֹֽומִמְךָ֙ ʔᵃrˈômimᵊḵā רום be high אֹודֶ֣ה ʔôḏˈeh ידה praise שִׁמְךָ֔ šimᵊḵˈā שֵׁם name כִּ֥י kˌî כִּי that עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make פֶּ֑לֶא pˈele פֶּלֶא miracle עֵצֹ֥ות ʕēṣˌôṯ עֵצָה counsel מֵֽ mˈē מִן from רָחֹ֖וק rāḥˌôq רָחֹוק remote אֱמ֥וּנָה ʔᵉmˌûnā אֱמוּנָה steadiness אֹֽמֶן׃ ʔˈōmen אֹמֶן faithfulness 25:1. Domine Deus meus es tu exaltabo te confitebor nomini tuo quoniam fecisti mirabilia cogitationes antiquas fideles amen O Lord, thou art my God, I will exalt O thee, and give glory to thy name: for thou hast done wonderful things, thy designs of old faithful, amen. 25:1. O Lord, you are my God! I will exalt you, and I will confess your name. For you have accomplished miracles. Your plan, from antiquity, is faithful. Amen. 25:1. O LORD, thou [art] my God; I will exalt thee, I will praise thy name; for thou hast done wonderful [things; thy] counsels of old [are] faithfulness [and] truth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-5. Пророк восхваляет Господа за то, что Он совершил Свои древние предопределения. Господь показал, что Он может самое невероятное сделать действительным: Он предвозвестил погибель самых сильных и цветущих государств - и вот столичные города этих государств представляют собою одни развалины! Чрез это Он и самых врагов Своих заставил чтить и бояться Его; для Своей же избранной, но подавленной врагами общины Он сделался щитом и прибежищем, сокрушив ярость врагов ее.Истинны, аминь, т. е. совершенно истинны, сбываются в совершенной точности. Город. Единственное число вместо множественного (ср. 24:10). Чертогов иноплеменников - выражение неясное. Condamin предлагает читать здесь вместо иноплеменники (zerim) нечестивые (zedim) и все выражение переводит так: "город перестал быть цитаделью (или крепостью) для нечестивцев". Matthew Henry: Concise Commentary on the Whole Bible - 17061 O LORD, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth. 2 For thou hast made of a city a heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built. 3 Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee. 4 For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. 5 Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.It is said in the close of the foregoing chapter that the Lord of hosts shall reign gloriously; now, in compliance with this, the prophet here speaks of the glorious majesty of his kingdom (Ps. cxlv. 12), and gives him the glory of it; and, however this prophecy might have an accomplishment in the destruction of Babylon and the deliverance of the Jews out of their captivity there, it seems to look further, to the praises that should be offered up to God by the gospel church for Christ's victories over our spiritual enemies and the comforts he has provided for all believers. Here, I. The prophet determines to praise God himself; for those that would stir up others should in the first place stir up themselves to praise God (v. 1): "O Lord! thou art my God, a God in covenant with me." When God is punishing the kings of the earth upon the earth, and making them to tremble before him, a poor prophet can go to him, and, with a humble boldness, say, O Lord! thou art my God, and therefore I will exalt thee, I will praise thy name. Those that have the Lord for their God are bound to praise him; for therefore he took us to be his people that we might be unto him for a name and for a praise, Jer. xiii. 11. In praising God we exalt him; not that we can make him higher than he is, but we must make him to appear to ourselves and others than he does. See Exod. xv. 2. II. He pleases himself with the thought that others also shall be brought to praise God, v. 3. "Therefore, because of the desolations thou hast made in the earth by thy providence (Ps. xlvi. 8) and the just vengeance thou hast taken on thy and thy church's enemies, therefore shall the strong people glorify thee in concert, and the city (the metropolis) of the terrible nations fear thee." This may be understood, 1. Of those people that have been strong and terrible against God. Those that have been enemies to God's kingdom, and have fought against the interests of it with a great deal of strength and terror, shall either be converted, and glorify God by joining with his people in his service, or at least convinced, so as to own themselves conquered. Those that have been the terror of the mighty shall be forced to tremble before the judgments of God and call in vain to rocks and mountains to hide them. Or, 2. Of those that shall be now made strong and terrible for God and by him, though before they were weak and trampled upon. God shall so visibly appear for and with those that fear him and glorify him that all shall acknowledge them a strong people and shall stand in awe of them. There was a time when many of the people of the land became Jews, for the fear of the Jews fell upon them (Esther viii. 17), and when those that knew their God were strong and did exploits (Dan. xi. 32), for which they glorified God. III. He observes what is, and ought to be, the matter of this praise. We and others must exalt God and praise him; for, 1. He has done wonders, according to the counsel of his own will, v. 1. We exalt God by admiring what he has done as truly wonderful, wonderful proofs of his power beyond what any creature could perform, and wonderful proofs of his goodness beyond what such sinful creatures as we are could expect. These wonderful things, which are new and surprising to us, and altogether unthought of, are according to his counsels of old, devised by his wisdom and designed for his own glory and the comfort of his people. All the operations of providence are according to God's eternal counsels (and those faithfulness and truth itself), all consonant to his attributes, consistent with one another, and sure to be accomplished in their season. 2. He has in particular humbled the pride, and broken the power, of the mighty ones of the earth (v. 2): "Thou hast made of a city, of many a city, a heap of rubbish. Of many a defenced city, that thought itself well guarded by nature and art, and the multitude and courage of its militia, thou hast made a ruin." What created strength can hold out against Omnipotence? "Many a city so richly built that it might be called a palace, and so much frequented and visited by persons of the best rank from all parts that it might be called a palace of strangers, thou hast made to be no city; it is levelled with the ground, and not one stone left upon another, and it shall never be built again." This has been the case of many cities in divers parts of the world, and in our own nation particularly; cities that flourished once have gone to decay and are lost, and it is scarcely known (except by urns or coins digged up out of the earth) where they stood. How many of the cities of Israel have long since been heaps and ruins! God hereby teaches us that here we have no continuing city and must therefore seek one to come which will never be a ruin or go to decay. 3. He has seasonably relieved and succoured his necessitous and distressed people (v. 4): Thou has been a strength to the poor, a strength to the needy. As God weakens the strong that are proud and secure, so he strengthens the weak that are humble and serious, and stay themselves upon him. Nay, he not only makes them strong, but he is himself their strength; for in him they strengthen themselves, and it is his favour that is the strength of their hearts. He is a strength to the needy in his distress, when he needs strength, and when his distress drives him to God. And, as he strengthens them against their inward decays, so he shelters them from outward assaults. He is a refuge from the storm of rain or hail, and a shadow from the scorching heat of the sun in summer. God is a sufficient protection to his people in all weathers, hot and cold, wet and dry. The armour of righteousness serves both on the right hand and on the left, 2 Cor. vi. 7. Whatever dangers or troubles God's people may be in, effectual care is taken that they shall sustain no real hurt or damage. When perils are most threatening and alarming God will then appear for the safety of his people: When the blast of the terrible ones is as a storm against the wall, which makes a great noise, but cannot overthrow the wall. The enemies of God's poor are terrible ones; they do all they can to make themselves so to them. Their rage is like a blast of wind, loud, and blustering, and furious; but, like the wind, it is under a divine check; for God holds the winds in his fist, and God will be such a shelter to his people that they shall be able to stand the shock, keep their ground, and maintain their integrity and peace. A storm beating on a ship tosses it, but that which beats on a wall never stirs it, Ps. lxxvi. 10; cxxxviii. 7. 4. That he does and will shelter those that trust in him from the insolence of their proud oppressors (v. 5): Thou shalt, or thou dost, bring down the noise of strangers; thou shalt abate and still it, as the heat in a dry place is abated and moderated by the shadow of a cloud interposing. The branch, or rather the son or triumph, of the terrible ones shall be brought low, and they shall be made to change their note and lower their voice. Observe here, (1.) The oppressors of God's people are called strangers; for they forget that those they oppress are made of the same mould, of the same blood, with them. They are called terrible ones; for so they affect to be, rather than amiable ones: they would rather be feared than loved. (2.) Their insolence towards the people of God is noisy and hot, and that is all; it is but the noise of strangers, who think to carry their point by hectoring and bullying all that stand in their way, and talking big. Pharaoh king of Egypt is but a noise, Jer. xlvi. 17. It is like the heat of the sun scorching in the middle of the day; but where is it when the sun has set? (3.) Their noise, and heat, and all their triumph, will be humbled and brought low, when their hopes are baffled and all their honours laid in the dust. The branches, even the top branches, of the terrible ones, will be broken off, and thrown to the dunghill. (4.) If the labourers in God's vineyard be at any time called to bear the burden and heat of the day, he will find some way or other to refresh them, as with the shadow of a cloud, that they may not be pressed above measure. Adam Clarke: Commentary on the Bible - 183125:1: Thy counsels of old are faithfulness and truth - That is, All thy past declarations by the prophets shall be fulfilled in their proper time.Albert Barnes: Notes on the Bible - 183425:1: O Lord, thou art my God - The prophet speaks, not in his own name, but in the name of the people that would be delivered from bondage. The sense is, that Yahweh had manifested himself as their covenant-keeping God; and that in view of his faithfulness in keeping his promises, they now had demonstration that he was their God.I will exalt thee - A form of expression often used to denote praise Psa 118:28; Psa 145:1, meaning that the worshipper would exalt God in the view of his own mind, or would regard him as above all other beings and objects. For thou hast done wonderful things - On the meaning of the Hebrew, פלא pel' - 'wonderful,' see the note at Isa 9:6. Thy counsels of old - Which were formed and Rev_ealed long since. The counsels referred to are those respecting the delivery of his people from bondage, which had been expressed even long before their captivity commenced, and which would be now completely and triumphantly fulfilled. Are faithfulness - Have been brought to pass; do not fail. And truth - Hebrew, אמן 'omen - whence our word Amen. Septuagint, Γένοιτο Genoito - 'Let it be.' The word denotes that the purposes of God were firm, and would certainly be fulfilled. Carl Friedrich Keil and Franz Delitzsch25:1The first echo is Is 25:1-8, or more precisely Is 25:1-5. The prophet, whom we already know as a psalmist from Is 12:1-6, now acts as choral leader of the church of the future, and praises Jehovah for having destroyed the mighty imperial city, and proved Himself a defence and shield against its tyranny towards His oppressed church. "Jehovah, Thou art my God; I will exalt Thee, I will praise Thy name, that Thou hast wrought wonders, counsels from afar, sincerity, truth. For Thou hast turned it from a city into a heap of stones, the steep castle into a ruin; the palace of the barbarians from being a city, to be rebuilt no more for ever. Therefore a wild people will honour Thee, cities of violent nations fear Thee. For Thou provedst Thyself a stronghold to the lowly, a stronghold to the poor in his distress, as a shelter from the storm of rain, as a shadow from the burning of the sun; for the blast of violent ones was like a storm of rain against a wall. Like the burning of the sun in a parched land, Thou subduest the noise of the barbarians; (like) the burning of the sun through the shadow of a cloud, the triumphal song of violent ones was brought low." The introductory clause is to be understood as in Ps 118:28 : Jehovah (voc.), my God art Thou. "Thou hast wrought wonders:" this is taken from Ex 15:11 (as in Ps 77:15; Ps 78:12; like Is 12:2, from Ex 15:2). The wonders which are now actually wrought are "counsels from afar" (mērâcōk), counsels already adopted afar off, i.e., long before, thoughts of God belonging to the olden time; the same ideal view as in Is 22:11; Is 37:26 (a parallel which coincides with our passage on every side), and, in fact, throughout the whole of the second part. It is the manifold "counsel" of the Holy One of Israel (Is 5:19; Is 14:24-27; Is 19:12, Is 19:17; Is 23:8; Is 28:29) which displays its wonders in the events of time. To the verb עשׂית we have also a second and third object, viz., אמן אמוּנה. It is a common custom with Isaiah to place derivatives of the same word side by side, for the purpose of giving the greatest possible emphasis to the idea (Is 3:1; Is 16:6). אמוּנה indicates a quality, אמן in actual fact. What He has executed is the realization of His faithfulness, and the reality of His promises. The imperial city is destroyed. Jehovah, as the first clause which is defined by tzakeph affirms, has removed it away from the nature of a city into the condition of a heap of stones. The sentence has its object within itself, and merely gives prominence to the change that has been effected; the Lamed is used in the same sense as in Is 23:13 (cf., Is 37:26); the min, as in Is 7:8; Is 17:1; Is 23:1; Is 24:10. Mappēlâh, with kametz or tzere before the tone, is a word that can only be accredited from the book of Isaiah (Is 17:1; Is 23:13). עיר, קריה, and אמרון are common parallel words in Isaiah (Is 1:26; Is 22:2; Is 32:13-14); and zârim, as in Is 1:7 and Is 29:5, is the most general epithet for the enemies of the people of God. The fall of the imperial kingdom is followed by the conversion of the heathen; the songs proceed from the mouths of the remotest nations. Is 25:3 runs parallel with Rev_ 15:3-4. Nations hitherto rude and passionate now submit to Jehovah with decorous reverence, and those that were previously oppressive (‛arı̄tzim, as in Is 13:11, in form like pârı̄tzim, shâlı̄shı̄m) with humble fear. The cause of this conversion of the heathen is the one thus briefly indicated in the Apocalypse, "for thy judgments are made manifest" (Rev_ 15:4). דּל and אביון (cf., Is 14:30; Is 29:19) are names well known from the Psalms, as applying to the church when oppressed. To this church, in the distress which she had endured (לו בּצּר, as in Is 26:16; Is 63:9, cf., Is 33:2), Jehovah had proved Himself a strong castle (mâ'ōz; on the expression, compare Is 30:3), a shelter from storm and a shade from heat (for the figures, compare Is 4:6; Is 32:2; Is 16:3), so that the blast of the tyrants (compare ruach on Is 30:28; Is 33:11, Ps. 76:13) was like a wall-storm, i.e., a storm striking against a wall (compare Is 9:3, a shoulder-stick, i.e., a stick which strikes the shoulder), sounding against it and bursting upon it without being able to wash it away (Is 28:17; Ps 62:4), because it was the wall of a strong castle, and this strong castle was Jehovah Himself. As Jehovah can suddenly subdue the heat of the sun in dryness (tzâyōn, abstract for concrete, as in Is 32:2, equivalent to dry land, Is 41:18), and it must give way when He brings up a shady thicket (Jer 4:29), namely of clouds (Ex 19:9; Ps 18:12), so did He suddenly subdue the thundering (shâ'on, as in Is 17:12) of the hordes that stormed against His people; and the song of triumph (zâmı̄r, only met with again in Song 2:12) of the tyrants, which passed over the world like a scorching heat, was soon "brought low" (‛ânâh, in its neuter radical signification "to bend," related to כּנע, as in Is 31:4). Geneva 159925:1 O LORD, thou (a) [art] my God; I will exalt thee, I will praise thy name; for thou hast done wonderful [things; thy] counsels of old [are] faithfulness [and] truth.(a) Thus the prophet gives thanks to God because he will bring under subjection these nations by his corrections, and make them of his Church, who before were his enemies. John Gill25:1 O Lord, thou art my God,.... Not by creation and providence only, but by covenant and grace. This is the first and foundation blessing of grace, and secures all the rest; in this true happiness consists, and is preferable to every other enjoyment; the knowledge of it is come at in effectual calling, and by the witnessing of the Spirit; it is the highest attainment of grace to be assured of it; and though it is not always seen and known, it will always remain, and will be the glory of the New Jerusalem state, Rev_ 21:3. These are the words, Aben Ezra says, either of the prophet, or of the ancients, before whom the Lord will reign, Is 24:23. Kimchi says of the latter, which seems very probable, these are the elders and representatives of the church; see Rev_ 11:16.I will exalt thee; the Lord God, Father, Son, and Spirit; the Father, by attributing the whole of salvation to his love and free favour; the Son, by ascribing deity to him, by making use of him in all his offices of Prophet, Priest, and King, and by giving him the glory of salvation wrought out by him; the Spirit, in his person, and the operations of his grace. Christ, in particular, will be exalted in this state as King of saints, and because of his having taken to himself his reigning power, Rev_ 11:15. I will praise thy name; celebrate his perfections, confess him before men, praise him for all his benefits; this is one way of exalting him, and is the great work of New Testament saints, and especially in the latter day; see Rev_ 19:1. for thou hast done wonderful things; this respects not so much the wonderful things in nature and grace, either in creation and providence, or in redemption and effectual calling; but what will be done in the latter day; as the conversion of the Jews and Gentiles, the destruction of antichrist, and the glorious appearing of the kingdom of Christ: thy counsels of old are faithfulness and truth; the decrees and purposes of God, which are from eternity, are all truly and faithfully performed; this is an amplification of the wonderful things which are done according to the counsel of the divine will; not only the choice of men to salvation, the redemption of them by Christ, and their effectual calling; but the calling of the Jews and Gentiles, in particular, in the latter day, and all things relating to the church to the end of time; which, as they were fixed in the eternal purpose of God, they are punctually and exactly brought about in time; these are the true and faithful sayings of God, Rev_ 19:9. John Wesley25:1 O Lord - The prophet reflecting upon those great and glorious prophecies which he had delivered, interrupts the course of his prophecies, and breaks forth into a solemn celebration of God's wonderful works. Thy counsels - From which all thy works proceed, and which thou hast from time to time revealed to thy prophets and people, which were of old, being conceived from all eternity, are true and firm, and shall certainly be accomplished.Robert Jamieson, A. R. Fausset and David Brown25:1 CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Is 25:1-12)wonderful-- (Is 9:6). counsels of old-- (Is 42:9; Is 46:10). Purposes planned long ago; here, as to the deliverance of His people. truth--Hebrew, Amen; covenant-keeping, faithful to promises; the peculiar characteristic of Jesus (Rev_ 3:14). |
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25:225:2: Այո՛ Տէր. զի եդիր զքաղաքս ՚ի հողաբլուրս, եւ զքաղաքս ամուրս ՚ի կործանումն հիմանց նոցա. քաղաքք ամպարշտաց յաւիտենից մի՛ շինեսցի[9846]։ [9846] Բազումք. Քաղաք ամպարշտաց։ Այո, Տէր, զի եդիր զքաղաքս ի հողաբլուրս, եւ զքաղաքս ամուրս [352]ի կործանումն հիմանց նոցա. քաղաք ամպարշտաց`` յաւիտենից մի՛ շինեսցի:2 Այո՛, Տէ՛ր, քաղաքները վերածեցիր հողաբլուրների, բերդաքաղաքներն իրենց հիմքերից կործանեցիր. թող ամբարիշտների քաղաքը յաւիտենապէս չվերաշինուի: 2 Քանզի քաղաքը հողակոյտ Ու պարսպապատ քաղաքը աւերակ դարձուցիր, Որպէս զի այսուհետեւ քաղաք չըլլալով՝ Օտարականներուն պալատը յաւիտեան չշինուի։ 25:2: Այո՛ Տէր. զի եդիր զքաղաքս ՚ի հողաբլուրս, եւ զքաղաքս ամուրս ՚ի կործանումն հիմանց նոցա. քաղաքք ամպարշտաց յաւիտենից մի՛ շինեսցի[9846]։ [9846] Բազումք. Քաղաք ամպարշտաց։ 2 Այո՛, Տէ՛ր, քաղաքները վերածեցիր հողաբլուրների, բերդաքաղաքներն իրենց հիմքերից կործանեցիր. թող ամբարիշտների քաղաքը յաւիտենապէս չվերաշինուի: 2 Քանզի քաղաքը հողակոյտ Ու պարսպապատ քաղաքը աւերակ դարձուցիր, Որպէս զի այսուհետեւ քաղաք չըլլալով՝ Օտարականներուն պալատը յաւիտեան չշինուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
25:225:2 Ты превратил город в груду камней, твердую крепость в развалины; чертогов иноплеменников уже не стало в городе; вовек не будет он восстановлен. 25:2 ὅτι οτι since; that ἔθηκας τιθημι put; make πόλεις πολις city εἰς εις into; for χῶμα χωμα city ὀχυρὰς οχυρος the πεσεῖν πιπτω fall αὐτῶν αυτος he; him τὰ ο the θεμέλια θεμελιος foundation τῶν ο the ἀσεβῶν ασεβης irreverent πόλις πολις city εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever οὐ ου not μὴ μη not οἰκοδομηθῇ οικοδομεω build 25:2 כִּ֣י kˈî כִּי that שַׂ֤מְתָּ śˈamtā שׂים put מֵ mē מִן from עִיר֙ ʕîr עִיר town לַ la לְ to † הַ the גָּ֔ל ggˈāl גַּל heap קִרְיָ֥ה qiryˌā קִרְיָה town בְצוּרָ֖ה vᵊṣûrˌā בָּצוּר fortified לְ lᵊ לְ to מַפֵּלָ֑ה mappēlˈā מַפָּלָה decay אַרְמֹ֤ון ʔarmˈôn אַרְמֹון dwelling tower זָרִים֙ zārîm זָר strange מֵ mē מִן from עִ֔יר ʕˈîr עִיר town לְ lᵊ לְ to עֹולָ֖ם ʕôlˌām עֹולָם eternity לֹ֥א lˌō לֹא not יִבָּנֶֽה׃ yibbānˈeh בנה build 25:2. quia posuisti civitatem in tumulum urbem fortem in ruinam domum alienorum ut non sit civitas et in sempiternum non aedificeturFor thou hast reduced the city to a heap, the strong city to ruin, the house of strangers, to be no city, and to be no more built up for ever. 25:2. For you have appointed a city as a tomb, a strong city for ruination, a house of foreigners: so that it may not be a city, and so that it may not be rebuilt forever. 25:2. For thou hast made of a city an heap; [of] a defenced city a ruin: a palace of strangers to be no city; it shall never be built. 2. For thou hast made of a city an heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built.
25:2 For thou hast made of a city an heap; [of] a defenced city a ruin: a palace of strangers to be no city; it shall never be built: 25:2 Ты превратил город в груду камней, твердую крепость в развалины; чертогов иноплеменников уже не стало в городе; вовек не будет он восстановлен. 25:2 ὅτι οτι since; that ἔθηκας τιθημι put; make πόλεις πολις city εἰς εις into; for χῶμα χωμα city ὀχυρὰς οχυρος the πεσεῖν πιπτω fall αὐτῶν αυτος he; him τὰ ο the θεμέλια θεμελιος foundation τῶν ο the ἀσεβῶν ασεβης irreverent πόλις πολις city εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever οὐ ου not μὴ μη not οἰκοδομηθῇ οικοδομεω build 25:2 כִּ֣י kˈî כִּי that שַׂ֤מְתָּ śˈamtā שׂים put מֵ mē מִן from עִיר֙ ʕîr עִיר town לַ la לְ to † הַ the גָּ֔ל ggˈāl גַּל heap קִרְיָ֥ה qiryˌā קִרְיָה town בְצוּרָ֖ה vᵊṣûrˌā בָּצוּר fortified לְ lᵊ לְ to מַפֵּלָ֑ה mappēlˈā מַפָּלָה decay אַרְמֹ֤ון ʔarmˈôn אַרְמֹון dwelling tower זָרִים֙ zārîm זָר strange מֵ mē מִן from עִ֔יר ʕˈîr עִיר town לְ lᵊ לְ to עֹולָ֖ם ʕôlˌām עֹולָם eternity לֹ֥א lˌō לֹא not יִבָּנֶֽה׃ yibbānˈeh בנה build 25:2. quia posuisti civitatem in tumulum urbem fortem in ruinam domum alienorum ut non sit civitas et in sempiternum non aedificetur For thou hast reduced the city to a heap, the strong city to ruin, the house of strangers, to be no city, and to be no more built up for ever. 25:2. For you have appointed a city as a tomb, a strong city for ruination, a house of foreigners: so that it may not be a city, and so that it may not be rebuilt forever. 25:2. For thou hast made of a city an heap; [of] a defenced city a ruin: a palace of strangers to be no city; it shall never be built. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183125:2: A city "The city" - Nineveh, Babylon, Ar, Moab, or any other strong fortress possessed by the enemies of the people of God.For the first מעיר meir, of a city, the Syriac and Vulgate read העיר hair, the city; the Septuagint and Chaldee read ערים arim, cities, in the plural, transposing the letters. After the second מעיר meir, a MS. adds לגל lagol, for a heap. A palace of strangers "The palace of the proud ones" - For זרים zarim, strangers, MS. Bodl. and another read זדים zedim, the proud: so likewise the Septuagint; for they render it ασεβων here, and in Isa 25:5, as they do in some other places: see Deu 18:20, Deu 18:22. Another MS. reads צרים tsarim, adversaries; which also makes a good sense. But זרים zarim, strangers, and זדים zedim, the proud, are often confounded by the great similitude of the letters ד daleth and ר resh. See Mal 3:15; Mal 4:1; Psa 19:14, in the Septuagint; and Psa 54:5, where the Chaldee reads זדים zedim, compared with Psa 86:16. Albert Barnes: Notes on the Bible - 183425:2: For thou hast made - This is supposed to be uttered by the Jews who should return from Babylon, and therefore refers to what would have been seen by them. In their time it would have occurred that God had made of the city an heap.Of a city - I suppose the whole scope of the passage requires us to understand this of Babylon. There has been, however, a great variety of interpretation of this passage. Grotius supposed that Samaria was intended. Calvin that the word is used collectively, and that various cities are intended. Piscator that Rome, the seat of antichrist, was intended. Jerome says that the Jews generally understand it of Rome. Aben Ezra and Kimchi, however, understand it to refer to many cities which they say will be destroyed in the times of Gog and Magog. Nearly all these opinions may be seen subjected to an examination, and shown to be unfounded, in Vitringa. An heap - It is reduced to ruins (see the notes at isa 13; 14) The ruin of Babylon commenced when it was taken by Cyrus, and the Jews were set at liberty; it was not completed until many centuries after. The form of the Hebrew here is, 'Thou hast placed from a city to a ruin:' that is, thou hast changed it from being a city to a pile of ruins. Of a defensed city - A city fortified, and made strong against the approach of an enemy. How true this was of Babylon may be seen in the description prefixed to isa 13. A palace - This word properly signifies the residence of a prince or monarch Jer 30:18; Amo 1:4, Amo 1:7, Amo 1:10, Amo 1:12. Here it is applied to Babylon on account of its splendor, as if it were a vast palace, the residence of princes. Of strangers - Foreigners; a term often given to the inhabitants of foreign lands, and especially to the Babylonians (see the note at Isa 1:7; compare Eze 28:7; Joe 3:17). It means that this was, by way of eminence, The city of the foreigners; the capital of the whole Pagan world; the city where foreigners congregated and dwelt. It shall never be built - (See the notes at Isa 13:19-22) R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188025:2: For: Isa 25:12, Isa 14:23, Isa 17:1, Isa 21:9, Isa 23:13; Deu 13:16; Jer 51:26; Nah 3:12-15palace: Isa 13:22; Rev 18:2, Rev 18:3, Rev 18:19 Geneva 159925:2 For thou hast made of a (b) city an heap; [of] a fortified city a ruin: a palace (c) of foreigners to be no city; it shall never be built.(b) Not only of Jerusalem, but also of these other cities which have been your enemies. (c) That is, a place where all vagabonds may live without danger and as it were at ease as in a palace. John Gill25:2 For thou hast made of a city an heap,.... Which is to be understood, not of Samaria, nor of Jerusalem; rather of Babylon; though it is best to interpret it of the city of Rome, as Jerom says the Jews do; though they generally explain it of many cities, which shall be destroyed in the times of Gog and Magog, as Aben Ezra and Kimchi; and so the Targum has it in the plural number; perhaps not only the city of Rome, but all the antichristian states, the cities of the nations, all within the Romish jurisdiction are meant; which shall all fall by the earthquake, sooner or later, and become a heap:of a defenced city, a ruin; or, "for a fall" (c); the same thing is meant as before: it designs the fall of mystical Babylon or Rome, called the great and mighty city, Rev_ 18:2, a palace of strangers; which Kimchi interprets of Babylon, which, he says, was a palace to the cities of the Gentiles, who are called strangers; and it is said, that that city was originally built for strangers, that dwelt in tents, in Arabia Deserts; but it is best to understand it of Rome, as before, which is the palace of such who are aliens from the commonwealth of Israel, and strangers from the covenants of promise, who have introduced a strange religion, and are the worshippers of strange gods, Dan 11:38. The Targum renders it, "the house of the gods of the people in the city of Jerusalem;'' and this will be made to be no city, it shall never be built; any more, when once it is destroyed, signified by the angels casting a millstone into the sea, which shall never be taken up again, or found more, Rev_ 18:21. (c) "in lapsum". John Wesley25:2 A city - Which is put for cities: or of enemies of God and his people. And under the name cities he comprehends their countries and kingdoms. Strangers - The royal cities, in which were the palaces of strangers, of Gentiles. No city - Their cities and palaces have been or shall be utterly and irrecoverably destroyed.Robert Jamieson, A. R. Fausset and David Brown25:2 a city . . . heap--Babylon, type of the seat of Antichrist, to be destroyed in the last days (compare Jer 51:37, with Rev. 18:1-24, followed, as here, by the song of the saints' thanksgiving in Rev. 19:1-21). "Heaps" is a graphic picture of Babylon and Nineveh as they now are.palace--Babylon regarded, on account of its splendor, as a vast palace. But MAURER translates, "a citadel." of strangers--foreigners, whose capital pre-eminently Babylon was, the metropolis of the pagan world. "Aliens from the commonwealth of Israel, strangers from the covenants of promise" (Is 29:5; Eph 2:12; see in contrast, Joel 3:17). never be built-- (Is 13:19-20, &c.). |
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25:325:3: Վասն այսորիկ օրհնեսցէ՛ զքեզ ժողովուրդ աղքատ, եւ քաղաքք մարդկան զրկելոց օրհնեսցե՛ն զքեզ[9847]. [9847] Ոսկան. Վասն այնորիկ օրհն՛՛։ Վասն այսորիկ օրհնեսցէ զքեզ ժողովուրդ [353]աղքատ, եւ քաղաքք մարդկան զրկելոց օրհնեսցեն զքեզ:3 Դրա համար էլ աղքատ ժողովուրդը պիտի օրհնի քեզ, զրկուած մարդկանց քաղաքները պիտի օրհնեն քեզ, 3 Անոր համար զօրաւոր ժողովուրդը քեզ պիտի պատուէ Եւ ահարկու ազգերուն քաղաքը քեզմէ պիտի վախնայ։ 25:3: Վասն այսորիկ օրհնեսցէ՛ զքեզ ժողովուրդ աղքատ, եւ քաղաքք մարդկան զրկելոց օրհնեսցե՛ն զքեզ[9847]. [9847] Ոսկան. Վասն այնորիկ օրհն՛՛։ 3 Դրա համար էլ աղքատ ժողովուրդը պիտի օրհնի քեզ, զրկուած մարդկանց քաղաքները պիտի օրհնեն քեզ, 3 Անոր համար զօրաւոր ժողովուրդը քեզ պիտի պատուէ Եւ ահարկու ազգերուն քաղաքը քեզմէ պիտի վախնայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
25:325:3 Посему будут прославлять Тебя народы сильные; города страшных племен будут бояться Тебя, 25:3 διὰ δια through; because of τοῦτο ουτος this; he εὐλογήσει ευλογεω commend; acclaim σε σε.1 you ὁ ο the λαὸς λαος populace; population ὁ ο the πτωχός πτωχος bankrupt; beggarly καὶ και and; even πόλεις πολις city ἀνθρώπων ανθρωπος person; human ἀδικουμένων αδικεω injure; unjust to εὐλογήσουσίν ευλογεω commend; acclaim σε σε.1 you 25:3 עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus יְכַבְּד֣וּךָ yᵊḵabbᵊḏˈûḵā כבד be heavy עַם־ ʕam- עַם people עָ֑ז ʕˈāz עַז strong קִרְיַ֛ת qiryˈaṯ קִרְיָה town גֹּויִ֥ם gôyˌim גֹּוי people עָרִיצִ֖ים ʕārîṣˌîm עָרִיץ ruthless יִירָאֽוּךָ׃ yîrāʔˈûḵā ירא fear 25:3. super hoc laudabit te populus fortis civitas gentium robustarum timebit teTherefore shall a strong people praise thee, the city of mighty nations shall fear thee. 25:3. Concerning this, a strong people will praise you; a city with a robust people will fear you. 25:3. Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee. 3. Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee.
25:3 Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee: 25:3 Посему будут прославлять Тебя народы сильные; города страшных племен будут бояться Тебя, 25:3 διὰ δια through; because of τοῦτο ουτος this; he εὐλογήσει ευλογεω commend; acclaim σε σε.1 you ὁ ο the λαὸς λαος populace; population ὁ ο the πτωχός πτωχος bankrupt; beggarly καὶ και and; even πόλεις πολις city ἀνθρώπων ανθρωπος person; human ἀδικουμένων αδικεω injure; unjust to εὐλογήσουσίν ευλογεω commend; acclaim σε σε.1 you 25:3 עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus יְכַבְּד֣וּךָ yᵊḵabbᵊḏˈûḵā כבד be heavy עַם־ ʕam- עַם people עָ֑ז ʕˈāz עַז strong קִרְיַ֛ת qiryˈaṯ קִרְיָה town גֹּויִ֥ם gôyˌim גֹּוי people עָרִיצִ֖ים ʕārîṣˌîm עָרִיץ ruthless יִירָאֽוּךָ׃ yîrāʔˈûḵā ירא fear 25:3. super hoc laudabit te populus fortis civitas gentium robustarum timebit te Therefore shall a strong people praise thee, the city of mighty nations shall fear thee. 25:3. Concerning this, a strong people will praise you; a city with a robust people will fear you. 25:3. Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143-5: Посему... Несмотря на свое упрямство, язычники не могут не признать в этом разрушении их городов кары Божией (ср. 18:7).Буря против стены. Т. е. гнев, ярость тиранов, врагов Церкви, причинит ей так же мало вреда, как мало вредит толстой каменной стене дыхание бури. Как зной в месте безводном. Зной или жара на Востоке действует чрезвычайно губительно на людей в степях, лишенных освежающей воды. С этим зноем сравнивается ярость врагов Церкви Христовой. Albert Barnes: Notes on the Bible - 183425:3: The strong people - The reference here is not probably to the Babylonians, but to the surrounding nations. The deliverance of the Jews, and the destruction of Babylon, would be such striking events that they would lead the surrounding nations to acknowledge that it was the hand of God.The city of the terrible nations - The word 'city' here is taken probably in a collective sense, to denote the cities or the strong places of the surrounding nations which would be brought thus to tremble before God. The destruction of a city so proud and wicked as Babylon would alarm them, and would lead them to fear that they might share the same fate, especially as many of them had been associated in oppressing the now delivered people of the land of Judea. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188025:3: Isa 49:23-26, Isa 60:10-14, Isa 66:18-20; Psa 46:10, Psa 46:11, Psa 66:3, Psa 72:8-11; Eze 38:23; Eze 39:21, Eze 39:22; Zac 14:9, Zac 14:16; Rev 11:13, Rev 11:15-17Geneva 159925:3 Therefore shall the (d) strong people glorify thee, the city of the terrible nations shall fear thee.(d) The arrogant and proud who before would not know you will by your corrections fear and glorify you. John Gill25:3 Therefore shall the strong people glorify thee,.... To whom the Lord is strength, as in the following verse Is 25:4; who are strong in the Lord, in the power of his might, and in the grace that is in him; or such of the antichristian party as shall be awakened and convinced by the judgments of God on antichrist, and shall be converted, these shall give glory to the God of heaven, Rev_ 11:13,the city of the terrible nations shall fear thee; or such who have belonged to the city or jurisdiction of Rome, and have been terrible to the people of God, yet now shall be frightened themselves, and shall fear the Lord, either with a servile fear, or some, at least, with a truly filial fear; see Rev_ 11:13. John Wesley25:3 Shall fear - Thy stoutest enemies observing thy wonderful works, shall be converted, or at least forced to tremble before thee.Robert Jamieson, A. R. Fausset and David Brown25:3 strong people--This cannot apply to the Jews; but other nations on which Babylon had exercised its cruelty (Is 14:12) shall worship Jehovah, awed by the judgment inflicted on Babylon (Is 23:18).city--not Babylon, which shall then be destroyed, but collectively for the cities of the surrounding nations. |
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25:425:4: զի եղեր ամենայն քաղաքի խոնարհի օգնական, եւ տրտմելոց վասն կարօտութեան՝ յա՛րկ ապաւինի. ՚ի մարդոց չարաց փրկեցեր զնոսա։ զի եղեր ամենայն քաղաքի խոնարհի օգնական, եւ տրտմելոց վասն կարօտութեան` յարկ ապաւինի. ի մարդոց չարաց փրկեցեր զնոսա:4 որովհետեւ բոլոր խոնարհ քաղաքներին օգնական դարձար, իսկ թշուառութիւնից տանջուածին՝ ապաւինութեան յարկ, չար մարդկանցից փրկելով նրանց: 4 Վասն զի դուն ապաւէն եղար աղքատին, Ապաւէն՝ չքաւորին իր նեղութեան ատենը, Ապաստանարան՝ փոթորիկէն, հովանի՝ տաքութենէն, Երբ անօրէն մարդոց կատաղութիւնը պատ փլցնող փոթորիկի պէս գայ։ 25:4: զի եղեր ամենայն քաղաքի խոնարհի օգնական, եւ տրտմելոց վասն կարօտութեան՝ յա՛րկ ապաւինի. ՚ի մարդոց չարաց փրկեցեր զնոսա։ 4 որովհետեւ բոլոր խոնարհ քաղաքներին օգնական դարձար, իսկ թշուառութիւնից տանջուածին՝ ապաւինութեան յարկ, չար մարդկանցից փրկելով նրանց: 4 Վասն զի դուն ապաւէն եղար աղքատին, Ապաւէն՝ չքաւորին իր նեղութեան ատենը, Ապաստանարան՝ փոթորիկէն, հովանի՝ տաքութենէն, Երբ անօրէն մարդոց կատաղութիւնը պատ փլցնող փոթորիկի պէս գայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
25:425:4 ибо Ты был убежищем бедного, убежищем нищего в тесное для него время, защитою от бури, тенью от зноя; ибо гневное дыхание тиранов было подобно буре против стены. 25:4 ἐγένου γινομαι happen; become γὰρ γαρ for πάσῃ πας all; every πόλει πολις city ταπεινῇ ταπεινος humble βοηθὸς βοηθος helper καὶ και and; even τοῖς ο the ἀθυμήσασιν αθυμεω despondent διὰ δια through; because of ἔνδειαν ενδεια from; away ἀνθρώπων ανθρωπος person; human πονηρῶν πονηρος harmful; malignant ῥύσῃ ρυομαι rescue αὐτούς αυτος he; him σκέπη σκεπης thirsty καὶ και and; even πνεῦμα πνευμα spirit; wind ἀνθρώπων ανθρωπος person; human ἀδικουμένων αδικεω injure; unjust to 25:4 כִּֽי־ kˈî- כִּי that הָיִ֨יתָ hāyˌîṯā היה be מָעֹ֥וז māʕˌôz מָעֹוז fort לַ la לְ to † הַ the דָּ֛ל ddˈāl דַּל poor מָעֹ֥וז māʕˌôz מָעֹוז fort לָ lā לְ to † הַ the אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor בַּ ba בְּ in † הַ the צַּר־ ṣṣar- צַר narrow לֹ֑ו lˈô לְ to מַחְסֶ֤ה maḥsˈeh מַחְסֶה refuge מִ mi מִן from זֶּ֨רֶם֙ zzˈerem זֶרֶם rain צֵ֣ל ṣˈēl צֵל shadow מֵ mē מִן from חֹ֔רֶב ḥˈōrev חֹרֶב dryness כִּ֛י kˈî כִּי that ר֥וּחַ rˌûₐḥ רוּחַ wind עָרִיצִ֖ים ʕārîṣˌîm עָרִיץ ruthless כְּ kᵊ כְּ as זֶ֥רֶם zˌerem זֶרֶם rain קִֽיר׃ qˈîr קִיר wall 25:4. quia factus es fortitudo pauperi fortitudo egeno in tribulatione sua spes a turbine umbraculum ab aestu spiritus enim robustorum quasi turbo inpellens parietemBecause thou hast been a strength to the poor, a strength to the needy in his distress: a refuge from the whirlwind, a shadow from the heat. For the blast of the mighty is like a whirlwind beating against a wall. 25:4. For you have been the strength of the poor, the strength of the indigent in his tribulation, a refuge from the whirlwind, a shadow from the heat. For the spirit of the mighty is like a whirlwind striking against a wall. 25:4. For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones [is] as a storm [against] the wall. 4. For thou hast been a strong hold to the poor, a strong hold to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.
25:4 For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones [is] as a storm [against] the wall: 25:4 ибо Ты был убежищем бедного, убежищем нищего в тесное для него время, защитою от бури, тенью от зноя; ибо гневное дыхание тиранов было подобно буре против стены. 25:4 ἐγένου γινομαι happen; become γὰρ γαρ for πάσῃ πας all; every πόλει πολις city ταπεινῇ ταπεινος humble βοηθὸς βοηθος helper καὶ και and; even τοῖς ο the ἀθυμήσασιν αθυμεω despondent διὰ δια through; because of ἔνδειαν ενδεια from; away ἀνθρώπων ανθρωπος person; human πονηρῶν πονηρος harmful; malignant ῥύσῃ ρυομαι rescue αὐτούς αυτος he; him σκέπη σκεπης thirsty καὶ και and; even πνεῦμα πνευμα spirit; wind ἀνθρώπων ανθρωπος person; human ἀδικουμένων αδικεω injure; unjust to 25:4 כִּֽי־ kˈî- כִּי that הָיִ֨יתָ hāyˌîṯā היה be מָעֹ֥וז māʕˌôz מָעֹוז fort לַ la לְ to † הַ the דָּ֛ל ddˈāl דַּל poor מָעֹ֥וז māʕˌôz מָעֹוז fort לָ lā לְ to † הַ the אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor בַּ ba בְּ in † הַ the צַּר־ ṣṣar- צַר narrow לֹ֑ו lˈô לְ to מַחְסֶ֤ה maḥsˈeh מַחְסֶה refuge מִ mi מִן from זֶּ֨רֶם֙ zzˈerem זֶרֶם rain צֵ֣ל ṣˈēl צֵל shadow מֵ mē מִן from חֹ֔רֶב ḥˈōrev חֹרֶב dryness כִּ֛י kˈî כִּי that ר֥וּחַ rˌûₐḥ רוּחַ wind עָרִיצִ֖ים ʕārîṣˌîm עָרִיץ ruthless כְּ kᵊ כְּ as זֶ֥רֶם zˌerem זֶרֶם rain קִֽיר׃ qˈîr קִיר wall 25:4. quia factus es fortitudo pauperi fortitudo egeno in tribulatione sua spes a turbine umbraculum ab aestu spiritus enim robustorum quasi turbo inpellens parietem Because thou hast been a strength to the poor, a strength to the needy in his distress: a refuge from the whirlwind, a shadow from the heat. For the blast of the mighty is like a whirlwind beating against a wall. 25:4. For you have been the strength of the poor, the strength of the indigent in his tribulation, a refuge from the whirlwind, a shadow from the heat. For the spirit of the mighty is like a whirlwind striking against a wall. 25:4. For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones [is] as a storm [against] the wall. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183125:4: As a storm against the wall "Like a winter-storm" - For קיר kir, read קור kor: or, as עיר ir from ערר arar, so קיר kir from קרר karar. - Capellus.Albert Barnes: Notes on the Bible - 183425:4: For thou hast been a strength to the poor - Thou hast sustained and upheld them in their trials, and hast delivered them. God is often spoken of as the strength of his people. Isa 26:4 : 'In the Lord Yahweh is everlasting strength.' Psa 27:1 : 'The Lord is the strength of my life, of whom shall I be afraid?' Psa 28:8; Psa 29:11; Psa 31:2; Psa 46:1; Isa 45:24. By the 'poor' and the 'needy' here undoubtedly are mean; the captive Jews who had been stripped of their wealth, and carried from their homes, and confined in Babylon.A refuge - A place of safety; a retreat; a protection. God is often spoken of as such a refuge; Deu 33:27 : 'The eternal God is thy refuge.' Sa2 22:3; Psa 9:9; Psa 14:6; Psa 46:1, Psa 46:7, Psa 46:11; Psa 57:1; Psa 59:16) From the storm - This word (זרם zerem) usually denotes a tempest of wind and rain. Here it is put for calamity and affliction. The figure is common in all languages. A shadow from the heat - (See Isa 4:6, note; Isa 16:3, note; compare Isa 32:2.) When the blast of the terrible ones - Of the fierce, mighty, invading enemies. When they sweep down all before them as a furious tempest does. Is as a storm against the wall - For 'wall' here (קיר qiyr), Lowth proposes to read קוּר qû r, from קרר qâ rar, to be cold or cool, and supposes that this means a winters storm. In this interpretation also Vitringa and Cappellus coincide. But there is no need of supposing an error in the text. The idea is, probably, that of a fierce driving storm that would prostrate walls and houses; meaning a violent tempest, and intending to describe in a striking manner the severity of the calamities that had come upon the nation. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188025:4: thou hast: Isa 11:4, Isa 14:32, Isa 29:19, Isa 33:2, Isa 66:2; Job 5:15, Job 5:16; Psa 12:5, Psa 35:10; Psa 72:4, Psa 72:13, Psa 107:41, Psa 119:31; Zep 3:12; Jam 2:5a refuge: Isa 4:5, Isa 4:6, Isa 32:2 when: Isa 32:18, Isa 32:19, Isa 37:3, Isa 37:4, Isa 37:36; Eze 13:11-13; Mat 7:25-27 Geneva 159925:4 For thou hast been a defence to the poor, a defence to the needy in his distress, a refuge from the storm, a shade from the heat, when the blast (e) of the terrible ones [is] as a storm [against] the wall.(e) The rage of the wicked is furious, till God breaks the force of it. John Gill25:4 For thou hast been a strength to the poor, a strength to the needy in his distress,.... The people of God, who are poor and needy, both in a literal and in a spiritual sense; and especially when under afflicted circumstances, in times of desertion, temptation, bodily affliction, and persecution from men, which may be here chiefly intended; to whom the Lord is a strength: he strengthens their hearts, and his own grace in them; he sheds abroad his love in their hearts, which makes their mountain to stand strong; he directs them to Christ, in whom is strength, as well as righteousness; he strengthens them by his Spirit, his promises, word, and ordinances. Christ may be more especially meant; and it may refer to the strength and power he will give to his people in the latter day; when a small one shall be a strong nation; when the feeble shall be as David, and the house of David as the angel of the Lord; when they shall have got the victory over the beast, his mark and image, Is 60:21,a refuge from the storm; or tempestuous rain, or overflowing flood; as Christ is a refuge from the tempest and storm of divine wrath and vengeance, by his satisfaction and righteousness, Is 32:2 so from the flood of persecution, by his power and providence, Rev_ 12:15, a shadow from the heat; which gives refreshment and rest, and is a protection from the scorching beams of the sun. Christ, as he is the shadow from the heat of a fiery law, from the flaming sword of justice, from the wrath of God, and the fiery darts of Satan's temptations; so from the violence of persecution, which heat shall now be no more, antichrist being destroyed, Rev_ 7:15, when blast of the terrible ones is as a storm against the wall; these terrible ones are either Satan and his principalities, who are very terrible to the Lord's people; and whose temptations are like a strong wind, which beat against them as against a wall, but they stand, the Lord being their strength, refuge, and shadow; see Is 49:24 or rather antichrist and his persecuting princes, the kings of the earth, that have joined him, and persecuted the saints, and have been terrible to them; and whose persecutions have been like a blustering strong wind, threatening to carry all before them; but the Lord has been their protection, and made them to stand as a wall, firm and immovable, against them. The Targum is, "so the words of the wicked are to the righteous, as a storm that dasheth against a wall.'' John Wesley25:4 For - For thou hast defended thy poor and helpless people. As a storm - Makes a great noise, but without any effect.Robert Jamieson, A. R. Fausset and David Brown25:4 the poor . . . needy--the Jews, exiles from their country (Is 26:6; Is 41:17).heat--calamity (Is 4:6; Is 32:2). blast--that is, wrath. storm--a tempest of rain, a winter flood, rushing against and overthrowing the wall of a house. |
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25:525:5: Ապաւէն ծարաւեաց եւ ոգի մարդկան զրկելոց. ※ իբրեւ մարդոց թալկացելոց՝ ծարաւեաց ՚ի Սիովն. ՚ի մարդոց ամպարշտաց որոց մատնեցե՛ր զմեզ։ Ապաւէն ծարաւեաց եւ ոգի մարդկան զրկելոց, իբրեւ մարդոց թալկացելոց` ծարաւեաց ի Սիոն, ի մարդոց ամպարշտաց որոց մատնեցեր զմեզ:5 Դու ծարաւածների համար ապաւէն ես եւ զրկուած մարդկանց համար՝ ոգի այն ամբարիշտների դէմ, որոնց ձեռքը մատնեցիր մեզ՝ իբրեւ Սիոնին ծարաւի տոչորուած մարդկանց[22]:[22] 22. Եբրայերէնում՝ կեանք եղար Սիոնի մէջ բնակուող անիրաւուածների համար, ինչպէս ջուրը՝ ծարաւից նուաղած մարդկանց համար: Այսքան զրկանքներ կրեցինք անհաւատներից, որոնց ձեռքը մատնեցիր մեզ. բայց ինչպէս տապը կը չքանայ, երբ երկինքն ամպերով ծածկուի, նոյնպէս էլ հզօրների զօրութիւնը պիտի խոնարհուի Տիրոջ առաջ: 5 Օտարականներուն աղաղակը Չոր տեղին տաքութեանը պէս պիտի մեղմացնես։Ինչպէս տաքութիւնը ամպի հովանիով կ’իջնէ, Այնպէս բռնաւորներուն ցնծութեան ձայնը պիտի ցածնայ։ 25:5: Ապաւէն ծարաւեաց եւ ոգի մարդկան զրկելոց. ※ իբրեւ մարդոց թալկացելոց՝ ծարաւեաց ՚ի Սիովն. ՚ի մարդոց ամպարշտաց որոց մատնեցե՛ր զմեզ։ 5 Դու ծարաւածների համար ապաւէն ես եւ զրկուած մարդկանց համար՝ ոգի այն ամբարիշտների դէմ, որոնց ձեռքը մատնեցիր մեզ՝ իբրեւ Սիոնին ծարաւի տոչորուած մարդկանց[22]: [22] 22. Եբրայերէնում՝ կեանք եղար Սիոնի մէջ բնակուող անիրաւուածների համար, ինչպէս ջուրը՝ ծարաւից նուաղած մարդկանց համար: Այսքան զրկանքներ կրեցինք անհաւատներից, որոնց ձեռքը մատնեցիր մեզ. բայց ինչպէս տապը կը չքանայ, երբ երկինքն ամպերով ծածկուի, նոյնպէս էլ հզօրների զօրութիւնը պիտի խոնարհուի Տիրոջ առաջ: 5 Օտարականներուն աղաղակը Չոր տեղին տաքութեանը պէս պիտի մեղմացնես։Ինչպէս տաքութիւնը ամպի հովանիով կ’իջնէ, Այնպէս բռնաւորներուն ցնծութեան ձայնը պիտի ցածնայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
25:525:5 Как зной в месте безводном, Ты укротил буйство врагов; {как} зной тенью облака, подавлено ликование притеснителей. 25:5 εὐλογήσουσίν ευλογεω commend; acclaim σε σε.1 you ὡς ως.1 as; how ἄνθρωποι ανθρωπος person; human ὀλιγόψυχοι ολιγοψυχος morose διψῶντες διψαω thirsty ἐν εν in Σιων σιων Siōn; Sion ἀπὸ απο from; away ἀνθρώπων ανθρωπος person; human ἀσεβῶν ασεβης irreverent οἷς ος who; what ἡμᾶς ημας us παρέδωκας παραδιδωμι betray; give over 25:5 כְּ kᵊ כְּ as חֹ֣רֶב ḥˈōrev חֹרֶב dryness בְּ bᵊ בְּ in צָיֹ֔ון ṣāyˈôn צָיֹון waterless country שְׁאֹ֥ון šᵊʔˌôn שָׁאֹון roar זָרִ֖ים zārˌîm זָר strange תַּכְנִ֑יעַ taḵnˈîₐʕ כנע be humble חֹ֚רֶב ˈḥōrev חֹרֶב dryness בְּ bᵊ בְּ in צֵ֣ל ṣˈēl צֵל shadow עָ֔ב ʕˈāv עָב cloud זְמִ֥יר zᵊmˌîr זָמִיר song עָֽרִיצִ֖ים ʕˈārîṣˌîm עָרִיץ ruthless יַעֲנֶֽה׃ פ yaʕᵃnˈeh . f ענה be lowly 25:5. sicut aestum in siti tumultum alienorum humiliabis et quasi calore sub nube torrente propaginem fortium marcescere faciesThou shalt bring down the tumult of strangers, as heat in thirst: and as with heat under a burning cloud, thou shalt make the branch of the mighty to wither away. 25:5. You will bring low the uprising of foreigners, just as heat brings thirst. And like heat under a torrential cloud, you will cause the offshoot of the strong to wither away. 25:5. Thou shalt bring down the noise of strangers, as the heat in a dry place; [even] the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low. 5. As the heat in a dry place shalt thou bring down the noise of strangers; as the heat by the shadow of a cloud, the song of the terrible ones shall be brought low.
25:5 Thou shalt bring down the noise of strangers, as the heat in a dry place; [even] the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low: 25:5 Как зной в месте безводном, Ты укротил буйство врагов; {как} зной тенью облака, подавлено ликование притеснителей. 25:5 εὐλογήσουσίν ευλογεω commend; acclaim σε σε.1 you ὡς ως.1 as; how ἄνθρωποι ανθρωπος person; human ὀλιγόψυχοι ολιγοψυχος morose διψῶντες διψαω thirsty ἐν εν in Σιων σιων Siōn; Sion ἀπὸ απο from; away ἀνθρώπων ανθρωπος person; human ἀσεβῶν ασεβης irreverent οἷς ος who; what ἡμᾶς ημας us παρέδωκας παραδιδωμι betray; give over 25:5 כְּ kᵊ כְּ as חֹ֣רֶב ḥˈōrev חֹרֶב dryness בְּ bᵊ בְּ in צָיֹ֔ון ṣāyˈôn צָיֹון waterless country שְׁאֹ֥ון šᵊʔˌôn שָׁאֹון roar זָרִ֖ים zārˌîm זָר strange תַּכְנִ֑יעַ taḵnˈîₐʕ כנע be humble חֹ֚רֶב ˈḥōrev חֹרֶב dryness בְּ bᵊ בְּ in צֵ֣ל ṣˈēl צֵל shadow עָ֔ב ʕˈāv עָב cloud זְמִ֥יר zᵊmˌîr זָמִיר song עָֽרִיצִ֖ים ʕˈārîṣˌîm עָרִיץ ruthless יַעֲנֶֽה׃ פ yaʕᵃnˈeh . f ענה be lowly 25:5. sicut aestum in siti tumultum alienorum humiliabis et quasi calore sub nube torrente propaginem fortium marcescere facies Thou shalt bring down the tumult of strangers, as heat in thirst: and as with heat under a burning cloud, thou shalt make the branch of the mighty to wither away. 25:5. You will bring low the uprising of foreigners, just as heat brings thirst. And like heat under a torrential cloud, you will cause the offshoot of the strong to wither away. 25:5. Thou shalt bring down the noise of strangers, as the heat in a dry place; [even] the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183125:5: Of strangers "Of the proud" - The same mistake here as in Isa 25:2 (note): see the note there. Here זדים zedim, the proud, is parallel to עריצים aritsim, the formidable: as in Psa 54:5, and Psa 86:14.The heat with the shadow of a cloud "As the heat by a thick cloud" - For חרב choreb, the Syriac, Chaldee, Vulgate, and two MSS. read כחרב kechoreb, which is a repetition of the beginning of the foregoing parallel line; and the verse taken out of the parallel form, and more fully expressed, would run thus: "As a thick cloud interposing tempers the heat of the sun on the burnt soil; so shalt thou, by the interposition of thy power, bring low and abate the tumult of the proud, and the triumph of the formidable." Albert Barnes: Notes on the Bible - 183425:5: Thou shalt bring down the noise - The tumult; the sound which they make in entering into battle; or the note of triumph, and the sound of Rev_elry. The phrase may refer either to their shout of exultation over their vanquished foes; or to the usual sound of Rev_elry; or to the hum of business in a vast city.Of strangers - Of foreigners (see the note at Isa 25:2). As the heat in a dry place - The parallelism here requires that we should suppose the phrase 'with the shadow of a cloud' to be supplied in this hemistich, as it is obscurely expressed in our translation by the word 'even,' and it would then read thus: As the beat in a dry place (by the shadow of a cloud), The noise of the strangers shalt thou humble; As the heat by the shadow of a cloud, The exultation of the formidable ones shalt thou bring low. The idea thus is plain. Heat pours down intensely on the earth, and if unabated would wither up every green thing, and dry up every stream and fountain. But a cloud intervenes, and checks the burning rays of the sun. So the wrath of the 'terrible ones,' the anger of the Babylonians, raged against the Jews. But the mercy of God interposed. It was like the intervening of a cloud to shut out the burning rays of the sun. It stayed the fury of their wrath, "and rendered them impotent to do injury, just as the intense burning rays of the sun are completely checked by an interposing cloud. The branch of the terrible ones - This is a very unhappy translation. The word זמיר zâ miyr is indeed used to denote a branch, or bough, as derived from זמר zâ mar, "to prune a vine;" but it also has the I sense of "a song;" a song of praise, or a song of exultation, from a second signification of זמר zâ mar, "to sing; perhaps" from the song with which the work of the vineyard was usually accompanied. See the verb used in this sense in Jdg 5:3; Psa 9:12; Psa 30:5; Psa 47:7; and the word which occurs here (zamir) used in the sense of a song in Psa 119:54; Sa2 23:1; Job 35:10. Here it is undoubtedly used in the sense of a song, meaning either a shout of victory or of Rev_elry; and the idea of the prophet is, that this would be brought low by the destruction of Babylon, and by the return of the captive Jews to their own land. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188025:5: shalt bring: Isa 10:8-15, Isa 10:32-34, Isa 13:11, Isa 14:10-16, Isa 17:12-14, Isa 30:30-33, Isa 49:25, Isa 49:26; Isa 54:15-17, Isa 64:1, Isa 64:2; Psa. 74:3-23, Psa 79:10-12; Jer 50:11-15; Jer 51:38-43, Jer 51:53-57; Eze 32:18-32, Eze 38:9-23, Eze 39:1-10; Dan 7:23-27; Dan 11:36-45; Rev_. 16:1-19:21, Rev 20:8, Rev 20:9as the heat: Isa 18:4, Isa 49:10; Psa 105:39; Jon 4:5, Jon 4:6 branch: Isa 14:19; Job 8:16-19 Geneva 159925:5 Thou shalt bring down the noise of strangers, as the (f) heat in a dry place; (g) [even] the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.(f) Meaning, that as the heat is abated by the rain, so shall God bring down the rage of the wicked. (g) As a cloud shades from the heat of the sun, so God will assuage the rejoicing of the wicked against the godly. John Gill25:5 Thou shalt bring down the noise of strangers,.... Such as are strangers to God and godliness, to Christ, his Gospel, and truths, to the Spirit and his operations of grace; the clamour and noise of such against true religion, and the professors of it, their persecuting rage and fury, this the Lord in his own time will bring down, and cause to cease, and it shall be heard no more:as the heat in a dry place: which parches the earth, and burns and dries up the grass and fruits of it; to which persecution is compared: even the heat with the shadow of a cloud; as that is brought down, and caused to cease by the shadow of a cloud, sheltering from the scorching beams of the sun, and by letting down rain, which moistens the earth; so the Lord protects his people from the fury of persecution, and abates it by the interposition of his power and providence; and at last puts an end to it: the branch of the terrible ones shall be made low; meaning the most eminent of them; a branch being put for a most eminent person, Is 4:2 perhaps the pope of Rome is meant, the head of the antichristian party, the principal of the terrible persecutors, who shall be brought low and destroyed by Christ, at his coming. Some render it, "the song of the terrible ones shall be brought low" (d); it will be brought a note lower; their triumphing will be at an end; the voice of harpers and musicians, of pipers and trumpeters, will be heard no more among them; but instead thereof weeping and howling, Rev_ 18:9. (d) "cantus fortium humiliabitur, vel humiliabit se", Vatablus; see Cant. ii. 12. John Wesley25:5 The noise - The tumultuous noise, as the word properly signifies; the rage and furious attempts of those Heathen nations that fought against God's people. As the heat - With as much ease as thou dost allay the heat of a dry place, by the shadow of thy clouds, or by the rain which falls from black and shadowy clouds. The branch - The arm or power, as a branch is the arm of a tree.Robert Jamieson, A. R. Fausset and David Brown25:5 Translate, "As the heat in a dry land (is brought down by the shadow of a cloud, so) thou shalt bring down the tumult (the shout of triumph over their enemies) of strangers (foreigners); and as the heat by the shadow of the cloud (is brought low), so the branch (the offspring) of the terrible ones shall be brought low." PARKHURST translates the Hebrew for "branch," the exulting song. JEROME translates the last clause, "And as when the heat burns under a cloud, thou shalt make the branch of the terrible ones to wither"; the branch withering even under the friendly shade of a cloud typifies the wicked brought to ruin, not for want of natural means of prosperity, but by the immediate act of God. |
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25:625:6: Եւ արասցէ Տէր Սաբաւովթ ամենայն հեթանոսաց ՚ի լերինս յայսմիկ. արբցե՛ն ուրախութիւն, արբցե՛ն գինի. օծցի՛ն իւղով ՚ի մրրոյ պարզելոյ[9848], [9848] Օրինակ մի. ՚Ի մրրոյ մարզելոյ։ Եւ արասցէ Տէր Սաբաւովթ ամենայն հեթանոսաց ի լերինս յայսմիկ. [354]արբցեն ուրախութիւն, արբցեն գինի. օծցին իւղով ի մրրոյ պարզելոյ, եւ ընկլցին ի լերինս յայսմիկ:6 Զօրութիւնների Տէրն այնպէս պիտի անի, որ բոլոր հեթանոսներն այս լեռներում ուրախութիւն վայելեն, գինի խմեն, օծուեն մրուրից մաքրուած իւղով եւ հանգչեն այս լեռների վրայ: 6 Զօրքերու Տէրը այս լերան վրայ բոլոր ազգերուն կոչունք մը պիտի ընէ, Պարարտ բաներու եւ հին գինիներու, Ծուծով լեցուած պարարտ բաներու Ու զտուած հին գինիներու կոչունք։ 25:6: Եւ արասցէ Տէր Սաբաւովթ ամենայն հեթանոսաց ՚ի լերինս յայսմիկ. արբցե՛ն ուրախութիւն, արբցե՛ն գինի. օծցի՛ն իւղով ՚ի մրրոյ պարզելոյ[9848], [9848] Օրինակ մի. ՚Ի մրրոյ մարզելոյ։ 6 Զօրութիւնների Տէրն այնպէս պիտի անի, որ բոլոր հեթանոսներն այս լեռներում ուրախութիւն վայելեն, գինի խմեն, օծուեն մրուրից մաքրուած իւղով եւ հանգչեն այս լեռների վրայ: 6 Զօրքերու Տէրը այս լերան վրայ բոլոր ազգերուն կոչունք մը պիտի ընէ, Պարարտ բաներու եւ հին գինիներու, Ծուծով լեցուած պարարտ բաներու Ու զտուած հին գինիներու կոչունք։ zohrab-1805▾ eastern-1994▾ western am▾ |
25:625:6 И сделает Господь Саваоф на горе сей для всех народов трапезу из тучных яств, трапезу из чистых вин, из тука костей и самых чистых вин; 25:6 καὶ και and; even ποιήσει ποιεω do; make κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth πᾶσι πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τοῦτο ουτος this; he πίονται πινω drink εὐφροσύνην ευφροσυνη celebration πίονται πινω drink οἶνον οινος wine χρίσονται χριω anoint μύρον μυρον ointment; perfume 25:6 וְ wᵊ וְ and עָשָׂה֩ ʕāśˌā עשׂה make יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָֽ hˈā הַ the עַמִּים֙ ʕammîm עַם people בָּ bā בְּ in † הַ the הָ֣ר hˈār הַר mountain הַ ha הַ the זֶּ֔ה zzˈeh זֶה this מִשְׁתֵּ֥ה mištˌē מִשְׁתֶּה drinking שְׁמָנִ֖ים šᵊmānˌîm שֶׁמֶן oil מִשְׁתֵּ֣ה mištˈē מִשְׁתֶּה drinking שְׁמָרִ֑ים šᵊmārˈîm שֶׁמֶר dregs שְׁמָנִים֙ šᵊmānîm שֶׁמֶן oil מְמֻ֣חָיִ֔ם mᵊmˈuḥāyˈim מחה fill with marrow שְׁמָרִ֖ים šᵊmārˌîm שֶׁמֶר dregs מְזֻקָּקִֽים׃ mᵊzuqqāqˈîm זקק filter 25:6. et faciet Dominus exercituum omnibus populis in monte hoc convivium pinguium convivium vindemiae pinguium medullatorum vindemiae defecataeAnd the Lord of hosts shall make unto all people in this mountain, a feast of fat things, a feast of wine, of fat things full of marrow, of wine purified from the lees. 25:6. And the Lord of hosts will cause all the peoples on this mountain to feast on fatness, to feast on wine, a fatness full of marrow, a purified wine. 25:6. And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. 6. And in this mountain shall the LORD of hosts make unto all peoples a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
25:6 And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined: 25:6 И сделает Господь Саваоф на горе сей для всех народов трапезу из тучных яств, трапезу из чистых вин, из тука костей и самых чистых вин; 25:6 καὶ και and; even ποιήσει ποιεω do; make κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth πᾶσι πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τοῦτο ουτος this; he πίονται πινω drink εὐφροσύνην ευφροσυνη celebration πίονται πινω drink οἶνον οινος wine χρίσονται χριω anoint μύρον μυρον ointment; perfume 25:6 וְ wᵊ וְ and עָשָׂה֩ ʕāśˌā עשׂה make יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָֽ hˈā הַ the עַמִּים֙ ʕammîm עַם people בָּ bā בְּ in † הַ the הָ֣ר hˈār הַר mountain הַ ha הַ the זֶּ֔ה zzˈeh זֶה this מִשְׁתֵּ֥ה mištˌē מִשְׁתֶּה drinking שְׁמָנִ֖ים šᵊmānˌîm שֶׁמֶן oil מִשְׁתֵּ֣ה mištˈē מִשְׁתֶּה drinking שְׁמָרִ֑ים šᵊmārˈîm שֶׁמֶר dregs שְׁמָנִים֙ šᵊmānîm שֶׁמֶן oil מְמֻ֣חָיִ֔ם mᵊmˈuḥāyˈim מחה fill with marrow שְׁמָרִ֖ים šᵊmārˌîm שֶׁמֶר dregs מְזֻקָּקִֽים׃ mᵊzuqqāqˈîm זקק filter 25:6. et faciet Dominus exercituum omnibus populis in monte hoc convivium pinguium convivium vindemiae pinguium medullatorum vindemiae defecatae And the Lord of hosts shall make unto all people in this mountain, a feast of fat things, a feast of wine, of fat things full of marrow, of wine purified from the lees. 25:6. And the Lord of hosts will cause all the peoples on this mountain to feast on fatness, to feast on wine, a fatness full of marrow, a purified wine. 25:6. And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19146-9. Гора Сион станет местом общения всех народов с истинным Богом. Бог устроит здесь для человечества величественную трапезу, как царь при воцарении своем устраивает трапезу для своих подданных. Затем Господь снимет покрывало с очей людей и уничтожит исконного врага человечества - смерть, а равно и все печали.На горе сей. Здесь разумеется гора Сион, но Сион - будущий или Церковь Христова, куда будут иметь доступ все народы. Трапезу из тучных яств. Эта трапеза или пиршество, очевидно, будет устроена Всевышним по случаю Его воцарения над всем человечеством (ср. 24:23). То обстоятельство, что трапезующим будет предложен и тук (жирные части животного), который по закону Моисеву запрещалось вкушать приносителю жертвы (Лев 7:24-25), служит предуказанием на установление в Новом Царстве Божием таинства Святой Евхаристии, в котором Спаситель предлагает верующим Свое Тело и Кровь. [Гораздо больше основания видеть указание на Евхаристию в Славянском переводе с 70-и: И сотворит Господь Саваоф всем языком: на горе сей испиют радость, испиют вино, И помажутся миром на горе сей: предаждь сия вся языком: той бо совет на вся языки. Прим. ред. ] Matthew Henry: Concise Commentary on the Whole Bible - 17066 And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. 7 And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. 8 He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.If we suppose (as many do) that this refers to the great joy which there should be in Zion and Jerusalem when the army of the Assyrians was routed by an angel, or when the Jews were released out of their captivity in Babylon, or upon occasion of some other equally surprising deliverance, yet we cannot avoid making it to look further, to the grace of the gospel and the glory which is the crown and consummation of that grace; for it is at our resurrection through Christ that the saying here written shall be brought to pass; then, and not till then (if we may believe St. Paul), it shall have its full accomplishment: Death is swallowed up in victory, 1 Cor. xv. 54. This is a key to the rest of the promises here connected together. And so we have here a prophecy of the salvation and the grace brought unto us by Jesus Christ, into which the prophets enquired and searched diligently, 1 Pet. i. 10. I. That the grace of the gospel should be a royal feast for all people; not like that of Ahasuerus, which was intended only to show the grandeur of the master of the feast (Esther i. 4); for this is intended to gratify the guests, and therefore, whereas all there was for show, all here is for substance. The preparations made in the gospel for the kind reception of penitents and supplicants with God are often in the New Testament set forth by the similitude of a feast, as Matt. xxii. 1, &c., which seems to be borrowed from this prophecy. 1. God himself is the Master of the feast, and we may be sure he prepares like himself, as becomes him to give, rather than as becomes us to receive. The Lord of hosts makes this feast. 2. The guests invited are all people, Gentiles as well as Jews. Go preach the gospel to every creature. There is enough for all, and whoever will may come, and partake freely, even those that are gathered out of the highways and the hedges. 3. The place is Mount Zion. Thence the preaching of the gospel takes rise: the preachers must begin at Jerusalem. The gospel church is the Jerusalem that is above; there this feast is made, and to it all the invited guests must go. 4. The provision is very rich, and every thing is of the best. It is a feast, which supposes abundance and variety; it is a continual feast to believers, it is their own fault if it be not. It is a feast of fat things and full of marrow; so relishing, so nourishing, are the comforts of the gospel to all those that feast upon them and digest them. The returning prodigal was entertained with the fatted calf; and David has that pleasure in communion with God with which his soul is satisfied as with marrow and fatness. It is a feast of wines on the lees, the strongest-bodied wines, that have been kept long upon the lees, and then are well refined from them, so that they are clear and fine. There is that in the gospel which, like wine soberly used, makes glad the heart and raises the spirits, and is fit for those that are of a heavy heart, being under convictions of sin and mourning for it, that they may drink and forget their misery (for that is the proper use of wine--it is a cordial for those that need it, Prov. xxxi. 5, 6), may be of good cheer, knowing that their sins are forgiven, and may be vigorous in their spiritual work and warfare, as a strong man refreshed with wine. II. That the world should be freed from that darkness of ignorance and mistake in the mists of which it had been so long lost and buried (v. 7): He will destroy in this mountain the face of the covering (the covering of the face) with which all people are covered (hood-winked or blind-folded) so that they cannot see their way nor go about their work, and by reason of which they wander endlessly. Their faces are covered as those of men condemned, or dead men. There is a veil spread over all nations, for they all sit in darkness; and no marvel, when the Jews themselves, among whom God was known, had a veil upon their hearts, 2 Cor. iii. 15. But this veil the Lord will destroy, by the light of his gospel shining in the world, and the power of his Spirit opening men's eyes to receive it. He will raise those to spiritual life that have long been dead in trespasses and sins. III. That death should be conquered, the power of it broken, and the property of it altered: He will swallow up death in victory, v. 8. 1. Christ will himself, in his resurrection, triumph over death, will break its bands, its bars, asunder, and cast away all its cords. The grave seemed to swallow him up, but really he swallowed it up. 2. The happiness of the saints shall be out of the reach of death, which puts a period to all the enjoyments of this world, embitters them, and stains the beauty of them. 3. Believers may triumph over death, and look upon it as a conquered enemy: O death! where is thy sting? 4. When the dead bodies of the saints shall be raised at the great day, and their mortality swallowed up of life, then death will be for ever swallowed up of victory; and it is the last enemy. IV. That grief shall be banished, and there shall be perfect and endless joy: The Lord God will wipe away tears from off all faces. Those that mourn for sin shall be comforted and have their consciences pacified. In the covenant of grace there shall be that provided which is sufficient to counterbalance all the sorrows of this present time, to wipe away our tears, and to refresh us. Those particularly that suffer for Christ shall have consolations abounding as their afflictions do abound. But in the joys of heaven, and nowhere short of them, will fully be brought to pass this saying, as that before, for there it is that God shall wipe away all tears, Rev. vii. 17; xxi. 4. And there shall be no more sorrow, because there shall be no more death. The hope of this should now wipe away all excessive tears, all the weeping that hinders sowing. V. That all the reproach cast upon religion and the serious professors of it shall be for ever rolled away: The rebuke of his people, which they have long lain under, the calumnies and misrepresentations by which they have been blackened, the insolence and cruelty with which their persecutors have trampled on them and trodden them down, shall be taken away. Their righteousness shall be brought forth as the light, in the view of all the world, who shall be convinced that they are not such as they have been invidiously characterized; and so their salvation from the injuries done them as such shall be wrought out. Sometimes in this world God does that for his people which takes away their reproach from among men. However, it will be done effectually at the great day; for the Lord has spoken it, who can, and will, make it good. Let us patiently bear sorrow and shame now, and improve both; for shortly both will be done away. Adam Clarke: Commentary on the Bible - 183125:6: In this mountain - Zion, at Jerusalem. In his Church.Shall the Lord of hosts make unto all people a feast - Salvation by Jesus Christ. A feast is a proper and usual expression of joy in consequence of victory, or any other great success. The feast here spoken of is to be celebrated on Mount Sion; and all people, without distinction, are to be invited to it. This can be no other than the celebration of the establishment of Christ's kingdom, which is frequently represented in the Gospel under the image of a feast; "where many shall come from the east and west, and shall sit down at table with Abraham, Isaac, and Jacob, in the kingdom of heaven;" Mat 8:11. See also Luk 14:16; Luk 24:29, Luk 24:30. This sense is fully confirmed by the concomitants of this feast expressed in the next verse, the removing of the veil from the face of the nations, and the abolition of death: the first of which is obviously and clearly explained of the preaching of the Gospel; and the second must mean the blessing of immortality procured for us by Christ, "who hath abolished death, and through death hath destroyed him that had the power of death." Of wines on the lees "Of old wines" - Hebrews lees; that is, of wines kept long on the lees. The word used to express the lees in the original signifies the preservers; because they preserve the strength and flavor of the wine. "All recent wines, after the fermentation has ceased, ought to be kept on their lees for a certain time, which greatly contributes to increase their strength and flavor. Whenever this first fermentation has been deficient, they will retain a more rich and sweet taste than is natural to them in a recent true vinous state; and unless farther fermentation is promoted by their lying longer on their own lees, they will never attain their genuine strength and flavor, but run into repeated and ineffectual fermentations, and soon degenerate into a liquor of an acetous kind. All wines of a light and austere kind, by a fermentation too great, or too long continued, certainly degenerate into a weak sort of vinegar; while the stronger not only require, but will safely bear a stronger and often-repeated fermentation; and are more apt to degenerate from a defect than excess of fermentation into a vapid, ropy, and at length into a putrescent state." Sir Edward Barry, Observations on the Wines of the Ancients, p. 9, 10. Thevenot observes particularly of the Shiras wine, that, after it is refined from the lees, it is apt to grow sour. "Il a beaucoup de lie; c'est pourquoi il donne puissemment dans la teste; et pour le rendre plus traitable on le passe par un chausse d'hypocras; apres quoi il est fort clair, et moins fumeux. Ils mettent ce vin dans des grandes jarres de terres qui tiennent dix ou douze jusqu'a quatorze carabas: mais quand l'on a entame une jarre, il faut la vuider au plutost, et mettre le vin qu'on en tire dans des bouteilles ou carabas; car si l'on y manque en le laissant quelque tems apres que la jarre est entamee il se gate et s'aigrit." Voyages, Tom. 2 p. 245. "It has much sediment, and therefore is intoxicating. In order to make it more mellow, they strain it through a hypocrates' sleeve, after which it is very clear and less heady. They lay up this wine in great earthen jars, which hold from ten to fourteen carabas: but when a jar is unstopped, it is necessary to empty it immediately, and put the wine into bottles, or carabas; for if it be left thus in the jar, it will spoil and become acid." The caraba, or girba, is a goat's skin drawn off from the animal, having no apertures but those occasioned by the tail, the feet, and the neck. One opening is left, to pour in and draw off the liquor. This skin goes through a sort of tanning process, and is often beautifully ornamented, as is the case with one of these girbas now lying before me. This clearly explains the very elegant comparison, or rather allegory, of Jeremiah, Jer 48:11; where the reader will find a remarkable example of the mixture of the proper with the allegorical, not uncommon with the Hebrew poets: - "Moab hath been at ease from his youth, And he hath settled upon his lees; Nor hath he been drawn off from vessel to vessel, Neither hath he gone into captivity: Wherefore his taste remaineth in him, And his flavor is not changed." Sir John Chardin's MS. note on this place of Jeremiah is as follows: "On change ainsi le vin de coupe en coupe en Orient; et quand on en entame une, il faut la vuider en petites coupes ou bouteilles, sans quoy il s'aigrit." "They change the wine from vessel to vessel in the east; and when they unstop a large one, it is necessary to empty it into small vessels, as otherwise it will grow sour." Albert Barnes: Notes on the Bible - 183425:6: And in this mountain - In mount Zion, that is, in Jerusalem. The following verses undoubtedly refer to the times of the Messiah. Several of the expressions used here are quoted in the New Testament, showing that the reference is to the Messiah, and to the fact that his kingdom would commence in Jerusalem. and then extend to all people.Shall the Lord of hosts - (See the note at Isa 1:9.) Make unto all people - Provide for all people. He shall adapt the provisions of salvation not only to the Jews, but to people everywhere. This is one of the truths on which Isaiah loved to dwell, and which in fact constitutes one of the peculiarities of his prophecy. It is one of the chief glories of the gospel, that it is unto all people. See Isa 57:7; Dan 5:19; Dan 7:14; compare Luk 2:10 : 'I bring you good tidings of great joy, which shall be unto all people' A feast - A feast, or entertainment, was usually observed, as it is now, on occasion of a great victory, or any other signal success. It is, therefore, emblematic of an occasion of joy. Here it is used in the twofold sense of an occasion of joy, and of an abundance of provisions for the necessities of those who should be entertained. This feast was to be prepared on mount Zion - in the provision which would be made in Jerusalem by the Messiah for the spiritual needs of the whole world. The arrangements for salvation arc often represented under the image of an ample and rich entertainment (see Luk 14:16; Rev 19:19; Mat 13:11). Of fat things - Of rich delicacies. Fat things and marrow are often used as synonymous with a sumptuous entertainment, and are made emblematic Of the abundant provisions of divine mercy (see Isa 55:2; Psa 63:5; Psa 36:8 : 'I shall be satisfied with the fatness of thy house. ') A feast of wines on the lees - The word which is used here (שׁמרים shemâ riym) is derived from שׁמר shâ mar, to keep, preserve, retain, and is applied usually to the lees or dregs of wine, because they retain the strength and color of the wine which is left to stand on them. It is also in this place applied to wine which has been kept on the lees, and is therefore synonymous with old wine; or wine of a rich color and flavor. This fact, that the color and strength of wine are retained by its being suffered to remain without being poured from one vessel into another, is more fully expressed in Jer 48:11 : Moab hath been at ease from his youth, And he hath settled on his lees, And hath not been emptied from vessel to vessel, Neither hath he gone into captivity; Therefore his taste remaineth in him, And his scent is not changed. Compare Zep 1:12. It is well known that wines, unless retained for a considerable time on the lees, lose their flavor and strength, and are much less valuable (compare the notes at Joh 2:10; notes at Joh 1:11). Of fat things full of marrow - Marrow is also an emblem of richness, or the delicacy of the entertainment Psa 63:5. Of wines on the lees well refined - The word rendered 'well refined' (מזקקים mezuqqā qiym) is usually applied to the purifying of metals in a furnace Ch1 28:18; Ch1 29:4; Job 28:1. When applied to wine, it denotes that which has been suffered to remain on the lees until it was entirely refined and purified by fermentation, and had become perfectly clear. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188025:6: in this: Isa 25:10, Isa 2:2, Isa 2:3; Psa 72:14-16, Psa 78:68; Mic 4:1, Mic 4:2; Zac 8:3; Heb 12:22make: Isa 55:1, Isa 55:2; Psa 63:5; Pro 9:1-5; Sol 2:3-5, Sol 5:1; Jer 31:12, Jer 31:13; Zac 9:16, Zac 9:17; Mat 22:1-10; Luk 14:16-23, Luk 22:30; Rev 19:9 all people: Isa 49:6-10; Dan 7:14; Mat 8:11; Mar 16:15 of wines: Sol 1:2, Sol 1:4; Jer 48:11; Mat 26:29; Luk 5:39 Carl Friedrich Keil and Franz Delitzsch25:6Thus the first hymnic echo dies away; and the eschatological prophecy, coming back to Is 24:23, but with deeper prayerlike penetration, proceeds thus in Is 25:6 : "And Jehovah of hosts prepares for all nations upon this mountain a feast of fat things, a feast of wines on the lees, of fat things rich in marrow, of wines on the lees thoroughly strained." "This mountain" is Zion, the seat of God's presence, and the place of His church's worship. The feast is therefore a spiritual one. The figure is taken, as in Ps 22:27., from the sacrificial meals connected with the shelâmim (the peace-offerings). Shemârim mezukkâkim are wines which have been left to stand upon their lees after the first fermentation is over, which have thus thoroughly fermented, and have been kept a long time (from shâmar, to keep, spec. to allow to ferment), and which are then filtered before drinking (Gr. οἶνος σακκίας, i.e., διΰλισμένος or διηθικὸς, from διηθεῖν, percolare), hence wine both strong and clear. Memuchâyı̄m might mean emedullatae ("with the marrow taken out;" compare, perhaps, Prov 31:3), but this could only apply to the bones, not to the fat meat itself; the meaning is therefore "mixed with marrow," made marrowy, medullosae. The thing symbolized in this way is the full enjoyment of blessedness in the perfected kingdom of God. The heathen are not only humbled so that they submit to Jehovah, but they also take part in the blessedness of His church, and are abundantly satisfied with the good things of His house, and made to drink of pleasure as from a river (Ps 36:9). The ring of the v. is inimitably pictorial. It is like joyful music to the heavenly feast. The more flexible form ממחיים (from the original, ממחי = ממחה) is intentionally chosen in the place of ממּסהים. It is as if we heard stringed instruments played with the most rapid movement of the bow. Geneva 159925:6 And on this (h) mountain shall the LORD of hosts make to all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.(h) That is, in Zion, by which he means his Church, which would under Christ be assembled of the Jews and the Gentiles, and is here described under the figure of a costly banquet, as in (Mt 22:2). John Gill25:6 And in this mountain shall the Lord of hosts make unto all people a feast of fat things,.... Which is to be understood, not of the ultimate glory of the saints in heaven; which is sometimes represented by a feast; and the participation of it, by sitting down with the saints at a table in the kingdom of God, and by drinking wine there, to which state the best things are reserved, Mt 8:11, but rather of the Gospel dispensation, which lies in the ministration of the word and ordinances; and which are compared to a feast, which consists of the richest dainties, for the entertainment of the faith of God's people; and this is made by the Lord himself, who is sovereign Lord of all, the King of kings; who sits at table himself, and welcomes his guests, and is the sum and substance of the feast: and this is made in his "mountain"; the church, comparable to one for its visibility and immovableness; and for "all" his "people", Jews and Gentiles; for all that are made spiritually alive, and have a spiritual taste, and true faith in Christ, Mt 22:4 particularly the Lord's supper itself is a feast, and a feast of love, comparable to wine; and which is better than wine, and in which wine, in a literal sense, is made use of; and in which the choicest and richest food is presented to faith; the flesh and blood of Christ, which are meat and drink indeed; here the saints are fed as with marrow and fatness, 1Cor 5:7, Song 1:2 but it seems rather to respect the marriage supper of the Lamb, in the latter day, when antichrist shall be destroyed, and Jews and Gentiles be converted, and shall join together in the participation of divine blessings, Rev_ 19:1 or, best of all, the glories, joys, and pleasures of the New Jerusalem state; in which the saints shall drink of the water of life freely, and eat of the fruit of the tree of life, the leaves of which are for the healing of the nations, Rev_ 21:6.a feast of wines on the lees; that has been long kept on the lees, but now drawn off, and both strong and fine; of a banquet of wine, see Esther 7:2 this refers to the wine of the kingdom, Mt 26:29, of fat things full of marrow, of wines on the lees well refined: this heap of words, and repetition of them, show the plenty of the provisions, and the richness and excellency of them; and "fat" being mentioned is a proof that the words must respect the times of the Messiah, since, under the law, fat was not to be eaten (e). (e) Fortunatus Scacchus, in Sacror. Elaeochr. Myrothec. l. 1. c. 40. col. 205. thinks, that as the prophet speaks of the deliverance of believers from present troubles, and of good things at the coming of the Messiah, the metaphors are taken from the customs of that age, in which feasts were not prepared without the best of ointments; nor in a royal feast were the flesh of any animals used but such as were well fed and kept, and which, according to the law were pure and clean; and agreeably he renders the whole verse thus: "and the Lord of hosts will make to all people a feast of ointments; a feast of those (animals) that are kept; of ointments full of marrow (the richest and fattest) of those that are kept''; "pure" beasts, well kept and clean, according to the law of Moses. So Gussetius observes, that signifies not fat, but oil; and not "lees" of wine, but bottles in which wine is "kept", Comment. Ebr. p. 868, 872. The Syriac version of the latter part of the text, though not according to the original, is remarkable; "the feast, I say, of our heavenly and most mighty quickener, reserved and fat.''. The interpreter seems to have in his view the great master of the feast, our Lord Jesus Christ. John Wesley25:6 And - In mount Zion, in God's church. All people - Both Jews and Gentiles. A feast - A feast made up of the most delicate provisions, which is manifestly meant of the ordinances, graces, and comforts given by God in his church. Of wines - Which have continued upon the lees a competent time, whereby they gain strength, and are afterwards drawn off, and refined.Robert Jamieson, A. R. Fausset and David Brown25:6 in this mountain--Zion: Messiah's kingdom was to begin, and is to have its central seat hereafter, at Jerusalem, as the common country of "all nations" (Is 2:2, &c.).all people-- (Is 56:7; Dan 7:14; Lk 2:10). feast--image of felicity (Ps 22:26-27; Mt 8:11; Lk 14:15; Rev_ 19:9; compare Ps 36:8; Ps 87:1-7). fat things--delicacies; the rich mercies of God in Christ (Is 55:2; Jer 31:14; Job 36:16). wines on the lees--wine which has been long kept on the lees; that is, the oldest and most generous wine (Jer 48:11). marrow--the choicest dainties (Ps 63:5). well refined--cleared of all dregs. |
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25:725:7: եւ ընկլցին ՚ի լերինս յայսմիկ։ Պատմեա՛ զայս ամենայն հեթանոսաց. զի ա՛յս խորհուրդ է ՚ի վերայ ամենայն ազգաց[9849]։ [9849] Օրինակ մի. Եւ ընկալցին ՚ի լե՛՛։ Ոմանք. ՚Ի վերայ ամենայն հեթանոսաց։ Պատմեա զայս ամենայն հեթանոսաց. զի այս խորհուրդ է ի վերայ ամենայն ազգաց:7 Պատմի՛ր սա բոլոր հեթանոսներին, քանզի բոլոր ազգերի համար Տէրն այս խորհուրդն ունի: 7 Այս լերան վրայ Բոլոր ժողովուրդներուն վրայ տարածուած ծածկոցը Ու բոլոր ազգերուն վրայ փռուած վարագոյրը բնաջինջ պիտի ընէ։ 25:7: եւ ընկլցին ՚ի լերինս յայսմիկ։ Պատմեա՛ զայս ամենայն հեթանոսաց. զի ա՛յս խորհուրդ է ՚ի վերայ ամենայն ազգաց[9849]։ [9849] Օրինակ մի. Եւ ընկալցին ՚ի լե՛՛։ Ոմանք. ՚Ի վերայ ամենայն հեթանոսաց։ 7 Պատմի՛ր սա բոլոր հեթանոսներին, քանզի բոլոր ազգերի համար Տէրն այս խորհուրդն ունի: 7 Այս լերան վրայ Բոլոր ժողովուրդներուն վրայ տարածուած ծածկոցը Ու բոլոր ազգերուն վրայ փռուած վարագոյրը բնաջինջ պիտի ընէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
25:725:7 и уничтожит на горе сей покрывало, покрывающее все народы, покрывало, лежащее на всех племенах. 25:7 ἐν εν in τῷ ο the ὄρει ορος mountain; mount τούτῳ ουτος this; he παράδος παραδιδωμι betray; give over ταῦτα ουτος this; he πάντα πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste ἡ ο the γὰρ γαρ for βουλὴ βουλη intent αὕτη ουτος this; he ἐπὶ επι in; on πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste 25:7 וּ û וְ and בִלַּע֙ villˌaʕ בלע swallow בָּ bā בְּ in † הַ the הָ֣ר hˈār הַר mountain הַ ha הַ the זֶּ֔ה zzˈeh זֶה this פְּנֵֽי־ pᵊnˈê- פָּנֶה face הַ ha הַ the לֹּ֥וט׀ llˌôṭ לוט enwrap הַ ha הַ the לֹּ֖וט llˌôṭ לוט enwrap עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָֽ hˈā הַ the עַמִּ֑ים ʕammˈîm עַם people וְ wᵊ וְ and הַ ha הַ the מַּסֵּכָ֥ה mmassēḵˌā מַסֵּכָה covering הַ ha הַ the נְּסוּכָ֖ה nnᵊsûḵˌā נסך interweave עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people 25:7. et praecipitabit in monte isto faciem vinculi conligati super omnes populos et telam quam orditus est super universas nationesAnd he shall destroy in this mountain the face of the bond with which all people were tied, and the web that he began over all nations. 25:7. And he will cast down violently, on this mountain, the face of the chains, with which all peoples had been bound, and the net, with which all nations had been covered. 25:7. And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. 7. And he will destroy in this mountain the face of the covering that is cast over all peoples, and the veil that is spread over all nations.
25:7 And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations: 25:7 и уничтожит на горе сей покрывало, покрывающее все народы, покрывало, лежащее на всех племенах. 25:7 ἐν εν in τῷ ο the ὄρει ορος mountain; mount τούτῳ ουτος this; he παράδος παραδιδωμι betray; give over ταῦτα ουτος this; he πάντα πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste ἡ ο the γὰρ γαρ for βουλὴ βουλη intent αὕτη ουτος this; he ἐπὶ επι in; on πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste 25:7 וּ û וְ and בִלַּע֙ villˌaʕ בלע swallow בָּ bā בְּ in † הַ the הָ֣ר hˈār הַר mountain הַ ha הַ the זֶּ֔ה zzˈeh זֶה this פְּנֵֽי־ pᵊnˈê- פָּנֶה face הַ ha הַ the לֹּ֥וט׀ llˌôṭ לוט enwrap הַ ha הַ the לֹּ֖וט llˌôṭ לוט enwrap עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָֽ hˈā הַ the עַמִּ֑ים ʕammˈîm עַם people וְ wᵊ וְ and הַ ha הַ the מַּסֵּכָ֥ה mmassēḵˌā מַסֵּכָה covering הַ ha הַ the נְּסוּכָ֖ה nnᵊsûḵˌā נסך interweave עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people 25:7. et praecipitabit in monte isto faciem vinculi conligati super omnes populos et telam quam orditus est super universas nationes And he shall destroy in this mountain the face of the bond with which all people were tied, and the web that he began over all nations. 25:7. And he will cast down violently, on this mountain, the face of the chains, with which all peoples had been bound, and the net, with which all nations had been covered. 25:7. And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147: Покрывало, т. е. все, что мешает людям видеть истину, - все заблуждения, суеверия и проч. О снятии такого же покрывала с иудеев говорит и Апостол Павел (2: Кор 3:15-16).Adam Clarke: Commentary on the Bible - 183125:7: The face of the covering cast over all people "The covering that covered the face of all the peoples" - MS. Bodl. reads על פני כל al peney chol. The word פני peney, face, has been removed from its right place into the line above, where it makes no sense; as Houbigant conjectured. "The face of the covering," etc. He will unveil all the Mosaic ritual, and show by his apostles that it referred to, and was accomplished in, the sacrificial offering of Jesus Christ.Albert Barnes: Notes on the Bible - 183425:7: And he will destroy - Hebrew, 'He will swallow up,' that is, he will abolish, remove, or take away.In this mountain the face of the covering - In mount Zion, or in Jerusalem. This would be done in Jerusalem, or on the mountains of which Jerusalem was a part, where the great transactions of the plan of redemption would be accomplished. The word 'face' here is used as it is frequently among the Hebrews, where the face of a thing denotes its aspect. or appearance, and then the thing itself. Thus 'the face of God' is put for God himself; the 'face of the earth' for the earth itself; and the 'face of the vail' means the veil itself, or the appearance of the veil. To cover the head or the face was a common mode of expressing grief (see Sa2 15:30; Sa2 19:5; Est 6:12). It is probable that the expression here is taken from this custom, and the veil over the nations here is to be understood as expressive of the ignorance, superstition, crime, and wretchedness that covered the earth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188025:7: he will: Isa 60:1-3; Mat 27:51; Luk 2:32; Act 17:30; Co2 3:13-18; Eph 3:5, Eph 3:6, Eph 4:18; Eph 5:8; Heb 9:8, Heb 9:24, Heb 10:19-21destroy: Heb. swallow up cast: Heb. covered Carl Friedrich Keil and Franz Delitzsch25:7Although the feast is one earth, it is on an earth which has been transformed into heaven; for the party-wall between God and the world has fallen down: death is no more, and all tears are for ever wiped away. "And He casts away upon this mountain the veil that veiled over all peoples, and the covering that covered over all nations. He puts away death for ever; and the Lord Jehovah wipes the tear from every face; and He removes the shame of His people from the whole earth: for Jehovah hath spoken it." What Jehovah bestows is followed by what He puts away. The "veil" and "covering" (massēcâh, from nâsac = mâsâc, Is 22:8, from sâcac, to weave, twist, and twist over = to cover) are not symbols of mourning and affliction, but of spiritual blindness, like the "veil" upon the heart of Israel mentioned in 2Cor 3:15. The penē hallōt (cf., Job 41:5) is the upper side of the veil, the side turned towards you, by which Jehovah takes hold of the veil to lift it up. The second hallōt stands for הלּט (Ges. 71, Anm. 1), and is written in this form, according to Isaiah's peculiar style (vid., Is 4:6; Is 7:11; Is 8:6; Is 22:13), merely for the sake of the sound, like the obscurer niphal forms in Is 24:3. The only difference between the two nouns is this: in lōt the leading idea is that of the completeness of the covering, and in massēcâh that of its thickness. The removing of the veil, as well as of death, is called בּלּע, which we find applied to God in other passages, viz., Is 19:3; Ps 21:10; Ps 55:10. Swallowing up is used elsewhere as equivalent to making a thing disappear, by taking it into one's self; but here, as in many other instances, the notion of receiving into one's self is dropped, and nothing remains but the idea of taking away, unless, indeed, abolishing of death may perhaps be regarded as taking it back into what hell shows to be the eternal principle of wrath out of which God called it forth. God will abolish death, so that there shall be no trace left of its former sway. Paul gives a free rendering of this passage in 1Cor 15:54, κατεπόθη ὁ θάνατος εἰς νῖκος (after the Aramaean netzach, vincere). The Syriac combines both ideas, that of the Targum and that of Paul: absorpta est mors per victoriam in sempiternum. But the abolition of death is not in itself the perfection of blessedness. There are sufferings which force out a sigh, even after death has come as a deliverance. But all these sufferings, whose ultimate ground is sin, Jehovah sweeps away. There is something very significant in the use of the expression דּמעה (a tear), which the Apocalypse renders πᾶν δάκρυον (Rev_ 21:4). Wherever there is a tear on any face whatever, Jehovah wipes it away; and if Jehovah wipes away, this must be done most thoroughly: He removes the cause with the outward symptom, the sin as well as the tear. It is self-evident that this applies to the church triumphant. The world has been judged, and what was salvable has been saved. There is therefore no more shame for the people of God. Over the whole earth there is no further place to be found for this; Jehovah has taken it away. The earth is therefore a holy dwelling-place for blessed men. The new Jerusalem is Jehovah's throne, but the whole earth is Jehovah's glorious kingdom. The prophet is here looking from just the same point of view as Paul in 1Cor 15:28, and John in the last page of the Apocalypse. Geneva 159925:7 And he will destroy on this mountain (i) the face of the covering cast over all people, and the veil that is spread over all nations.(i) Meaning, that ignorance and blindness, by which we are kept back from Christ. John Gill25:7 And he will destroy in this mountain the face of the covering cast over all people,.... Or, "the covering of the face" (f); that which has covered the face of all people; that darkness which has been spread over them, partly by Mahomet, and his Alcoran, and partly by the pope of Rome, and his party; the covering of human doctrines and traditions seems chiefly intended, which now will be removed, as well as all Pagan and Mahometan darkness, through the clear ministration of the everlasting Gospel, which will be spread with power, and in its purity, throughout the whole world; see Is 60:1 more especially this may respect the light and glory of the New Jerusalem state, in which Christ will be the light thereof, and the nations of them that are saved shall walk in it, and Satan will be bound a thousand years, that he may not deceive the nations any more, Rev_ 21:23.and the veil that is spread over all nations; meaning the same as before; the veil or covering of darkness and ignorance, with which the nations are covered, either Papal, Pagan, and Mahometan; particularly, respect may be had to the veil that is upon the Jewish nation, which remains to this day, and will be taken off when it shall turn to the Lord, 2Cor 3:13 this may be said in allusion to the veil on Moses's face, when he spake to the people, Ex 34:33 as the former expression may be to the covering or wrapper about the face of dead men, Jn 11:44 for they that sit in spiritual darkness, are in the region of the shadow of death. (f) "velum faciei", Piscator. John Wesley25:7 The face - The covering of the face. The veil - The ignorance of God, and of the true religion, which then was upon the Gentiles, and now is upon the Jews.Robert Jamieson, A. R. Fausset and David Brown25:7 face of . . . covering--image from mourning, in which it was usual to cover the face with a veil (2Kings 15:30). "Face of covering," that is, the covering itself; as in Job 41:13, "the face of his garment," the garment itself. The covering or veil is the mist of ignorance as to a future state, and the way to eternal life, which enveloped the nations (Eph 4:18) and the unbelieving Jew (2Cor 3:15). The Jew, however, is first to be converted before the conversion of "all nations"; for it is "in this mountain," namely, Zion, that the latter are to have the veil taken off (Ps 102:13, Ps 102:15-16, Ps 102:21-22; Rom 11:12). |
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25:825:8: Զօրացա՛ւ մահ եւ եկո՛ւլ. եւ դարձեալ եհատ Աստուած զամենայն արտօսր յամենայն երեսաց, եւ զնախատինս ժողովրդեանն եբա՛րձ յամենայն երկրէ. զի բերան Տեառն խօսեցաւ. ※ զտապն հովանեա՛ւ ամպոյ, եւ զբազուկս հզօրաց խոնարհեցուսցէ[9850]։ [9850] Յօրինակին. Զի բերան Տեառն կաւսեցաւ։ Զօրացաւ մահ եւ եկուլ. եւ դարձեալ եհատ Աստուած`` զամենայն արտօսր յամենայն երեսաց, եւ զնախատինս ժողովրդեանն եբարձ յամենայն երկրէ. զի [355]բերան Տեառն խօսեցաւ. զտապն հովանեաւ ամպոյ, եւ զբազուկս հզօրաց խոնարհեցուսցէ:8 Մահը զօրացաւ եւ կուլ տուեց, բայց Աստուած բոլորի երեսից արցունքն իսպառ պիտի կտրի, ժողովրդի նախատինքը պիտի վերացնի ամբողջ աշխարհից, քանզի սա Տիրոջ բերանը խօսեց. ինչպէս ամպի հովանին յաղթահարում է տապը, այնպէս էլ Նա պիտի ընկճի հզօրների բազուկները: 8 Մահը յաւիտեան* բնաջինջ պիտի ընէ Ու Տէր Եհովան ամէն աչքէ* արցունքը պիտի սրբէ Եւ բոլոր երկրի երեսէն իր ժողովուրդին նախատինքը պիտի վերցնէ. Վասն զի Տէրը խօսեցաւ։ 25:8: Զօրացա՛ւ մահ եւ եկո՛ւլ. եւ դարձեալ եհատ Աստուած զամենայն արտօսր յամենայն երեսաց, եւ զնախատինս ժողովրդեանն եբա՛րձ յամենայն երկրէ. զի բերան Տեառն խօսեցաւ. ※ զտապն հովանեա՛ւ ամպոյ, եւ զբազուկս հզօրաց խոնարհեցուսցէ[9850]։ [9850] Յօրինակին. Զի բերան Տեառն կաւսեցաւ։ 8 Մահը զօրացաւ եւ կուլ տուեց, բայց Աստուած բոլորի երեսից արցունքն իսպառ պիտի կտրի, ժողովրդի նախատինքը պիտի վերացնի ամբողջ աշխարհից, քանզի սա Տիրոջ բերանը խօսեց. ինչպէս ամպի հովանին յաղթահարում է տապը, այնպէս էլ Նա պիտի ընկճի հզօրների բազուկները: 8 Մահը յաւիտեան* բնաջինջ պիտի ընէ Ու Տէր Եհովան ամէն աչքէ* արցունքը պիտի սրբէ Եւ բոլոր երկրի երեսէն իր ժողովուրդին նախատինքը պիտի վերցնէ. Վասն զի Տէրը խօսեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
25:825:8 Поглощена будет смерть навеки, и отрет Господь Бог слезы со всех лиц, и снимет поношение с народа Своего по всей земле; ибо так говорит Господь. 25:8 κατέπιεν καταπινω swallow; consume ὁ ο the θάνατος θανατος death ἰσχύσας ισχυω have means; have force καὶ και and; even πάλιν παλιν again ἀφεῖλεν αφαιρεω take away ὁ ο the θεὸς θεος God πᾶν πας all; every δάκρυον δακρυ tear ἀπὸ απο from; away παντὸς πας all; every προσώπου προσωπον face; ahead of τὸ ο the ὄνειδος ονειδος disgrace τοῦ ο the λαοῦ λαος populace; population ἀφεῖλεν αφαιρεω take away ἀπὸ απο from; away πάσης πας all; every τῆς ο the γῆς γη earth; land τὸ ο the γὰρ γαρ for στόμα στομα mouth; edge κυρίου κυριος lord; master ἐλάλησεν λαλεω talk; speak 25:8 בִּלַּ֤ע billˈaʕ בלע swallow הַ ha הַ the מָּ֨וֶת֙ mmˈāweṯ מָוֶת death לָ lā לְ to נֶ֔צַח nˈeṣaḥ נֵצַח glory וּ û וְ and מָחָ֨ה māḥˌā מחה wipe אֲדֹנָ֧י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH דִּמְעָ֖ה dimʕˌā דִּמְעָה tear מֵ mē מִן from עַ֣ל ʕˈal עַל upon כָּל־ kol- כֹּל whole פָּנִ֑ים pānˈîm פָּנֶה face וְ wᵊ וְ and חֶרְפַּ֣ת ḥerpˈaṯ חֶרְפָּה reproach עַמֹּ֗ו ʕammˈô עַם people יָסִיר֙ yāsîr סור turn aside מֵ mē מִן from עַ֣ל ʕˈal עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֵּֽר׃ פ dibbˈēr . f דבר speak 25:8. praecipitabit mortem in sempiternum et auferet Dominus Deus lacrimam ab omni facie et obprobrium populi sui auferet de universa terra quia Dominus locutus estHe shall cast death down headlong for ever: and the Lord God shall wipe away tears from every face, and the reproach of his people he shall take away from off the whole earth: for the Lord hath spoken it. 25:8. He will violently cast down death forever. And the Lord God will take away the tears from every face, and he will take away the disgrace of his people from the entire earth. For the Lord has spoken it. 25:8. He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken [it]. 8. He hath swallowed up death for ever; and the Lord GOD will wipe away tears from off all faces; and the reproach of his people shall he take away from off all the earth: for the LORD hath spoken it.
25:8 He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken: 25:8 Поглощена будет смерть навеки, и отрет Господь Бог слезы со всех лиц, и снимет поношение с народа Своего по всей земле; ибо так говорит Господь. 25:8 κατέπιεν καταπινω swallow; consume ὁ ο the θάνατος θανατος death ἰσχύσας ισχυω have means; have force καὶ και and; even πάλιν παλιν again ἀφεῖλεν αφαιρεω take away ὁ ο the θεὸς θεος God πᾶν πας all; every δάκρυον δακρυ tear ἀπὸ απο from; away παντὸς πας all; every προσώπου προσωπον face; ahead of τὸ ο the ὄνειδος ονειδος disgrace τοῦ ο the λαοῦ λαος populace; population ἀφεῖλεν αφαιρεω take away ἀπὸ απο from; away πάσης πας all; every τῆς ο the γῆς γη earth; land τὸ ο the γὰρ γαρ for στόμα στομα mouth; edge κυρίου κυριος lord; master ἐλάλησεν λαλεω talk; speak 25:8 בִּלַּ֤ע billˈaʕ בלע swallow הַ ha הַ the מָּ֨וֶת֙ mmˈāweṯ מָוֶת death לָ lā לְ to נֶ֔צַח nˈeṣaḥ נֵצַח glory וּ û וְ and מָחָ֨ה māḥˌā מחה wipe אֲדֹנָ֧י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH דִּמְעָ֖ה dimʕˌā דִּמְעָה tear מֵ mē מִן from עַ֣ל ʕˈal עַל upon כָּל־ kol- כֹּל whole פָּנִ֑ים pānˈîm פָּנֶה face וְ wᵊ וְ and חֶרְפַּ֣ת ḥerpˈaṯ חֶרְפָּה reproach עַמֹּ֗ו ʕammˈô עַם people יָסִיר֙ yāsîr סור turn aside מֵ mē מִן from עַ֣ל ʕˈal עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֵּֽר׃ פ dibbˈēr . f דבר speak 25:8. praecipitabit mortem in sempiternum et auferet Dominus Deus lacrimam ab omni facie et obprobrium populi sui auferet de universa terra quia Dominus locutus est He shall cast death down headlong for ever: and the Lord God shall wipe away tears from every face, and the reproach of his people he shall take away from off the whole earth: for the Lord hath spoken it. 25:8. He will violently cast down death forever. And the Lord God will take away the tears from every face, and he will take away the disgrace of his people from the entire earth. For the Lord has spoken it. 25:8. He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken [it]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148: Поглощена будет смерть. Исполнение этого пророчества должно совершиться в прославленном царстве Христовом, после всеобщего воскресения, как объясняет Апостол Павел (1: Кор 15:54).Adam Clarke: Commentary on the Bible - 183125:8: He will swallow up death - He, by the grace of God, will taste death for every man. Heb 2:9. Probably, swallow up death, and taste death, in both these verses, refer to the same thing: Jesus dying instead of a guilty world. These forms of speech may refer to the punishment of certain criminals; they were obliged to drink a cup of poison. That cup which every criminal in the world must have drunk, Jesus Christ drank for them; and thus he swallowed up death: but as he rose again from the dead, complete victory was gained.From these three verses we learn: - I. That the Gospel is a plenteous provision: "I will make a feast for all people." II. That it is a source of light and salvation: "I will destroy the veil. I will abolish death. and bring life and immortality to light." III. That it is a source of comfort and happiness: "I will wipe away all tears from off all faces." As in the Arabic countries a covering was put over the face of him who was condemned to suffer death, it is probable that the words in Isa 25:7 may refer to this. The whole world was condemned to death, and about to be led out to execution, when the gracious Lord interposed, and, by a glorious sacrifice, procured a general pardon. Albert Barnes: Notes on the Bible - 183425:8: He will swallow up - This image is probably taken from a whirlpool or maelstrom in the ocean that absorbs all that comes near it. It is, therefore, equivalent to saying he will destroy or remove Isa 25:7. In this place it means that be will abolish death; that is, he will cause it to cease from its ravages and triumphs. This passage is quoted by Paul in his argument respecting the resurrection of the dead Co1 15:54. He does not, however, quote directly from the Hebrew, or from the Septuagint, but gives the substance of the passage. His quoting it is sufficient proof that it refers to the resurrection, and float its primary design is to set forth the achievements of the gospel - achievements that will be fully realized only when death shall cease its dominion, and when its reign shall be foRev_er at an end.Death - Vitringa supposes that by 'death' here is meant the wars and calamities with which the nation had been visited, and which would cease under the Messiah. In this interpretation Rosenmuller concurs. It is possible that the word may have this meaning in some instances; and it is possible that the calamities of the Jews may have suggested this to the prophet, but the primary sense of the word here, I think, is death in its proper signification, and the reference is to the triumphs of God through the Messiah in completely abolishing its reign, and introducing eternal life. This was designed, doubtless, to comfort the hearts of the Jews, by presenting in a single graphic description the gospel as adapted to overcome all evils, and even to remove the greatest calamity under which the race groans - death. In victory - Hebrew, לנצח lā netsach. Paul, in Co1 15:54, has translated this, Εἰς νῖκος Eis nikos - 'Unto victory.' The word νῖκος nikos (victory) is often the translation of the word (see Sa2 2:26; Job 36:7; Lam: Lam 3:18; Amo 1:2; Amo 8:7); though here the Septuagint has rendered it 'strong (or pRev_ailing) death shall be swallowed up.' The word may be derived from the Chaldee verb נצח netsach, to conquer, surpass; and then may denote victory. It often, however, has the sense of permanency, duration, completness, eternity; and may mean for ever, and then entirely or completely. This sense is not materially different from that of Paul, 'unto victory.' Death shall be completely, permanently, destroyed; that is, a complete victory shall be gained over it. The Syriac unites the two ideas of victory and perpetuity. 'Death shall be swallowed up in victory foRev_er.' This will take place under the reign of the Messiah, and shall be completed only in the morning of the resurrection, when the power of death over the people of God shall be completely and foRev_er subdued. Will wipe away tears from off all faces - This is quoted in Rev 21:4, as applicable to the gospel. The sense is, that Yahweh would devise a plan that would be suited to furnish perfect consolation to the afflicted; to comfort the broken-hearted; and that would in its final triumphs remove calamity and sorrow from people foRev_er. The fullness of this plan will be seen only in heaven. In anticipation of heaven, however, the gospel now does much to alleviate human woes, and to wipe away tears from the mourner's eyes. This passage is exquisitely beautiful. The poet Burns once said that he could never read it without being affected to tears. It may be added that nothing but the gospel will do this. No other religion can furnish such consolation; and no other religion is, therefore, adapted to man. And the rebuke of his people - The reproach; the contempt; the opposition to them. This refers to some future period when the church shall be at peace, and when pure religion shall everywhere pRev_ail. Hitherto the people of God have been scorned and persecuted, but the time will come when persecution shall cease, the true religion shall everywhere pRev_ail, the church shall have rest, and its triumphs shall spread everywhere on the earth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188025:8: He: Hos 13:14; Co1 15:26, Co1 15:54; Ti2 1:10; Heb 2:14, Heb 2:15; Rev 20:14, Rev 21:4God: Isa 35:10; Rev 7:17, Rev 21:4 rebuke: Isa 30:26, Isa 37:3, Isa 54:4, Isa 60:15, Isa 61:7, Isa 66:5; Psa 69:9, Psa 89:50, Psa 89:51; Mat 5:11, Mat 5:12; Pe1 4:14 off: Mal 3:17, Mal 3:18 Geneva 159925:8 He will swallow up death in victory; and the Lord GOD will (k) wipe away tears from off all faces; and the rebuke of his people shall he remove from all the earth: for the LORD hath spoken [it].(k) He will take away all opportunity for sorrow and fill his with perfect joy, (Rev_ 7:17, Rev_ 21:4). John Gill25:8 He will swallow up death in victory,.... Or, "for ever" (g). This is to be understood, not of a spiritual death, which is swallowed up in conversion, and of which those that are quickened shall never die more; nor of the conversion of the Jews, which will be as life from the dead; nor of the civil death of the witnesses, and of their rising, who afterwards will never die more, in that sense; but of a corporeal death: this Christ has swallowed up in victory, by dying on the cross, both with respect to himself, who will never die more, and with respect to his people, from whom he has abolished it as a penal evil; but it chiefly respects the resurrection state, or the personal coming of Christ, when the dead in him shall rise first, and shall never die more, there will be no more death, neither corporeal, spiritual, nor eternal to them; on them death shall have no power, in any shape: and then will this saying be brought about or fulfilled, as the apostle has interpreted it, 1Cor 15:54 so the Jews (h) interpret it of the future state, when those that live again shall die no more, and there will be no death; and of the days of the Messiah, when the dead will be raised (i):and the Lord God will wipe away tears from off all faces; there are many things now that cause tears to fall from the saints, as their own sins, indwelling sin, unbelief, carnality, leanness, backslidings, &c. and the sins of others, the temptations of Satan, the hiding of God's face, afflictions of various sorts, and the persecutions of men; but these will be no more in the New Jerusalem state; and therefore God is said to wipe them away, having removed the cause of them, Rev_ 7:17, Rev_ 21:4 the allusion is to a tender parent, that takes a handkerchief, and wipes the face of its child, when it has been crying, and quiets and comforts it: and the rebuke of his people shall he take away from off all the earth; all the reproaches and calumnies which have been cast upon them, and all misrepresentations of them, shall be taken away from them everywhere, and they will no longer lie under them, but stand clear of all false charges and accusations: or all persecution shall now cease; there shall be none to hurt them in all the holy mountain, Is 11:9, for the Lord hath spoken it; and it shall be done. The Targum is, "for by the word of the Lord it is so decreed.'' (g) "in sempiternum", Munster, Pagninus, Montanus; "in aeternum", Piscator. (h) Gloss. in T. Bab. Sanhedrin, fol. 94. Misna, Moed Katon, c. 3. sect. 9. Midrash Kohelet, fol. 61. 2. (i) Zohar in Gen. fol. 73. 1. Shemot Rabba, sect. 20. fol. 131. 4. John Wesley25:8 He - Christ will by his death destroy the power of death, take away the sting of the first death, and prevent the second. In victory - Heb. unto victory; so as to overcome it perfectly; which complete victory Christ hath already purchased for, and will in due time actually confer upon his people. Rebuke - The reproach and contempt cast upon his faithful people by the ungodly world.Robert Jamieson, A. R. Fausset and David Brown25:8 Quoted in 1Cor 15:54, in support of the resurrection.swallow up . . . in victory--completely and permanently "abolish" (Ti2 1:10; Rev_ 20:14; Rev_ 21:4; compare Gen 2:17; Gen 3:22). rebuke--(Compare Mk 8:38; Heb 11:26). |
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25:925:9: Եւ ասասցեն յաւուր յայնմիկ. Ահաւասիկ Տէր Աստուած մեր յոր յուսացեալ էաք, եւ ապրեցուսցէ՛ զմեզ. զի սա՛ է Տէր, եւ սպասէա՛ք սմա. եւ ցնծասցուք՝ եւ ուրա՛խ եղիցուք ՚ի փրկութեան մերում։ Եւ ասասցեն յաւուր յայնմիկ. Ահաւասիկ Տէր Աստուած մեր յոր յուսացեալ էաք, եւ ապրեցուսցէ զմեզ. զի սա է Տէր, եւ սպասէաք սմա. եւ ցնծասցուք եւ ուրախ եղիցուք ի փրկութեան [356]մերում:9 Ու այն օրը պիտի ասեն. «Ահա մեր Տէր Աստուածը, որի վրայ յոյս էինք դրել մենք, նա փրկեց մեզ, քանզի նա է Տէրը, որին սպասում էինք. եկէ՛ք ցնծանք եւ ուրախանանք մեր փրկութեամբ»: 9 Ու այն օրը պիտի ըսեն.«Ահա մեր Աստուածը ասիկա է. Անոր յուսացինք ու անիկա մեզ ազատեց. Տէրը ասիկա է, անոր յուսացինք. Անոր փրկութիւնովը պիտի ցնծանք եւ ուրախանանք»։ 25:9: Եւ ասասցեն յաւուր յայնմիկ. Ահաւասիկ Տէր Աստուած մեր յոր յուսացեալ էաք, եւ ապրեցուսցէ՛ զմեզ. զի սա՛ է Տէր, եւ սպասէա՛ք սմա. եւ ցնծասցուք՝ եւ ուրա՛խ եղիցուք ՚ի փրկութեան մերում։ 9 Ու այն օրը պիտի ասեն. «Ահա մեր Տէր Աստուածը, որի վրայ յոյս էինք դրել մենք, նա փրկեց մեզ, քանզի նա է Տէրը, որին սպասում էինք. եկէ՛ք ցնծանք եւ ուրախանանք մեր փրկութեամբ»: 9 Ու այն օրը պիտի ըսեն.«Ահա մեր Աստուածը ասիկա է. Անոր յուսացինք ու անիկա մեզ ազատեց. Տէրը ասիկա է, անոր յուսացինք. Անոր փրկութիւնովը պիտի ցնծանք եւ ուրախանանք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
25:925:9 И скажут в тот день: вот Он, Бог наш! на Него мы уповали, и Он спас нас! Сей есть Господь; на Него уповали мы; возрадуемся и возвеселимся во спасении Его! 25:9 καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἰδοὺ ιδου see!; here I am ὁ ο the θεὸς θεος God ἡμῶν ημων our ἐφ᾿ επι in; on ᾧ ος who; what ἠλπίζομεν ελπιζω hope καὶ και and; even ἠγαλλιώμεθα αγαλλιαω jump for joy καὶ και and; even εὐφρανθησόμεθα ευφραινω celebrate; cheer ἐπὶ επι in; on τῇ ο the σωτηρίᾳ σωτηρια safety ἡμῶν ημων our 25:9 וְ wᵊ וְ and אָמַר֙ ʔāmˌar אמר say בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he הִנֵּ֨ה hinnˌē הִנֵּה behold אֱלֹהֵ֥ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) זֶ֛ה zˈeh זֶה this קִוִּ֥ינוּ qiwwˌînû קוה wait for לֹ֖ו lˌô לְ to וְ wᵊ וְ and יֹֽושִׁיעֵ֑נוּ yˈôšîʕˈēnû ישׁע help זֶ֤ה zˈeh זֶה this יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH קִוִּ֣ינוּ qiwwˈînû קוה wait for לֹ֔ו lˈô לְ to נָגִ֥ילָה nāḡˌîlā גיל rejoice וְ wᵊ וְ and נִשְׂמְחָ֖ה niśmᵊḥˌā שׂמח rejoice בִּ bi בְּ in ישׁוּעָתֹֽו׃ yšûʕāṯˈô יְשׁוּעָה salvation 25:9. et dicet in die illa ecce Deus noster iste expectavimus eum et salvabit nos iste Dominus sustinuimus eum exultabimus et laetabimur in salutari eiusAnd they shall say in that day: Lo, this is our God, we have waited for him, and he will save us: this is the Lord, we have patiently waited for him, we shall rejoice and be joyful in his salvation. 25:9. And they will say in that day: “Behold, this is our God! We have waited for him, and he will save us. This is the Lord! We have endured for him. We will exult and rejoice in his salvation.” 25:9. And it shall be said in that day, Lo, this [is] our God; we have waited for him, and he will save us: this [is] the LORD; we have waited for him, we will be glad and rejoice in his salvation. 9. And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation.
25:9 And it shall be said in that day, Lo, this [is] our God; we have waited for him, and he will save us: this [is] the LORD; we have waited for him, we will be glad and rejoice in his salvation: 25:9 И скажут в тот день: вот Он, Бог наш! на Него мы уповали, и Он спас нас! Сей есть Господь; на Него уповали мы; возрадуемся и возвеселимся во спасении Его! 25:9 καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἰδοὺ ιδου see!; here I am ὁ ο the θεὸς θεος God ἡμῶν ημων our ἐφ᾿ επι in; on ᾧ ος who; what ἠλπίζομεν ελπιζω hope καὶ και and; even ἠγαλλιώμεθα αγαλλιαω jump for joy καὶ και and; even εὐφρανθησόμεθα ευφραινω celebrate; cheer ἐπὶ επι in; on τῇ ο the σωτηρίᾳ σωτηρια safety ἡμῶν ημων our 25:9 וְ wᵊ וְ and אָמַר֙ ʔāmˌar אמר say בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he הִנֵּ֨ה hinnˌē הִנֵּה behold אֱלֹהֵ֥ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) זֶ֛ה zˈeh זֶה this קִוִּ֥ינוּ qiwwˌînû קוה wait for לֹ֖ו lˌô לְ to וְ wᵊ וְ and יֹֽושִׁיעֵ֑נוּ yˈôšîʕˈēnû ישׁע help זֶ֤ה zˈeh זֶה this יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH קִוִּ֣ינוּ qiwwˈînû קוה wait for לֹ֔ו lˈô לְ to נָגִ֥ילָה nāḡˌîlā גיל rejoice וְ wᵊ וְ and נִשְׂמְחָ֖ה niśmᵊḥˌā שׂמח rejoice בִּ bi בְּ in ישׁוּעָתֹֽו׃ yšûʕāṯˈô יְשׁוּעָה salvation 25:9. et dicet in die illa ecce Deus noster iste expectavimus eum et salvabit nos iste Dominus sustinuimus eum exultabimus et laetabimur in salutari eius And they shall say in that day: Lo, this is our God, we have waited for him, and he will save us: this is the Lord, we have patiently waited for him, we shall rejoice and be joyful in his salvation. 25:9. And they will say in that day: “Behold, this is our God! We have waited for him, and he will save us. This is the Lord! We have endured for him. We will exult and rejoice in his salvation.” 25:9. And it shall be said in that day, Lo, this [is] our God; we have waited for him, and he will save us: this [is] the LORD; we have waited for him, we will be glad and rejoice in his salvation. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ 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: И скажут. Конечно, здесь разумеются прежде всего спасенные люди из среды избранного еврейского народа, который, действительно, уповал на Бога (ср. Ис 21:5: и Еф 1:12).Matthew Henry: Concise Commentary on the Whole Bible - 17069 And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation. 10 For in this mountain shall the hand of the LORD rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill. 11 And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim: and he shall bring down their pride together with the spoils of their hands. 12 And the fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, even to the dust.Here is, I. The welcome which the church shall give to these blessings promised in the foregoing verses (v. 9): It shall be said in that day, with a humble holy triumph and exultation, Lo, this is our God; we have waited for him! Thus will the deliverance of the church out of long and sore troubles be celebrated; thus will it be as life from the dead. With such transports of joy and praise will those entertain the glad tidings of the Redeemer who looked for him, and for redemption in Jerusalem by him; and with such a triumphant song as this will glorified saints enter into the joy of their Lord. 1. God himself must have the glory of all: "Lo, this is our God, this is the Lord. This which is done is his doing, and it is marvellous in our eyes. Herein he has done like himself, has magnified his own wisdom, power, and goodness. Herein he has done for us like our God, a God in covenant with us, and whom we serve." Note, Our triumphs must not terminate in what God does for us and gives to us, but must pass through them to himself, who is the author and giver of them: This is our God. Have any of the nations of the earth such a God to trust to? No, their rock is not as our rock. There is none like unto the God of Jerusalem. 2. The longer it has been expected the more welcome it is. "This is he whom we have waited for, in dependence upon his word of promise, and a full assurance that he would come in the set time, in due time, and therefore we were willing to tarry his time; and now we find it is not in vain to wait for him, for the mercy comes at last, with an abundant recompence for the delay." 3. It is matter of joy unspeakable: "We will be glad and rejoice in his salvation. We that share in the benefits of it will concur in the joyful thanksgivings for it." 4. It is an encouragement to hope for the continuance and perfection of this salvation: We have waited for him, and he will save us, will carry on what he has begun; for as for God, our God, his work is perfect. II. A prospect of further blessings for the securing and perpetuating of these. 1. The power of God shall be engaged for them and shall continue to take their part: In this mountain shall the hand of the Lord rest, v. 10. The church and people of God shall have continued proofs of God's presence with them and residence among them: his hand shall be continually over them, to protect and guard them, and continually stretched out to them, for their supply. Mount Zion is his rest for ever; here he will dwell. 2. The power of their enemies, which is engaged against them, shall be broken. Moab is here put for all the adversaries of God's people, that are vexatious to them; they shall all be trodden down or threshed (for then they beat out the corn by treading it) and shall be thrown out as straw to the dunghill, being good for nothing else. God having caused his hand to rest upon this mountain, it shall not be a hand that hangs down, or is folded up, feeble and inactive; but he shall spread forth his hands, in the midst of his people, like one that swims, which intimates that he will employ and exert his power for them vigorously,--that he will be doing for them on all sides,--that he will easily and effectually put by the opposition that is given to his gracious intentions for them, and thereby further and push forward his good work among them,--and that on their behalf he will be continually active, for so the swimmer is. It is foretold, particularly, what he shall do for them. (1.) He shall bring down the pride of their enemies (and Moab was notoriously guilty of pride, ch. xvi. 6) by one humbling judgment after another, stripping them of that which they are proud of. (2.) He shall bring down the spoils of their hands, shall take from them that which they have got by spoil and rapine. He shall bring down the arms of their hands, which are lifted up against God's Israel; he shall quite break their power, and disable them to do mischief. (3.) He shall ruin all their fortifications, v. 12. Moab has his walls, and his high forts, with which he hopes to secure himself, and from which he designs to annoy the people of God; but God shall bring them all down, lay them low, bring them to the ground, to the dust; and so those who trusted to them will be left exposed. There is no fortress impregnable to Omnipotence, no fort so high but the arm of the Lord can overtop it and bring it down. This destruction of Moab is typical of Christ's victory over death (spoken of v. 8), his spoiling principalities and powers in his cross (Col. ii. 15), his pulling down Satan's strong-holds by the preaching of his gospel (2 Cor. x. 4), and his reigning till all his enemies be made his footstool, Ps. cx. 1. Adam Clarke: Commentary on the Bible - 183125:9: It shall be said "Shall they say" - So the Septuagint and Vulgate, in the plural number. They read ואמרו veameru, the Syriac reads ואמרת veamarta, thou shalt say. They shall say, i.e., the Jews and the Gentiles - Lo, this [Jesus Christ] is our God: we have waited for him, according to the predictions of the prophets. We have expected him, and we have not been disappointed; therefore will we be glad, and rejoice in his salvation.Albert Barnes: Notes on the Bible - 183425:9: And it shall be said in that day - By the people of God. This shall be the language of exultation and joy which they shall use.Lo, this is our God - This is the language of those who now see and hail their Deliverer. It implies that such deliverance, and such mercy could be bestowed only by God, and that the fact that such mercies had been bestowed was proof that he was their God. We have waited for him - Amidst many trials, persecutions, and calamities, we have looked for the coming of our God to deliver us, and we will rejoice in the salvation that he brings. This is the Lord - This is Yahweh. It is Yahweh that has brought this deliverance. None but he could do it. The plan of redeeming mercy comes from him, and to him is to be traced all the benefits which it confers on man. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188025:9: it shall: Isa 12:1; Zep 3:14-20; Rev 1:7, Rev 19:1-7Lo: Isa 8:17, Isa 26:8, Isa 26:9, Isa 30:18, Isa 30:19; Gen 49:18; Psa 27:14, Psa 37:5-7, Psa 62:1, Psa 62:2, Psa 62:5-7; Mic 7:7; Luk 2:25, Luk 2:28-30; Rom 8:23-25; Tit 2:13; Pe2 3:12; Rev 22:20 we will: Isa 12:2-6, Isa 66:10-14; Psa 9:14, Psa 20:5, Psa 21:1, Psa 95:1, Psa 100:1; Zac 9:9; Rom 5:2, Rom 5:3; Phi 3:1, Phi 3:3; Pe1 1:6, Pe1 1:8 Carl Friedrich Keil and Franz Delitzsch25:9After this prophetic section, which follows the first melodious echo like an interpolated recitative, the song of praise begins again; but it is soon deflected into the tone of prophecy. The shame of the people of God, mentioned in Is 25:8, recals to mind the special enemies of the church in its immediate neighbourhood, who could not tyrannize over it indeed, like the empire of the world, but who nevertheless scoffed at it and persecuted it. The representative and emblem of these foes are the proud and boasting Moab (Is 16:6; Jer 48:29). All such attempts as that of Knobel to turn this into history are but so much lost trouble. Moab is a mystic name. It is the prediction of the humiliation of Moab in this spiritual sense, for which the second echo opens the way by celebrating Jehovah's appearing. Jehovah is now in His manifested presence the conqueror of death, the drier of tears, the saviour of the honour of His oppressed church. "And they say in that day, Behold our God, for whom we waited to help us: this is Jehovah, for whom we waited; let us be glad and rejoice in His salvation." The undefined but self-evident subject to v'âmar ("they say") is the church of the last days. "Behold:" hinnēh and zeh belong to one another, as in Is 21:9. The waiting may be understood as implying a retrospective glance at all the remote past, even as far back as Jacob's saying, "I wait for Thy salvation, O Jehovah" (Gen 49:18). The appeal, "Let us be glad," etc., has passed over into the grand hodu of Ps 118:24. John Gill25:9 And it shall be said in that day,.... When the feast will be made for all the Lord's people; when the veil and covering shall be removed; when death will be swallowed up in victory; when all tears shall be wiped away from the saints; when their rebuke shall be taken away from them; all which will be at the glorious appearing of Christ.Lo, this is our God; and not the idols of the Gentiles, or the works of their hands; but Christ, who is God over all, blessed for ever; Immanuel, God with us: the phrase is expressive of his true and proper deity, of faith of interest in him, and of the joy of it: we have waited for him, and he will save us: as the Old Testament saints waited for his first coming, and for his salvation, believing that he would be the author of it: so New Testament saints are waiting for his second coming; and to them that look for him, and expect his glorious appearing, who have their loins girt, and their lights burning, and wait for their Lord's coming, will he appear a second time without sin unto salvation; to put them into the possession of salvation he has obtained for them, for which they are heirs, and is nearer than when they believed: this is the Lord, we have waited for him; looking, longing, and hasting to the day of his coming; this they will say, when they shall see him coming in the clouds of heaven; whither the living saints being changed, will be caught up to meet him, and upon meeting him shall thus greet him, and one another: we will be glad, and rejoice in his salvation; so suitable to them, so full, complete, and perfect, and so much for the glory of God; which was wrought out by him before, and now possessed by them; and is what is called the "joy" of their "Lord", they now "enter" into, Mt 25:21. John Wesley25:9 Our God - Our Messiah, long since promised, and for whom we have waited long, is come into the world, bringing salvation with him.Robert Jamieson, A. R. Fausset and David Brown25:9 And it shall be said in that day, &c.--"After death has been swallowed up for ever, the people of God, who had been delivered from the hand of death, shall say to the Lord, Lo, this is our God, whom unbelievers regarded as only a man" [JEROME]. "The words are so moulded as to point us specially to the person of the Son of God, who 'saves' us; as He vouchsafed to Israel temporal saving, so to His elect He appears for the purpose of conferring eternal salvation" [VITRINGA]. The Jews, however, have a special share in the words, This is our God (see on Is 25:6).we have waited--"Waited" is characteristic of God's people in all ages (Gen 49:18; Tit 2:13). we will be glad and rejoice in his salvation--compare Ps 118:24, which refers to the second coming of Jesus (compare Ps 118:26, with Lk 13:35). |
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25:1025:10: Եւ տացէ մեզ հանգիստ Աստուած ՚ի լերինս յայսմիկ. եւ լիցի կոխա՛ն Մովաբացին, զոր օրինակ կոխիցէ ոք զկա՛լ կամնասայլիւք. Եւ տացէ մեզ հանգիստ Աստուած`` ի լերինս յայսմիկ. եւ լիցի կոխան Մովաբացին[357], զոր օրինակ կոխիցէ ոք զկալ կամնասայլիւք:10 Աստուած մեզ հանգիստ է պարգեւելու այս լեռներում, իսկ մովաբացին ոտքի կոխան պիտի լինի, ինչպէս որ օրանն է ճզմւում կամնասայլի տակ: 10 Քանզի Տէրոջը ձեռքը այս լերան վրայ պիտի հանգչի Ու Մովաբ անոր տակ պիտի կոխկռտուի, Ինչպէս յարդը կը կոխկռտուի աղբանոցին մէջ։ 25:10: Եւ տացէ մեզ հանգիստ Աստուած ՚ի լերինս յայսմիկ. եւ լիցի կոխա՛ն Մովաբացին, զոր օրինակ կոխիցէ ոք զկա՛լ կամնասայլիւք. 10 Աստուած մեզ հանգիստ է պարգեւելու այս լեռներում, իսկ մովաբացին ոտքի կոխան պիտի լինի, ինչպէս որ օրանն է ճզմւում կամնասայլի տակ: 10 Քանզի Տէրոջը ձեռքը այս լերան վրայ պիտի հանգչի Ու Մովաբ անոր տակ պիտի կոխկռտուի, Ինչպէս յարդը կը կոխկռտուի աղբանոցին մէջ։ zohrab-1805▾ eastern-1994▾ western am▾ |
25:1025:10 Ибо рука Господа почиет на горе сей, и Моав будет попран на месте своем, как попирается солома в навозе. 25:10 ὅτι οτι since; that ἀνάπαυσιν αναπαυσις respite; relief δώσει διδωμι give; deposit ὁ ο the θεὸς θεος God ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τοῦτο ουτος this; he καὶ και and; even καταπατηθήσεται καταπατεω trample ἡ ο the Μωαβῖτις μωαβιτις who; what τρόπον τροπος manner; by means πατοῦσιν πατεω trample ἅλωνα αλων threshing floor ἐν εν in ἁμάξαις αμαξα carriage 25:10 כִּֽי־ kˈî- כִּי that תָנ֥וּחַ ṯānˌûₐḥ נוח settle יַד־ yaḏ- יָד hand יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בָּ bā בְּ in † הַ the הָ֣ר hˈār הַר mountain הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and נָ֤דֹושׁ nˈāḏôš דושׁ tread on מֹואָב֙ môʔˌāv מֹואָב Moab תַּחְתָּ֔יו taḥtˈāʸw תַּחַת under part כְּ kᵊ כְּ as הִדּ֥וּשׁ hiddˌûš דושׁ tread on מַתְבֵּ֖ן maṯbˌēn מַתְבֵּן straw-heap בְּמֹ֥ובמי *bᵊmˌô בְּמֹו in מַדְמֵנָֽה׃ maḏmēnˈā מַדְמֵנָה dung-place 25:10. quia requiescet manus Domini in monte isto et triturabitur Moab sub eo sicuti teruntur paleae in plaustroFor the hand of the Lord shall rest in this mountain: and Moab shall be trodden down under him, as straw is broken in pieces with the wain. 25:10. For the hand of the Lord will rest upon this mountain. And Moab will be trampled under him, just as stubble is worn away by a wagon. 25:10. For in this mountain shall the hand of the LORD rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill. 10. For in this mountain shall the hand of the LORD rest, and Moab shall be trodden down in his place, even as straw is trodden down in the water of the dunghill.
25:10 For in this mountain shall the hand of the LORD rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill: 25:10 Ибо рука Господа почиет на горе сей, и Моав будет попран на месте своем, как попирается солома в навозе. 25:10 ὅτι οτι since; that ἀνάπαυσιν αναπαυσις respite; relief δώσει διδωμι give; deposit ὁ ο the θεὸς θεος God ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τοῦτο ουτος this; he καὶ και and; even καταπατηθήσεται καταπατεω trample ἡ ο the Μωαβῖτις μωαβιτις who; what τρόπον τροπος manner; by means πατοῦσιν πατεω trample ἅλωνα αλων threshing floor ἐν εν in ἁμάξαις αμαξα carriage 25:10 כִּֽי־ kˈî- כִּי that תָנ֥וּחַ ṯānˌûₐḥ נוח settle יַד־ yaḏ- יָד hand יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בָּ bā בְּ in † הַ the הָ֣ר hˈār הַר mountain הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and נָ֤דֹושׁ nˈāḏôš דושׁ tread on מֹואָב֙ môʔˌāv מֹואָב Moab תַּחְתָּ֔יו taḥtˈāʸw תַּחַת under part כְּ kᵊ כְּ as הִדּ֥וּשׁ hiddˌûš דושׁ tread on מַתְבֵּ֖ן maṯbˌēn מַתְבֵּן straw-heap מַדְמֵנָֽה׃ maḏmēnˈā מַדְמֵנָה dung-place 25:10. quia requiescet manus Domini in monte isto et triturabitur Moab sub eo sicuti teruntur paleae in plaustro For the hand of the Lord shall rest in this mountain: and Moab shall be trodden down under him, as straw is broken in pieces with the wain. 25:10. For the hand of the Lord will rest upon this mountain. And Moab will be trampled under him, just as stubble is worn away by a wagon. 25:10. For in this mountain shall the hand of the LORD rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410-12: Возвышая Своих избранников, Господь в то же время окончательно сокрушит всех врагов Своей Церкви, которые здесь олицетворяются под образом враждебных Израилю моавитян. Моавитяне будут попраны, как скот в стойле попирает навоз, и Моаву уже не выплыть из грязи, в которой он будет тонуть.Adam Clarke: Commentary on the Bible - 183125:10: Shall the hand of the Lord rest "The hand of Jehovah shall give rest" - Hebrews תנוח tenuach, quiescet. Annon תניח taniach, quietem dabit, shall rest; shall give rest, ut Graeci, αναπαυσιν δωσει, et Copt.? - Mr. Woide. That is, "shall give peace and quiet to Sion, by destroying the enemy; "as it follows."As straw is trodden down "As the straw is threshed" - Hoc junta ritum loquitur Palastinae et multarum Orientis provinciarum, quae ob pratorum et foeni penuriam paleas preparant esui animantium. Sunt autem carpenta ferrata rotis per medium in serrarum modum se volventibus, quae stipulam conterunt; et comminuunt in paleas. Quomodo igitur plaustris ferratis paleae conteruntur, sic conteretur Moab sub eo; sive sub Dei potentia, sive in semetipso, ut nihil in eo integri remaneat. "This is spoken in reference to the mode of threshing in Palestine, and various other Asiatic provinces. Because of the scarcity of meadow land and hay they make chopped straw for the cattle. They have large wheels studded over with iron teeth or nails, by which, on the out-of-door threshing-floors, they pound and reduce the straw into chaff. As, therefore, the straw is reduced to chaff by bringing the iron-shod wheel over it; so shall Moab be bruised by the power of God, that nothing whole shall remain." - Hieron. in loc. See the note on Isa 28:27 (note). For the dunghill "Under the wheels of the car" - For מדמנה madmenah, the Septuagint, Syriac, and Vulgate read מרכבה mercabah, which I have followed. See Jos 15:31, compared with Jos 19:5, where there is a mistake very nearly the same. The keri, במי bemi, is confirmed by twenty-eight MSS., seven ancient, and three editions. Albert Barnes: Notes on the Bible - 183425:10: For in this mountain - In mount Zion.Shall the land of the Lord rest - "The hand" in the Scriptures is often used as the symbol of protection and defense. By the expression that the hand of Yahweh should REST on mount Zion, is meant probably that be would be its defender; his protection would not be withdrawn, but would be permanent there. For an illustration of the phrase, see a similar use of the word hand as denoting protection, in Ezr 7:6, Ezr 7:28; Ezr 8:18, Ezr 8:22, Ezr 8:31; Neh 2:8. And Moab - (For an account of Moab, see the notes at Isa 15:1-9; Isa 16:1-14.) Moab here seems to be used in a general sense to denote the enemies of God, a and the declaration that it would be trodden down seems designed to indicate that the foes of God and his people would all be destroyed (compare the notes at isa 34) Under him - The Chaldee renders this, 'In his own place.' The phrase has the sense of 'in his place,' in Exo 16:29; Sa2 2:23. Here it may mean that Moab, or the enemies of God, would be trodden down and destroyed in their own land. As straw is trodden down for the dunghill - As straw is suffered to lie in the yard where cattle lie, to be trodden down by them for the purpose of making manure. Lowth renders this, 'As the straw is threshed under the wheels of the car.' The Septuagint renders it in the same way. Lowth supposes that there has been an error in transcribing the Hebrew text, and that the former reading was מדכבה instead of מדמנה. But there is not the slightest evidence from the MSS that any such mistake has occurred. Nor is it necessary to suppose it. The image is one that is not of unfrequent occurrence in the Scriptures, to denote the complete and disgraceful prostration of an enemy (see Psa 83:10; Kg2 9:37; Jer 8:2; Jer 9:22; Jer 16:4; Jer 25:33). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188025:10: in this: Isa 25:6, Isa 11:10, Isa 12:6, Isa 18:4; Psa 132:13, Psa 132:14; Eze 48:35; Zep 3:15-17; Zac 9:9-11Moab: Isa 11:14, Isa 15:1-16:14; Num 24:17; Zep 2:9 trodden down: or, threshed, Isa 41:15, Isa 41:16; Mic 4:13 even: Isa 5:25, Isa 10:6, Isa 14:19, Isa 26:6; Psa 83:10; Lam 1:15 for the dunghill: or, in Madmenah, Isa 10:31; Jer 48:2 Carl Friedrich Keil and Franz Delitzsch25:10In the land of promise there is rejoicing, but on the other side of the Jordan there is fear of ruin. Two contrasted pictures are placed here side by side. The Jordan is the same as the "great gulf" in the parable of the rich man. Upon Zion Jehovah descends in mercy, but upon the highlands of Moab in His wrath. "For the hand of Jehovah will sink down upon this mountain, and Moab is trodden down there where it is, as straw is trodden down in the water of the dung-pit. And he spreadeth out his hands in the pool therein, as the swimmer spreadeth them out to swim; but Jehovah forceth down the pride of Moab in spite of the artifices of his hands. Yea, thy steep, towering walls He bows down, forces under, and casts earthwards into dust." Jehovah brings down His hand upon Zion (nūach, as in Is 7:2; Is 11:1), not only to shelter, but also to avenge. Israel, that has been despised, He now makes glorious, and for contemptuous Moab He prepares a shameful end. In the place where it now is תּחתּיו, as in 2Kings 7:10; Hab 3:16, "in its own place," its own land) it is threshed down, stamped or trodden down, as straw is trodden down into a dung-pit to turn it into manure: hiddūsh, the inf. constr., with the vowel sound u, possibly to distinguish it from the inf. absol. hiddosh (Ewald, 240, b). Instead of בּמו (as in Is 43:2), the chethib has בּמי (cf., Job 9:30); and this is probably the more correct reading, since madmēnâh, by itself, means the dunghill, and not the tank of dung water. At the same time, it is quite possible that b'mo is intended as a play upon the name Moab, just as the word madmēnâh may possibly have been chosen with a play upon the Moabitish Madmēn (Jer 48:2). In Is 25:11 Jehovah would be the subject, if b'kirbo (in the midst of it) referred back to Moab; but although the figure of Jehovah pressing down the pride of Moab, by spreading out His hands within it like a swimmer, might produce the impression of boldness and dignity in a different connection, yet here, where Moab has just been described as forced down into the manure-pit, the comparison of Jehovah to a swimmer would be a very offensive one. The swimmer is Moab itself, as Gesenius, Hitzig, Knobel, and in fact the majority of commentators suppose. "In the midst of it:" b'kirbo points back in a neuter sense to the place into which Moab had been violently plunged, and which was so little adapted for swimming. A man cannot swim in a manure pond; but Moab attempts it, though without success, for Jehovah presses down the pride of Moab in spite of its artifices עם, as in Neh 5:18; ארבּות, written with dagesh (according to the majority of MSS, from ארבּה, like the Arabic urbe, irbe, cleverness, wit, sharpness), i.e., the skilful and cunning movement of its hands. Saad. gives it correctly, as muchâtale, wiles and stratagems; Hitzig also renders it "machinations," i.e., twistings and turnings, which Moab makes with its arms, for the purpose of keeping itself up in the water. What Is 25:11 affirms in figure, Is 25:12 illustrates without any figure. If the reading were מבצרך חומות משׂגּב, the reference would be to Kir-Moab (Is 15:1; Is 16:7). But as the text stands, we are evidently to understand by it the strong and lofty walls of the cities of Moab in general. Geneva 159925:10 For on this mountain shall the hand of the LORD rest, and (l) Moab shall be trodden down under him, even as straw is trodden down for the (m) dunghill.(l) By Moab are meant all the enemies of his Church. (m) There were two cities by this name: one in Judah, (1Chron 6:81) and another in the land of Moab, (Jer 48:2) which seems to have been a plentiful place of corn, (Is 36:17). John Gill25:10 For in this mountain shall the hand of the Lord rest,.... Where he will make the feast of fat things, Is 25:6 even in his church, which is his resting place, and where he delights to dwell; and over whom his hand is, and abides for their protection and safeguard; and where he gives rest, as the Septuagint (k) render it; even spiritual rest to the souls of his people; and where, as the Targum has it,"the power of the Lord is revealed;'' namely, in the preservation of his church, and in the destruction of its enemies; as follows: and Moab shall be trodden down under him: under the Lord, and his mighty hand of power; or "under it"; under the mountain, the church; under the feet of the saints; see Mal 4:2 or, "in his place" (l), as Jarchi and Kimchi explain it; wherever he is, or shall be found, where he lies there shall he be trodden upon. By Moab the enemies of the church are meant, and is put for them all, even all the antichristian powers, both Turks and Papists; their ruin is expressed by treading down or threshing, in allusion to the threshing of corn, as the word used mostly signifies, when the straw is bruised by the cartwheel, or the feet of oxen; or to the treading of straw in the mire, as follows: even as straw is trodden down for the dunghill; or in "it" (m); or "in the waters of the dunghill" (n), as the Cetib; where being cast and trodden, it rots, and becomes dung; and so the Targum, "as straw is trodden in the clay;'' Jarchi interprets it to this sense. R. Joseph Kimchi takes it to be the name of a place, Madmenah, which was one of the cities of Moab, Jer 48:2. (k) . (l) "apud se", i.e. "in loco suo", Vatablus, Junius & Tremellius. (m) as the Keri or marginal reading directs it should be read. (n) in "aquis sterquilinii", De Dieu. John Wesley25:10 Rest - The powerful and gracious presence, of God shall have its constant and settled abode. Moab - The Moabites are put for all the enemies of God's church.Robert Jamieson, A. R. Fausset and David Brown25:10 rest--as its permanent protector; on "hand" in this sense; compare Ezra 7:6, Ezra 7:28.Moab--while Israel is being protected, the foe is destroyed; Moab is the representative of all the foes of God's people. under him--Rather, "in his own place" or "country" (Ex 10:23; Ex 16:29). for the dunghill--Rather, "in the water of the dung heap," in which straw was trodden to make it manure (Ps 83:10). HORSLEY translates either, "in the waters of Madmenah," namely, for the making of bricks; or as the Septuagint, "as the threshing-floor is trampled by the corn-drag" (see Margin; Mic 4:11-13). |
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25:1125:11: եւ հանգուցանիցէ զձեռս իւր. նոյնպէս եւ նա՛ չուառեցոյց զնոսա ՚ի կորուսանել. եւ խոնարհեցուսցէ՛ զբարձրութիւն նորա, յոր արկանէր զձեռս իւր[9851]։ [9851] ՚Ի լուս՛՛. Չուառացոյց. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Եւ նա թշուառացոյց զնոսա... արկանել զձեռն իւր։ [358]եւ հանգուցանիցէ զձեռս իւր, նոյնպէս եւ նա չուառեցոյց զնոսա ի կորուսանել. եւ խոնարհեցուսցէ զբարձրութիւն նորա, յոր արկանէր զձեռս իւր:11 Տէրն իր ձեռքերը պիտի երկարի այնտեղ եւ այդպէս նրան պիտի թշուառացնի ու կործանի, հողին պիտի հաւասարեցնի նրա հպարտութիւնը՝ նրա վրայ տարածելով իր ձեռքերը: 11 Իր ձեռքերը պիտի տարածէ անոր վրայ, Ինչպէս լողացողը կը տարածէ լողալու ատեն։Անոր հպարտութիւնը անոր ձեռքերուն հնարքներուն հետ պիտի կործանէ։ 25:11: եւ հանգուցանիցէ զձեռս իւր. նոյնպէս եւ նա՛ չուառեցոյց զնոսա ՚ի կորուսանել. եւ խոնարհեցուսցէ՛ զբարձրութիւն նորա, յոր արկանէր զձեռս իւր[9851]։ [9851] ՚Ի լուս՛՛. Չուառացոյց. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Եւ նա թշուառացոյց զնոսա... արկանել զձեռն իւր։ 11 Տէրն իր ձեռքերը պիտի երկարի այնտեղ եւ այդպէս նրան պիտի թշուառացնի ու կործանի, հողին պիտի հաւասարեցնի նրա հպարտութիւնը՝ նրա վրայ տարածելով իր ձեռքերը: 11 Իր ձեռքերը պիտի տարածէ անոր վրայ, Ինչպէս լողացողը կը տարածէ լողալու ատեն։Անոր հպարտութիւնը անոր ձեռքերուն հնարքներուն հետ պիտի կործանէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
25:1125:11 И хотя он распрострет посреди его руки свои, как плавающий распростирает их для плавания; {но Бог} унизит гордость его вместе с лукавством рук его. 25:11 καὶ και and; even ἀνήσει ανιημι remiss; relax τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means καὶ και and; even αὐτὸς αυτος he; him ἐταπείνωσεν ταπεινοω humble; bring low τοῦ ο the ἀπολέσαι απολλυμι destroy; lose καὶ και and; even ταπεινώσει ταπεινοω humble; bring low τὴν ο the ὕβριν υβρις insolence; insult αὐτοῦ αυτος he; him ἐφ᾿ επι in; on ἃ ος who; what τὰς ο the χεῖρας χειρ hand ἐπέβαλεν επιβαλλω impose; cast on 25:11 וּ û וְ and פֵרַ֤שׂ fērˈaś פרשׂ spread out יָדָיו֙ yāḏāʸw יָד hand בְּ bᵊ בְּ in קִרְבֹּ֔ו qirbˈô קֶרֶב interior כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] יְפָרֵ֥שׂ yᵊfārˌēś פרשׂ spread out הַ ha הַ the שֹּׂחֶ֖ה śśōḥˌeh שׂחה swim לִ li לְ to שְׂחֹ֑ות śᵊḥˈôṯ שׂחה swim וְ wᵊ וְ and הִשְׁפִּיל֙ hišpîl שׁפל be low גַּֽאֲוָתֹ֔ו gˈaʔᵃwāṯˈô גַּאֲוָה uproar עִ֖ם ʕˌim עִם with אָרְבֹּ֥ות ʔorbˌôṯ אָרְבָּה [uncertain] יָדָֽיו׃ yāḏˈāʸw יָד hand 25:11. et extendet manus suas sub eo sicut extendit natans ad natandum et humiliabit gloriam eius cum adlisione manuum eiusAnd he shall stretch forth his hands under him, as he that swimmeth stretcheth forth his hands to swim: and he shall bring down his glory with the dashing of his hands. 25:11. And he will extend his hands under him, like a swimmer extending his hands to swim. And he will bring down his glory with a clap of his hands. 25:11. And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth [his hands] to swim: and he shall bring down their pride together with the spoils of their hands. 11. And he shall spread forth his hands in the midst thereof, as he that swimmeth spreadeth forth to swim: and he shall lay low his pride together with the craft of his hands.
25:11 And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth [his hands] to swim: and he shall bring down their pride together with the spoils of their hands: 25:11 И хотя он распрострет посреди его руки свои, как плавающий распростирает их для плавания; {но Бог} унизит гордость его вместе с лукавством рук его. 25:11 καὶ και and; even ἀνήσει ανιημι remiss; relax τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means καὶ και and; even αὐτὸς αυτος he; him ἐταπείνωσεν ταπεινοω humble; bring low τοῦ ο the ἀπολέσαι απολλυμι destroy; lose καὶ και and; even ταπεινώσει ταπεινοω humble; bring low τὴν ο the ὕβριν υβρις insolence; insult αὐτοῦ αυτος he; him ἐφ᾿ επι in; on ἃ ος who; what τὰς ο the χεῖρας χειρ hand ἐπέβαλεν επιβαλλω impose; cast on 25:11 וּ û וְ and פֵרַ֤שׂ fērˈaś פרשׂ spread out יָדָיו֙ yāḏāʸw יָד hand בְּ bᵊ בְּ in קִרְבֹּ֔ו qirbˈô קֶרֶב interior כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] יְפָרֵ֥שׂ yᵊfārˌēś פרשׂ spread out הַ ha הַ the שֹּׂחֶ֖ה śśōḥˌeh שׂחה swim לִ li לְ to שְׂחֹ֑ות śᵊḥˈôṯ שׂחה swim וְ wᵊ וְ and הִשְׁפִּיל֙ hišpîl שׁפל be low גַּֽאֲוָתֹ֔ו gˈaʔᵃwāṯˈô גַּאֲוָה uproar עִ֖ם ʕˌim עִם with אָרְבֹּ֥ות ʔorbˌôṯ אָרְבָּה [uncertain] יָדָֽיו׃ yāḏˈāʸw יָד hand 25:11. et extendet manus suas sub eo sicut extendit natans ad natandum et humiliabit gloriam eius cum adlisione manuum eius And he shall stretch forth his hands under him, as he that swimmeth stretcheth forth his hands to swim: and he shall bring down his glory with the dashing of his hands. 25:11. And he will extend his hands under him, like a swimmer extending his hands to swim. And he will bring down his glory with a clap of his hands. 25:11. And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth [his hands] to swim: and he shall bring down their pride together with the spoils of their hands. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183125:11: As he that swimmeth spreadeth forth his hands to swim "As he that sinketh stretcheth out his hands to swim" - There is great obscurity in this place: some understand God as the agent; others, Moab. I have chosen the latter sense, as I cannot conceive that the stretching out of the hands of a swimmer in swimming can be any illustration of the action of God stretching out his hands over Moab to destroy it. I take השחה hashshocheh, altering the point on the ש sin. on the authority of the Septuagint, to be the participle of שחה shachah, the same with שוח shuach, and שחח shachach, to bow down, to be depressed; and that the prophet designed a paronomasia here, a figure which he frequently uses between the similar words שהח shachah, and שחות shechoth. As תחתיו tachtaiv, in his place, or on the spot, as we say in the preceding verse, gives us an idea of the sudden and complete destruction of Moab; so בקרבו bekirbo, in the midst of him, means that this destruction shall be open, and exposed to the view of all: the neighboring nations shall plainly see him struggling against it, as a man in the midst of the deep waters exerts all his efforts by swimming, to save himself from drowning. - L.Albert Barnes: Notes on the Bible - 183425:11: And he shall spread forth his hands - The sense is, that Yahweh would stretch out his hands everywhere, prostrating his enemies, and the enemies of his people. Lowth, however, applies this to Moab, and supposes that it is designed to represent the action of one who is in danger of sinking, and who, in swimming, stretches out his hands to sustain himself. In order to this, he supposes that there should be a slight alteration of a single letter in the Hebrew. His main reason for suggesting this change is, that he cannot conceive how the act of the stretch out of the hands of a swimmer can be any illustration of the action of God in extending his hands ever Moab to destroy it. It must be admitted that the figure is one that is very unusual. Indeed it does not anywhere else occur. But it is the obvious meaning of the Hebrew text; it is so understood in the Vulgate, the Chaldee, the Syriac, and the figure is one that is net unintelligible. It is that of a swimmer who extends his hands and arms as far as possible, and who by force removes all that is in his way in passing through the water. So Yahweh would extend his hands over all Moab. He would not confine the desolation to any one place, but it would be complete and entire. He would subject all to himself, as easily as a swimmer makes his way through the waters.With the spoils of their hands - The word rendered here 'spoils' ( ארבות 'â rebô th), Lowth renders, 'The sudden gripe.' The Chaldee renders it substantially in the same manner, 'With the laying on of his hands,' that is, with all his might. Kimchi also understands it of the gripe of the hands or the arms. The Septuagint renders it, 'Upon whatsoever he lays his hands,' that is, God shall humble the pride of Moab in respect to everything on which he shall lay his hands. The word properly and usually signifies snares, ambushes, craft; and then, by a natural metonymy, the plunder or spoils which he had obtained by snares and ambushes - which seems to be the sense here. It would all perish with Moab, and the land would thus be completely subdued. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188025:11: he shall spread: Isa 5:25, Isa 14:26, Isa 65:2; Col 2:15he shall bring: Isa 25:5, Isa 2:11, Isa 10:33, Isa 13:11, Isa 16:6, Isa 53:12; Psa 2:5, Psa 2:8-12, Psa 110:1-7; Jer 48:29, Jer 48:42, Jer 50:31, Jer 50:32, Jer 51:44; Dan 4:37; Jam 4:6; Rev 18:6-8; Rev 19:18-20 John Gill25:11 And he shall spread forth his hands in the midst of them,.... In the midst of Moab, in the midst of the enemies of the church of God; and so it denotes the utter destruction of them; for the spreading forth of the hands is to be understood of the Lord, that should do so:as he that swimmeth spreadeth forth his hands to swim; signifying, that as he should exert the power of his might, in the midst of them, he should strike on both sides, as a swimmer does; and as easily and utterly destroy them as the swimmer parts the waters, and has the command of them; though some interpret this of Moab stretching out his hands as the swimmer, either in a way of submission and supplication, or as catching, as men drowning do, at anything, to save them. But the former sense agrees best with what follows: and he shall bring down their pride; that is, God shall bring down the pride of Moab, which was notorious in them, and hateful to God, and was the cause of their ruin, Is 16:6 with this compare the pride of the Romish antichrist, which God will humble, Rev_ 17:7, together with the spoils of their hands; which their hands are full of; and which they have spoiled or robbed others of; or, "with the wiles of their hands" (o), as some, which they had by craft and insidious methods taken from others; these shall be taken from them, and they be stripped of them; or the words may, be rendered, "with the elbows", or "armholes of his hands" (p); as the swimmer with his arms keeps the water under him, and himself above it, so the Lord with the strength of his arm would bring down and destroy those enemies of his. (o) "insidiis, vel cum insidiis manuum suarum", Montanus, Piscator. (p) "Cum cubitis, vel axillis manuum suarum", Pagninus, Tigurine version; and Ben Melech, who mentions both senses. John Wesley25:11 He - The Lord, whose power they shall be no more able to resist, than the waters can resist a man that swims. Spread - To smite and destroy them. The spoils - With all their wealth which they have gained by rapine, and spoiling of God's people.Robert Jamieson, A. R. Fausset and David Brown25:11 he--Jehovah shall spread His hands to strike the foe on this side and on that, with as little effort as a swimmer spreads forth his arms to cleave a passage through the water [CALVIN]. (Zech 5:3). LOWTH takes "he" as Moab, who, in danger of sinking, shall strain every nerve to save himself; but Jehovah (and "he") shall cause him to sink ("bring down the pride" of Moab, Is 16:6).with the spoils of . . . hands--literally, "the craftily acquired spoils" of his (Moab's) hands [BARNES]. Moab's pride, as well as the sudden gripe of his hands (namely, whereby he tries to save himself from drowning) [LOWTH]. "Together with the joints of his hands," that is, though Moab struggle against Jehovah hand and foot [MAURER]. |
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25:1225:12: Եւ զբարձրութիւն ապաստանի պարսպաց քոց խոնարհեցուսցէ՛. եւ իջցե՛ն մինչեւ ՚ի յատակս[9852]։[9852] Ոմանք. Մինչեւ յատակս։ Եւ զբարձրութիւն ապաստանի պարսպաց [359]քոց խոնարհեցուսցէ, եւ իջցեն մինչեւ ի յատակս:12 Քո բարձր պարիսպների ամրութիւնը պիտի խոնարհեցնի՝ գետնին հաւասարեցնելով այն: 12 Եւ քու բարձր պարիսպներուդ ամրութիւնը պիտի խոնարհեցնէ Ու գետնին հետ հաւասարեցնելով փոշիի մէջ պիտի ձգէ։ 25:12: Եւ զբարձրութիւն ապաստանի պարսպաց քոց խոնարհեցուսցէ՛. եւ իջցե՛ն մինչեւ ՚ի յատակս[9852]։ [9852] Ոմանք. Մինչեւ յատակս։ 12 Քո բարձր պարիսպների ամրութիւնը պիտի խոնարհեցնի՝ գետնին հաւասարեցնելով այն: 12 Եւ քու բարձր պարիսպներուդ ամրութիւնը պիտի խոնարհեցնէ Ու գետնին հետ հաւասարեցնելով փոշիի մէջ պիտի ձգէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
25:1225:12 И твердыню высоких стен твоих обрушит, низвергнет, повергнет на землю, в прах. 25:12 καὶ και and; even τὸ ο the ὕψος υψος height; on high τῆς ο the καταφυγῆς καταφυγη the τοίχου τοιχος wall σου σου of you; your ταπεινώσει ταπεινοω humble; bring low καὶ και and; even καταβήσεται καταβαινω step down; descend ἕως εως till; until τοῦ ο the ἐδάφους εδαφος ground 25:12 וּ û וְ and מִבְצַ֞ר mivṣˈar מִבְצָר fortification מִשְׂגַּ֣ב miśgˈav מִשְׂגָּב secure height חֹומֹתֶ֗יךָ ḥômōṯˈeʸḵā חֹומָה wall הֵשַׁ֥ח hēšˌaḥ שׁחח bow down הִשְׁפִּ֛יל hišpˈîl שׁפל be low הִגִּ֥יעַ higgˌîₐʕ נגע touch לָ lā לְ to † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth עַד־ ʕaḏ- עַד unto עָפָֽר׃ ס ʕāfˈār . s עָפָר dust 25:12. et munimenta sublimium murorum tuorum concident et humiliabuntur et detrahentur in terram usque ad pulveremAnd the bulwarks of thy high walls shall fall, and be brought low, and shall be pulled down to the ground, even to the dust. 25:12. And the fortifications of your sublime walls will fall, and be brought low, and be torn down to the ground, even to the dust. 25:12. And the fortress of the high fort of thy walls shall he bring down, lay low, [and] bring to the ground, [even] to the dust. 12. And the fortress of the high fort of thy walls hath he brought down, laid low, and brought to the ground, even to the dust. 25:12 And the fortress of the high fort of thy walls shall he bring down, lay low, [and] bring to the ground, [even] to the dust: 25:12 И твердыню высоких стен твоих обрушит, низвергнет, повергнет на землю, в прах. 25:12 καὶ και and; even τὸ ο the ὕψος υψος height; on high τῆς ο the καταφυγῆς καταφυγη the τοίχου τοιχος wall σου σου of you; your ταπεινώσει ταπεινοω humble; bring low καὶ και and; even καταβήσεται καταβαινω step down; descend ἕως εως till; until τοῦ ο the ἐδάφους εδαφος ground 25:12 וּ û וְ and מִבְצַ֞ר mivṣˈar מִבְצָר fortification מִשְׂגַּ֣ב miśgˈav מִשְׂגָּב secure height חֹומֹתֶ֗יךָ ḥômōṯˈeʸḵā חֹומָה wall הֵשַׁ֥ח hēšˌaḥ שׁחח bow down הִשְׁפִּ֛יל hišpˈîl שׁפל be low הִגִּ֥יעַ higgˌîₐʕ נגע touch לָ lā לְ to † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth עַד־ ʕaḏ- עַד unto עָפָֽר׃ ס ʕāfˈār . s עָפָר dust 25:12. et munimenta sublimium murorum tuorum concident et humiliabuntur et detrahentur in terram usque ad pulverem And the bulwarks of thy high walls shall fall, and be brought low, and shall be pulled down to the ground, even to the dust. 25:12. And the fortifications of your sublime walls will fall, and be brought low, and be torn down to the ground, even to the dust. 25:12. And the fortress of the high fort of thy walls shall he bring down, lay low, [and] bring to the ground, [even] to the dust. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183425:12: And the fortress ... - Thy strong defenses shall be destroyed. This is spoken of Moab (compare the notes at Isa 15:1-9; Isa 16:1-14), and is designed to be emblematic of the enemies of the people of God (compare the notes at isa 34) The repetition of the expressions 'bring down,' 'lay low,' and 'bring to the ground,' is designed to make the sentence emphatic, and to indicate that it would certainly be accomplished.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188025:12: the fortress: Isa 26:5; Jer 51:58, Jer 51:64; Co2 10:4, Co2 10:5; Heb 11:30; Rev 18:21to the dust: Isa 13:19-22, Isa 14:23 John Gill25:12 And the fortress of the high fort of thy walls shall he bring down,.... That is, their high and, fenced walls, which were about their cities, the fortifications of them; these should be destroyed by the Lord, be battered and brought down, not being able to stand against his mighty power. The Targum renders it,"the mighty city, the cities of the nations;'' and may design the city of Rome, and the cities of the nations that shall fall at the pouring out of the seventh and last vial, Rev_ 16:19 it follows, lay low, and bring to the ground, even to the dust; which variety of words without any copulative are used to express the sudden, quick, certain, and irrecoverable destruction of such fortified city, or cities, and their fortifications. John Wesley25:12 And - All thy fortifications, in which thou trustest.Robert Jamieson, A. R. Fausset and David Brown25:12 fortress--the strongholds of Moab, the representative of the foes of God's people [BARNES]. Babylon [MAURER]. The society of infidels represented as a city (Rev_ 11:8).As the overthrow of the apostate faction is described in the twenty-fifth chapter, so the peace of the faithful is here described under the image of a well-fortified city. |
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