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jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-5. Промыслительные заботы Мессии о водворении в Его церкви света правды и ее высшем прославлении. 6-7. Призвание к той же деятельности и особых священных стражей. 8-12. Особенная охрана Богом интересов и благополучия Его народа.Глава эта, по общему мнению ее истолкователей, является естественным продолжением предыдущей и, подобно ей, говорит о славных судьбах новозаветной церкви, честнее - об особом Божественном промышлении и охране ее. Еще ближе со стороны своего содержания и самого изложения она примыкает к 54: гл. Исаии. Лицом, говорящим через пророка, здесь, как и раньше, выступает все тот же Воплощенный Господь, Мессия-Христос. Впрочем, существует еще и такой взгляд, что здесь объединены речи трех лиц: в первом отделе - самого пророка (1-5: ст.); во втором - Сына Божия (6-10), и в третьем - Господа-Вседержителя (11-12). Matthew Henry: Concise Commentary on the Whole Bible - 1706The business of prophets was both to preach and pray. In this chapter, I. The prophet determines to apply closely and constantly to this business, ver. 1. II. God appoints him and others of his prophets to continue to do so, for the encouragement of his people during the delays of their deliverance, ver. 6, 7. III. The promises are here repeated and ratified of the great things God would do for his church, for the Jews after their return out of captivity and for the Christian church when it shall be set up in the world. 1. The church shall be made honourable in the eyes of the world, ver. 2. 2. It shall appear to be very dear to God, precious and honourable in his sight, ver. 3-5. 3. It shall enjoy great plenty, ver. 8, 9. 4. It shall be released out of captivity and grow up again into a considerable nation, particularly owned and favoured by heaven, ver. 10-12.Adam Clarke: Commentary on the Bible - 1831The prophet opens this chapter with ardent prayers that the happy period of reconciliation just now promised, and here again foretold, may be hastened, Isa 62:1-5. He then calls upon the faithful, particularly the priests and Levites, to join him, urging the promises, and even the oath, of Jehovah, as the foundation of their request, Isa 62:6-9. And, relying on this oath, he goes on to speak of the general restoration promised, as already performing; and calls to the people to march forth, and to the various nations among whom they are dispersed to prepare the way for them, as God had caused the order for their return to be universally proclaimed, Isa 62:10-12.Albert Barnes: Notes on the Bible - 183462:0: The same general subject is pursued in this chapter which has been presented in the chapters which have gone before. The scope of the chapter is consolatory, and the design is to furnish such assurances of the divine favor toward the afflicted people of God, as would uphold and comfort them in their trials. The language is such as would be addressed to the exiles in Babylon, but the main reference is undoubtedly to the times of the Messiah. The chapter may be conveniently regarded as comprising the following portions:I. A speaker is introduced saying that he would have no rest until Zion should rise and obtain restoration from her degradation Isa 62:1-5. This portion contains assurances of the divine favor, and a promise of the future restoration and glory of Jerusalem. Who this speaker is, will be considered in Isa 62:1. The following are the assurances of the speaker. 1. He would give himself no peace until splendor and glory should spread over Zion Isa 62:1. 2. The Gentiles would partake of the blessings conferred on Zion, and kings would come and unite with her Isa 62:2. 3. Zion would be as beautiful and glorious as a royal crown in the hand of Yahweh Isa 62:3. 4. She would be no more desolate and forsaken Isa 62:4. 5. Yahweh would delight in Zion as a young married man delights in his bride Isa 62:5. II. The speaker says that he had set watchmen on the walls of Zion, and they are commanded to give him no rest - to be urgent and importunate in prayer, until Jerusalem should be made glorious in the earth Isa 62:6-7. III. The solemn assurance that Yahweh had sworn that there would be peace and security from the invasions of enemies Isa 62:8-9. The land would be no more subjected to plunder from abroad, but there would be that kind of safety and security which exists when a man sows and reaps without annoyance. IV. The people are directed to prepare the way for the coming of Yahweh Isa 62:10-12. A crier proclaims his approach, and directs that all obstructions should be removed. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Isa 62:1, The fervent desire of the prophet to confirm the church in God's promises; Isa 62:6, The office of the ministers (unto which they are incited) in preaching the Gospel, Isa 62:10. and preparing the people thereto.John GillINTRODUCTION TO ISAIAH 62This chapter is a continuation of the prophecy of the glory of the church in the latter day. The prophet expresses his earnest desire for it, and his full assurance of it, Is 62:1 which should lie in a new name, by which she should be called, and in her being a glorious crown and diadem in the hand of the Lord, Is 62:3, in having her sons with her, and the Lord rejoicing over her, Is 62:5, in having watchmen on her walls, and such as are the Lord's remembrancers in the midst of her, Is 62:6, in plenty of food, Is 62:8, in the coming of the Saviour, and in the gathering of elect Gentiles both to him and her, Is 62:10. |
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62:162:1: Վասն Սիովնի ո՛չ լռեցից, եւ վասն Երուսաղեմի ո՛չ ներեցից. մինչեւ ծագեսցէ իբրեւ զլո՛յս արդարութիւն նորա, եւ փրկութիւն նորա իբրեւ փայլակն վառեսցի։ Վասն Սիոնի ոչ լռեցից, եւ վասն Երուսաղեմի ոչ [963]ներեցից. մինչեւ ծագեսցէ իբրեւ զլոյս արդարութիւն նորա, եւ փրկութիւն նորա իբրեւ զփայլակն վառեսցի:1 Չեմ լռի յանուն Սիոնի եւ չեմ ների յանուն Երուսաղէմի, մինչեւ չծագի նրա արդարութիւնը՝ ինչպէս լոյս, եւ չբոցավառուի նրա փրկութիւնը՝ ինչպէս փայլակ: 62 Սիօնի սիրոյն համար պիտի չլռեմ Ու Երուսաղէմի սիրոյն համար պիտի չհանդարտիմ. Մինչեւ որ անոր արդարութիւնը՝ լոյսի պէս Եւ անոր փրկութիւնը բոցավառ ջահի պէս ճառագայթէ*։ 62:1: Վասն Սիովնի ո՛չ լռեցից, եւ վասն Երուսաղեմի ո՛չ ներեցից. մինչեւ ծագեսցէ իբրեւ զլո՛յս արդարութիւն նորա, եւ փրկութիւն նորա իբրեւ փայլակն վառեսցի։ 1 Չեմ լռի յանուն Սիոնի եւ չեմ ների յանուն Երուսաղէմի, մինչեւ չծագի նրա արդարութիւնը՝ ինչպէս լոյս, եւ չբոցավառուի նրա փրկութիւնը՝ ինչպէս փայլակ: 62 Սիօնի սիրոյն համար պիտի չլռեմ Ու Երուսաղէմի սիրոյն համար պիտի չհանդարտիմ. Մինչեւ որ անոր արդարութիւնը՝ լոյսի պէս Եւ անոր փրկութիւնը բոցավառ ջահի պէս ճառագայթէ*։ zohrab-1805▾ eastern-1994▾ western am▾ |
62:162:1 Не умолкну ради Сиона, и ради Иерусалима не успокоюсь, доколе не взойдет, как свет, правда его и спасение его как горящий светильник. 62:1 διὰ δια through; because of Σιων σιων Siōn; Sion οὐ ου not σιωπήσομαι σιωπαω still καὶ και and; even διὰ δια through; because of Ιερουσαλημ ιερουσαλημ Jerusalem οὐκ ου not ἀνήσω ανιημι remiss; relax ἕως εως till; until ἂν αν perhaps; ever ἐξέλθῃ εξερχομαι come out; go out ὡς ως.1 as; how φῶς φως light ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing μου μου of me; mine τὸ ο the δὲ δε though; while σωτήριόν σωτηριος salvation; saving μου μου of me; mine ὡς ως.1 as; how λαμπὰς λαμπας lantern καυθήσεται καιω burn 62:1 לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of צִיֹּון֙ ṣiyyôn צִיֹּון Zion לֹ֣א lˈō לֹא not אֶחֱשֶׁ֔ה ʔeḥᵉšˈeh חשׁה be silent וּ û וְ and לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem לֹ֣א lˈō לֹא not אֶשְׁקֹ֑וט ʔešqˈôṭ שׁקט be at peace עַד־ ʕaḏ- עַד unto יֵצֵ֤א yēṣˈē יצא go out כַ ḵa כְּ as † הַ the נֹּ֨גַהּ֙ nnˈōḡah נֹגַהּ brightness צִדְקָ֔הּ ṣiḏqˈāh צֶדֶק justice וִ wi וְ and ישׁוּעָתָ֖הּ yšûʕāṯˌāh יְשׁוּעָה salvation כְּ kᵊ כְּ as לַפִּ֥יד lappˌîḏ לַפִּיד torch יִבְעָֽר׃ yivʕˈār בער burn 62:1. propter Sion non tacebo et propter Hierusalem non quiescam donec egrediatur ut splendor iustus eius et salvator eius ut lampas accendaturFor Sion's sake I will not hold my peace, and for the sake of Jerusalem, I will not rest till her just one come forth as brightness, and her saviour be lighted as a lamp. 62:1. For the sake of Zion, I will not be silent, and for the sake of Jerusalem, I will not rest, until her Just One advances in splendor, and her Savior is kindled like a lamp. 62:1. For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp [that] burneth. 1. For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness go forth as brightness, and her salvation as a lamp that burneth.
62:1 For Zion' s sake will I not hold my peace, and for Jerusalem' s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp [that] burneth: 62:1 Не умолкну ради Сиона, и ради Иерусалима не успокоюсь, доколе не взойдет, как свет, правда его и спасение его как горящий светильник. 62:1 διὰ δια through; because of Σιων σιων Siōn; Sion οὐ ου not σιωπήσομαι σιωπαω still καὶ και and; even διὰ δια through; because of Ιερουσαλημ ιερουσαλημ Jerusalem οὐκ ου not ἀνήσω ανιημι remiss; relax ἕως εως till; until ἂν αν perhaps; ever ἐξέλθῃ εξερχομαι come out; go out ὡς ως.1 as; how φῶς φως light ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing μου μου of me; mine τὸ ο the δὲ δε though; while σωτήριόν σωτηριος salvation; saving μου μου of me; mine ὡς ως.1 as; how λαμπὰς λαμπας lantern καυθήσεται καιω burn 62:1 לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of צִיֹּון֙ ṣiyyôn צִיֹּון Zion לֹ֣א lˈō לֹא not אֶחֱשֶׁ֔ה ʔeḥᵉšˈeh חשׁה be silent וּ û וְ and לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem לֹ֣א lˈō לֹא not אֶשְׁקֹ֑וט ʔešqˈôṭ שׁקט be at peace עַד־ ʕaḏ- עַד unto יֵצֵ֤א yēṣˈē יצא go out כַ ḵa כְּ as † הַ the נֹּ֨גַהּ֙ nnˈōḡah נֹגַהּ brightness צִדְקָ֔הּ ṣiḏqˈāh צֶדֶק justice וִ wi וְ and ישׁוּעָתָ֖הּ yšûʕāṯˌāh יְשׁוּעָה salvation כְּ kᵊ כְּ as לַפִּ֥יד lappˌîḏ לַפִּיד torch יִבְעָֽר׃ yivʕˈār בער burn 62:1. propter Sion non tacebo et propter Hierusalem non quiescam donec egrediatur ut splendor iustus eius et salvator eius ut lampas accendatur For Sion's sake I will not hold my peace, and for the sake of Jerusalem, I will not rest till her just one come forth as brightness, and her saviour be lighted as a lamp. 62:1. For the sake of Zion, I will not be silent, and for the sake of Jerusalem, I will not rest, until her Just One advances in splendor, and her Savior is kindled like a lamp. 62:1. For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp [that] burneth. 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 - 1903-19141: Не умолкну ради Сиона, и ради Иерусалима не успокоюсь... Т. е. не прекращу Своих спаситально-промыслительных забот о духовном Сионе, пока не достигну цели своей деятельности - его просвещения, оправдания и спасения - говорит, устами пророка Мессия - Основатель новозаветной церкви (сравни подобные же параллели - 42:14; 57:11). "Сион" и "Иерусалим" употреблены, очевидно, как синонимы, что, вообще, обычно для пророка Исаии (2:3; 4:3-4; 31:4-5; 40:9; 41:27; 52:1: и др.), точно так же, как "Иаков" и "Израиль".Matthew Henry: Concise Commentary on the Whole Bible - 17061 For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. 2 And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name. 3 Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God. 4 Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi-bah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married. 5 For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.The prophet here tells us, I. What he will do for the church. A prophet, as he is a seer, so he is a spokesman. This prophet resolves to perform that office faithfully, v. 1. He will not hold his peace; he will not rest; he will mind his business, will take pains, and never desire to take his ease; and herein he was a type of Christ, who was indefatigable in executing the office of a prophet and made it his meat and drink till he had finished his work. Observe here, 1. What the prophet's resolution is: He will not hold his peace. He will continue instant in preaching, will not only faithfully deliver, but frequently repeat, the messages he has received from the Lord. If people receive not the precepts and promises at first, he will inculcate them and give them line upon line. And he will continue instant in prayer; he will never hold his peace at the throne of grace till he has prevailed with God for the mercies promised; he will give himself to prayer and to the ministry of the word, as Christ's ministers must (Acts vi. 4), who must labour frequently in both and never be weary of this well-doing. The business of ministers is to speak from God to his people and to God for his people; and in neither of these must they be silent. 2. What is the principle of this resolution--for Zion's sake, and for Jerusalem's, not for the sake of any private interest of his own, but for the church's sake, because he has an affection and concern for Zion, and it lies near his heart. Whatever becomes of his own house and family, he desires to see the good of Jerusalem and resolves to seek it all the days of his life, Ps. cxxii. 8, 9; cxviii. 5. It is God's Zion and his Jerusalem, and it is therefore dear to him, because it is so to God and because God's glory is interested in its prosperity. 3. How long he resolves to continue this importunity--till the promise of the church's righteousness and salvation, given in the foregoing chapter, be accomplished. Isaiah will not himself live to see the release of the captives out of Babylon, much less the bringing in of the gospel, in which grace reigns through righteousness unto life and salvation; yet he will not hold his peace till these be accomplished, even the utmost of them, because his prophecies will continue speaking of these things, and there shall in every age be a remnant that shall continue to pray for them, as successors to him, till the promises be performed, and so the prayers answered that were grounded upon them. Then the church's righteousness and salvation will go forth as brightness, and as a lamp that burns, so plainly that it will carry its own evidence along with it. It will bring honour and comfort to the church, which will hereupon both look pleasant and appear illustrious; and it will bring instruction and direction to the world, a light not only to the eyes but to the feet, and to the paths of those who before sat in darkness and in the shadow of death. II. What God will do for the church. The prophet can but pray and preach, but God will confirm the word and answer the prayers. 1. The church shall be greatly admired. When that righteousness which is her salvation, her praise, and her glory, shall be brought forth, the Gentiles shall see it. The tidings of it shall be carried to the Gentiles, and a tender of it made to them; they may so see this righteousness as to share in it if it be not their own fault. "Even kings shall see and be in love with the glory of thy righteousness" (v. 2), shall overlook the glory of their own courts and kingdoms, and look at, and look after, the spiritual glory of the church as that which excels. 2. She shall be truly admirable. Great names make men considerable in the world, and great respect is paid them thereupon; now it is agreed that honor est in honorante--honour derives its value from the dignity of him who confers it. God is the fountain of honour and from him the church's honour comes: "Thou shalt be called by a new name, a pleasant name, such as thou wast never called by before, no, not in the day of thy greatest prosperity, and the reverse of that which thou wast called by in the day of thy affliction; thou shalt have a new character, be advanced to a new dignity, and those about thee shall have new thoughts of thee." This seems to be alluded to in that promise (Rev. ii. 17) of the white stone and in the stone a new name, and that (Rev. iii. 12) of the name of the city of my God and my new name. It is a name which the mouth of the Lord shall name, who, we are sure, miscalls nothing, and who will oblige others to call her by the name he has given her; for his judgment is according to truth and all shall concur with it sooner or later. Two names God shall give her:-- (1.) He shall call her his crown (v. 3): Thou shalt be a crown of glory in the hand of the Lord, not on his head (as adding any real honour or power to him, as crowns do to those that are crowned with them), but in his hand. He is pleased to account them, and show them forth, as a glory and beauty to him. When he took them to be his people it was that they might be unto him for a name, and for a praise, and for a glory (Jer. xiii. 11): "Thou shalt be a crown of glory and a royal diadem, through the hand, the good hand, of thy God upon thee; he shall make thee so, for he shall be to thee a crown of glory, ch. xxviii. 5. Thou shalt be so in his hand, that is, under his protection; he that shall put glory upon thee shall create a defence upon all that glory, so that the flowers of thy crown shall never wither nor shall its jewels be lost." (2.) He shall call her his spouse, v. 4, 5. This is a yet greater honour, especially considering what a forlorn condition she had been in. [1.] Her case had been very melancholy. She was called forsaken and her land desolate during the captivity, like a woman reproachfully divorced or left a disconsolate widow. Such as the state of religion in the world before the preaching of the gospel--it was in a manner forsaken and desolate, a thing that no man looked after nor had any real concern for. [2.] It should now be very pleasant, for God would return in mercy to her. Instead of those two names of reproach, she shall be called by two honourable names. First, She shall be called Hephzi-bah, which signifies, My delight is in her; it was the name of Hezekiah's queen, Manasseh's mother (2 Kings xxi. 1), a proper name for a wife, who ought to be her husband's delight, Prov. v. 19. And here it is the church's Maker that is her husband: The Lord delights in thee. God by his grace has wrought that in his church which makes her his delight, she being refined, and reformed, and brought home to him; and then by his providence he does that for her which makes it appear that she is his delight and that he delights to do her good. Secondly, She shall be called Beulah, which signifies married, whereas she had been desolate, a condition opposed to that of the married wife, ch. liv. 1. "Thy land shall be married, that is, it shall become fruitful again, and be replenished." Though she has long been barren, she shall again be peopled, shall again be made to keep house and to be a joyful mother of children, Ps. cxiii. 9. She shall be married, for, 1. Her sons shall heartily espouse the land of their nativity and its interests, which they had for a long time neglected, as despairing ever to have any comfortable enjoyment of it: Thy sons shall marry thee, that is, they shall live with thee and take delight in thee. When they were in Babylon, they seemed to have espoused that land, for they were appointed to settle, and to seek the peace of it, Jer. xxix. 5-7. But now they shall again marry their own land, as a young man marries a virgin that he takes great delight in, is extremely fond of, and is likely to have many children by. It bodes well to a land when its own natives and inhabitants are pleased with it, prefer it before other lands, when its princes marry their country and resolve to take their lot with it. 2. Her God (which is much better) shall betroth her to himself in righteousness, Hosea ii. 19, 20. He will take pleasure in his church: As the bridegroom rejoices over the bride, is pleased with his relation to her and her affection to him, so shall thy God rejoice over thee: he shall rest in his love to thee (Zeph. iii. 17); he shall take pleasure in thee (Ps. cxlvii. 11), and shall delight to do thee good with his whole heart and his whole soul, Jer. xxxii. 41. This is very applicable to the love Christ has for his church and the complacency he takes in it, which appears so brightly in Solomon's Song, and which will be complete in heaven. Adam Clarke: Commentary on the Bible - 183162:1: For Zion's sake will I not hold my peace - These are the words of Jehovah declaring his purpose relative to the events predicted in the preceding chapter.Thou shalt be called by a new name - Viz., Christian - or, as in the fourth verse, חפצי בה chephtsi bah, "my delight is in her" - because she has now received that command, "This is my beloved Son, in whom I am well pleased; Hear Him." Albert Barnes: Notes on the Bible - 183462:1: For Zion's sake - (See the notes at Isa 1:8). On account of Zion; that is, on account of the people of God.I will not hold my peace - There have been very various opinions in regard to the person referred to here by the word 'I.' Calvin and Gesenius suppose that the speaker here is the prophet, and that the sense is, he would not intermit his labors and prayers until Zion should be restored, and its glory spread through all the earth. The Chaldee Paraphrast supposes that it is God who is the speaker, and this opinion is adopted by Grotius. Vitringa regards it as the declaration of a prophetic choir speaking in the name of the officers of the church, and expressing the duty of making continual intercession for the extension of the Redeemer's kingdom. Estius supposes it to be the petition of the Jewish people praying to God for their restoration. Amidst such a variety of interpretation it is not easy to determine the true sense. If it is the language of God, it is a solemn declaration that he was intent on the deliverance of his people, and that he would never cease his endeavors until the work should be accomplished. If it is the language of the prophet, it implies that he would persevere, notwithstanding all opposition, in rebuking the nation for its sins, and in the general work of the prophetic office, until Zion should arise in its glory. If the former, it is the solemn assurance of Yahweh that the church would be the object of his unceasing watchfulness and care, until its glory should fill the earth. If the latter, it expresses the feelings of earnest and devoted piety; the purpose to persevere in prayer and in active efforts to extend the cause of God until it should triumph. I see nothing in the passage by which it can be determined with certainty which is the meaning; and when this is the case it must be a matter of mere conjecture. The only circumstance which is of weight in the case is, that the language, 'I will not be silent,' is rather that which is adapted to a prophet accustomed to pray and speak in the name of God than to God himself; and if this circumstance be allowed to have any weight, then the opinion will incline to the interpretation which supposes it to refer to the prophet. The same thing is commanded the watchman on the walls of Zion in Isa 62:6-7; and if this be the correct interpretation, then it expresses the appropriate solemn resolution of one engaged in proclaiming the truth of God not to intermit his prayers and his public labors until the true religion should be spread around the world. I will not rest - While I live, I will give myself to unabated toil in the promotion of this great object (see the notes at Isa 62:7). Until the righteousness thereof - The word here is equivalent to salvation, and the idea is, that the deliverance of his people would break forth as a shining light. Go forth as brightness - The word used here is commonly employed to denote the splendor, or the bright shining of the sun, the moon, or of fire (see Isa 60:19; compare Isa 4:5; Sa2 23:4; Pro 4:18). The meaning is, that the salvation of people would resemble the clear shining light of the morning, spreading over hill and vale, and illuminating all the world. As a lamp that burneth - A blazing torch - giving light all around and shining afar. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188062:1: Zion's: Isa 62:6, Isa 62:7; Psa 51:18, Psa 102:13-16, Psa 122:6-9, Psa 137:6; Zac 2:12; Luk 10:2; Th2 3:1; Heb 7:25the righteousness: Isa 1:26, Isa 1:27, Isa 32:15-17, Isa 51:5, Isa 51:6, Isa 51:9, Isa 61:10, Isa 61:11; Psa 98:1-3; Pro 4:18; Mic 4:2; Mat 5:16; Luk 2:30-32; Phi 2:15, Phi 2:16; Pe1 2:9 Carl Friedrich Keil and Franz Delitzsch62:1Nearly all the more recent commentators regard the prophet himself as speaking here. Having given himself up to praying to Jehovah and preaching to the people, he will not rest or hold his peace till the salvation, which has begun to be realized, has been brought fully out to the light of day. It is, however, really Jehovah who commences thus: "For Zion's sake I shall not be silent, and for Jerusalem's sake I shall not rest, till her righteousness breaks forth like morning brightness, and her salvation like a blazing torch. And nations will see they righteousness, and all kings thy glory; and men will call thee by a new name, which the mouth of Jehovah will determine. And thou wilt be an adorning coronet in the hand of Jehovah, and a royal diadem in the lap of thy God." It is evident that Jehovah is the speaker here, both from Is 62:6 and also from the expression used; for châshâh is the word commonly employed in such utterances of Jehovah concerning Himself, to denote His leaving things in their existing state without interposing (Is 65:6; Is 57:11; Is 64:11). Moreover, the arguments which may be adduced to prove that the author of chapters 40-66 is not the speaker in Is 61:1-11, also prove that it is not he who is continuing to speak of himself in Is 62:1-12 Jehovah, having now begun to speak and move on behalf of Zion, will "for Zion's sake," i.e., just because it is Zion, His own church, neither be silent nor give Himself rest, till He has gloriously executed His work of grace. Zion is now in the shade, but the time will come when her righteousness will go forth as nōgah, the light which bursts through the night (Is 60:19; Is 59:9; here the morning sunlight, Prov 4:18; compare shachar, the morning red, Is 58:8); or till her salvation is like a torch which blazes. יבער belongs to כלפּיד (mercha) in the form of an attributive clause = בּער, although it might also be assumed that יבער stands by attraction for תבער (cf., Is 2:11; Ewald, 317, c). The verb בּער, which is generally applied to wrath (e.g., Is 30:27), is here used in connection with salvation, which has wrath towards the enemies of Zion as its obverse side: Zion's tsedeq (righteousness) shall become like the morning sunlight, before which even the last twilight has vanished; and Zion's yeshū‛âh is like a nightly torch, which sets fire to its own material, and everything that comes near it. The force of the conjunction עד (until) does not extend beyond Is 62:1. From Is 62:2 onwards, the condition of things in the object indicated by עד is more fully described. The eyes of the nations will be directed to the righteousness of Zion, the impress of which is now their common property; the eyes of all kings to her glory, with which the glory of none of them, nor even of all together, can possibly compare. And because this state of Zion is a new one, which has never existed before, her old name is not sufficient to indicate her nature. She is called by a new name; and who could determine this new name? He who makes the church righteous and glorious, He, and He alone, is able to utter a name answering to her new nature, just as it was He who called Abram Abraham, and Jacob Israel. The mouth of Jehovah will determine it (נקב, to pierce, to mark, to designate in a signal and distinguishing manner, nuncupare; cf., Amos 6:1; Num 1:17). It is only in imagery that prophecy here sees what Zion will be in the future: she will be "a crown of glory," "a diadem," or rather a tiara (tsenı̄ph; Chethib tsenūph = mitsnepheth, the head-dress of the high priest, Ex 28:4; Zech 3:5; and that of the king, Ezek 21:31) "of regal dignity," in the hand of her God (for want of a synonym of "hand," we have adopted the rendering "in the lap" the second time that it occurs). Meier renders יהוה בּיד (בּכף) Jovae sub praesidio, as though it did not form part of the figure. But it is a main feature in the figure, that Jehovah holds the crown in His hand. Zion is not the ancient crown which the Eternal wears upon His head, but the crown wrought out in time, which He holds in His hand, because He is seen in Zion by all creation. The whole history of salvation is the history of the taking of the kingdom, and the perfecting of the kingdom by Jehovah; in other words, the history of the working out of this crown. Geneva 159962:1 For Zion's sake I will not (a) hold my peace, and for Jerusalem's sake I will not rest, until its righteousness shall go forth as (b) brightness, and its salvation as a lamp [that] burneth.(a) The prophet says that he will never cease to declare to the people the good tidings of their deliverance. (b) Till they have full deliverance: and this the prophet speaks to encourage all other ministers to the setting forth of God's mercies toward his Church. John Gill62:1 For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest,.... By Zion and Jerusalem, the church in Gospel times is meant, as it often is in this book, and elsewhere; see Heb 12:22, for whose glory, prosperity, and safety, a concern is here expressed. Some take them to be the words of God himself, as the Targum and Kimchi; who seems to be silent and at rest, and even as it were asleep, when he does not arise and exert himself on the behalf of his people; but here he declares he would not be as one silent and at rest, nor let the kingdoms and nations of the world be at rest until the deliverer of his people was come, either Cyrus the type, or Christ the antitype: others take them to be the words of Israel in captivity, as Aben Ezra; though he afterwards observes they are the words of God, or of the church of God, soliciting her own restoration, prosperity, and glory: but they are the words of the prophet, expressing his great love and affection for the church, and his importunate desire of her happiness, intimating that he would never leave off praying for it till it was completed; not that he expected to live till the Messiah came, or to see the glory of the latter day, and of the church in it; but the sense is, that he would continue praying for it without ceasing as long as he lived, and he knew his prayers and his prophecies would live after he was dead; and that there would be persons raised up in the church that would succeed him in this work, till all the glorious things promised and prophesied of should be accomplished:until the righteousness thereof go forth as brightness; meaning either till the church's innocence is made as clear as the brightness of the sun at noonday, and she is vindicated from the calumnies and reproaches cast upon her, and open vengeance is taken on her enemies by the Lord, from whom her righteousness is, and by whom her wrongs will be righted; or until the righteousness of Christ, which is by imputation her righteousness, is wrought out by him and revealed in the Gospel, and she appears to all to be clothed with it, as with the sun, Rev_ 12:1, which will be the case when to her shall be given to be arrayed openly with that fine linen, clean and white, which is the righteousness of the saints, and will be the time of her open marriage to the Lamb, Rev_ 19:7, and the salvation thereof as a lamp that burneth; which gives light, and is seen afar off; her open deliverance from all her enemies, Pagan, Papal, and Mahometan; and her salvation by Jesus Christ, which will be more clearly published in the Gospel ministry in the latter day, and more openly seen and enjoyed in the effects of it. The Vulgate Latin version of this and the preceding clause is, "until her righteous one goes forth as brightness, and her Saviour as a lamp that burneth;'' meaning Christ the righteous, and the Saviour of his body the church, who in his first coming was as a burning and shining light, even like the sun, the light of the world; and whose spiritual coming will be in such a glorious manner, that he will destroy antichrist with the brightness of it, and is therefore very desirable, Th2 2:8. The Targum of the whole is, "till I work salvation for Zion, I will give no rest to the people; and till consolation comes to Jerusalem, I will not let the kingdoms rest, till her light is revealed as the morning, and her salvation as a lamp that burneth.'' John Wesley62:1 Zion's sake - Zion and Jerusalem are both put for the church, Heb 12:22. My peace - These seem to be the words of the prophet strongly resolving, notwithstanding all difficulties, to solicit God for the church's happiness, and constantly excite to the belief of it by his preaching, though it were long before it came, for Isaiah lived near two hundred years before this was accomplished. Righteousness - With reference to the Babylonians, understand it of the righteousness of God, who hath promised his people deliverance, and he must be righteous, and so understand salvation before; or rather, the vindicating of his people's cause in the eyes of the nations by the ruin of the Babylonians; he will shew that his people have a righteous cause. Lamp - And to that purpose is set up where it may be seen continually, to signify how eminently conspicuous this prosperous estate of the church should be among the nations, and as it may particularly relate to revealing of Christ unto the world.Robert Jamieson, A. R. Fausset and David Brown62:1 INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Is 62:1-12)I--the prophet, as representative of all the praying people of God who love and intercede for Zion (compare Is 62:6-7; Ps 102:13-17), or else Messiah (compare Is 62:6). So Messiah is represented as unfainting in His efforts for His people (Is 42:4; Is 50:7). righteousness thereof--not its own inherently, but imputed to it, for its restoration to God's favor: hence "salvation" answers to it in the parallelism. "Judah" is to be "saved" through "the Lord our (Judah's and the Church's) righteousness" (Jer 23:6). as brightness--properly the bright shining of the rising sun (Is 60:19; Is 4:5; 2Kings 23:4; Prov 4:18). lamp--blazing torch. |
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62:262:2: Եւ տեսցե՛ն ամենայն հեթանոսք զարդարութիւն քո, եւ թագաւորք զփառս քո. եւ կոչեսցի քեզ անուն նոր, զոր Տէր անուանեսցէ[10287]։ [10287] Բազումք. Եւ տեսցեն հեթանոսք։ Եւ տեսցեն հեթանոսք զարդարութիւն քո, եւ ամենայն թագաւորք զփառս քո. եւ կոչեսցի քեզ անուն նոր, զոր [964]Տէր անուանեսցէ:2 Հեթանոսները պիտի տեսնեն քո արդարութիւնը, թագաւորները՝ քո փառքը, եւ դու նոր անունով ես կոչուելու, որ Տէրն է անուանելու: 2 Ազգերը՝ քու արդարութիւնդ Ու բոլոր թագաւորները քու փառքդ պիտի տեսնեն։Դուն նոր անունով պիտի կոչուիս, Որ Տէրոջը բերանը պիտի անուանէ։ 62:2: Եւ տեսցե՛ն ամենայն հեթանոսք զարդարութիւն քո, եւ թագաւորք զփառս քո. եւ կոչեսցի քեզ անուն նոր, զոր Տէր անուանեսցէ[10287]։ [10287] Բազումք. Եւ տեսցեն հեթանոսք։ 2 Հեթանոսները պիտի տեսնեն քո արդարութիւնը, թագաւորները՝ քո փառքը, եւ դու նոր անունով ես կոչուելու, որ Տէրն է անուանելու: 2 Ազգերը՝ քու արդարութիւնդ Ու բոլոր թագաւորները քու փառքդ պիտի տեսնեն։Դուն նոր անունով պիտի կոչուիս, Որ Տէրոջը բերանը պիտի անուանէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
62:262:2 И увидят народы правду твою и все цари славу твою, и назовут тебя новым именем, которое нарекут уста Господа. 62:2 καὶ και and; even ὄψονται οραω view; see ἔθνη εθνος nation; caste τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your καὶ και and; even βασιλεῖς βασιλευς monarch; king τὴν ο the δόξαν δοξα glory σου σου of you; your καὶ και and; even καλέσει καλεω call; invite σε σε.1 you τὸ ο the ὄνομά ονομα name; notable σου σου of you; your τὸ ο the καινόν καινος innovative; fresh ὃ ος who; what ὁ ο the κύριος κυριος lord; master ὀνομάσει ονομαζω name αὐτό αυτος he; him 62:2 וְ wᵊ וְ and רָא֤וּ rāʔˈû ראה see גֹויִם֙ ḡôyˌim גֹּוי people צִדְקֵ֔ךְ ṣiḏqˈēḵ צֶדֶק justice וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king כְּבֹודֵ֑ךְ kᵊvôḏˈēḵ כָּבֹוד weight וְ wᵊ וְ and קֹ֤רָא qˈōrā קרא call לָךְ֙ lāḵ לְ to שֵׁ֣ם šˈēm שֵׁם name חָדָ֔שׁ ḥāḏˈāš חָדָשׁ new אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] פִּ֥י pˌî פֶּה mouth יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יִקֳּבֶֽנּוּ׃ yiqqᵒvˈennû נקב bore 62:2. et videbunt gentes iustum tuum et cuncti reges inclitum tuum et vocabitur tibi nomen novum quod os Domini nominabitAnd the Gentiles shall see thy just one, and all kings thy glorious one: and thou shalt be called by a new name, which the mouth of the Lord shall name. 62:2. And the Gentiles will see your Just One, and all the kings will see your Renown One. And you shall be called by a new name, which the mouth of the Lord will choose. 62:2. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name. 2. And the nations shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name.
62:2 And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name: 62:2 И увидят народы правду твою и все цари славу твою, и назовут тебя новым именем, которое нарекут уста Господа. 62:2 καὶ και and; even ὄψονται οραω view; see ἔθνη εθνος nation; caste τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your καὶ και and; even βασιλεῖς βασιλευς monarch; king τὴν ο the δόξαν δοξα glory σου σου of you; your καὶ και and; even καλέσει καλεω call; invite σε σε.1 you τὸ ο the ὄνομά ονομα name; notable σου σου of you; your τὸ ο the καινόν καινος innovative; fresh ὃ ος who; what ὁ ο the κύριος κυριος lord; master ὀνομάσει ονομαζω name αὐτό αυτος he; him 62:2 וְ wᵊ וְ and רָא֤וּ rāʔˈû ראה see גֹויִם֙ ḡôyˌim גֹּוי people צִדְקֵ֔ךְ ṣiḏqˈēḵ צֶדֶק justice וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king כְּבֹודֵ֑ךְ kᵊvôḏˈēḵ כָּבֹוד weight וְ wᵊ וְ and קֹ֤רָא qˈōrā קרא call לָךְ֙ lāḵ לְ to שֵׁ֣ם šˈēm שֵׁם name חָדָ֔שׁ ḥāḏˈāš חָדָשׁ new אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] פִּ֥י pˌî פֶּה mouth יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יִקֳּבֶֽנּוּ׃ yiqqᵒvˈennû נקב bore 62:2. et videbunt gentes iustum tuum et cuncti reges inclitum tuum et vocabitur tibi nomen novum quod os Domini nominabit And the Gentiles shall see thy just one, and all kings thy glorious one: and thou shalt be called by a new name, which the mouth of the Lord shall name. 62:2. And the Gentiles will see your Just One, and all the kings will see your Renown One. And you shall be called by a new name, which the mouth of the Lord will choose. 62:2. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name. 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 - 1903-19142: И назовут тебя новым именем... По свойству еврейского мировоззрения, "имя" - это самая сущность предмета; отсюда перемена имени отдельного ли человека, или целого народа - это крупнейшая перемена во всей их судьбе. Приурочивая эту перемену к самому Иерусалиму, мы, основываясь на контексте, можем догадываться, что его новое имя это - "город Господа, Сион святого Израилева" (60:14). Относя же ее ко всему Израилю, или, собственно к христианам, как его духовному потомству, мы должны будем счесть за такое новое имя название его "народом святым" (62:12), что вполне согласно и с новозаветными свидетельствами (Рим 1:7; 1: Кор 1:2).Albert Barnes: Notes on the Bible - 183462:2: And the Gentiles shall see - (see Isa 11:10 : come a up I father me say Isa 49:22; Isa 60:3, Isa 60:5, Isa 60:16).And all kings thy glory - (See the notes at Isa 49:7, Isa 49:23; Isa 52:15; Isa 60:3, Isa 60:10-11, Isa 60:16). And thou shalt be called by a new name - A name which shall be significant and expressive of a greatly improved and favored condition (see Isa 62:4). The idea is, that they would not be in a condition in which a name denoting humiliation, poverty, and oppression would be appropriate, but in circumstances where a name expressive of prosperity would be adapted to express their condition. On the custom of giving significant names, see the notes at Isa 7:3; Isa 8:1. Which the mouth of the Lord shall name - Which shall be the more valuable because Yahweh himself shall confer it, and which must therefore be appropriate (see the notes at Isa 62:4, Isa 62:12.) R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188062:2: the Gentiles: Isa 49:6, Isa 52:10, Isa 60:1-3, Isa 61:9, Isa 66:12, Isa 66:19; Mic 5:8; Act 9:15, Act 26:23; Col 1:23all kings: Isa 49:23, Isa 60:11, Isa 60:16; Psa 72:10, Psa 72:11, Psa 138:4, Psa 138:5 thou shalt: Isa 62:4, Isa 62:12, Isa 65:15; Gen 17:5, Gen 17:15, Gen 32:28; Jer 33:16; Act 11:26; Rev 2:17 Geneva 159962:2 And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by (c) a new name, which the mouth of the LORD shall name.(c) You will have a more excellent fame than you have had till now. John Gill62:2 And the Gentiles shall see thy righteousness,.... The innocence of her case, and the justness of her cause, and the vengeance took on her enemies, all being so clear as before declared; as well as her justifying righteousness, which being published in the Gospel to the Gentiles, they shall see it, embrace it, and shall be justified by it, Rom 1:17 or "thy righteous One", as the Vulgate Latin version, Christ:and all kings thy glory; or, "thy glorious One", as the same version; her Lord in whom she glories, and who is a glory to her, whom kings shall fall down before and worship, Ps 72:10 or the glorious state of the church, which shall draw the eyes of kings unto it, and who shall promote it by bringing their glory into it, Is 60:1. Vitringa thinks all this refers to the times of Constantine, before which kings had not seen the glory of the church, nor had she seen kings subject to her; but now they began to see the glory of the kingdom of Christ: but it is better to interpret it of the latter day, when not only kings begin to see, not a few of them, but all in general shall see it: and thou shall be called by a new name, which the mouth of the Lord shall name; either "Jehovah Shammah", "The Lord is there"; his presence being among his church and people at this time in a remarkable manner, Ezek 48:35 or Jehovah our righteousness; this being most clearly revealed, as before observed, Jer 33:16 or Christ, to whom she is so closely united, and so nearly allied, as to have his name on her, 1Cor 12:12 or the church, and church of God, and of Christ, names only to be met with in the New Testament, and under the Gospel dispensation; or the name of Christians from Christ, Acts 11:26, or, as is more commonly received, the name of the sons of God, which the church of converted Jews shall have in the latter day, when the name of "Loammi" is taken off from them, Hos 1:10, and to this passage there may be an allusion in Rev_ 2:17. This name is a new name; a renewed one, at the time of regeneration and faith, which was anciently provided in predestination, and bestowed in the covenant of grace; a renowned one, better than that of sons and daughters of the greatest potentates, and attended with various privileges; a wonderful name, an instance of marvellous grace in God, who stood in no need of adopted ones, and to them so unworthy of it; and which is ever new, and will always continue; this blessing of grace is of God, and not of men, and is to be ascribed to the grace of God, Father, Son and Spirit. Kimchi makes this new name to be "Hephzibah", Is 62:4, not amiss. John Wesley62:2 A new name - The church shall be more renowned than ever, both in respect of her condition, and so called Hephzi - bah, and of her relation, and so called Beulah, and this new name the Lord gives them accordingly, Is 62:4.Robert Jamieson, A. R. Fausset and David Brown62:2 (Is 11:10; Is 42:1-6; Is 49:7, Is 49:22-23; Is 60:3, Is 60:5, Is 60:16).new name--expression of thy new and improved condition (Is 62:4), the more valuable and lasting as being conferred by Jehovah Himself (Is 62:12; Is 65:15; Rev_ 2:17; Rev_ 3:12). |
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62:362:3: Եւ եղիցես պսակ վայելչութեան ՚ի ձեռին Տեառն, եւ թա՛գ արքայութեան ՚ի ձեռին Աստուծոյ քո. Եւ եղիցես պսակ վայելչութեան ի ձեռին Տեառն, եւ թագ արքայութեան ի ձեռին Աստուծոյ քո:3 Տիրոջ ձեռքին վայելչութեան պսակ պիտի դառնաս եւ քո Աստծու ձեռքին՝ արքայական թագ: 3 Տէրոջը ձեռքին մէջ՝ վայելչութեան պսակ Ու քու Աստուծոյդ ձեռքին մէջ արքայական թագ պիտի ըլլաս։ 62:3: Եւ եղիցես պսակ վայելչութեան ՚ի ձեռին Տեառն, եւ թա՛գ արքայութեան ՚ի ձեռին Աստուծոյ քո. 3 Տիրոջ ձեռքին վայելչութեան պսակ պիտի դառնաս եւ քո Աստծու ձեռքին՝ արքայական թագ: 3 Տէրոջը ձեռքին մէջ՝ վայելչութեան պսակ Ու քու Աստուծոյդ ձեռքին մէջ արքայական թագ պիտի ըլլաս։ zohrab-1805▾ eastern-1994▾ western am▾ |
62:362:3 И будешь венцом славы в руке Господа и царскою диадемою на длани Бога твоего. 62:3 καὶ και and; even ἔσῃ ειμι be στέφανος στεφανος.1 wreath; laurel κάλλους καλλος in χειρὶ χειρ hand κυρίου κυριος lord; master καὶ και and; even διάδημα διαδημα diadem βασιλείας βασιλεια realm; kingdom ἐν εν in χειρὶ χειρ hand θεοῦ θεος God σου σου of you; your 62:3 וְ wᵊ וְ and הָיִ֛יתְ hāyˈîṯ היה be עֲטֶ֥רֶת ʕᵃṭˌereṯ עֲטֶרֶת wreath תִּפְאֶ֖רֶת tifʔˌereṯ תִּפְאֶרֶת splendour בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּו *û וְ and צְנִ֥יףצנוף *ṣᵊnˌîf צָנִיף turban מְלוּכָ֖ה mᵊlûḵˌā מְלוּכָה kingship בְּ bᵊ בְּ in כַף־ ḵaf- כַּף palm אֱלֹהָֽיִךְ׃ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s) 62:3. et eris corona gloriae in manu Domini et diadema regni in manu Dei tuiAnd thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. 62:3. And you shall be a crown of glory in the hand of the Lord, and a royal diadem in the hand of your God. 62:3. Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God. 3. Thou shalt also be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of thy God.
62:3 Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God: 62:3 И будешь венцом славы в руке Господа и царскою диадемою на длани Бога твоего. 62:3 καὶ και and; even ἔσῃ ειμι be στέφανος στεφανος.1 wreath; laurel κάλλους καλλος in χειρὶ χειρ hand κυρίου κυριος lord; master καὶ και and; even διάδημα διαδημα diadem βασιλείας βασιλεια realm; kingdom ἐν εν in χειρὶ χειρ hand θεοῦ θεος God σου σου of you; your 62:3 וְ wᵊ וְ and הָיִ֛יתְ hāyˈîṯ היה be עֲטֶ֥רֶת ʕᵃṭˌereṯ עֲטֶרֶת wreath תִּפְאֶ֖רֶת tifʔˌereṯ תִּפְאֶרֶת splendour בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מְלוּכָ֖ה mᵊlûḵˌā מְלוּכָה kingship בְּ bᵊ בְּ in כַף־ ḵaf- כַּף palm אֱלֹהָֽיִךְ׃ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s) 62:3. et eris corona gloriae in manu Domini et diadema regni in manu Dei tui And thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. 62:3. And you shall be a crown of glory in the hand of the Lord, and a royal diadem in the hand of your God. 62:3. Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God. 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: И будешь венцом славы.., и царскою диадемою... Как венец славы, венчавший голову победителя на олимпийских играх, так и драгоценная диадема, украшающая голову царя, - все это выразительные образы для более наглядного и сильного представления о той высокой чести, которой прославит Господь новооснованную Им церковь (ср. 60:21; 61:3).Albert Barnes: Notes on the Bible - 183462:3: Thou shalt also be a crown of glory - On the application of the word 'crown' to a place, see the notes at Isa 28:1, where it is applied to Samaria. Some difficulty has been felt by expositors in explaining this, from the fact that a crown or diadem was worn on the head and not held in the hand, and some have supposed that the word 'crown' here is equivalent to any ornament which might be either horne in the hand or worn on the head; others have supposed that the reference is to the custom of carrying a chaplet or garland in the hand on festival occasions. But probably the sense is this, 'Thou shalt I be so beautiful and prosperous as to be appropriately regarded as a splendid crown or diadem. God shall keep thee as a beautiful diadem - the crown of beauty among the cities of the earth, and as that which is most comely and valuable in his sight.' This is the sense expressed by Gataker and Rosenmuller.And a royal diadem - Hebrew, 'A diadem of a kingdom.' The diadem is the wreath or chaplet, usually set with diamonds, which is "encircled" (צניף tsâ nı̂ yph from צנף tsâ naph) to roll or wind around, to encircle) around the head. It here means such as was usually worn by monarchs; and the sense is, that Jerusalem would become exceedingly beautiful in the sight of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188062:3: Zac 9:16; Luk 2:14; Th1 2:19Geneva 159962:3 Thou shalt also be a (d) crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.(d) He will value you as dear and precious as a king does his crown. John Gill62:3 Thou shalt also be a crown of glory in the hand of the Lord,.... The church and her members are glorious in themselves, through the righteousness of Christ put upon them; through the grace of Christ wrought in them; and through the honour they are raised unto, being made kings and priests unto God, all which will be more manifest in the latter day: and they are a glory to the Lord; there is a glory arises to him from their election, redemption, sanctification, and glorification, and from the ascriptions of glory made unto him; and they are regarded by him as a crown is by a prince; as a crown of massy gold, stuck with jewels, is rich and valuable, so are they in the eyes of Christ; they are dear and precious to him; high in his esteem; which he will not suffer to be trampled upon, or to be taken away from him, no more than a prince will suffer his crown to be so used or lost: and these are "in" his "hand" as such, which he holds in his hand, and looks at with pleasure and delight, and which he preserves and keeps safe and secure: or, "by the hand of the Lord" (f); and then the sense is, that the church and its members should become so glorious, through his hand communicating grace and glory to them, through the operations of his hand, and the wonderful effects of his power on them:and a royal diadem in the hand of thy God; the same thing expressed in different words, for the further confirmation and illustration of it. (f) "per manum Jovae", Gataker. John Wesley62:3 Crown of glory - An expression to set forth the dignity of her state. In the hand - Preserved and defended by God's hand. Royal diadem - The same thing with the former for substance. Or, the royal priesthood, whereof the apostle speaks, 1Pet 2:9.Robert Jamieson, A. R. Fausset and David Brown62:3 (Zech 9:16)in . . . hand of . . . Lord--As a crown is worn on the head, not "in the hand," hand must here be figurative for "under the Lord's protection" (compare Deut 33:3). "All His saints are in thy hand." His people are in His hand at the same time that they are "a crown of glory" to Him (Rev_ 6:2; Rev_ 19:12); reciprocally, He is "a crown of glory and a diadem of beauty" to them (Is 28:5; compare Mal 3:17). |
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62:462:4: եւ ո՛չ եւս կոչեսցիս Լքեալ, եւ երկիրն քո ո՛չ եւս կոչեսցի Աւերակ։ Զի քեզ անուն կոչեսցին կա՛մք իմ, եւ երկրին քում շինութիւն բնակութեան. զի հաճեսցի Տէր ընդ քեզ, եւ երկիրն քո խռնեսցի՛ ՚ի բնակութիւն։ եւ ոչ եւս կոչեսցիս Լքեալ, եւ երկիրն քո ոչ եւս կոչեսցի Աւերակ. զի քեզ [965]անուն կոչեսցին կամք իմ, եւ երկրին քում շինութիւն բնակութեան``. զի հաճեսցի Տէր ընդ քեզ, եւ երկիրն քո [966]խռնեսցի ի բնակութիւն:4 Այլեւս չես կոչուելու Լքեալ, ոչ էլ քո երկիրն է կոչուելու Աւերակ: Քեզ պիտի կոչեն՝ Իմ կամքը, իսկ քո երկիրը՝ Շէն բնակութիւն, որովհետեւ Տէրը սէր է տածում քո նկատմամբ, եւ քո երկիրը բնակութեամբ պիտի լցուի: 4 Դուն անգամ մըն ալ Լքուած պիտի չկոչուիս Ու քու երկիրդ անգամ մըն ալ աւերակ պիտի չկոչուի, Հապա դուն իմ հաւնածս*Ու քու երկիրդ Ամուսնացեալ պիտի կոչուի, Քանզի Տէրը քեզի պիտի հաւնի ու քու երկիրդ պիտի ամուսնանայ։ 62:4: եւ ո՛չ եւս կոչեսցիս Լքեալ, եւ երկիրն քո ո՛չ եւս կոչեսցի Աւերակ։ Զի քեզ անուն կոչեսցին կա՛մք իմ, եւ երկրին քում շինութիւն բնակութեան. զի հաճեսցի Տէր ընդ քեզ, եւ երկիրն քո խռնեսցի՛ ՚ի բնակութիւն։ 4 Այլեւս չես կոչուելու Լքեալ, ոչ էլ քո երկիրն է կոչուելու Աւերակ: Քեզ պիտի կոչեն՝ Իմ կամքը, իսկ քո երկիրը՝ Շէն բնակութիւն, որովհետեւ Տէրը սէր է տածում քո նկատմամբ, եւ քո երկիրը բնակութեամբ պիտի լցուի: 4 Դուն անգամ մըն ալ Լքուած պիտի չկոչուիս Ու քու երկիրդ անգամ մըն ալ աւերակ պիտի չկոչուի, Հապա դուն իմ հաւնածս*Ու քու երկիրդ Ամուսնացեալ պիտի կոչուի, Քանզի Տէրը քեզի պիտի հաւնի ու քու երկիրդ պիտի ամուսնանայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
62:462:4 Не будут уже называть тебя >, и землю твою не будут более называть >, но будут называть тебя: >, а землю твою >, ибо Господь благоволит к тебе, и земля твоя сочетается. 62:4 καὶ και and; even οὐκέτι ουκετι no longer κληθήσῃ καλεω call; invite καταλελειμμένη καταλειπω leave behind; remain καὶ και and; even ἡ ο the γῆ γη earth; land σου σου of you; your οὐ ου not κληθήσεται καλεω call; invite ἔρημος ερημος lonesome; wilderness σοὶ σοι you γὰρ γαρ for κληθήσεται καλεω call; invite θέλημα θελημα determination; will ἐμόν εμος mine; my own καὶ και and; even τῇ ο the γῇ γη earth; land σου σου of you; your οἰκουμένη οικουμενη habitat 62:4 לֹֽא־ lˈō- לֹא not יֵאָמֵר֩ yēʔāmˌēr אמר say לָ֨ךְ lˌāḵ לְ to עֹ֜וד ʕˈôḏ עֹוד duration עֲזוּבָ֗ה ʕᵃzûvˈā עזב leave וּ û וְ and לְ lᵊ לְ to אַרְצֵךְ֙ ʔarṣēḵ אֶרֶץ earth לֹא־ lō- לֹא not יֵאָמֵ֥ר yēʔāmˌēr אמר say עֹוד֙ ʕôḏ עֹוד duration שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation כִּ֣י kˈî כִּי that לָ֗ךְ lˈāḵ לְ to יִקָּרֵא֙ yiqqārˌē קרא call חֶפְצִי־ ḥefṣî- חֵפֶץ pleasure בָ֔הּ vˈāh בְּ in וּ û וְ and לְ lᵊ לְ to אַרְצֵ֖ךְ ʔarṣˌēḵ אֶרֶץ earth בְּעוּלָ֑ה bᵊʕûlˈā בעל own כִּֽי־ kˈî- כִּי that חָפֵ֤ץ ḥāfˈēṣ חפץ desire יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בָּ֔ךְ bˈāḵ בְּ in וְ wᵊ וְ and אַרְצֵ֖ךְ ʔarṣˌēḵ אֶרֶץ earth תִּבָּעֵֽל׃ tibbāʕˈēl בעל own 62:4. non vocaberis ultra Derelicta et terra tua non vocabitur amplius Desolata sed vocaberis Voluntas mea in ea et terra tua Inhabitata quia conplacuit Domino in te et terra tua inhabitabiturThou shalt no more be called Forsaken: and thy land shall no more be called Desolate: but thou shalt be called My pleasure in her, and thy land inhabited. Because the Lord hath been well pleased with thee: and thy land shall be inhabited. 62:4. You will no longer called Forsaken. And your land will no longer be called Desolate. Instead, you shall be called My Will within it, and your land shall be called Inhabited. For the Lord has been well pleased with you, and your land will be inhabited. 62:4. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married. 4. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi-bah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married.
62:4 Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi- bah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married: 62:4 Не будут уже называть тебя <<оставленным>>, и землю твою не будут более называть <<пустынею>>, но будут называть тебя: <<Мое благоволение к нему>>, а землю твою <<замужнею>>, ибо Господь благоволит к тебе, и земля твоя сочетается. 62:4 καὶ και and; even οὐκέτι ουκετι no longer κληθήσῃ καλεω call; invite καταλελειμμένη καταλειπω leave behind; remain καὶ και and; even ἡ ο the γῆ γη earth; land σου σου of you; your οὐ ου not κληθήσεται καλεω call; invite ἔρημος ερημος lonesome; wilderness σοὶ σοι you γὰρ γαρ for κληθήσεται καλεω call; invite θέλημα θελημα determination; will ἐμόν εμος mine; my own καὶ και and; even τῇ ο the γῇ γη earth; land σου σου of you; your οἰκουμένη οικουμενη habitat 62:4 לֹֽא־ lˈō- לֹא not יֵאָמֵר֩ yēʔāmˌēr אמר say לָ֨ךְ lˌāḵ לְ to עֹ֜וד ʕˈôḏ עֹוד duration עֲזוּבָ֗ה ʕᵃzûvˈā עזב leave וּ û וְ and לְ lᵊ לְ to אַרְצֵךְ֙ ʔarṣēḵ אֶרֶץ earth לֹא־ lō- לֹא not יֵאָמֵ֥ר yēʔāmˌēr אמר say עֹוד֙ ʕôḏ עֹוד duration שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation כִּ֣י kˈî כִּי that לָ֗ךְ lˈāḵ לְ to יִקָּרֵא֙ yiqqārˌē קרא call חֶפְצִי־ ḥefṣî- חֵפֶץ pleasure בָ֔הּ vˈāh בְּ in וּ û וְ and לְ lᵊ לְ to אַרְצֵ֖ךְ ʔarṣˌēḵ אֶרֶץ earth בְּעוּלָ֑ה bᵊʕûlˈā בעל own כִּֽי־ kˈî- כִּי that חָפֵ֤ץ ḥāfˈēṣ חפץ desire יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בָּ֔ךְ bˈāḵ בְּ in וְ wᵊ וְ and אַרְצֵ֖ךְ ʔarṣˌēḵ אֶרֶץ earth תִּבָּעֵֽל׃ tibbāʕˈēl בעל own 62:4. non vocaberis ultra Derelicta et terra tua non vocabitur amplius Desolata sed vocaberis Voluntas mea in ea et terra tua Inhabitata quia conplacuit Domino in te et terra tua inhabitabitur Thou shalt no more be called Forsaken: and thy land shall no more be called Desolate: but thou shalt be called My pleasure in her, and thy land inhabited. Because the Lord hath been well pleased with thee: and thy land shall be inhabited. 62:4. You will no longer called Forsaken. And your land will no longer be called Desolate. Instead, you shall be called My Will within it, and your land shall be called Inhabited. For the Lord has been well pleased with you, and your land will be inhabited. 62:4. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married. 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 - 1903-19144-5: Сравнения и образы, данные в этик стихах, более подробно раскрыты были пророком Исаией раньше (54:4-8), где они нами и прокомментированы.Общий смысл их тот, что если прежде плотской Израиль (церковь ветхозаветная) расторг свой брачный союз с Господом и потому был как бы покинут Им, то теперь духовный Израиль (церковь новозаветная) своим искренним обращением к Богу снова привлек к себе благоволение своего Господа, восстановил и на век упрочил этот союз, Заслуживает внимания, что перемена в положении Израиля запечатлена здесь и соответствующей переменой имени: раньше он называется "оставленным", по-еврейски הכיצע (Azuva), а затем переименовывается в הכ-יצמה (Hephzi-bah), что значит "пользующаяся благоволением". Любопытно отметить, что подобные имена, действительно, были в употреблении у евреев: Азувой, напр., звали мать иудейского царя Иосафата (3: Цар 22:42), а Хефцибой - мать иудейского же царя Манассии (4: Цар 21:1). Adam Clarke: Commentary on the Bible - 183162:4: Thy land Beulah - בעולה beulah, married. In the prophets, a desolate land is represented under the notion of a widow; an inhabited land, under that of a married woman, who has both a husband and children.Albert Barnes: Notes on the Bible - 183462:4: Thou shalt no more be termed Forsaken - That is, thou shalt be no more so forsaken as to make such an I appellation proper. This refers to the new name which the prophet says Isa 62:2 will be conferred on her.Neither shall thy land - Thy country shall no more be so wasted that the term desolation (שׁממה shemâ mâ h, Greek ἔρημος erē mos) shall be properly applied to it. But thou shalt be called Hepzi-bah - Margin, as Hebrew, 'My delight is in her.' The idea is, that Yahweh would show her such favor, and he would have so much pleasure in his people, that this name of endearment would be appropriately given to her. The Septuagint renders this, Θέλημα ἐμὸν Thelē ma emon - 'My will,' or my delight. The sense is, that Jerusalem would be eminently the object of his delight. And thy land Beulah - Margin, as Hebrew, 'Married;' or rather, 'thou art married.' The Septuagint renders it, Οἰκουμένη Oikoumenē - 'Inhabited.' Lowth renders it, 'The wedded matron.' The figure is taken from a female who had been divorced, and whose appropriate name was Forsaken.' God says here that the appropriate name henceforward would not be the Forsaken, but the married one - the one favored and blessed of God (see the notes at isa 1. 1). Language like this is common in the East. 'A sovereign is spoken of as married to his dominions; they mutually depend on each other. When a king takes possessions from another, he is said to be married to them' - (Roberts). Thy land shall be married - See the notes at Isa 54:4-6, where this figure is extended to greater length. By a similar figure the church is represented as the beautiful bride of the Lamb of God Rev 21:9; Rev 19:7. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188062:4: shalt no: Isa 62:12, Isa 32:14, Isa 32:15, Isa 49:14, Isa 54:1, Isa 54:6, Isa 54:7; Hos 1:9, Hos 1:10; Rom 9:25-27; Heb 13:5; Pe1 2:10Hephzibah: that is, My delight is in her, Isa 62:5; Psa 149:4; Jer 32:41; Zep 3:17 Beulah: that is, Married, Isa 54:5, Isa 61:10; Jer 3:14; Hos 2:19, Hos 2:20; Joh 3:29; Co2 11:2; Eph 5:25-27; Rev 21:2, Rev 21:9, Rev 21:10 Carl Friedrich Keil and Franz Delitzsch62:4Zion will be once more the beloved of God, and her home the bride of her children. "Men will no more call thee 'Forsaken one;' and thy land they will no more call 'Desert:' but men will name thee 'My delight in her,' and thy home 'Married one:' for Jehovah hath delight in thee, and thy land is married. For the young man marrieth the maiden, thy children will marry thee; and as the bridegroom rejoiceth in the bride, thy God will rejoice in thee." The prophecy mentions new names, which will now take the place of the old ones; but these names indicate what Zion appears to be, not her true nature which is brought to the light. In the explanatory clause לך stands at the head, because the name of Zion is given first in distinction from the name of her land. Zion has hitherto been called ‛ăzūbhâh, forsaken by Jehovah, who formerly loved her; but she now receives instead the name of chephtsı̄-bhâh (really the name of a woman, viz., the wife of Hezekiah, and mother of Manasseh, 4Kings 21:1), for she is now the object of true affection on the part of Jehovah. With the rejoicing of a bridegroom in his bride (the accusative is used here in the same sense as in גדלה שׂמחה שׂמח; Ges. 138, 1) will her God rejoice in her, turning to her again with a love as strong and deep as the first love of a bridal pair. And the land of Zion's abode, the fatherland of her children, was hitherto called shemâmâh; it was turned into a desert by the heathen, and the connection that existed between it and the children of the land was severed; but now it shall be called be‛ūlâh, for it will be newly married. A young man marries a virgin, thy children will marry thee: the figure and the fact are placed side by side in the form of an emblematical proverb, the particle of comparison being omitted (see Herzog's Cyclopaedia, xiv 696, and Ges. 155, 2, h). The church in its relation to Jehovah is a weak but beloved woman, which has Him for its Lord and Husband (Is 54:5); but in relation to her home she is the totality of those who are lords or possessors (ba‛alē, 2Kings 6:2) of the land, and who call the land their own as it were by right of marriage. Out of the loving relation in which the church stands to its God, there flows its relation of authority over every earthly thing of which it stands in need. In some MSS there is a break here. Geneva 159962:4 Thou shalt no more be termed (e) Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be (f) married.(e) You will no longer be contemned as a woman forsaken by her husband. (f) That it may be replenished with children. John Gill62:4 Thou shall no more be termed Forsaken,.... That is, of the Lord her God, as she had seemed to be to others, and thought to be so by herself, Is 49:14, not having so much of his gracious presence as is desirable; sensible communion with him being withheld; the word and ordinances not owned and blessed, or very little; and few souls converted; and the interest of Christ, labouring under many difficulties and discouragements, under the reproaches and persecutions of men, and so looked as if forsaken of God; but in the latter day all these complaints shall be removed; and the presence of God will be very manifest in his churches, and among his people; and they will appear to be his care and charge; see Is 60:15,neither shall thy land any more be termed Desolate; as the Gentile world was before the preaching of the Gospel in it; and as the land of Israel now is, and the Jewish people are, having rejected the Messiah, and continuing in impenitence and unbelief; and as the church of Christ is, when the word and ordinances are neglected, or little success attends them; but now more shall be the children of the desolate than of the married wife; many souls shall be born again in Zion, and many sons and daughters brought there, and brought up there, and therefore shall not be called desolate, Is 49:19, but thou shalt be called Hephzibah, and thy land Beulah; the former of these was the name of Hezekiah's mother, 4Kings 21:1 and a fit name for the church of Christ, who is pleasant to him for delights, Song 7:6 and the latter well agrees with her being married to Christ. The meaning of these names is explained in the next clause; or the reason of their being given: for the Lord delighteth in thee, and thy land is married; the former explains "Hephzibah", which signifies "my delight is in her"; Christ delighted in his church from everlasting, as they were the objects of his own and his Father's love; as chosen in him, and given to him as his spouse and bride, Prov 8:31 and he delights in them in time, as clothed with his righteousness, washed in his blood, and adorned with the graces of his Spirit; he delights in their company, to hear their voice, and see their countenance; they are the excellent in the earth, in whom is all his delight, Ps 16:2, and he will delight in them hereafter, in the spiritual reign, when he will glorify and beautify them, and make them an eternal excellency, Is 60:7, and in the personal reign, when they shall be as a bride adorned for her husband, and his tabernacle shall be among them, and he will reign with them, and they with him; during which time he will be presenting them to himself, and delighting in them, as a glorious church, without spot or wrinkle, or any such thing, Rev_ 21:2 and in heaven to all eternity. The latter clause explains "Beulah", which signifies "married", as the church secretly was to Christ from all eternity; in the latter day the espousals of her to him will be more open and manifest; then the marriage of the Lamb will be come, and it will more clearly appear that she is in such a state, by the numerous converts in her, or sons and daughters that will be born in her to Christ, both of Jews and Gentiles, Rev_ 19:7. John Wesley62:4 Forsaken - As a woman forsaken by her husband. Thy land - The inhabitants of the land. Hephzi - bah - My delight is in her; a new name agreeing with her new condition. Beulah - Married; agreeing to her new relation. Married - Thou shalt see the increase of thy children again in the land, as the fruit of thy married condition, which by reason of thy being forsaken of thy husband, were in a manner wasted and decayed: and this refers to the great enlargement of the church in the gospel days.Robert Jamieson, A. R. Fausset and David Brown62:4 be termed--be "forsaken," so as that that term could be applicable to thee.Hephzi-bah-- (4Kings 21:1), the name of Hezekiah's wife, a type of Jerusalem, as Hezekiah was of Messiah (Is 32:1): "my delight is in her." Beulah--"Thou art married." See the same contrast of Zion's past and future state under the same figure (Is 54:4-6; Rev_ 21:2, Rev_ 21:4). land . . . married--to Jehovah as its Lord and Husband: implying not only ownership, but protection on the part of the Owner [HORSLEY]. |
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62:562:5: Զոր օրինակ բնակեսցէ երիտասարդ ընդ կուսի՝ ա՛յնպէս բնակեսցեն որդիք քո ՚ի քեզ. եւ եղիցի զոր օրինակ ուրա՛խ լինի փեսայ առ հարսին, ա՛յնպէս ուրախ լիցի Տէր ՚ի քեզ[10288]։ [10288] Բազումք. Զոր օրինակ բնակէ երիտաս՛՛։ Ոսկան. Զոր օրինակ բնակի փեսայ առ։ Զոր օրինակ բնակէ`` երիտասարդ ընդ կուսի` այնպէս [967]բնակեսցեն որդիք քո ի քեզ``. եւ եղիցի զոր օրինակ ուրախ լինի փեսայ առ հարսին, այնպէս ուրախ լիցի [968]Տէր ի քեզ:5 Ինչպէս որ երիտասարդն է ամուսնանում կոյսի հետ, այնպէս էլ քո որդիները պիտի ապրեն քեզ հետ, եւ ինչպէս որ, օրինակ, փեսան է ուրախանում հարսի համար, այնպէս էլ Տէրն է ուրախ լինելու քեզ համար: 5 Վասն զի ինչպէս երիտասարդ մը կոյսի հետ կ’ամուսնանայ, Այնպէս քու տղաքներդ քեզի հետ պիտի ամուսնանան։Ինչպէս փեսան հարսին վրայ կ’ուրախանայ, Այնպէս քու Աստուածդ քու վրադ պիտի ուրախանայ։ 62:5: Զոր օրինակ բնակեսցէ երիտասարդ ընդ կուսի՝ ա՛յնպէս բնակեսցեն որդիք քո ՚ի քեզ. եւ եղիցի զոր օրինակ ուրա՛խ լինի փեսայ առ հարսին, ա՛յնպէս ուրախ լիցի Տէր ՚ի քեզ[10288]։ [10288] Բազումք. Զոր օրինակ բնակէ երիտաս՛՛։ Ոսկան. Զոր օրինակ բնակի փեսայ առ։ 5 Ինչպէս որ երիտասարդն է ամուսնանում կոյսի հետ, այնպէս էլ քո որդիները պիտի ապրեն քեզ հետ, եւ ինչպէս որ, օրինակ, փեսան է ուրախանում հարսի համար, այնպէս էլ Տէրն է ուրախ լինելու քեզ համար: 5 Վասն զի ինչպէս երիտասարդ մը կոյսի հետ կ’ամուսնանայ, Այնպէս քու տղաքներդ քեզի հետ պիտի ամուսնանան։Ինչպէս փեսան հարսին վրայ կ’ուրախանայ, Այնպէս քու Աստուածդ քու վրադ պիտի ուրախանայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
62:562:5 Как юноша сочетается с девою, так сочетаются с тобою сыновья твои; и {как} жених радуется о невесте, так будет радоваться о тебе Бог твой. 62:5 καὶ και and; even ὡς ως.1 as; how συνοικῶν συνοικεω dwell with νεανίσκος νεανισκος young man παρθένῳ παρθενος virginal; virgin οὕτως ουτως so; this way κατοικήσουσιν κατοικεω settle οἱ ο the υἱοί υιος son σου σου of you; your μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even ἔσται ειμι be ὃν ος who; what τρόπον τροπος manner; by means εὐφρανθήσεται ευφραινω celebrate; cheer νυμφίος νυμφιος groom ἐπὶ επι in; on νύμφῃ νυμφη bride; daughter-in-law οὕτως ουτως so; this way εὐφρανθήσεται ευφραινω celebrate; cheer κύριος κυριος lord; master ἐπὶ επι in; on σοί σοι you 62:5 כִּֽי־ kˈî- כִּי that יִבְעַ֤ל yivʕˈal בעל own בָּחוּר֙ bāḥûr בָּחוּר young man בְּתוּלָ֔ה bᵊṯûlˈā בְּתוּלָה virgin יִבְעָל֖וּךְ yivʕālˌûḵ בעל own בָּנָ֑יִךְ bānˈāyiḵ בֵּן son וּ û וְ and מְשֹׂ֤ושׂ mᵊśˈôś מָשֹׂושׂ joy חָתָן֙ ḥāṯˌān חָתָן son-in-law עַל־ ʕal- עַל upon כַּלָּ֔ה kallˈā כַּלָּה bride יָשִׂ֥ישׂ yāśˌîś שׂושׂ rejoice עָלַ֖יִךְ ʕālˌayiḵ עַל upon אֱלֹהָֽיִךְ׃ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s) 62:5. habitabit enim iuvenis cum virgine et habitabunt in te filii tui et gaudebit sponsus super sponsam gaudebit super te Deus tuusFor the young man shall dwell with the virgin, and thy children shall dwell in thee. And the bridegroom shall rejoice over the bride, and thy God shall rejoice over thee. 62:5. For the young man will live with the virgin, and your children will live with you. And the groom will rejoice over the bride, and your God will rejoice over you. 62:5. For [as] a young man marrieth a virgin, [so] shall thy sons marry thee: and [as] the bridegroom rejoiceth over the bride, [so] shall thy God rejoice over thee. 5. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.
62:5 For [as] a young man marrieth a virgin, [so] shall thy sons marry thee: and [as] the bridegroom rejoiceth over the bride, [so] shall thy God rejoice over thee: 62:5 Как юноша сочетается с девою, так сочетаются с тобою сыновья твои; и {как} жених радуется о невесте, так будет радоваться о тебе Бог твой. 62:5 καὶ και and; even ὡς ως.1 as; how συνοικῶν συνοικεω dwell with νεανίσκος νεανισκος young man παρθένῳ παρθενος virginal; virgin οὕτως ουτως so; this way κατοικήσουσιν κατοικεω settle οἱ ο the υἱοί υιος son σου σου of you; your μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even ἔσται ειμι be ὃν ος who; what τρόπον τροπος manner; by means εὐφρανθήσεται ευφραινω celebrate; cheer νυμφίος νυμφιος groom ἐπὶ επι in; on νύμφῃ νυμφη bride; daughter-in-law οὕτως ουτως so; this way εὐφρανθήσεται ευφραινω celebrate; cheer κύριος κυριος lord; master ἐπὶ επι in; on σοί σοι you 62:5 כִּֽי־ kˈî- כִּי that יִבְעַ֤ל yivʕˈal בעל own בָּחוּר֙ bāḥûr בָּחוּר young man בְּתוּלָ֔ה bᵊṯûlˈā בְּתוּלָה virgin יִבְעָל֖וּךְ yivʕālˌûḵ בעל own בָּנָ֑יִךְ bānˈāyiḵ בֵּן son וּ û וְ and מְשֹׂ֤ושׂ mᵊśˈôś מָשֹׂושׂ joy חָתָן֙ ḥāṯˌān חָתָן son-in-law עַל־ ʕal- עַל upon כַּלָּ֔ה kallˈā כַּלָּה bride יָשִׂ֥ישׂ yāśˌîś שׂושׂ rejoice עָלַ֖יִךְ ʕālˌayiḵ עַל upon אֱלֹהָֽיִךְ׃ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s) 62:5. habitabit enim iuvenis cum virgine et habitabunt in te filii tui et gaudebit sponsus super sponsam gaudebit super te Deus tuus For the young man shall dwell with the virgin, and thy children shall dwell in thee. And the bridegroom shall rejoice over the bride, and thy God shall rejoice over thee. 62:5. For the young man will live with the virgin, and your children will live with you. And the groom will rejoice over the bride, and your God will rejoice over you. 62:5. For [as] a young man marrieth a virgin, [so] shall thy sons marry thee: and [as] the bridegroom rejoiceth over the bride, [so] shall thy God rejoice over thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183162:5: For as a young man - so - The particles of comparison are not at present in the Hebrew Text: but the Septuagint, Syriac, and Chaldee seem to have read in their copies כ caph prefixed to the verb, כי כיבעל ki keyibal which seems to have been omitted by mistake of a transcriber, occasioned by the repetition of the same two letters. And before the verb in the second line a MS. adds כן ken, so; which the Septuagint, Syriac, and Chaldee seem also to have had in their copies. In the third line of this verse the same MS. has in like manner וכמשוש vechimsos, and two MSS. and the Babylonish Talmud כמשוש kimsos, adding the כ caph; and in the fourth line, the Babylonish Talmud likewise adds כן ken, so, before the verb.Sir John Chardin, in his note on this place, tells us, "that it is the custom in the east for youths, that were never married, always to marry virgins; and widowers, however young, to marry widows." - Harmer, Observ. 2 p. 482. So shall thy sons marry thee - For בניך banayich, thy sons, Bishop Lowth reads, restorer or builder, as he does not consider the word as the plural of בן ben, a son, but the participle benoni of the verb בנה banah, he built. I do not see that we gain much by this translation. Thy sons shall dwell in thee, Vulgate; and so the Septuagint and Chaldee. Albert Barnes: Notes on the Bible - 183462:5: For as a young man marrieth a virgin - Roberts remarks on this, 'In general no youth marries a widow. Such a thing I scarcely ever heard of (in India), nor will it ever be except under some very extraordinary circumstances, as in the case of a queen, princess, or great heiress. Even widowers also, if possible, always marry virgins.' The idea here is, that Yahweh would have delight in his people, which would be properly represented by the affection which a young man has for his bride.So shall thy sons marry thee - Lowth renders this, 'So shall thy restorer wed thee.' He supposes that the word rendered in our common version, 'thy sons' (בניך bâ nâ yı̂ k), should be pointed בניך bonayı̂ k, as a participle from בנה bâ nâ h, 'to build,' rather than from בן bê n, 'a son.' The parallelism requires some such construction as this; and the unusual form of expression, 'thy sons shall be wedded to thee,' seems also to demand it. The Septuagint renders it, 'As a young man cohabits (συνοικῶν sunoikō n) with a virgin (bride, παρθένῳ parthenō), so shall thy, sons dwell with thee (κατοικήσουσιν οἱ υἱοί σου katoikē sousin hoi huioi sou). So the Chaldee. the conjecture of Lowth has been adopted by Koppe and Doderlin. Rosenmuller supposes that there is here a mingling or confusion of figures, and that the idea is, that her sons should possess her - an idea which is frequently conveyed by the word בעל Ba‛ al, which is used here. To me it seems that there is much force in the conjecture of Lowth, and that the reference is to God as the 'builder,' or the restorer of Jerusalem, and that the sense is that he would be 'married,' or tenderly and indissolubly united to her. If it be objected that the word is in the 'plural (בניך bonayı̂ k) it may be observed thai the word commonly applied to God (אלהים 'ĕ lohı̂ ym) is also plural, and that an expression remarkably similar to the one before us occurs in Isa 54:5, 'For thy Maker is thy husband' (Hebrew, בעליך bo‛ ă layk, 'Thy husbands.') It is not uncommon to use a plural noun when speaking of God. It should be remembered that the points in the Hebrew are of no authority, and that all the change demanded here is in them. And as the bridegroom - Margin, as in Hebrew,' With the joy of the bridegroom.' Over the bride - In the possession of the bride - probably the most tender joy which results from the exercise of the social affections. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188062:5: shall thy sons: Isa 49:18-22; Psa 45:11-16; Jer 32:41as the bridegroom rejoiceth: Heb. with the joy of the bridegroom, Isa 62:4, Isa 65:19; Sol 3:11; Heb 12:2 Geneva 159962:5 For [as] a young man marrieth a virgin, [so] shall thy sons (g) marry thee: and [as] the bridegroom rejoiceth over the bride, [so] shall thy God rejoice over thee.(g) As they confess one faith and religion with you, they are in the same bond of marriage with you, and they are called the children of the Church, as Christ makes her plentiful to bring forth children to him. John Gill62:5 For as a young man marrieth a virgin, so shall thy sons marry thee,.... As a young man, having married a virgin, possesses and enjoys her, and lives and dwells with her in great harmony and love, having a delight and complacency in her, there being a suitableness in her person and age; so those that are born in Zion, and brought up there, have communion with the church, and enjoy the ordinances of it; dwell and continue with her, and delight in her fellowship, ways, and worship; and have their hearts knit in love to her, professing the same faith, joining in the same worship, and walking with her in all the commandments and ordinances of the Lord. So the Septuagint and Vulgate Latin versions render it (g), "as a young man dwells with a virgin, so thy sons shall dwell in thee"; as does the Targum in like manner; and so Jarchi interprets it; for it seems exceeding disagreeable for sons to marry their mother; nor can there be an allusion to such an incestuous practice; rather it should be rendered, "as a young man hath a virgin, thy sons shall have thee" (h); have union to and communion with the church, and share in all the pleasures, privileges, and immunities of it:and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee; Christ is the Lord God of his church and people; Immanuel, God with us; and he stands in the relation of a bridegroom to them, and they in the relation of a bride to him; and as such he rejoices over them with exceeding great joy, and that to do them good; so he rejoiced over them from all eternity, when first betrothed to him; and so he does in time, in redemption: this was the joy set before him, which animated him to bear the cross, and despise the shame of it; namely, that those would be redeemed, and saved by him, and brought to glory; he rejoices at the conversion of them, and will present them to himself with joy in the spiritual and personal reign, and to his Father at the last day; and particularly, what is meant here, there will be such a profusion of blessings on the church in the latter day, as will abundantly show the joy of Christ in his people. (g) , , Sept.; "habitabit enim juvenis cum virgine, et habitabunt in te filii tui", V. L. (h) "Nam ut habet juvenis virginem, habebunt te filii tui", Cocceius. Robert Jamieson, A. R. Fausset and David Brown62:5 thy sons--rather, changing the points, which are of no authority in Hebrew, "thy builder" or "restorer," that is, God; for in the parallel clause, and in Is 62:4, God is implied as being "married" to her; whereas her "sons" could hardly be said to marry their mother; and in Is 49:18, they are said to be her bridal ornaments, not her husband. The plural form, builders, is used of God in reverence as "husbands" (see on Is 54:5).over the bride--in the possession of the bride (Is 65:19; Jer 32:41; Zeph 3:17). |
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62:662:6: Եւ ՚ի վերայ պարսպացն քոց Երուսաղէմ՝ պահապա՛նս կացուցից, զօրն ողջոյն եւ զգիշերն ամենայն. որ մինչեւ ցայգ՝ մի՛ դադարեսցեն յիշել զՏէր[10289]։ [10289] Յօրինակին չակերտիւ նշանակի բառնալ զցո, եւ առնել՝ պահապանս կացուցի, համաձայն ոմանց։ Ոմանք. Եւ զգիշերն ողջոյն, որ մինչեւ ցանգ մի՛ դա՛՛։ Ուր օրինակ մի ընդ Ոսկանայ. որ մինչեւ յանգ մի՛։ Ի վերայ պարսպացն քոց, Երուսաղէմ, պահապանս կացուցի. զօրն ողջոյն եւ զգիշերն [969]ամենայն, որ մինչեւ յանգ մի՛ դադարեսցեն յիշել զՏէր:6 Քո պարիսպների վրայ, ո՛վ Երուսաղէմ, ամբողջ օրն ու ողջ գիշերը պահապաններ պիտի կարգեմ, որ մինչեւ վերջ չդադարեն յիշել Տիրոջը: 6 Քու պարիսպներուդ վրայ, ո՛վ Երուսաղէմ, պահապաններ դրի. Անոնք բոլոր օրը ու բոլոր գիշերը բնաւ պիտի չլռեն։Դուք, ո՛վ Տէրը յիշողներ, լուռ մի՛ կենաք 62:6: Եւ ՚ի վերայ պարսպացն քոց Երուսաղէմ՝ պահապա՛նս կացուցից, զօրն ողջոյն եւ զգիշերն ամենայն. որ մինչեւ ցայգ՝ մի՛ դադարեսցեն յիշել զՏէր[10289]։ [10289] Յօրինակին չակերտիւ նշանակի բառնալ զցո, եւ առնել՝ պահապանս կացուցի, համաձայն ոմանց։ Ոմանք. Եւ զգիշերն ողջոյն, որ մինչեւ ցանգ մի՛ դա՛՛։ Ուր օրինակ մի ընդ Ոսկանայ. որ մինչեւ յանգ մի՛։ 6 Քո պարիսպների վրայ, ո՛վ Երուսաղէմ, ամբողջ օրն ու ողջ գիշերը պահապաններ պիտի կարգեմ, որ մինչեւ վերջ չդադարեն յիշել Տիրոջը: 6 Քու պարիսպներուդ վրայ, ո՛վ Երուսաղէմ, պահապաններ դրի. Անոնք բոլոր օրը ու բոլոր գիշերը բնաւ պիտի չլռեն։Դուք, ո՛վ Տէրը յիշողներ, լուռ մի՛ կենաք zohrab-1805▾ eastern-1994▾ western am▾ |
62:662:6 На стенах твоих, Иерусалим, Я поставил сторожей, {которые} не будут умолкать ни днем, ни ночью. О, вы, напоминающие о Господе! не умолкайте, 62:6 καὶ και and; even ἐπὶ επι in; on τῶν ο the τειχέων τειχος wall σου σου of you; your Ιερουσαλημ ιερουσαλημ Jerusalem κατέστησα καθιστημι establish; appoint φύλακας φυλαξ guard ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day καὶ και and; even ὅλην ολος whole; wholly τὴν ο the νύκτα νυξ night οἳ ος who; what διὰ δια through; because of τέλους τελος completion; sales tax οὐ ου not σιωπήσονται σιωπαω still μιμνῃσκόμενοι μιμνησκω remind; remember κυρίου κυριος lord; master 62:6 עַל־ ʕal- עַל upon חֹומֹתַ֣יִךְ ḥômōṯˈayiḵ חֹומָה wall יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem הִפְקַ֨דְתִּי֙ hifqˈaḏtî פקד miss שֹֽׁמְרִ֔ים šˈōmᵊrˈîm שׁמר keep כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֧ום yyˈôm יֹום day וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the לַּ֛יְלָה llˈaylā לַיְלָה night תָּמִ֖יד tāmˌîḏ תָּמִיד continuity לֹ֣א lˈō לֹא not יֶחֱשׁ֑וּ yeḥᵉšˈû חשׁה be silent הַ ha הַ the מַּזְכִּרִים֙ mmazkirîm זכר remember אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אַל־ ʔal- אַל not דֳּמִ֖י dᵒmˌî דֳּמִי rest לָכֶֽם׃ lāḵˈem לְ to 62:6. super muros tuos Hierusalem constitui custodes tota die et tota nocte perpetuo non tacebunt qui reminiscimini Domini ne taceatisUpon thy walls, O Jerusalem, I have appointed watchmen all the day, and all the night, they shall never hold their peace. You that are mindful of the Lord, hold not your peace, 62:6. Upon your walls, O Jerusalem, I have stationed watchmen all day and all night unceasingly; they will not be silent. You who are mindful of the Lord, you should not be silent, 62:6. I have set watchmen upon thy walls, O Jerusalem, [which] shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence, 6. I have set watchmen upon thy walls, O Jerusalem; they shall never hold their peace day nor night: ye that are the LORD’S remembrancers, take ye no rest,
62:6 I have set watchmen upon thy walls, O Jerusalem, [which] shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence: 62:6 На стенах твоих, Иерусалим, Я поставил сторожей, {которые} не будут умолкать ни днем, ни ночью. О, вы, напоминающие о Господе! не умолкайте, 62:6 καὶ και and; even ἐπὶ επι in; on τῶν ο the τειχέων τειχος wall σου σου of you; your Ιερουσαλημ ιερουσαλημ Jerusalem κατέστησα καθιστημι establish; appoint φύλακας φυλαξ guard ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day καὶ και and; even ὅλην ολος whole; wholly τὴν ο the νύκτα νυξ night οἳ ος who; what διὰ δια through; because of τέλους τελος completion; sales tax οὐ ου not σιωπήσονται σιωπαω still μιμνῃσκόμενοι μιμνησκω remind; remember κυρίου κυριος lord; master 62:6 עַל־ ʕal- עַל upon חֹומֹתַ֣יִךְ ḥômōṯˈayiḵ חֹומָה wall יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem הִפְקַ֨דְתִּי֙ hifqˈaḏtî פקד miss שֹֽׁמְרִ֔ים šˈōmᵊrˈîm שׁמר keep כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֧ום yyˈôm יֹום day וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the לַּ֛יְלָה llˈaylā לַיְלָה night תָּמִ֖יד tāmˌîḏ תָּמִיד continuity לֹ֣א lˈō לֹא not יֶחֱשׁ֑וּ yeḥᵉšˈû חשׁה be silent הַ ha הַ the מַּזְכִּרִים֙ mmazkirîm זכר remember אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אַל־ ʔal- אַל not דֳּמִ֖י dᵒmˌî דֳּמִי rest לָכֶֽם׃ lāḵˈem לְ to 62:6. super muros tuos Hierusalem constitui custodes tota die et tota nocte perpetuo non tacebunt qui reminiscimini Domini ne taceatis Upon thy walls, O Jerusalem, I have appointed watchmen all the day, and all the night, they shall never hold their peace. You that are mindful of the Lord, hold not your peace, 62:6. Upon your walls, O Jerusalem, I have stationed watchmen all day and all night unceasingly; they will not be silent. You who are mindful of the Lord, you should not be silent, 62:6. I have set watchmen upon thy walls, O Jerusalem, [which] shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence, 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 - 1903-19146-7: Мессия не только Сам будет неумолчно и неустанно осуществлять высокие задачи Своего мессианского служения, но призовет к тому же и целый ряд специальных "стражей", т. е. сотрудников в лице апостолов, учеников и всей, вообще, новозаветной иерархии. Самый же образ этого "Великого Благовестника" и роль "стражей" при Нем раскрыты пророком Исаией и нами изъяснены раньше (52:7-8: ст. ).Matthew Henry: Concise Commentary on the Whole Bible - 17066 I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence, 7 And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. 8 The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: 9 But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness.Two things are here promised to Jerusalem:-- I. Plenty of the means of grace--abundance of good preaching and good praying (v. 6, 7), and this shows the method God takes when he designs mercy for a people; he first brings them to their duty and pours out a spirit of prayer upon them, and then brings salvation to them. Provision is made, 1. That ministers may do their duty as watchmen. It is here spoken of as a token for good, as a step towards further mercy and an earnest of it, that, in order to what he designed for them, he would set watchmen on their walls who should never hold their peace. Note, (1.) Ministers are watchmen on the church's walls, for it is as a city besieged, whose concern it is to have sentinels on the walls, to take notice and give notice of the motions of the enemy. It is necessary that, as watchmen, they be wakeful, and faithful, and willing to endure hardness. (2.) They are concerned to stand upon their guard day and night; they must never be off their watch as long as those for whose souls they watch are not out of danger. (3.) They must never hold their peace; they must take all opportunities to give warning to sinners, in season, out of season, and must never betray the cause of Christ by a treacherous or cowardly silence. They must never hold their peace at the throne of grace; they must pray, and not faint, as Moses lifted up his hands and kept them steady, till Israel had obtained the victory over Amalek, Exod. xvii. 10, 12. 2. That people may do their duty. As those that make mention of the Lord, let not them keep silence neither, let not them think it enough that their watchmen pray for them, but let them pray for themselves; all will be little enough to meet the approaching mercy with due solemnity. Note, (1.) It is the character of God's professing people that they make mention of the Lord, and continue to do so even in bad times, when the land is termed forsaken and desolate. They are the Lord's remembrancers (so the margin reads it); they remember the Lord themselves and put one another in mind of him. (2.) God's professing people must be a praying people, must be public-spirited in prayer, must wrestle with God in prayer, and continue to do so: "Keep not silence; never grow remiss in the duty nor weary of it." Give him no rest--alluding to an importunate beggar, to the widow that with her continual coming wearied the judge into a compliance. God said to Moses, Let me alone (Exod. xxxii. 10), and Jacob to Christ, I will not let thee go except thou bless me, Gen. xxxii. 26. (3.) God is so far from being displeased with our pressing importunity, as men commonly are, that he invites and encourages it; he bids us to cry after him; he is not like those disciples who discouraged a petitioner, Matt. xv. 23. He bids us make pressing applications at the throne of grace, and give him no rest, Luke xi. 5, 8. He suffers himself not only to be reasoned with, but to be wrestled with. (4.) The public welfare or prosperity of God's Jerusalem is that which we should be most importunate for at the throne of grace; we should pray for the good of the church. [1.] That it may be safe, that he would establish it, that the interests of the church may be firm, may be settled for the present and secured to posterity. [2.] That it may be great, may be a praise in the earth, that it may be praised, and God may be praised for it. When gospel truths are cleared and vindicated, when gospel ordinances are duly administered in their purity and power, when the church becomes eminent for holiness and love, then Jerusalem is a praise in the earth, then it is in reputation. (5.) We must persevere in our prayers for mercy to the church till the mercy come; we must do as the prophet's servant did, go yet seven times, till the promising cloud appear, 1 Kings xviii. 44. (6.) It is a good sign that God is coming towards a people in ways of mercy when he pours out a spirit of prayer upon them and stirs them up to be fervent and constant in their intercessions. II. Plenty of all other good things, v. 8. This follows upon the former; when the people praise God, when all the people praise him, then shall the earth yield her increase (Ps. lxvii. 5, 6), and outward prosperity, crowning its piety, shall help to make Jerusalem a praise in the earth. Observe, 1. The great distress they had been in, and the losses they had sustained. Their corn had been meat for their enemies, which they hoped would be meat for themselves and their families. Here was a double grievance, that they themselves wanted that which was necessary to the support of life and were in danger of perishing for want of it, and that their enemies were strengthened by it, had their camp victualled with it, and so were the better able to do them a mischief. God is said to give their corn to their enemies, because he not only permitted it, but ordered it, to be the just punishment both of their abuse of plenty and of their symbolizing with strangers, ch. i. 7. The wine which they had laboured for, and which in their affliction they needed for the relief of those among them that were of a heavy heart, strangers drank it, to gratify their lusts with; this sore judgment was threatened for their sins, Lev. xxvi. 16; Deut. xxviii. 33. See how uncertain our creature-comforts are, and how much it is our wisdom to labour for that meat which we can never be robbed of. 2. The great fulness and satisfaction they should now be restored to (v. 9): Those that have gathered it shall eat it, and praise the Lord. See here, (1.) God's mercy in giving plenty, and peace to enjoy it,--that the earth yields her increase, that there are hands to be employed in gathering it in, and that they are not taken off by plague and sickness, or otherwise employed in war,--that strangers and enemies do not come and gather it for themselves, or take it from us when we have gathered it,--that we eat the labour of our hands and the bread is not eaten out of our mouths,--and especially that we have opportunity and a heart to honour God with it, and that his courts are open to us and we are not restrained from attending on him in them. (2.) Our duty in the enjoyment of this mercy. We must gather what God gives, with care and industry; we must eat it freely and cheerfully, not bury the gifts of God's bounty, but make use of them. We must, when we have eaten and are full, bless the Lord, and give him thanks for his bounty to us; and we must serve him with our abundance, use it in works of piety and charity, eat it and drink it in the courts of his holiness, where the altar, the priest, and the poor must all have their share. The greatest comfort that a good man has in his meat and drink is that it furnishes him with a meat-offering and a drink-offering for the Lord his God (Joel ii. 14); the greatest comfort that he has in an estate is that it gives him an opportunity of honouring God and doing good. This wine is to be drunk in the courts of God's holiness, and therefore moderately and with sobriety, as before the Lord. 3. The solemn ratification of this promise: The Lord has sworn by his right hand, and by the arm of his strength, that he will do this for his people. God confirms it by an oath, that his people, who trust in him and his word, may have strong consolation, Heb. vi. 17, 18. And, since he can swear by no greater, he swears by himself, sometimes by his being (As I live, Ezek. xxxiii. 11), sometimes by his holiness (Ps. lxxxix. 35), here by his power, his right hand (which was lifted up in swearing, Deut. xxxii. 40), and his arm of power; for it is a great satisfaction to those who build their hopes on God's promise to be sure that what he has promised he is able to perform, Rom. iv. 21. To assure us of this he has sworn by his strength, pawning the reputation of his omnipotence upon it; if he do not do it, let it be said, It was because he could not, which the Egyptians shall never say (Num. xiv. 16) nor any other. It is the comfort of God's people that his power is engaged for them, his right hand, where the Mediator sits. Adam Clarke: Commentary on the Bible - 183162:6: Ye that make mention of the Lord, keep not silence - The faithful, and in particular the priests and Levites, are exhorted by the prophet to beseech God with unremitted importunity (compare Luk 18:1, etc.) to hasten the redemption of Sion. The image in this place is taken from the temple service; in which there was appointed a constant watch, day and night, by the Levites: and among them this seems to have belonged particularly to the singers, see Ch1 9:33. Now the watches in the east, even to this day, are performed by a loud cry from time to time of the watchmen, to mark the time, and that very frequently, and in order to show that they themselves are constantly attentive to their duty. Hence the watchmen are said by the prophet, Isa 52:8, to lift up their voice; and here they are commanded, not to keep silence; and the greatest reproach to them is, that they are dumb dogs; they cannot bark; dreamers; sluggards, loving to slumber, Isa 56:10. "The watchmen in the camp of the caravans go their rounds crying one after another, 'God is one, he is merciful:' and often add, 'Take heed to yourselves.'" Tavernier, Voyage de Perse, 54:1 chap. 10. The hundred and thirty-fourth Psalm gives us an example of the temple watch. The whole Psalm is nothing more than the alternate cry of two different divisions of the watch. The first watch addresses the second, reminding them of their duty; the second answers by a solemn blessing. The address and the answer seem both to be a set form, which each division proclaimed, or sung aloud, at stated intervals, to notify the time of the night: -First Chorus "Come on now, bless ye Jehovah, all ye servants of Jehovah; Ye that stand in the house of Jehovah in the nights; Lift up your hands towards the sanctuary, And bless ye Jehovah." Second Chorus "Jehovah bless thee out of Sion; He that made heaven and earth." "Ye who stand in the place of the watch, in the house of the sanctuary of the Lord; and ye praise through the nights;" - says the Chaldee paraphrase on the second line. And this explains what is here particularly meant by proclaiming, or making remembrance of, the name of Jehovah: the form, which the watch made use of on these occasions, was always a short sentence, expressing some pious sentiment, of which Jehovah was the subject; and it is remarkable, that the custom in the east in this respect also still continues the very same; as appears by the example above given from Tavernier. And this observation leads to the explanation of an obscure passage in the Prophet Malachi, Mal 2:12. "Jehovah will cut off the man that doeth this; The watchman and the answerer, from the tabernacles of Jacob; And him that presenteth an offering to Jehovah God of hosts." ער וענה er veoneh, the master and the scholar, says our translation, after the Vulgate: the son and the grandson, says the Syriac and Chaldee, as little to the purpose: Arias Montanus has given it vigilantem et respondentem, "the watchman and the answerer;" that is, the Levite and "him that presenteth an offering to Jehovah," that is, the priest. - L. Ye that make mention of the Lord, keep not silence. Is not this clause an address to the ministers of Christ, to continue in supplication for the conversion of the Jewish people? Kimchi seems to think that the watchmen are the interceding angels! Albert Barnes: Notes on the Bible - 183462:6: I have set watchmen upon thy walls - (See the notes at Isa 21:6-11). The speaker here is undoubtedly Yahweh; and by watchmen he means those whom he had appointed to be the instructors of his people - the ministers of religion. The name 'watchmen' is often given to them (Eze 3:17; Eze 33:7; see the notes at Isa 52:8; Isa 56:10).Which shall never hold their peace - The watches in the East are to this day performed by a loud cry as they go their rounds. This is done frequently in order to mark the time, and also to show that they are awake to their duty. "The watchmen in the camp of the caravans go their rounds, crying one after another, 'God is one; He is merciful'; and often add, 'Take heed to yourselves'" - (Tavernier). The truth here taught is, that they who are appointed to be the ministers of religion should be ever watchful and unceasing in the discharge of their duty. Ye that make mention of the Lord - Margin, 'That are the Lord's remembrancers.' These are evidently the words of the prophet addressing those who are watchmen, and urging them to do their duty, as he had said Isa 62:1 he was resolved to do his, Lowth renders this, 'O ye that proclaim the name of Yahweh.' Noyes, 'O ye that praise Yahweh.' But this does not express the sense of the original as well as the common version. The Hebrew word המזכירים hamazekiyriym, from זכר zâ kar, "to remember") means properly those bringing to remembrance, or causing to remember. It is a word frequently applied to the praise of God, or to the celebration of his worship Psa 20:7; Psa 38:1; Psa 45:17; Psa 70:1; Psa 102:12. In such instances the word does not mean that they who are engaged in his service cause Yahweh to remember, or bring things to his recollection which otherwise he would forget; but it means that they would keep up his remembrance among the people, or that they proclaimed his name in order that he might not be forgotten. This is the idea here. It is not merely that they were engaged in the worship of God; but it is, that they did this in order to keep up the remembrance of Yahweh among people. In this sense the ministers of religion are 'the remembrancers' of the Lord. Keep not silence - Hebrew, 'Let there be no silence to you.' That is, be constantly employed in public prayer and praise. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188062:6: set watchmen: Isa 52:8, Isa 56:10; Ch2 8:14; Sol 3:3, Sol 5:7; Jer 6:17; Eze 3:17-21, Eze 33:2-9; Co1 12:28; Eph 4:11, Eph 4:12; Heb 13:17which: Isa 62:1; Psa 134:1, Psa 134:2; Rev 4:6-8 make mention of the Lord: or, are the Lord's remembrancers, Isa 43:26; Gen 32:12; Num 14:17-19; Psa 74:2, Psa 74:18; Act 10:4, Act 10:31 keep: Gen 32:26; Mat 15:22-27; Luk 11:5-13, Luk 18:1-8, Luk 18:39; Th1 5:17; Rev 6:10 Carl Friedrich Keil and Franz Delitzsch62:6Watchmen stationed upon the walls of Zion (says the third strophe) do not forsake Jehovah till He has fulfilled all His promise. "Upon thy walls, O Jerusalem, have I stationed watchmen; all the day and all the night continually they are not silent. O ye who remember Jehovah, leave yourselves no rest! And give Him no rest, till He raise up, and till He set Jerusalem for a praise in the earth." As the phrase hiphqı̄d ‛al signifies to make a person an overseer (president) over anything, it seems as though we ought to render the sentence before us, "I have set watchmen over thy walls." But hiphqı̄d by itself may also mean "to appoint" (4Kings 25:23), and therefore עלח־ומתיך may indicate the place of appointment (lxx ἐπὶ τῶν τειχέων σου, upon thy walls: ̔Ιερουσαλήμ κατέστησα φύλακας). Those who are stationed upon the walls are no doubt keepers of the walls; not, however, as persons whose exclusive duty it is to keep the walls, but as those who have committed to them the guarding of the city both within and without (Song 5:7). The appointment of such watchmen presupposes the existence of the city, which is thus to be watched from the walls. It is therefore inadmissible to think of the walls of Jerusalem as still lying in ruins, as the majority of commentators have done, and to understand by the watchmen pious Israelites, who pray for their restoration, or (according to b. Menachoth 87a; cf., Zech 1:12) angelic intercessors. The walls intended are those of the city, which, though once destroyed, is actually imperishable (Is 49:16) and has now been raised up again. And who else could the watchmen stationed upon the walls really be, but prophets who are called tsōphı̄m (e.g., Is 52:8), and whose calling, according to Ezek 33, is that of watchmen? And if prophets are meant, who else can the person appointing them be but Jehovah Himself? The idea that the author of these prophecies is speaking of himself, as having appointed the shōmerı̄m, must therefore be rejected. Jehovah gives to the restored Jerusalem faithful prophets, whom He stations upon the walls of the city, that they may see far and wide, and be heard afar off. And from those walls does their warning cry on behalf of the holy city committed to their care ascent day and night to Jehovah, and their testimony go round about to the world. For after Jerusalem has been restored and re-peopled, the further end to be attained is this, that Jehovah should build up the newly founded city within (cōnēn the consequence of bânâh, Num 21:27, and ‛âsâh, Is 45:18; Deut 32:6; cf., Is 54:14 and Ps 87:5), and help it to attain the central post of honour in relation to those without, which He has destined for it. Such prophets of the times succeeding the captivity (nebhı̄'ı̄m 'achărōnı̄m; cf., Zech 1:4) were Haggai, Zechariah, and Malachi. Haggai stands upon the walls of Jerusalem, and proclaims the glory of the second temple as surpassing that of the first. Zechariah points from Joshua and Zerubbabel onwards to the sprout of Jehovah, who is priest and prince in one person, and builds the true temple of God. Malachi predicts the coming of the Lord to His temple, and the rising of the Sun of righteousness. Under the eyes of these prophets the city of God rose up again, and they stand upon its pinnacles, and look thence into the glorious future that awaits it, and hasten its approach through the word of their testimony. Such prophets, who carry the good of their people day and night upon their anxious praying hearts, does Jehovah give to the Jerusalem after the captivity, which is one in the prophet's view with the Jerusalem of the last days; and in so lively a manner does the prophet here call them up before his own mind, that he exclaims to them, "Ye who remind Jehovah, to finish gloriously the gracious work which He has begun," give yourselves to rest (dŏmi from dâmâh = dâmam, to grow dumb, i.e., to cease speaking or working, in distinction from châshâh, to be silent, i.e., not to speak or work), and allow Him no rest till He puts Jerusalem in the right state, and so glorifies it, that it shall be recognised and extolled as glorious over all the earth. Prophecy here sees the final glory of the church as one that gradually unfolds itself, and that not without human instrumentality. The prophets of the last times, with their zeal in prayer, and in the exercise of their calling as witnesses, form a striking contrast to the blind, dumb, indolent, sleepy hirelings of the prophet's own time (Is 56:10). Geneva 159962:6 I have set (h) watchmen upon thy walls, O Jerusalem, [which] shall never hold their peace day nor night: (i) ye that make mention of the LORD, keep not silence,(h) Prophets, pastors and ministers. (i) He exhorts the ministers never to cease to call on God by prayer for the deliverance of his Church and to teach others to do the same. John Gill62:6 I have set watchmen upon thy walls, O Jerusalem,.... Not angels, as Jarchi; nor kings, as Kimchi; nor princes and civil magistrates, as others; nor the mourners in Zion, as Aben Ezra; but ministers of the Gospel; as the prophets of the Old Testament are called watch men, Is 21:11, so ministers of the New, Is 52:8 who are to watch in all things over themselves, and for the souls of men; for their good, and to guard them against that which is evil, pernicious, and dangerous, both in principle and practice, Ti2 4:5. The allusion is to watchmen on the walls of cities, whose business is to keep their place and stand, and not move from it; to look out diligently, and descry an enemy, or any approaching danger, and give notice of it; and to defend the outworks of the city, and repel the enemy; all which requires courage, constancy, vigilance, and sobriety. The church is a city, and a walled one; God himself is a wall about her; salvation by Christ is as walls and bulwarks to her; and ministers of the Gospel are set for the defence of her: this is an ordinance and appointment of God; these watchmen are not of men's setting, nor do they take this office to themselves; but are placed in it by the Lord, who makes them able ministers, qualifies them for watchmen, and enables them to perform their work; and which is an instance of the love of God to his church, and of his care of it:which shall never hold their peace day nor night; as the living creatures in Rev_ 4:8, which are an emblem of Gospel ministers; who are always to be employed, and to be continually praying or preaching; the two principal branches of their ministry, Acts 6:4, they are not to be silent, but either praying in private or in public for direction and assistance in their meditations; for supply of the gifts and graces of the Spirit in their ministration, and for success in their work; and that all blessings of grace might descend on those to whom they minister: or else preaching the Gospel; being constant in season, and out of season; frequently inculcating the doctrines of Christ; constantly affirming these things; ever informing, instructing, and exhorting the people. It was Austin's wish that death might find him either praying or preaching: ye that make mention of the Lord, keep not silence; some take this to be an address to the same persons; and they may be described as such that make mention of the Lord in their ministrations; of the grace and love of God the Father; of the person, office, and grace of Christ; and of the operations of the Spirit: or, "as the remembrancers of the Lord" (i), as it may be rendered; that put men in mind of the Lord; of what he has done for them, and is unto them; of the doctrines of the Gospel respecting him, and of their duty to him, and to one another, and to all men; and who put the Lord in mind of his promises to his people, and prophecies concerning them, to fulfil them: but I rather think another set of men are meant, even members of churches, as distinct from ministers; who make mention of the Lord to one another, in private conference with each other; of his gracious dealings with them, and favours bestowed upon them; and who make mention of him in their prayers to him, and praises of him; and who should not keep silence, but pray without ceasing, even always, and not faint, Lk 18:1. (i) "qui Deo estis a memoriis", Gataker; "qui facitis ut alii reminiscantur Domini", Forerius. John Wesley62:6 Day nor night - There shall be a vigilant and industrious ministry. Ye - That is, are his servants. And here especially are meant his servants in ordinary, his remembrancers, such as put God in mind of his promise, and such as make the Lord to be remembered, putting his people in mind of him.Robert Jamieson, A. R. Fausset and David Brown62:6 I--Isaiah speaking in the person of the Messiah.watchmen upon . . . walls--image from the watches set upon a city's wall to look out for the approach of a messenger with good tidings (Is 52:7-8); the good tidings of the return of the Jewish exiles from Babylon, prefiguring the return from the present dispersion (compare Is 21:6-11; Is 56:10; Ezek 3:17; Ezek 33:7). The watches in the East are announced by a loud cry to mark the vigilance of the watchmen. ye that . . . mention . . . Lord--Hebrew, "ye that are the Lord's remembrancers"; God's servants who by their prayers "put God in remembrance" of His promises (Is 43:26); we are required to remind God, as if God could, which He cannot, forget His promises (Ps 119:49; Jer 14:21). |
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62:762:7: Զի ո՛չ գոյ նման քեզ, եթէ ուղղեսցէ՝ եւ արասցէ զԵրուսաղէմ ՚ի պարծանս ՚ի վերայ երկրի[10290]։ [10290] Ոմանք. Ոչ գոյ նման ձեզ... եւ արասցէ Երուսաղեմի պարծանս։ Զի ոչ գոյ նման ձեզ, եթէ ուղղեսցէ եւ արասցէ զԵրուսաղէմ ի պարծանս ի վերայ երկրի:7 Ձեր նմանը չի լինի, երբ նա վերստին ուղղի եւ Երուսաղէմը դարձնի պարծանք երկրի վրայ: 7 Ու անոր հանգստութիւն մի՛ տաք, Մինչեւ անիկա հաստատէ, Մինչեւ Երուսաղէմը երկրին գովելի քաղաքը դարձնէ։ 62:7: Զի ո՛չ գոյ նման քեզ, եթէ ուղղեսցէ՝ եւ արասցէ զԵրուսաղէմ ՚ի պարծանս ՚ի վերայ երկրի[10290]։ [10290] Ոմանք. Ոչ գոյ նման ձեզ... եւ արասցէ Երուսաղեմի պարծանս։ 7 Ձեր նմանը չի լինի, երբ նա վերստին ուղղի եւ Երուսաղէմը դարձնի պարծանք երկրի վրայ: 7 Ու անոր հանգստութիւն մի՛ տաք, Մինչեւ անիկա հաստատէ, Մինչեւ Երուսաղէմը երկրին գովելի քաղաքը դարձնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
62:762:7 не умолкайте пред Ним, доколе Он не восстановит и доколе не сделает Иерусалима славою на земле. 62:7 οὐκ ου not ἔστιν ειμι be γὰρ γαρ for ὑμῖν υμιν you ὅμοιος ομοιος like; similar to ἐὰν εαν and if; unless διορθώσῃ διορθοω and; even ποιήσῃ ποιεω do; make Ιερουσαλημ ιερουσαλημ Jerusalem ἀγαυρίαμα αγαυριαμα in; on τῆς ο the γῆς γη earth; land 62:7 וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תִּתְּנ֥וּ tittᵊnˌû נתן give דֳמִ֖י ḏᵒmˌî דֳּמִי rest לֹ֑ו lˈô לְ to עַד־ ʕaḏ- עַד unto יְכֹונֵ֞ן yᵊḵônˈēn כון be firm וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto יָשִׂ֧ים yāśˈîm שׂים put אֶת־ ʔeṯ- אֵת [object marker] יְרֽוּשָׁלִַ֛ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem תְּהִלָּ֖ה tᵊhillˌā תְּהִלָּה praise בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 62:7. et ne detis silentium ei donec stabiliat et donec ponat Hierusalem laudem in terraAnd give him no silence till he establish, and till he make Jerusalem a praise in the earth. 62:7. and you should not grant silence to him, until he makes firm and establishes Jerusalem as a praise upon the earth. 62:7. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. 62:7 And give him no rest, till he establish, and till he make Jerusalem a praise in the earth: 62:7 не умолкайте пред Ним, доколе Он не восстановит и доколе не сделает Иерусалима славою на земле. 62:7 οὐκ ου not ἔστιν ειμι be γὰρ γαρ for ὑμῖν υμιν you ὅμοιος ομοιος like; similar to ἐὰν εαν and if; unless διορθώσῃ διορθοω and; even ποιήσῃ ποιεω do; make Ιερουσαλημ ιερουσαλημ Jerusalem ἀγαυρίαμα αγαυριαμα in; on τῆς ο the γῆς γη earth; land 62:7 וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תִּתְּנ֥וּ tittᵊnˌû נתן give דֳמִ֖י ḏᵒmˌî דֳּמִי rest לֹ֑ו lˈô לְ to עַד־ ʕaḏ- עַד unto יְכֹונֵ֞ן yᵊḵônˈēn כון be firm וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto יָשִׂ֧ים yāśˈîm שׂים put אֶת־ ʔeṯ- אֵת [object marker] יְרֽוּשָׁלִַ֛ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem תְּהִלָּ֖ה tᵊhillˌā תְּהִלָּה praise בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 62:7. et ne detis silentium ei donec stabiliat et donec ponat Hierusalem laudem in terra And give him no silence till he establish, and till he make Jerusalem a praise in the earth. 62:7. and you should not grant silence to him, until he makes firm and establishes Jerusalem as a praise upon the earth. 62:7. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183462:7: And give him no rest - Margin, 'Silence.' In Hebrew the same word (דמי dŏ miy) as in Isa 62:6. The idea is, 'Keep not silence yourselves, nor let him rest in silence. Pray without ceasing; and do not intermit your efforts until the desires of your hearts shall be granted, and Zion shall be established, and the world saved.'Till he establish - Until he shall establish Jerusalem, and restore it to its former rank and privileges. Till he make Jerusalem a praise in the earth - That it may be the subject of universal commendation and rejoicing, instead of being an object of reproach and scorn. The truth taught here is, that it is the privilege and duty of the ministers of God to pray unceasingly for the extension of his kingdom. Day and night the voice of prayer is to be urged, and urged as if they would give Yahweh no rest until the desires of their hearts should be granted (compare Luk 18:1 ff). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188062:7: rest: Heb. silencetill he make: Isa 62:1-3, Isa 61:11; Jer 33:9; Zep 3:19, Zep 3:20; Mat 6:9, Mat 6:10, Mat 6:13; Rev 11:15 Geneva 159962:7 And give him no rest, till he shall establish, and till he shall make Jerusalem a (k) praise in the earth.(k) For the restoration of which all the world will praise him. John Gill62:7 And give him no rest,.... Not let him alone, as he desired that Moses would, but wrestle with him as Jacob did, and not let him go without the blessing; be importunate with him, as the widow with the unjust judge; and be incessant in prayer:until he establish; his church; which, though founded by him, and built upon the sure foundation of his laying, upon a rock, against which the gates of hell cannot prevail; yet, as to its outward state, is sometimes fluctuating and unstable; it is not always in the same place, nor in the same circumstances; but in the latter day it will be established on the top of the mountains, and will be a tabernacle that shall not be taken down; which is the Lord's work to do, and which he has promised; and therefore may be prayed for in faith, nor should saints cease praying till it is done, Is 2:2, and till he make Jerusalem a praise in the earth; matter of praise; till the church and its members become famous in the world, and shall be praised by men, and God shall be praised for their sakes; for the purity of Gospel doctrines and ordinances; for unity in worship; for cordial love and affection to each other; for holiness of life and conversation; for number, and for figure, converts numerous, and many of these great personages; when what is now to its discredit and dispraise will be removed; all false doctrine, or mixtures of it the many sects and parties which go by the Christian name; the sad divisions and animosities among them; the impure lives of many professors; the small number of real Christians; their meanness and poverty. John Wesley62:7 A praise - By sending the Messiah, and those labourers into his vineyard, whereby the church may be established, and settled on sure foundations, and so become a matter of praise to God. All the nations shall praise him for her.Robert Jamieson, A. R. Fausset and David Brown62:7 no rest--Hebrew, "silence"; keep not silence yourselves, nor let Him rest in silence. Compare as to Messiah Himself, "I will not hold . . . peace . . . not rest" (Is 62:1); Messiah's watchmen (Is 62:6-7) imitate Him (Is 62:1) in intercessory "prayer without ceasing" for Jerusalem (Ps 122:6; Ps 51:18); also for the spiritual Jerusalem, the Church (Lk 18:1, Lk 18:7; Rom 1:9).a praise--(See on Is 61:11; Zeph 3:20). |
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62:862:8: Երդուա՛ւ Տէր ՚ի փառս իւր՝ եւ ՚ի զօրութիւն բազկի իւրոյ, եթէ ո՛չ տաց զցորեան քո եւ զկերակուր ՚ի ձեռս թշնամեաց քոց. եւ ո՛չ արբցեն որդիք օտարաց զգինի քո յորում դուն վաստակեցեր։ Երդուաւ Տէր ի փառս`` իւր եւ ի զօրութիւն բազկի իւրոյ, եթէ ոչ տաց զցորեան քո [970]եւ զկերակուր ի ձեռս`` թշնամեաց քոց, եւ ոչ արբցեն որդիք օտարաց զգինի քո յորում դուն վաստակեցեր:8 Տէրը երդուեց իր փառքով եւ իր բազկի զօրութեամբ, որ քո ցորենն ու կերակուրը չի տայ քո թշնամիների ձեռքը, եւ օտարների որդիները չեն խմի քո գինին, որի համար դու ջանք թափեցիր, 8 Տէրը իր աջ ձեռքին վրայ ու իր զօրաւոր բազուկին վրայ այսպէս երդում ըրաւ.«Քու ցորենդ անգամ մըն ալ քու թշնամիներուդ կերակուր պիտի չտամ Եւ օտարներու որդիները պիտի չխմեն քու գինիդ, Որուն համար դուն աշխատեցար. 62:8: Երդուա՛ւ Տէր ՚ի փառս իւր՝ եւ ՚ի զօրութիւն բազկի իւրոյ, եթէ ո՛չ տաց զցորեան քո եւ զկերակուր ՚ի ձեռս թշնամեաց քոց. եւ ո՛չ արբցեն որդիք օտարաց զգինի քո յորում դուն վաստակեցեր։ 8 Տէրը երդուեց իր փառքով եւ իր բազկի զօրութեամբ, որ քո ցորենն ու կերակուրը չի տայ քո թշնամիների ձեռքը, եւ օտարների որդիները չեն խմի քո գինին, որի համար դու ջանք թափեցիր, 8 Տէրը իր աջ ձեռքին վրայ ու իր զօրաւոր բազուկին վրայ այսպէս երդում ըրաւ.«Քու ցորենդ անգամ մըն ալ քու թշնամիներուդ կերակուր պիտի չտամ Եւ օտարներու որդիները պիտի չխմեն քու գինիդ, Որուն համար դուն աշխատեցար. zohrab-1805▾ eastern-1994▾ western am▾ |
62:862:8 Господь поклялся десницею Своею и крепкою мышцею Своею: не дам зерна твоего более в пищу врагам твоим, и сыновья чужих не будут пить вина твоего, над которым ты трудился; 62:8 ὤμοσεν ομνυω swear κύριος κυριος lord; master κατὰ κατα down; by τῆς ο the δεξιᾶς δεξιος right αὐτοῦ αυτος he; him καὶ και and; even κατὰ κατα down; by τῆς ο the ἰσχύος ισχυς force τοῦ ο the βραχίονος βραχιων arm αὐτοῦ αυτος he; him εἰ ει if; whether ἔτι ετι yet; still δώσω διδωμι give; deposit τὸν ο the σῖτόν σιτος wheat σου σου of you; your καὶ και and; even τὰ ο the βρώματά βρωμα food σου σου of you; your τοῖς ο the ἐχθροῖς εχθρος hostile; enemy σου σου of you; your καὶ και and; even εἰ ει if; whether ἔτι ετι yet; still πίονται πινω drink υἱοὶ υιος son ἀλλότριοι αλλοτριος another's; stranger τὸν ο the οἶνόν οινος wine σου σου of you; your ἐφ᾿ επι in; on ᾧ ος who; what ἐμόχθησας μοχθεω weary with toil; sore distressed 62:8 נִשְׁבַּ֧ע nišbˈaʕ שׁבע swear יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בִּֽ bˈi בְּ in ימִינֹ֖ו ymînˌô יָמִין right-hand side וּ û וְ and בִ vi בְּ in זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm עֻזֹּ֑ו ʕuzzˈô עֹז power אִם־ ʔim- אִם if אֶתֵּן֩ ʔettˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] דְּגָנֵ֨ךְ dᵊḡānˌēḵ דָּגָן corn עֹ֤וד ʕˈôḏ עֹוד duration מַֽאֲכָל֙ mˈaʔᵃḵāl מַאֲכָל food לְ lᵊ לְ to אֹ֣יְבַ֔יִךְ ʔˈōyᵊvˈayiḵ איב be hostile וְ wᵊ וְ and אִם־ ʔim- אִם if יִשְׁתּ֤וּ yištˈû שׁתה drink בְנֵֽי־ vᵊnˈê- בֵּן son נֵכָר֙ nēḵˌār נֵכָר foreigner תִּֽירֹושֵׁ֔ךְ tˈîrôšˈēḵ תִּירֹושׁ wine אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָגַ֖עַתְּ yāḡˌaʕat יגע be weary בֹּֽו׃ bˈô בְּ in 62:8. iuravit Dominus in dextera sua et in brachio fortitudinis suae si dedero triticum tuum ultra cibum inimicis tuis et si biberint filii alieni vinum tuum in quo laborastiThe Lord hath sworn by his right hand, and by the arm of his strength: Surely I will no more give thy corn to be meat for thy enemies: and the sons of the strangers shall not drink thy wine, for which thou hast laboured. 62:8. The Lord has sworn with his right hand and with the arm of his strength: “Certainly, I will no longer permit your grain to be the food of your enemies. And the sons of foreigners will not drink your wine, for which you have labored.” 62:8. The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn [to be] meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: 8. The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and strangers shall not drink thy wine, for the which thou hast laboured:
62:8 The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn [to be] meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: 62:8 Господь поклялся десницею Своею и крепкою мышцею Своею: не дам зерна твоего более в пищу врагам твоим, и сыновья чужих не будут пить вина твоего, над которым ты трудился; 62:8 ὤμοσεν ομνυω swear κύριος κυριος lord; master κατὰ κατα down; by τῆς ο the δεξιᾶς δεξιος right αὐτοῦ αυτος he; him καὶ και and; even κατὰ κατα down; by τῆς ο the ἰσχύος ισχυς force τοῦ ο the βραχίονος βραχιων arm αὐτοῦ αυτος he; him εἰ ει if; whether ἔτι ετι yet; still δώσω διδωμι give; deposit τὸν ο the σῖτόν σιτος wheat σου σου of you; your καὶ και and; even τὰ ο the βρώματά βρωμα food σου σου of you; your τοῖς ο the ἐχθροῖς εχθρος hostile; enemy σου σου of you; your καὶ και and; even εἰ ει if; whether ἔτι ετι yet; still πίονται πινω drink υἱοὶ υιος son ἀλλότριοι αλλοτριος another's; stranger τὸν ο the οἶνόν οινος wine σου σου of you; your ἐφ᾿ επι in; on ᾧ ος who; what ἐμόχθησας μοχθεω weary with toil; sore distressed 62:8 נִשְׁבַּ֧ע nišbˈaʕ שׁבע swear יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בִּֽ bˈi בְּ in ימִינֹ֖ו ymînˌô יָמִין right-hand side וּ û וְ and בִ vi בְּ in זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm עֻזֹּ֑ו ʕuzzˈô עֹז power אִם־ ʔim- אִם if אֶתֵּן֩ ʔettˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] דְּגָנֵ֨ךְ dᵊḡānˌēḵ דָּגָן corn עֹ֤וד ʕˈôḏ עֹוד duration מַֽאֲכָל֙ mˈaʔᵃḵāl מַאֲכָל food לְ lᵊ לְ to אֹ֣יְבַ֔יִךְ ʔˈōyᵊvˈayiḵ איב be hostile וְ wᵊ וְ and אִם־ ʔim- אִם if יִשְׁתּ֤וּ yištˈû שׁתה drink בְנֵֽי־ vᵊnˈê- בֵּן son נֵכָר֙ nēḵˌār נֵכָר foreigner תִּֽירֹושֵׁ֔ךְ tˈîrôšˈēḵ תִּירֹושׁ wine אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָגַ֖עַתְּ yāḡˌaʕat יגע be weary בֹּֽו׃ bˈô בְּ in 62:8. iuravit Dominus in dextera sua et in brachio fortitudinis suae si dedero triticum tuum ultra cibum inimicis tuis et si biberint filii alieni vinum tuum in quo laborasti The Lord hath sworn by his right hand, and by the arm of his strength: Surely I will no more give thy corn to be meat for thy enemies: and the sons of the strangers shall not drink thy wine, for which thou hast laboured. 62:8. The Lord has sworn with his right hand and with the arm of his strength: “Certainly, I will no longer permit your grain to be the food of your enemies. And the sons of foreigners will not drink your wine, for which you have labored.” 62:8. The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn [to be] meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148: Не дам зерна твоего более в пищу врагам твоим, и сыновья чужих не будут пить вина твоею, над которым ты трудился. "Очевидно, что пророк указывает на отмену наказаний, назначенных Израилю за отступничество во Второзаконии 28:33: "плоды земли твоей и все труды твои будет есть народ, которого ты не знал..." "виноградники будешь садить и возделывать, а вина не будешь пить" (39: ст.). Все это и совершалось неоднократно над Израилем и Палестиной во время нашествия войск ассирийских, вавилонских, египетских, сирийских и римских Но при наступлении новой эры, нового царства, новой жизни ветхозаветные наказания отменяются, ибо самое царство нового Израиля получает новое значение и объемлет всю землю, дарованную Господом человеку (Властов. Цит. сочин. 357: с.).Albert Barnes: Notes on the Bible - 183462:8: The Lord hath sworn by his right hand - An oath was taken in various forms among the ancients. It was usually done by lifting up the hand toward beaten and appealing to God. As God could swear by no greater Heb 6:13, he is represented as swearing by himself (see the notes at Isa 45:23). Here he is represented as swearing by his right hand and by his arm - the strong instrument by which he would accomplish his purposes to defend and save his people. The sense is, that he solemnly pledged the strength of his arm to deliver them, and restore them to their own land.Surely I will no more give - Margin, as in Hebrew, 'If I give.' That is, I will not give. Thy corn to be meat - The word 'corn' in the Scriptures means all kinds of grain - especially wheat, barley, etc. The word 'meat' was formerly used to denote all kinds of food, and was not restricted as it is now usually to animal food. The meaning is, that they should not be subjected to the evils of foreign invasion and conquest. And the sons of the stranger - Foreigners, Isa 60:10. Shall not drink thy wine - The productions of your toil shall be safe, and you shall enjoy them yourselves. All this denotes a state of safety and prosperity, such as there would be if they were allowed to cultivate the soil without interruption, and were permitted to enjoy the fruit of their labors. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188062:8: sworn: Deu 32:40; Eze 20:5Surely I will no more give: Heb. if I give, etc. Isa 65:21-23; Lev 26:16; Deu 28:31, Deu 28:33; Jdg 6:3-6; Jer 5:17 Carl Friedrich Keil and Franz Delitzsch62:8The following strophe expresses one side of the divine promise, on which the hope of that lofty and universally acknowledged glory of Jerusalem, for whose completion the watchers upon its walls so ceaselessly exert themselves, is founded. "Jehovah hath sworn by His right hand, and by His powerful arm, Surely I no more give thy corn for food to thine enemies; and foreigners will to drink thy must, for which thou hast laboured hard. No, they that gather it in shall eat it, and praise Jehovah; and they that store it, shall drink it in the courts of my sanctuary." The church will no more succumb to the tyranny of a worldly power. Peace undisturbed, and unrestricted freedom, reign there. With praise to Jehovah are the fruits of the land enjoyed by those who raised and reaped them. יגעתּ (with an auxiliary pathach, as in Is 47:12, Is 47:15) is applied to the cultivation of the soil, and includes the service of the heathen who are incorporated in Israel (Is 61:5); whilst אסּף (whence מאספיו with ס raphatum) or אסף (poel, whence the reading מאספיו, cf., Ps 101:5, meloshnı̄; Ps 109:10, ve-dorshū, for which in some codd. and editions we find מאספיו, an intermediate form between piel and poel; see at Ps 62:4) and קבּץ stand in the same relation to one another as condere (horreo) and colligere (cf., Is 11:12). The expression bechatsrōth qodshı̄, in the courts of my sanctuary, cannot imply that the produce of the harvest will never be consumed anywhere else than there (which is inconceivable), but only that their enjoyment of the harvest-produce will be consecrated by festal meals of worship, with an allusion to the legal regulation that two-tenths (ma‛ăsēr shēnı̄) should be eaten in a holy place (liphnē Jehovah) by the original possessor and his family, with the addition of the Levites and the poor (Deut 14:22-27 : see Saalschtz, Mosaisches Recht, cap. 42). Such thoughts, as that all Israel will then be a priestly nation, or that all Jerusalem will be holy, are not implied in this promise. All that it affirms is, that the enjoyment of the harvest-blessing will continue henceforth undisturbed, and be accompanied with the grateful worship of the giver, and therefore, because sanctified by thanksgiving, will become an act of worship in itself. This is what Jehovah has sworn "by His right hand," which He only lifts up with truth, and "by His powerful arm," which carries out what it promises without the possibility of resistance. The Talmud (b. Nazir 3b) understand by עזו זרוע the left arm, after Dan 12:7; but the ו of ובזרוע is epexegetical. John Gill62:8 The Lord hath sworn by his right hand, and by the arm of his strength,.... By Christ, say some, who is the arm of the Lord, the power of God, by whom he made the world, and upholds all things; but though he sometimes is said to swear unto him, and concerning him, yet is never said to swear by him; rather the attribute of omnipotence is here designed; as God is sometimes said to swear by his holiness, so here by his almighty power; the consideration of which itself is a great encouragement to faith, to believe the fulfilment of promises, because God is able; but his swearing by it is a further confirmation of it; it is as if he had said, let me not be thought to be the omnipotent God I am, if I do not do so and so; or as sure as I have such a right hand, and arm of strength, what follows shall certainly be accomplished:surely I will no more give thy corn to be meat for thine enemies; and the sons of the strangers shall not drink thy wine, for the which thou hast laboured: this was threatened to the people of Israel, in case of sinning against God, and revolting from him; and was accomplished in the times of their captivity in Babylon, Deut 28:33 but here it is promised, and the strongest assurance given, it should be so no more; which cannot respect the deliverance of the Jews from the Babylonish captivity; for it is certain that after that their enemies did eat their corn, and drink their wine; the Romans came and took away their city and nation, as they feared, and all their good things; wherefore this must refer to future times, to times yet to come, when this people, being converted, shall be restored to their own land, and enjoy great plenty of good things, and never more be disturbed by their enemies: though all this may be understood in a spiritual sense of the "corn" and "wine" of the Gospel, and the ministration of it; which was first provided for them, and they were invited to partake of it; and in preparing which the apostles and first ministers of the word, being Jews, "laboured"; but they rejecting it, it was carried to the Gentiles, who had been their "enemies", and were "aliens" from the commonwealth of Israel, which they gladly received and fed upon; but now it is promised, that the Gospel, being again brought unto them, should no more be taken from them, but ever continue with them; even all the means of grace, and ordinances of the Gospel, for the comfort and refreshment of their souls. Robert Jamieson, A. R. Fausset and David Brown62:8 sworn by . . . right hand--His mighty instrument of accomplishing His will (compare Is 45:23; Heb 6:13).sons of . . . stranger--Foreigners shall no more rob thee of the fruit of thy labors (compare Is 65:21-22). |
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62:962:9: Այլ որ ամփոփեցինն կերիցեն զնա՝ եւ օրհնեսցեն զՏէր. եւ որ ժողովեցինն զնա, արբցե՛ն ՚ի սրահս սրբութեանց իմոց[10291]։ [10291] Ոմանք. Այլ ուր ամփոփեցին կերիցեն զնոսա... եւ որ ժողովեցին զնոսա, արբցեն ՚ի սրահ սր՛՛։ Այլ որ ամփոփեցինն կերիցեն զնա` եւ օրհնեսցեն զՏէր, եւ որ ժողովեցինն զնա` արբցեն ի սրահս սրբութեանց իմոց:9 այլ ովքեր այդ ամբարեցին՝ նրա՛նք պիտի ուտեն եւ օրհնեն Տիրոջը, եւ ովքեր այդ հաւաքեցին՝ նրա՛նք պիտի խմեն իմ սրբարանի սրահներում: 9 Հապա հնձողները պիտի ուտեն զանիկա Ու Տէրոջը փառք պիտի տան Եւ զանիկա հաւաքողները իմ սուրբ սրահներուս մէջ պիտի խմեն»։ 62:9: Այլ որ ամփոփեցինն կերիցեն զնա՝ եւ օրհնեսցեն զՏէր. եւ որ ժողովեցինն զնա, արբցե՛ն ՚ի սրահս սրբութեանց իմոց[10291]։ [10291] Ոմանք. Այլ ուր ամփոփեցին կերիցեն զնոսա... եւ որ ժողովեցին զնոսա, արբցեն ՚ի սրահ սր՛՛։ 9 այլ ովքեր այդ ամբարեցին՝ նրա՛նք պիտի ուտեն եւ օրհնեն Տիրոջը, եւ ովքեր այդ հաւաքեցին՝ նրա՛նք պիտի խմեն իմ սրբարանի սրահներում: 9 Հապա հնձողները պիտի ուտեն զանիկա Ու Տէրոջը փառք պիտի տան Եւ զանիկա հաւաքողները իմ սուրբ սրահներուս մէջ պիտի խմեն»։ zohrab-1805▾ eastern-1994▾ western am▾ |
62:962:9 но собирающие его будут есть его и славить Господа, и обирающие виноград будут пить {вино} его во дворах святилища Моего. 62:9 ἀλλ᾿ αλλα but ἢ η or; than οἱ ο the συνάγοντες συναγω gather φάγονται φαγω swallow; eat αὐτὰ αυτος he; him καὶ και and; even αἰνέσουσιν αινεω sing praise κύριον κυριος lord; master καὶ και and; even οἱ ο the συνάγοντες συναγω gather πίονται πινω drink αὐτὰ αυτος he; him ἐν εν in ταῖς ο the ἐπαύλεσιν επαυλις lodge ταῖς ο the ἁγίαις αγιος holy μου μου of me; mine 62:9 כִּ֤י kˈî כִּי that מְאַסְפָיו֙ mᵊʔasᵊfāʸw אסף gather יֹאכְלֻ֔הוּ yōḵᵊlˈuhû אכל eat וְ wᵊ וְ and הִֽלְל֖וּ hˈillˌû הלל praise אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּֽ ˈû וְ and מְקַבְּצָ֥יו mᵊqabbᵊṣˌāʸw קבץ collect יִשְׁתֻּ֖הוּ yištˌuhû שׁתה drink בְּ bᵊ בְּ in חַצְרֹ֥ות ḥaṣrˌôṯ חָצֵר court קָדְשִֽׁי׃ ס qoḏšˈî . s קֹדֶשׁ holiness 62:9. quia qui congregabunt illud comedent et laudabunt Dominum et qui conportant illud bibent in atriis sanctis meisFor they that gather it, shall eat it, and shall praise the Lord: and they that bring it together, shall drink it in my holy courts. 62:9. For those who gather it will eat it, and they will praise the Lord. And those who bring it together will drink it in my holy courts. 62:9. But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness. 9. but they that have garnered it shall eat it, and praise the LORD; and they that have gathered it shall drink it in the courts of my sanctuary.
62:9 But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness: 62:9 но собирающие его будут есть его и славить Господа, и обирающие виноград будут пить {вино} его во дворах святилища Моего. 62:9 ἀλλ᾿ αλλα but ἢ η or; than οἱ ο the συνάγοντες συναγω gather φάγονται φαγω swallow; eat αὐτὰ αυτος he; him καὶ και and; even αἰνέσουσιν αινεω sing praise κύριον κυριος lord; master καὶ και and; even οἱ ο the συνάγοντες συναγω gather πίονται πινω drink αὐτὰ αυτος he; him ἐν εν in ταῖς ο the ἐπαύλεσιν επαυλις lodge ταῖς ο the ἁγίαις αγιος holy μου μου of me; mine 62:9 כִּ֤י kˈî כִּי that מְאַסְפָיו֙ mᵊʔasᵊfāʸw אסף gather יֹאכְלֻ֔הוּ yōḵᵊlˈuhû אכל eat וְ wᵊ וְ and הִֽלְל֖וּ hˈillˌû הלל praise אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּֽ ˈû וְ and מְקַבְּצָ֥יו mᵊqabbᵊṣˌāʸw קבץ collect יִשְׁתֻּ֖הוּ yištˌuhû שׁתה drink בְּ bᵊ בְּ in חַצְרֹ֥ות ḥaṣrˌôṯ חָצֵר court קָדְשִֽׁי׃ ס qoḏšˈî . s קֹדֶשׁ holiness 62:9. quia qui congregabunt illud comedent et laudabunt Dominum et qui conportant illud bibent in atriis sanctis meis For they that gather it, shall eat it, and shall praise the Lord: and they that bring it together, shall drink it in my holy courts. 62:9. For those who gather it will eat it, and they will praise the Lord. And those who bring it together will drink it in my holy courts. 62:9. But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149: Но собирающие будут есть... пить вино его во дворах святилища Моего. Господь не даст пшеницы Сиона врагам его и вина его - для пития чужим; пшеницей и вином Сиона будут пользоваться лишь граждане его, славящие Господа. Под пшеницей и вином Сиона, т. е. церкви, согласно блаженному Иерониму, здесь разумеются тело и кровь Христовы, от которых приобщаются лишь принадлежащие к церкви (ср. Ин 6:55; - Комм. СПб. Академии. с. 901-902).Во дворах святилища Моего... Прибавка эта, ведущая мысль к одному из определенных ветхозаветных узаконений (Втор 14:22-24), подтверждает вышеприведенную догадку блаженного Иеронима об особом, символическо-священном характере тех даров земли, о которых здесь говорится. Adam Clarke: Commentary on the Bible - 183162:9: But they that have gathered it shall eat it, and praise the Lord - This and the following line have reference to the law of Moses: "Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil; but thou must eat them before the Lord thy God, in the place which the Lord thy God shall choose," Deu 12:17, Deu 12:18. "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years it shall be as uncircumcised unto you; it shall not be eaten of. But in the fourth year all the fruit thereof shall be holy to praise the Lord withal. And in the fifth year ye shall eat the fruit thereof," Lev 19:23-25. This clearly explains the force of the expressions, "shall praise Jehovah," and "shall drink it in my sacred courts."Five MSS., one ancient, have יאכלוהו yocheluhu, they shall eat it, fully expressed: and so likewise ישתוהו yishtuhu, they shall drink it, is found in nineteen MSS., three of them ancient. - L. Albert Barnes: Notes on the Bible - 183462:9: But they that have gathered it shall eat it - There shall be a state of security, so that every man may enjoy the avails of his own labor. Nothing is a more certain indication of liberty and prosperity than this - that every man may securely enjoy the avails of his own labor. Nothing more certainly marks the advance of civilization, and nothing so much tends to encourage industry and to promote prosperity. When a man has no security that what he sows shall be reaped by himself; when there is danger that it will be destroyed or consumed by foreign invaders; or, when it is liable to be taken by arbitrary power to minister to the needs and luxuries of the great, there will be no industry, no incitement to labor. Such is the condition always in war. Such is the condition now in the Turkish dominions; and such is the state in savage life, and in all uncivilized communities. And as the tendency of true religion is to repress wars, to establish order, and to diffuse just views of the rights of man, it everywhere promotes prosperity by furnishing security that a man shall enjoy the avails of his own productive industry. WheRev_er the Christian religion pRev_ails in its purity, there is seen the fulfillment of this prophecy; and the extension of that religion everywhere would promote universal industry, order, and law.And praise the Lord - They shall not consume it on their lusts, nor shall they partake of it without gratitude. God shall be acknowledged as the bountiful giver, and they shall render him appropriate thanksgiving. And they that have brought it together - They who have gathered in the vintage. Shall drink it in the courts of my holiness - It would be drank with gratitude to God in the feasts which were celebrated at the temple (see Lev 6:16; Deu 12:17-18; Deu 14:23). The idea is, that the effect of true religion would be to produce security and liberty, and to make people feel that all their blessings came from God; to partake of them with gratitude, and to make them the occasion of praise and thanksgiving. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188062:9: shall eat: Deu 12:7, Deu 12:12, Deu 14:23-29, Deu 16:11, Deu 16:14John Gill62:9 But they that have gathered it shall eat it, and praise the Lord,.... That is, the corn; they who have manured the land, sowed seed in it, reaped it when ripe, gathered it in its season; these shall eat the fruit of their labours, and praise the Lord for it, acknowledge his bounty and goodness to them; for notwithstanding all the diligence, industry, and labour of men, it is through the blessing of the Lord, and owing to his favour, that they have bread, and a sufficiency of it, to eat; which when they have, they should be thankful for it, Deut 8:10.and they that have brought it together shall drink it in the courts of my holiness: that is, the wine they shall drink; having planted vineyards, and gathered the grapes when ripe, and brought them to the winepress, and there made wine of them; they shall drink it at a proper time and place: the allusion is to the priests and Levites eating and drinking holy things, within the compass and bounds of the temple; and may signify the converted Jews, partaking of the Gospel and Gospel ordinances in the house of God, as well as the Gentiles, being all now made priests unto God. The Arabic version interprets it of persons "gathered", that should eat and drink. The Targum is express, they that gather the corn in, and they that press the wine. John Wesley62:9 But - Thou shalt not sow, and another reap, as formerly. Courts - In my courts: holiness being put for God himself.Robert Jamieson, A. R. Fausset and David Brown62:9 eat . . . and praise--not consume it on their own lusts, and without thanksgiving.drink it in . . . courts--They who have gathered the vintage shall drink it at the feasts held in the courts surrounding the temple (Deut 12:17-18; Deut 14:23, &c.). |
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62:1062:10: Երթայք մտէ՛ք ընդ դրունս իմ, կազմեցէ՛ք զճանապարհս՝ հորդեցէ՛ք զշաւիղս. գործեցէ՛ք ճանապարհ ժողովրդեան իմոյ, եւ զքարինս ՚ի ճանապարհէ անտի ՚ի բա՛ց ընկեցէք. առէք նշա՛ն ՚ի հեթանոսս։ [971]Երթայք մտէք ընդ դրունս իմ, կազմեցէք զճանապարհս, հորդեցէք զշաւիղս. գործեցէք ճանապարհ ժողովրդեան իմոյ, եւ զքարինս ի ճանապարհէ անտի`` ի բաց ընկեցէք. առէք նշան ի հեթանոսս:10 Գնացէք նե՛րս մտէք իմ դռներով, պատրաստեցէ՛ք ճանապարհները, շտկեցէ՛ք շաւիղները, ճամփա՛յ բացէք իմ ժողովրդի համար, հեռացրէ՛ք քարերը ճանապարհից եւ դրօշա՛կ բարձրացրէք հեթանոսների համար: 10 Անցէ՛ք, անցէ՛ք դռներէն, Ժողովուրդին ճամբայ պատրաստեցէ՛ք. Շտկեցէ՛ք, շտկեցէ՛ք շաւիղները, Քարերը անկէ հաւաքեցէ՛ք. Ժողովուրդներուն վրայ դրօշակ բարձրացուցէք։ 62:10: Երթայք մտէ՛ք ընդ դրունս իմ, կազմեցէ՛ք զճանապարհս՝ հորդեցէ՛ք զշաւիղս. գործեցէ՛ք ճանապարհ ժողովրդեան իմոյ, եւ զքարինս ՚ի ճանապարհէ անտի ՚ի բա՛ց ընկեցէք. առէք նշա՛ն ՚ի հեթանոսս։ 10 Գնացէք նե՛րս մտէք իմ դռներով, պատրաստեցէ՛ք ճանապարհները, շտկեցէ՛ք շաւիղները, ճամփա՛յ բացէք իմ ժողովրդի համար, հեռացրէ՛ք քարերը ճանապարհից եւ դրօշա՛կ բարձրացրէք հեթանոսների համար: 10 Անցէ՛ք, անցէ՛ք դռներէն, Ժողովուրդին ճամբայ պատրաստեցէ՛ք. Շտկեցէ՛ք, շտկեցէ՛ք շաւիղները, Քարերը անկէ հաւաքեցէ՛ք. Ժողովուրդներուն վրայ դրօշակ բարձրացուցէք։ zohrab-1805▾ eastern-1994▾ western am▾ |
62:1062:10 Проход{и}те, проход{и}те в ворота, приготовляйте путь народу! Ровняйте, ровняйте дорогу, убирайте камни, поднимите знамя для народов! 62:10 πορεύεσθε πορευομαι travel; go διὰ δια through; because of τῶν ο the πυλῶν πυλη gate μου μου of me; mine καὶ και and; even ὁδοποιήσατε οδοποιεω the λαῷ λαος populace; population μου μου of me; mine καὶ και and; even τοὺς ο the λίθους λιθος stone τοὺς ο the ἐκ εκ from; out of τῆς ο the ὁδοῦ οδος way; journey διαρρίψατε διαρριπτω lift out / up; remove σύσσημον συσσημον signal εἰς εις into; for τὰ ο the ἔθνη εθνος nation; caste 62:10 עִבְר֤וּ ʕivrˈû עבר pass עִבְרוּ֙ ʕivrˌû עבר pass בַּ ba בְּ in † הַ the שְּׁעָרִ֔ים ššᵊʕārˈîm שַׁעַר gate פַּנּ֖וּ pannˌû פנה turn דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way הָ hā הַ the עָ֑ם ʕˈām עַם people סֹ֣לּוּ sˈōllû סלל build סֹ֤לּוּ sˈōllû סלל build הַֽ hˈa הַ the מְסִלָּה֙ mᵊsillˌā מְסִלָּה highway סַקְּל֣וּ saqqᵊlˈû סקל stone מֵ mē מִן from אֶ֔בֶן ʔˈeven אֶבֶן stone הָרִ֥ימוּ hārˌîmû רום be high נֵ֖ס nˌēs נֵס signal עַל־ ʕal- עַל upon הָ hā הַ the עַמִּֽים׃ ʕammˈîm עַם people 62:10. transite transite per portas praeparate viam populo planum facite iter et eligite lapides elevate signum ad populosGo through, go through the gates, prepare the way for the people, make the road plain, pick out the stones, and lift up the standard to the people. 62:10. Pass through, pass through the gates! Prepare a way for the people! Make the road level, remove the stones, and lift up a sign for the people! 62:10. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. 10. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up an ensign for the peoples.
62:10 Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people: 62:10 Проход{и}те, проход{и}те в ворота, приготовляйте путь народу! Ровняйте, ровняйте дорогу, убирайте камни, поднимите знамя для народов! 62:10 πορεύεσθε πορευομαι travel; go διὰ δια through; because of τῶν ο the πυλῶν πυλη gate μου μου of me; mine καὶ και and; even ὁδοποιήσατε οδοποιεω the λαῷ λαος populace; population μου μου of me; mine καὶ και and; even τοὺς ο the λίθους λιθος stone τοὺς ο the ἐκ εκ from; out of τῆς ο the ὁδοῦ οδος way; journey διαρρίψατε διαρριπτω lift out / up; remove σύσσημον συσσημον signal εἰς εις into; for τὰ ο the ἔθνη εθνος nation; caste 62:10 עִבְר֤וּ ʕivrˈû עבר pass עִבְרוּ֙ ʕivrˌû עבר pass בַּ ba בְּ in † הַ the שְּׁעָרִ֔ים ššᵊʕārˈîm שַׁעַר gate פַּנּ֖וּ pannˌû פנה turn דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way הָ hā הַ the עָ֑ם ʕˈām עַם people סֹ֣לּוּ sˈōllû סלל build סֹ֤לּוּ sˈōllû סלל build הַֽ hˈa הַ the מְסִלָּה֙ mᵊsillˌā מְסִלָּה highway סַקְּל֣וּ saqqᵊlˈû סקל stone מֵ mē מִן from אֶ֔בֶן ʔˈeven אֶבֶן stone הָרִ֥ימוּ hārˌîmû רום be high נֵ֖ס nˌēs נֵס signal עַל־ ʕal- עַל upon הָ hā הַ the עַמִּֽים׃ ʕammˈîm עַם people 62:10. transite transite per portas praeparate viam populo planum facite iter et eligite lapides elevate signum ad populos Go through, go through the gates, prepare the way for the people, make the road plain, pick out the stones, and lift up the standard to the people. 62:10. Pass through, pass through the gates! Prepare a way for the people! Make the road level, remove the stones, and lift up a sign for the people! 62:10. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. 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 - 1903-191410: Проходите, проходите в ворота, приготовляйте путь народу! Равняйте, равняйте дорогу, убирайте камни... В этой поэтической картине пророк рисует пред нами образ восстановленного города Иерусалима, как центра обновленного Сиона, с широко распахнутыми его вратами, для свободного пропуска густых масс народа. Чтобы не было беспорядка, неудобств и тесноты, Сам Мессия выступает здесь как бы в роли церемониймейстера, устанавливает порядок, ограждает безопасность и создает удобства пути. Прежде всего, Он приглашает пройти в ворота города самих "стражей" его, т. е. Его апостолов и учеников, главных сподвижников и сотрудников Господа, в деле основания и распространения Его церкви. Затем Он дает им поручение заняться подготовкой пути для беспрепятственного следования в ограду новозаветной церкви широких масс народа. Аналогичный с этим возглас "приготовьте путь Господу" (40:3) уже встречался нам у пророка Исаии, и был там обстоятельно раскрыт.Поднимите знамя для народов. В качестве комментария этих слов могут служить две следующих параллели из того же пророка: "И поднимет знамя народам дальним и даст знак живущему на краю земли", - и вот он легко и скоро "придет" (5:26). И еще: "и поднимет знамя язычникам и соберет изгнанников Израиля, рассеянных Иудеев созовет - от четырех концов земли" (11:12). Так говорит Господь-Бог: вот, Я подниму руку Мою к народам, и выставлю знамя Мое племенам (49:22). Образ взят, очевидно, от войскового знамени, уцелевшего во время битвы, после которой оно высоко поднимается и собирает вокруг себя всех рассеянных членов полка. В преобразовательном смысле таким знаменем новозаветной церкви служит Крест Христов - символ победы христианства над всеми его внешними и внутренними врагами. Моментом наиболее полного исторического осуществления этого пророчества в новозаветный период следует признать эпоху Константина Великого. Matthew Henry: Concise Commentary on the Whole Bible - 170610 Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. 11 Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. 12 And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken.This, as many like passages before, refers to the deliverance of the Jews out of Babylon, and, under the type and figure of that, to the great redemption wrought out by Jesus Christ, and the proclaiming of gospel grace and liberty through him. 1. Way shall be made for this salvation; all difficulties shall be removed, and whatever might obstruct it shall be taken out of the way, v. 10. The gates of Babylon shall be thrown open, that they may with freedom go through them; the way from Babylon to the land of Israel shall be prepared; causeways shall be made and cast up through wet and miry places, and the stones gathered out from places rough and rocky; in the convenient places appointed for their rendezvous standards shall be set up for their direction and encouragement, that they may embody for their greater safety. Thus John Baptist was sent to prepare the way of the Lord, Matt. iii. 3. And, before Christ by his graces and comforts comes to any for salvation, preparation is made for him by repentance, which is called the preparation of the gospel of peace, Eph. vi. 15. Here the way is levelled by it, there the feet are shod with it, which comes all to one, for both are in order to a journey. 2. Notice shall be given of this salvation, v. 11, 12. It shall be proclaimed to the captives that they are set at liberty and may go if they please; it shall be proclaimed to their neighbours, to all about them, to the end of the world, that God has pleaded Zion's just, injured, and despised cause. Let is be said to Zion, for her comfort, Behold, thy salvation comes (that is, thy Saviour, who brings salvation); he will bring such a work, such a reward, in this salvation, as shall be admired by all, a reward of comfort and peace with him; but a work of humiliation and reformation before him, to prepare his people for that recompence of their sufferings; and then, with reference to each, it follows, they shall be called, The holy people, and the redeemed of the Lord. The work before him, which shall be wrought in them and upon them, shall denominate them a holy people, cured of their inclination to idolatry and consecrated to God only; and the reward with him, the deliverance wrought for them, shall denominate them the redeemed of the Lord, so redeemed as none but God could redeem them, and redeemed to be his, their bonds loosed, that they might be his servants. Jerusalem shall then be called, Sought out, a city not forsaken. She had been forsaken for many years; there were neither traders nor worshippers that enquired the way to Jerusalem as formerly, when it was frequented by both. But now God will again make her considerable. She shall be sought out, visited, resorted to, and court made to her, as much as ever. When Jerusalem is called a holy city, then it is called sought out; for holiness puts an honour and beauty upon any place or person, which draws respect, and makes them to be admired, beloved, and enquired after. But this being proclaimed to the end of the world must have a reference to the gospel of Christ, which was to be preached to every creature; and it intimates, (1.) The glory of Christ. It is published immediately to the church, but is thence echoed to every nation: Behold, thy salvation cometh. Christ is not only the Saviour, but the salvation itself; for the happiness of believers is not only from him, but in him, ch. xii. 2. His salvation consists both in the work and in the reward which he brings with him; for those that are his shall neither be idle nor lose their labour. (2.) The beauty of the church. Christians shall be called saints (1 Cor. i. 2), the holy people, for they are chosen and called to salvation through sanctification. They shall be called the redeemed of the Lord; to him they owe their liberty, and therefore to him they owe their service, and they shall not be ashamed to own both. None are to be called the redeemed of the Lord but those that are the holy people; the people of God's purchase are a holy nation. And they shall be called, Sought out. God shall seek them out, and find them, wherever they are dispersed, eclipsed, or lost in a crowd; men shall seek them out, that they may join themselves to them, and not forsake them. It is good to associate with the holy people, that we may learn their ways, and with the redeemed of the Lord, that we may share in the blessings of the redemption. Adam Clarke: Commentary on the Bible - 183162:10: Of the people "For the people" - Before the word העם haam, the people, two MSS. insert יהוה Yehovah; one MS. adds the same word after; and eight MSS., three ancient, instead of העם haam, have יהוה Yehovah, and so likewise one edition. But though it makes a good sense either way, I believe it to be an interpolation, as the ancient Versions do not favor it. The Septuagint indeed read עמי ammi, my people. - L.Albert Barnes: Notes on the Bible - 183462:10: Go through, go through the gates - The connection of this with what goes before is not very apparent, and there has been a great diversity of opinion in regard to it among interpreters. Grotius supposes that it refers to the priests and Levites who are referred to also in the pRev_ious verses, and that it is a command for them to enter into the temple. Calvin supposes that it refers to the Christian church, and that the idea is, that the gates of it should be continually open for the return of penitent sinners. Rosenmuller supposes that it is an address to the cities lying between Babylon and Jerusalem, and that the idea is, that their gates would be thrown open for the return of the exiles, and that all obstacles would be taken out of the way. Others suppose that it refers to the Jews, and that the command is to them to go through the gates of Babylon, and an immediate order is added to the people to prepare the way for them. This last seems to me to be the sense of the passage. It is a direction to the exiles in Babylon to go forth and return to their own land. The gates so long closed against their return would be thrown open, and they would now have liberty to depart for their own country. Thus explained, the connection is apparent. The watchmen were commanded to pray until this was done Isa 62:7; the prophet had said that he would not rest until it was done Isa 62:1; Yahweh had promised this in a most solemn manner Isa 62:8-9; and now those prayers are heard, and that promise is about to be fulfilled, and they are commanded to leave the city and enter upon their journey to their own land (compare the notes at Isa 52:10-12).Prepare ye the way of the people - (Compare the notes at Isa 40:3). Cast up, cast up the highway - (See the notes at Isa 57:14). Gather out the stones - Clear it from the stones - in other words, make a smooth path on which they can travel with ease. The word which is used here (סקל sā qal) commonly denotes to stone, or to pelt with stones, a species of capital punishment among the Hebrews Sa2 16:6-13. Hence, it means to pile up stones in a heap; and it has also the signification of removing stones from a field Isa 5:2, and here of removing them from the way when they are an obstruction to the traveler. Harmer supposes that the word here means to pile up stones at proper distances, as a kind of landmark in the deserts, in order to mark the way for travelers - a practice which, he says, is quite common in Arabia. But the more correct interpretation is, that they were to remove the stones from the way, in order that the journey might be made with ease. Lift up a standard - As when an army is about to march. They were about to be collected from their dispersions and restored to their own land, and the command is given, that the banner might be reared that they might rally around it (see the notes at Isa 10:18; Isa 59:19; Isa 49:22). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188062:10: go through: Isa 18:3, Isa 40:3, Isa 48:20, Isa 52:11, Isa 57:14; Exo 17:15; Mat 22:9; Heb 12:13lift up: Isa 11:12, Isa 49:22 Carl Friedrich Keil and Franz Delitzsch62:10The concluding strophe goes back to the standpoint of the captivity. "Go forth, go forth through the gates, clear the way of the people. Cast up, cast up the road, clear it of stones; lift up a banner above the nations! Behold, Jehovah hath caused tidings to sound to the end of the earth. Say to the daughter of Zion, Behold, thy salvation cometh; behold, His reward is with Him, and His recompense before Him. And men will call them the holy people, the redeemed of Jehovah; and men will call thee, Striven after, A city that will not be forsaken." We cannot adopt the rendering proposed by Gesenius, "Go ye into the gates," whether of Jerusalem or of the temple, since the reading would then be שׁערים בּאוּ (Gen 23:10) or בשּׁערים (Jer 7:2). For although בּ עבר may under certain circumstances be applied to entrance into a city (Judg 9:26), yet it generally denotes either passing through a land (Is 8:21; Is 34:10; Gen 41:46; Lev 26:6, etc.), or through a nation (2Kings 20:14), or through a certain place (Is 10:28); so that the phrase בּשּׁער עבר, which does not occur anywhere else (for in Mic 2:13, which refers, however, to the exodus of the people out of the gates of the cities of the captivity, שׁער ויּעברוּ do not belong together), must refer to passing through the gate; and the cry בשׁערים עברוּ means just the same as מבּבל צאוּ ("Go ye forth from Babylon") in Is 48:20; Is 52:11. The call to go out of Babylon forms the conclusion of the prophecy here, just as it does in Is 48:20-21; Is 52:11-12. It is addressed to the exiles; but who are they to whom the command is given, "Throw up a way," - a summons repeatedly found in all the three books of these prophecies (Is 40:3; Is 57:14)? They cannot be the heathen, for this is contradicted by the conclusion of the charge, "Lift ye up a banner above the nations;" nor can we adopt what seems to us a useless fancy on the part of Stier, viz., that Is 62:10 is addressed to the watchmen on the walls of Zion. We have no hesitation, therefore, in concluding that they are the very same persons who are to march through the gates of Babylon. The vanguard (or pioneers) of those who are coming out are here summoned to open the way by which the people are to march, to throw up the road (viz., by casting up an embankment, hamsillâh, as in Is 11:16; Is 49:11; maslūl, Is 35:8), to clear it of stones (siqqēl, as in Is 5:2; cf., Hos 9:12, shikkēl mē'âdâm), and lift up a banner above the nations (one rising so high as to be visible far and wide), that the diaspora of all places may join those who are returning home with the friendly help of the nations (Is 11:12; Is 49:22). For Jehovah hath caused tidings to be heard to the end of the earth, i.e., as we may see from what follows, the tidings of their liberation; in other words, looking at the historical fulfilment, the proclamation of Cyrus, which he caused to be issued throughout his empire at the instigation of Jehovah (Ezra 1:1). Hitzig regards השׁמיע as expressing what had actually occurred at the time when the prophet uttered his predictions; and in reality the standpoint of the prophets was so far a variable one, that the fulfilment of what was predicted did draw nearer and nearer to it ἐν πνεύματι. But as hinnēh throughout the book of Isaiah, even when followed by a perfect, invariably points to something future, all that can be said is, that the divine announcement of the time of redemption, as having now arrived, stands out before the soul of the prophet with all the certainty of a historical fact. The conclusion which Knobel draws from the expression "to the end of the earth," as to the Babylonian standpoint of the prophet, is a false one. In his opinion, "the end of the earth" in such passages as Ps 72:8; Zech 9:10 ('aphsē-'ârets), and Is 24:16 (kenaph hâ'ârets), signifies the western extremity of the orbis orientalis, that is to say, the region of the Mediterranean, more especially Palestine; whereas it was rather a term applied to the remotest lands which bounded the geographical horizon (compare Is 42:10; Is 48:20, with Ps 2:8; Ps 22:28, and other passages). The words that follow ("Say ye," etc.) might be taken as a command issued on the ground of the divine hishimiă‛ ("the Lord hath proclaimed"); but hishimiă‛ itself is a word that needs to be supplemented, so that what follows is the divine proclamation: Men everywhere, i.e., as far as the earth or the dispersion of Israel extends, are to say to the daughter of Zion - that is to say, to the church which has its home in Zion, but is now in foreign lands - that "its salvation cometh," i.e., that Jehovah, its Saviour, is coming to bestow a rich reward upon His church, which has passed through sever punishment, but has been so salutarily refined. Those to whom the words "Say ye," etc., are addressed, are not only the prophets of Israel, but all the mourners of Zion, who become mebhasserı̄m, just because they respond to this appeal (compare the meaning of this "Say ye to the daughter of Zion" with Zech 9:9 in Mt 21:5). The whole of the next clause, "Behold, His reward," etc., is a repetition of the prophet's own words in Is 40:10. It is a question whether the words "and they shall call thee," etc., contain the gospel which is to be proclaimed according to the will of Jehovah to the end of the earth (see Is 48:20), or whether they are a continuation of the prophecy which commences with "Behold, Jehovah hath proclaimed." The latter is the more probable, as the address here passes again into an objective promise. The realization of the gospel, which Jehovah causes to be preached, leads men to call those who are now still in exile "the holy people," "the redeemed" (lit. ransomed, Is 51:10; like pedūyē in Is 35:10). "And thee" - thus does the prophecy close by returning to a direct address to Zion-Jerusalem - "thee will men call derūshâh," sought assiduously, i.e., one whose welfare men, and still more Jehovah, are zealously concerned to promote (compare the opposite in Jer 30:17) - "a city that will not be forsaken," i.e., in which men gladly settle, and which will never be without inhabitants again (the antithesis to ‛ăzūbhâh in Is 60:15), possibly also in the sense that the gracious presence of God will never be withdrawn from it again (the antithesis to ‛ăzūbhâh in Is 62:4). נעזבה is the third pers. pr., like nuchâmâh in Is 54:11 : the perfect as expressing the abstract present (Ges. 126, 3). The following prophecy anticipates the question, how Israel can possibly rejoice in the recovered possession of its inheritance, if it is still to be surrounded by such malicious neighbours as the Edomites. Geneva 159962:10 (l) Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people.(l) Signifying the great number that would come to the Church, and what means he would prepare for the restitution of the same, as in (Is 57:14). John Gill62:10 Go through, go through the gates,.... Open them, and keep them open for persons to enter in; meaning not the gates of Jerusalem, which those in it should open for the reception of the Jews returning from Babylon, though there may be an allusion to it; but the gates of the church in the latter day, which shall stand open night and day, that converts, who shall flock unto it, may enter in thereat, whether Jews or Gentiles; see Is 26:1,prepare you the way of the people; cast up, cast up the highway; for the people of the Jews, or the Gentiles, by the destruction of the eastern and western antichrist, and by the preaching of the Gospel; by which means way will be made for the kings of the east, and for the eastern kingdoms being converted, and becoming the kingdoms of our Lord, and his Christ; see Rev_ 16:12, gather out the stones; all things that offend, that are a stumblingblock to Jews, Pagans, and Mahometans, and hinder them embracing the Christian religion; as errors, heresies, schisms, false doctrines, false worship, idolatry, and superstition. Jarchi thinks there is a respect to the corruption of nature; and so the Targum interprets it, the thought of the evil imagination, which is as a stone: or, "pitch" or "strow it with stones" (k); that is, the highway; pave it with them, because of the clay, that so it may be a good way for passengers: lift up a standard for the people; that they may know where to come or go; this is to be understood of the preaching of the Gospel, and of lifting up Christ as a standard or ensign in it, to whom the people might be directed, invited, and encouraged to come; see Is 11:10. The Targum is, "the prophet said, pass by, and return through the gates; turn the heart of the people to the right way; publish good things and comforts to the righteous, who remove the thought of the evil imagination, which was as a stone of stumbling; lift up a sign to the people.'' (k) "sternite eam lapidibus", Vatablus, Forerius, Gataker. So many Jewish writers, R. Jonah, R. Joseph Kimchi, and Ben Melech; but is disliked by Gussetius, Ebr. Comment. p. 569. John Wesley62:10 Go through - It is doubled by way of emphasis. Go meet the Gentiles, whom God purposes to bring into the church. Prepare - Let them not have any obstructions in their way. Stones - That there be no stumbling - stone, or offence in their way. Standard - An allusion to soldiers, that set up their standard that the army may know where to repair from all quarters.Robert Jamieson, A. R. Fausset and David Brown62:10 What Isaiah in the person of Messiah had engaged in (Is 62:1) unrestingly to seek, and what the watchmen were unrestingly to pray for (Is 62:7), and what Jehovah solemnly promised (Is 62:8-9), is now to be fulfilled; the Gentile nations are commanded to "go through the gates" (either of their own cities [ROSENMULLER] or of Jerusalem [MAURER]), in order to remove all obstacles out of "the way of the people (Israel)" (see on Is 7:14; Is 40:3; Is 52:10-12).standard--for the dispersed Jews to rally round, with a view to their return (Is 49:22; Is 11:12). |
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62:1162:11: Զի ա՛ւասիկ Տէր լսելի՛ արար մինչեւ ՚ի ծագս երկրի։ Ասացէ՛ք դստեր Սիովնի. Ահաւասիկ Փրկիչ քո հասեալ գայ՝ եւ ունի զվարձս իւր ընդ իւր. եւ գործք իւր առաջի երեսաց իւրոց[10292]։ [10292] Բազումք. Եւ գործ իւր առաջի։ Զի աւասիկ Տէր լսելի արար մինչեւ ի ծագս երկրի. ասացէք դստեր Սիոնի. Ահաւասիկ Փրկիչ քո հասեալ գայ եւ ունի զվարձս իւր ընդ իւր. եւ գործք իւր առաջի երեսաց իւրոց:11 Ահա թէ ինչ ազդարարեց Տէրը մինչեւ երկրի ծագերը. «Ասացէ՛ք Սիոնի դստերը. ահաւասիկ գալիս է քո Փրկիչը, եւ իր վարձն իր հետ է, գործը՝ իր աչքի առաջ»: 11 Ահա Տէրը մինչեւ երկրի ծայրը յայտարարեց, ո Սիօնի աղջկանը ըսեն.«Ահա քու Փրկիչդ կու գայ, Ահա անոր վարձքը իրեն հետ է Ու գործերու հատուցումը իր առջեւն է»։ 62:11: Զի ա՛ւասիկ Տէր լսելի՛ արար մինչեւ ՚ի ծագս երկրի։ Ասացէ՛ք դստեր Սիովնի. Ահաւասիկ Փրկիչ քո հասեալ գայ՝ եւ ունի զվարձս իւր ընդ իւր. եւ գործք իւր առաջի երեսաց իւրոց[10292]։ [10292] Բազումք. Եւ գործ իւր առաջի։ 11 Ահա թէ ինչ ազդարարեց Տէրը մինչեւ երկրի ծագերը. «Ասացէ՛ք Սիոնի դստերը. ահաւասիկ գալիս է քո Փրկիչը, եւ իր վարձն իր հետ է, գործը՝ իր աչքի առաջ»: 11 Ահա Տէրը մինչեւ երկրի ծայրը յայտարարեց, ո Սիօնի աղջկանը ըսեն.«Ահա քու Փրկիչդ կու գայ, Ահա անոր վարձքը իրեն հետ է Ու գործերու հատուցումը իր առջեւն է»։ zohrab-1805▾ eastern-1994▾ western am▾ |
62:1162:11 Вот, Господь объявляет до конца земли: скажите дщери Сиона: грядет Спаситель твой; награда Его с Ним и воздаяние Его пред Ним. 62:11 ἰδοὺ ιδου see!; here I am γὰρ γαρ for κύριος κυριος lord; master ἐποίησεν ποιεω do; make ἀκουστὸν ακουστος till; until ἐσχάτου εσχατος last; farthest part τῆς ο the γῆς γη earth; land εἴπατε επω say; speak τῇ ο the θυγατρὶ θυγατηρ daughter Σιων σιων Siōn; Sion ἰδού ιδου see!; here I am σοι σοι you ὁ ο the σωτὴρ σωτηρ savior παραγίνεται παραγινομαι happen by; come by / to / along ἔχων εχω have; hold τὸν ο the ἑαυτοῦ εαυτου of himself; his own μισθὸν μισθος wages καὶ και and; even τὸ ο the ἔργον εργον work πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him 62:11 הִנֵּ֣ה hinnˈē הִנֵּה behold יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הִשְׁמִ֨יעַ֙ hišmˈîₐʕ שׁמע hear אֶל־ ʔel- אֶל to קְצֵ֣ה qᵊṣˈē קָצֶה end הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אִמְרוּ֙ ʔimrˌû אמר say לְ lᵊ לְ to בַת־ vaṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion הִנֵּ֥ה hinnˌē הִנֵּה behold יִשְׁעֵ֖ךְ yišʕˌēḵ יֵשַׁע help בָּ֑א bˈā בוא come הִנֵּ֤ה hinnˈē הִנֵּה behold שְׂכָרֹו֙ śᵊḵārˌô שָׂכָר hire אִתֹּ֔ו ʔittˈô אֵת together with וּ û וְ and פְעֻלָּתֹ֖ו fᵊʕullāṯˌô פְּעֻלָּה work לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face 62:11. ecce Dominus auditum fecit in extremis terrae dicite filiae Sion ecce salvator tuus venit ecce merces eius cum eo et opus eius coram illoBehold the Lord hath made it to be heard in the ends of the earth, tell the daughter of Sion: Behold thy Saviour cometh: behold his reward is with him, and his work before him. 62:11. Behold, the Lord has caused it to be heard to the ends of the earth. Tell the daughter of Zion: “Behold, your Saviour approaches! Behold, his reward is with him, and his work before him.” 62:11. Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward [is] with him, and his work before him. 11. Behold, the LORD hath proclaimed unto the end of the earth, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his recompence before him.
62:11 Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward [is] with him, and his work before him: 62:11 Вот, Господь объявляет до конца земли: скажите дщери Сиона: грядет Спаситель твой; награда Его с Ним и воздаяние Его пред Ним. 62:11 ἰδοὺ ιδου see!; here I am γὰρ γαρ for κύριος κυριος lord; master ἐποίησεν ποιεω do; make ἀκουστὸν ακουστος till; until ἐσχάτου εσχατος last; farthest part τῆς ο the γῆς γη earth; land εἴπατε επω say; speak τῇ ο the θυγατρὶ θυγατηρ daughter Σιων σιων Siōn; Sion ἰδού ιδου see!; here I am σοι σοι you ὁ ο the σωτὴρ σωτηρ savior παραγίνεται παραγινομαι happen by; come by / to / along ἔχων εχω have; hold τὸν ο the ἑαυτοῦ εαυτου of himself; his own μισθὸν μισθος wages καὶ και and; even τὸ ο the ἔργον εργον work πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him 62:11 הִנֵּ֣ה hinnˈē הִנֵּה behold יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הִשְׁמִ֨יעַ֙ hišmˈîₐʕ שׁמע hear אֶל־ ʔel- אֶל to קְצֵ֣ה qᵊṣˈē קָצֶה end הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אִמְרוּ֙ ʔimrˌû אמר say לְ lᵊ לְ to בַת־ vaṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion הִנֵּ֥ה hinnˌē הִנֵּה behold יִשְׁעֵ֖ךְ yišʕˌēḵ יֵשַׁע help בָּ֑א bˈā בוא come הִנֵּ֤ה hinnˈē הִנֵּה behold שְׂכָרֹו֙ śᵊḵārˌô שָׂכָר hire אִתֹּ֔ו ʔittˈô אֵת together with וּ û וְ and פְעֻלָּתֹ֖ו fᵊʕullāṯˌô פְּעֻלָּה work לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face 62:11. ecce Dominus auditum fecit in extremis terrae dicite filiae Sion ecce salvator tuus venit ecce merces eius cum eo et opus eius coram illo Behold the Lord hath made it to be heard in the ends of the earth, tell the daughter of Sion: Behold thy Saviour cometh: behold his reward is with him, and his work before him. 62:11. Behold, the Lord has caused it to be heard to the ends of the earth. Tell the daughter of Zion: “Behold, your Saviour approaches! Behold, his reward is with him, and his work before him.” 62:11. Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward [is] with him, and his work before him. 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 - 1903-191411: Заключительная речь Самого Господа.Скажите дщери Сиона..., т. е. новозаветной церкви, которую в этом образе нарочито воспел псалмопевец (Пс 44:11-18). Грядет Спаситель твой... Пророк Захария приурочил это предсказание к своему специальному пророчеству о входе Господнем в Иерусалим (Зах 9:9; ср. Ис 40:10; Мф 21:5; Ин 12:15). Награда Его с Ним и воздаяние Его - пред Ним. Слова эти представляют почти буквальное повторение 10: ст. 40: главы, где они и прокомментированы. Adam Clarke: Commentary on the Bible - 183162:11: Unto the end of the world - אל קצה הארץ el ketseh haarets - Instead of אל el, to, עד ad, Unto, is the reading of two of Kennicott's MSS.; and one of mine has מקצה mikketseh, "From the end of the earth."Behold, thy salvation cometh "Lo, thy Savior cometh" - So all the ancient Versions render the word ישעך yishech. Behold, his reward - See note on Isa 40:10, Isa 40:11. This reward he carries as it were in his hand. His work is before him - he perfectly knows what is to be done; and is perfectly able to do it. He will do what God should do, and what man cannot do; and men should be workers with him. Let no man fear that the promise shall not be fulfilled on account of its difficulty, its greatness, the hinderances in the way, or the unworthiness of the person to whom it is made. It is God's work; he is able to do it, and as willing as he is able. Albert Barnes: Notes on the Bible - 183462:11: Behold the Lord hath proclaimed - Proclamation is made to all nations that Yahweh is about to come and rescue his people.Say ye to the daughter of Zion - To Jerusalem (see the notes at Isa 1:8). Thy salvation cometh - Lowth renders this, 'Lo!, thy Saviour cometh.' So the Vulgate, the Septuagint, the Chaldee, and the Syriac. The Hebrew word properly means salvation, but the reference is to God as the Deliverer or Saviour. The immediate allusion is probably to the return from Babylon, but the remote and more important reference is to the coming of the Redeemer (see the notes at Isa 40:1-10). Behold, his reward is with him - See these words explained in the notes at Isa 40:10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188062:11: the Lord: Psa 98:1-3; Mar 16:15; Rom 10:11-18Say: Isa 40:9; Zac 9:9; Mat 21:5; Joh 12:15 his reward: Isa 40:10, Isa 49:4; Rev 22:12 work: or, recompence Geneva 159962:11 Behold, the LORD hath proclaimed to the end of the world, (m) Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward [is] with him, and (n) his work before him.(m) You prophets and ministers show the people of this their deliverance: which was chiefly meant of our salvation by Christ, (Zech 9:9; Mt 21:5). (n) He will have all power to bring his purpose to pass, as in (Is 40:10). John Gill62:11 Behold, the Lord hath proclaimed unto the end of the world,.... This is not to be interpreted of the proclamation by Cyrus, giving liberty to the people of the Jews to return to their own land, for that did not reach to the end of the world; but of the proclamation of the Gospel, which, as when first published, the sound of it went into all the earth, and the words of it to the ends of the world, Rom 10:18. So it will be in the latter day, when it shall be preached to all nations, from one end of the world to the other, Rev_ 14:6,Say ye to the daughter of Zion, behold, thy salvation cometh; or "thy Saviour" (l), or "thy Redeemer", as the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions; and which is to be understood not of his first coming, or of his incarnation, though that is sometimes foretold in much such language, Zech 9:9 and the same things are said of him with respect to that, as follows: "behold, his reward is with him, and his work before him"; See Gill on Is 40:10, but of his spiritual coming, of which notice is given to the church, the congregation of Zion, as the Targum renders it: who will come in a spiritual manner, and do a great work in the world; destroy antichrist; convert Jews and Gentiles; take to himself his great power and reign; and give a reward to his servants the prophets, his saints, and them that fear his name, Th2 2:8. The Targum is, "behold, a reward to them that do his word is with him, and all their works are manifest before him.'' The word behold is three times used in this verse, to raise attention to what is said, and as pointing out something wonderful, and to express the certainty of it. (l) "tuus Salvator", V. L. Munster, Tigurine version. John Wesley62:11 Zion - To Jerusalem, or the church. Thy salvation - Thy saviour. Reward - The reward due to the work.Robert Jamieson, A. R. Fausset and David Brown62:11 salvation--embodied in the Saviour (see Zech 9:9).his work--rather, recompense (Is 40:10). |
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62:1262:12: Եւ կոչեսցէ զնա Ժողովուրդ սուրբ՝ փրկեա՛լ ՚ի Տեառնէ. եւ դու կոչեսցիս Խնդրեալ քաղաք՝ եւ Ոչ լքեալ։ Եւ կոչեսցէ զնա Ժողովուրդ սուրբ` փրկեալ ի Տեառնէ, եւ դու կոչեսցիս Խնդրեալ քաղաք եւ Ոչ լքեալ:12 Տիրոջ ձեռքով փրկուած Սուրբ ժողովուրդ է կոչելու նրան, իսկ դու կոչուելու ես Փնտռուած քաղաք եւ ոչ թէ Լքուած»: 12 Անոնք Սուրբ ժողովուրդ, Տէրոջը փրկածները, պիտի կոչուին Ու դուն Փնտռուած ու Չլքուած քաղաք պիտի կոչուիս։ 62:12: Եւ կոչեսցէ զնա Ժողովուրդ սուրբ՝ փրկեա՛լ ՚ի Տեառնէ. եւ դու կոչեսցիս Խնդրեալ քաղաք՝ եւ Ոչ լքեալ։ 12 Տիրոջ ձեռքով փրկուած Սուրբ ժողովուրդ է կոչելու նրան, իսկ դու կոչուելու ես Փնտռուած քաղաք եւ ոչ թէ Լքուած»: 12 Անոնք Սուրբ ժողովուրդ, Տէրոջը փրկածները, պիտի կոչուին Ու դուն Փնտռուած ու Չլքուած քաղաք պիտի կոչուիս։ zohrab-1805▾ eastern-1994▾ western am▾ |
62:1262:12 И назовут их народом святым, искупленным от Господа, а тебя назовут взысканным городом, неоставленным. 62:12 καὶ και and; even καλέσει καλεω call; invite αὐτὸν αυτος he; him λαὸν λαος populace; population ἅγιον αγιος holy λελυτρωμένον λυτροω ransom ὑπὸ υπο under; by κυρίου κυριος lord; master σὺ συ you δὲ δε though; while κληθήσῃ καλεω call; invite ἐπιζητουμένη επιζητεω strive for; search for πόλις πολις city καὶ και and; even οὐκ ου not ἐγκαταλελειμμένη εγκαταλειπω abandon; leave behind 62:12 וְ wᵊ וְ and קָרְא֥וּ qārᵊʔˌû קרא call לָהֶ֛ם lāhˈem לְ to עַם־ ʕam- עַם people הַ ha הַ the קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness גְּאוּלֵ֣י gᵊʔûlˈê גאל redeem יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לָךְ֙ lāḵ לְ to יִקָּרֵ֣א yiqqārˈē קרא call דְרוּשָׁ֔ה ḏᵊrûšˈā דרשׁ inquire עִ֖יר ʕˌîr עִיר town לֹ֥א lˌō לֹא not נֶעֱזָֽבָה׃ ס neʕᵉzˈāvā . s עזב leave 62:12. et vocabunt eos Populus sanctus Redempti a Domino tu autem vocaberis Quaesita civitas et non DerelictaAnd they shall call them, The holy people, the redeemed of the Lord. But thou shalt be called: A city sought after, and not forsaken. 62:12. And they will call them: The holy people, the redeemed of the Lord. Then you will be called: A city sought, and not forsaken. 62:12. And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken. 12. And they shall call them The holy people, The redeemed of the LORD: and thou shalt be called Sought out, A city not forsaken. 62:12 And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken: 62:12 И назовут их народом святым, искупленным от Господа, а тебя назовут взысканным городом, неоставленным. 62:12 καὶ και and; even καλέσει καλεω call; invite αὐτὸν αυτος he; him λαὸν λαος populace; population ἅγιον αγιος holy λελυτρωμένον λυτροω ransom ὑπὸ υπο under; by κυρίου κυριος lord; master σὺ συ you δὲ δε though; while κληθήσῃ καλεω call; invite ἐπιζητουμένη επιζητεω strive for; search for πόλις πολις city καὶ και and; even οὐκ ου not ἐγκαταλελειμμένη εγκαταλειπω abandon; leave behind 62:12 וְ wᵊ וְ and קָרְא֥וּ qārᵊʔˌû קרא call לָהֶ֛ם lāhˈem לְ to עַם־ ʕam- עַם people הַ ha הַ the קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness גְּאוּלֵ֣י gᵊʔûlˈê גאל redeem יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לָךְ֙ lāḵ לְ to יִקָּרֵ֣א yiqqārˈē קרא call דְרוּשָׁ֔ה ḏᵊrûšˈā דרשׁ inquire עִ֖יר ʕˌîr עִיר town לֹ֥א lˌō לֹא not נֶעֱזָֽבָה׃ ס neʕᵉzˈāvā . s עזב leave 62:12. et vocabunt eos Populus sanctus Redempti a Domino tu autem vocaberis Quaesita civitas et non Derelicta And they shall call them, The holy people, the redeemed of the Lord. But thou shalt be called: A city sought after, and not forsaken. 62:12. And they will call them: The holy people, the redeemed of the Lord. Then you will be called: A city sought, and not forsaken. 62:12. And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412: Представляет собой общее заключение данной главы и повторение основной ее мысли, раскрытой в первом отделе 2-5: ст.Adam Clarke: Commentary on the Bible - 183162:12: They shall call them - These characteristics seem to be put in their inverted order. -1. God will not forsake them. 2. They shall be sought out. 3. They shall be redeemed. And, 4. Be in consequence a holy people. 1. When God calls, it is a proof that he has not forsaken. 2. When he seeks, it is a proof he is waiting to be gracious. 3. When the atonement is exhibited, all things are then ready. 4. And when that is received, holiness of heart and life is then to be kept continually in view, as this is the genuine work of God's Spirit; and without holiness none shall see the Lord. Albert Barnes: Notes on the Bible - 183462:12: And they shall call them - It shall be the honorable and just name by which they shall be known, that they are a holy people, and that they are the redeemed of Yahweh. No name is so honorable as that; no one conveys so much that is elevated and ennobling as to say of one, 'he is one whom Yahweh has redeemed from sin and death and hell by atoning blood.' He who has a just sense of the import of this name, will desire no Other record to be made of his life - no other inscription on his tomb - than that he is one who has been redeemed by Yahweh.And thou shalt be called - (See the notes at Isa 62:2). Sought out - The city much sought after, or much desired - to wit, by converts who shall come from afar; by foreigners who shall come to do thee honor (see Isa 2:3; Isa 40:5-6, Isa 40:10-11; Isa 49:18-22). Or it may mean that Jerusalem would be a city sought out and desired by Yahweh; that is, no more forsaken by him. So Gesenius understands it. A city not forsaken - No longer given up to the invasions of a foreign enemy, and abandoned to long desolation. The idea is, that the church and people of God would be the object of his kind protecting care henceforward, and would enjoy his continued smiles. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188062:12: The holy: Isa 60:21; Deu 7:6, Deu 26:19, Deu 28:9; Pe1 2:9The redeemed: Isa 35:9; Psa 107:2; Pe1 1:18, Pe1 1:19; Rev 5:9 Sought out: Isa 65:1; Eze 34:11-16; Mat 18:11-13; Luk 15:4, Luk 15:5, Luk 19:10; Joh 4:23, Joh 10:16 not: Isa 62:4; Mat 16:18, Mat 28:20; Heb 13:5 Geneva 159962:12 And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A (o) city not forsaken.(o) That is, one over whom God has had a singular care to recover her when she was lost. John Gill62:12 And they shall call them the holy people,.... For whom the way is prepared, to whom the standard is lifted up, and the proclamation made, and who upon it are gathered in to Christ the Saviour, and to the church: these shall be called, by men that know them, have a spirit of discerning, and are capable of judging, "the holy people"; a people separated and set apart for God, for his service and glory; chosen to be a special people, above all the people of the earth; chosen through sanctification of the Spirit, and to holiness here and hereafter, and so sanctified by God the Father, as in Jude 1:1, and in consequence of it are made holy by the Spirit of God, in the effectual calling; they are not holy by nature, nor by their own power, but by the grace of God, who calls them with a holy calling, and to holiness, and implants principles of grace and holiness in them, so that they are truly and really so. This character respects the church and its members in the latter day, when everyone that remains in Jerusalem, and every pot and vessel there, shall be holiness to the Lord; yea, that shall be upon the bells of the horses, Is 4:3,the redeemed of the Lord; which character includes the blessing of redemption, from whence the denomination is, which is a blessing of a spiritual nature; the redemption of the soul from sin, Satan, the law, its curse, and condemnation, and from all enemies; a blessing early in the heart of God; contrived by his infinite wisdom; secured in the covenant of grace; wrought out by Christ; is a plenteous one, containing various blessings of grace in it, and, in its effects and consequences, of an eternal duration: this character is also expressive of Christ, as the author of the above blessing: these are not redeemed by themselves, nor by their friends, nor by men, nor by angels, but by the Lord; who, as man, is the near kinsman of his people, and has the right to redeem; as God, he is mighty and able to redeem them; and who by his precious blood has obtained redemption for them; so that he has a property in them, which is asserted in this character; they are not their own, nor any other's but his, a peculiar people, redeemed from among men, the special favourites of heaven; and who, in consequence of it, are called, and kept, and saved with an everlasting salvation: and thou shalt be called, Sought out; thou, daughter of Zion; or the church of God, consisting of elect, redeemed, and called ones; such as are sought out of the ruins of the fall, among the men of the world, and dust of the earth; found in a very miserable condition, usually by means of the Gospel, and by Christ, who knows them well, where are, and what the time of finding them, and can by name, and does; all which is the fruit and effect of his love unto them; though this character may chiefly respect the notice that will be taken of the church in the latter day; whereas she has been Zion, whom no man seeks after, Jer 30:17, now she shall be sought and flocked unto by all nations, and by great personages, even by the kings and princes of the earth, Is 2:2. A city not forsaken; the city of the living God, of which saints are fellow citizens, consisting of many persons, in good and flourishing circumstances, and which shall not be forsaken of men, as it has been, Is 60:15, but shall be filled with converts, both Jews and Gentiles; nor forsaken of God, but shall enjoy his gracious presence, and sensible communion with him in his ordinances; nor shall any of its true members be forsaken, or the work of grace in them; they shall none of them perish, but have everlasting life; so that here is a cluster of glorious doctrines, in their order and connection one with another: election in the first character; redemption in the second; effectual calling in the third; and final perseverance in the last. Robert Jamieson, A. R. Fausset and David Brown62:12 Sought out--Sought after and highly prized by Jehovah; answering to "not forsaken" in the parallel clause; no longer abandoned, but loved; image from a wife (Is 62:4; Jer 30:14).Messiah, approaching Jerusalem after having avenged His people on His and their enemies, is represented under imagery taken from the destruction of "Edom," the type of the last and most bitter foes of God and His people (see Is 34:5, &c.). |
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