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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Возвышение горы Господней. 4-5. Перемена в мире языческом. 6-8. Пороки современного пророку иудейства. 9-16. Суд Божий над иудеями. 17-22. Истребление идолов и идолопоклонников.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
With this chapter begins a new sermon, which is continued in the two following chapters. The subject of this discourse is Judah and Jerusalem, ver. 1. In this chapter the prophet speaks, I. Of the glory of the Christians, Jerusalem, the gospel-church in the latter days, in the accession of many to it (ver. 2, 3), and the great peace it should introduce into the world (ver. 4), whence he infers the duty of the house of Jacob, ver. 5. II. Of the shame of the Jews, Jerusalem, as it then was, and as it would be after its rejection of the gospel and being rejected of God. 1. Their sin was their shame, ver. 6-9. 2. God by his judgments would humble them and put them to shame, ver. 10-17. 3. They should themselves be ashamed of their confidence in their idols and in an arm of flesh, ver. 18-22. And now which of these Jerusalems will we be the inhabitants of--that which is full of the knowledge of God, which will be our everlasting honour, or that which is full of horses and chariots, and silver and gold, and such idols, which will in the end be our shame?
Adam Clarke: Commentary on the Bible - 1831
Prophecy concerning the kingdom of the Messiah, and the conversion of the Gentile world, Isa 2:1-5. Great wickedness and idolatry of the unbelieving Jews, Isa 2:6-9. Terrible consternation that will seize the wicked, who shall in vain seek for rocks and mountains to hide them from the face of God in the day of his judgments, Isa 2:10-17. Total destruction of idolatry in consequence of the establishment of Messiah's kingdom, Isa 2:18-21. An exhortation to put no confidence in man, Isa 2:22.
The prophecy contained in the second, third, and fourth chapters, makes one continued discourse. The first five verses of chap. 2 foretell the kingdom of Messiah, the conversion of the Gentiles, and their admission into it. From the sixth verse to the end of the second chapter is foretold the punishment of the unbelieving Jews for their idolatrous practices, their confidence in their own strength, and distrust of God's protection; and moreover the destruction of idolatry, in consequence of the establishment of Messiah's kingdom. The whole of the third chapter, with the first verse of the fourth, is a prophecy of the calamities of the Babylonian invasion and captivity; with a particular amplification of the distress of the proud and luxurious daughters of Sion; Isa 4:2-6 promises to the remnant, which shall have escaped this severe purgation, a future restoration to the favor and protection of God.
This prophecy was probably delivered in the time of Jotham, or perhaps in that of Uzziah, as Isaiah is said to have prophesied in his reign; to which time not any of his prophecies is so applicable as that of these chapters. The seventh verse of the second, and the latter part of the third chapter, plainly point out times in which riches abounded, and luxury and delicacy prevailed. Plenty of silver and gold could only arise from their commerce; particularly from that part of it which was carried on by the Red Sea. This circumstance seems to confine the prophecy within the limits above mentioned, while the port of Elath was in their hands; it was lost under Ahaz, and never recovered.
Albert Barnes: Notes on the Bible - 1834
2:0: Analysis of Isaiah 2, Isaiah 3, and Isaiah 4
The prophecy in this and the two following chapters, constitutes one continued discourse. At what time it was delivered is not known, and cannot be ascertained by the prophecy itself. Dr. Lowth supposes it was in the time of Jotham, or Uzziah, and this opinion is probably correct, for it is to be presumed that in collecting the prophecies, those would be placed first which were first delivered. Besides, the prophecy relates to a time of prosperity, when the fruits of commerce abounded, and did much to corrupt the people (see Isa 2:7, Isa 2:16, Isa 2:20; Isa 3:18-23), and this accords best with the time of Uzziah, or the time of Jotham. Some have referred it to the return from Babylon, others to the times of the Messiah. The description in Isa 2:2-4, and Isa 4:5-6, cannot easily be referred to any other times than those of the Messiah.
The main scope of the prophecy is, to denounce the crimes which pRev_ailed in the time when it was delivered; to threaten certain punishment for these crimes; and to assure the nation that there would be happier times when those crimes should have received their appropriate punishment, and when the nation should be reformed. The prophecy has relation solely to the kingdom of Judah, Isa 2:1. The prophet opens the prophecy Isa 2:2 by a brief but striking statement of the happy period when the Messiah should come, and the happy influence of his advent, Isa 2:2-4. It would seem, in looking at the entire prophecy, as if he had been contemplating the sins of the nation which then abounded, until his heart was sickened, and he involuntarily cast his mind forward to brighter and happier days when these things should cease, and the Messiah should reign in his glory. See Introduction, Section 7. The future times of the Messiah he exhibits, by showing Isa 2:2 that the benefits of the true religion would be extended to all people, and would be so conspicuous as to attract their attention, as if the temple, the place of the worship of the true God, should be made conspicuous in the sight of all nations. It would excite a deep interest, and a spirit of earnest inquiry everywhere Isa 2:3, and the effect of his reign would be to put an end to wars, and to introduce ultimately universal peace Isa 2:4. In view of that, the prophet Isa 2:5 exhorts all the people to turn from their sins, and to walk in the light of Jehovah. This leads him to a statement of the crimes which he would seem to have been contemplating, and the punishment which must follow from their pRev_alence. The statement of the crimes and their punishment is somewhat intermingled, but they may be exhibited so as to be contemplated separately and distinctly.
Crimes
Forsaking Jehovah;
Patronage of soothsayers;
Alliance with strangers Isa 2:6;
Accumulation of treasures;
Preparation of war-chariots Isa 2:7;
Universal and debasing idolatry Isa 2:8-9.
Punishments
God would so judge them as to produce universal consternation Isa 2:10.
He would humble their pride, and bring them low Isa 2:11-12.
He would smite and destroy all their wealth, and the sources of national corruption and depravity Isa 2:13-17.
He would entirely destroy the idols Isa 2:13.
He would produce universal terror and alarm Isa 2:19-21.
In view of these heavy judgments, the prophet calls on the people Isa 2:22 to cease to trust in men, since all were mortal, and unworthy of their confidence.
In isa 3, the description of the punishment of the nation is continued Isa 3:1-15, intermingled with the account of their sins.
There would be calamity, the removal of the means of support, and the removal of the men in whom the nation had reposed confidence Isa 3:1-4.
There would be oppression, and a violation of, and disregard of all the proper laws of social life Isa 3:5.
There would be a state of anarchy and calamity, so that no one would be willing to be a leader, or undertake to remove the difficulties of the nation, or hold an office of trust Isa 3:6-7.
Jerusalem would be ruined Isa 3:8.
The cause of this was pride and hypocrisy Isa 3:8-9.
The prophet states the principles of the divine administration - that it should be well with the righteous, but ill with the wicked Isa 3:12-15.
The rulers of the nation were corrupt and oppressive Isa 3:12-15.
The chapter closes Isa 3:16-26 with a graphic description of the gaiety, pride, and folly of the female part of the Jewish community, and with the assurance that they would be involved in the calamities which were coming upon the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 2:1, Isaiah prophesies the coming of Christ's kingdom; Isa 2:6, Wickedness is the cause of God's forsaking; Isa 2:10, He exhorts to fear, because of the powerful effects of God's majesty.
John Gill
INTRODUCTION TO ISAIAH 2
This chapter contains a vision or prophecy of the enlargement of Christ's kingdom and interest, and of the glory of his church in the latter day, by the calling of the Gentiles, and the numerous conversions of them to it, and of the abolition of idolatry, and the destruction of the antichristian party. The inscription to it is in Is 2:1 the prophecy itself follows; the date of it is the last days; the subject matter of it, the kingdom, interest, and church of Christ, signified by the mountain of the Lord's house; its glorious estate is expressed by its establishment on the mountains; by its exaltation above the hills; and by the great numbers that should flock to it, and should encourage one another to go up to it, in order to learn the ways of God, and walk in them; the means of which is the Gospel preached, that should go out of Jerusalem; the effect of that is peace among the nations: hence the house of Jacob is exhorted to walk in the light held forth by it, Is 2:2 and then the reasons are given of God's rejecting and forsaking some that bear the Christian name, called the house of Jacob; namely, their Heathenish superstition, idolatry, covetousness, and confidence in their riches; who are sarcastically called upon to hide themselves in the rocks for fear of the Lord, Is 2:6 when the judgments of God are denounced on the proud and lofty, comparable to cedars, oaks, mountains, hills, high towers, fenced walls, and ships of the ocean, at which time, Christ, and he alone, will be exalted, and idolatry utterly abolished; the consequence of which will be the utmost dread and terror to all idolaters, Is 2:11 and the chapter is concluded with an exhortation to such to cease from the man of sin, and have him in no account, Is 2:22.
2:12:1: Բանն որ եղեւ առ Եսայի որդի Ամովսայ՝ ՚ի վերայ Հրէաստանի եւ ՚ի վերայ Երուսաղեմի։
1 Ամոսի որդի Եսայուն ուղղուած խօսքը Հրէաստանի եւ Երուսաղէմի մասին
2 Յուդայի եւ Երուսաղէմի նկատմամբ տրուած պատգամը, որ Աստուած իմացուց Ամովսի որդիին Եսայիին.
Բանն որ եղեւ առ Եսայի որդի Ամովսայ ի վերայ Հրէաստանի եւ ի վերայ Երուսաղեմի:

2:1: Բանն որ եղեւ առ Եսայի որդի Ամովսայ՝ ՚ի վերայ Հրէաստանի եւ ՚ի վերայ Երուսաղեմի։
1 Ամոսի որդի Եսայուն ուղղուած խօսքը Հրէաստանի եւ Երուսաղէմի մասին
2 Յուդայի եւ Երուսաղէմի նկատմամբ տրուած պատգամը, որ Աստուած իմացուց Ամովսի որդիին Եսայիին.
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2:12:1 Слово, которое было в видении к Исаии, сыну Амосову, о Иудее и Иерусалиме.
2:1 ὁ ο the λόγος λογος word; log ὁ ο the γενόμενος γινομαι happen; become παρὰ παρα from; by κυρίου κυριος lord; master πρὸς προς to; toward Ησαιαν ησαιας Hēsaΐas; Iseas υἱὸν υιος son Αμως αμως Amōs; Amos περὶ περι about; around τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea καὶ και and; even περὶ περι about; around Ιερουσαλημ ιερουσαλημ Jerusalem
2:1 הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָזָ֔ה ḥāzˈā חזה see יְשַֽׁעְיָ֖הוּ yᵊšˈaʕyˌāhû יְשַׁעְיָהוּ Isaiah בֶּן־ ben- בֵּן son אָמֹ֑וץ ʔāmˈôṣ אָמֹוץ Amoz עַל־ ʕal- עַל upon יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וִ wi וְ and ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
2:1. verbum quod vidit Isaias filius Amos super Iudam et HierusalemThe word that Isaias the son of Amos saw, concerning Juda and Jerusalem.
1. The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.
2:1. The word that Isaiah, the son of Amoz, saw concerning Judah and Jerusalem.
2:1. The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.
[42] The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem:

2:1 Слово, которое было в видении к Исаии, сыну Амосову, о Иудее и Иерусалиме.
2:1
ο the
λόγος λογος word; log
ο the
γενόμενος γινομαι happen; become
παρὰ παρα from; by
κυρίου κυριος lord; master
πρὸς προς to; toward
Ησαιαν ησαιας Hēsaΐas; Iseas
υἱὸν υιος son
Αμως αμως Amōs; Amos
περὶ περι about; around
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
καὶ και and; even
περὶ περι about; around
Ιερουσαλημ ιερουσαλημ Jerusalem
2:1
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָזָ֔ה ḥāzˈā חזה see
יְשַֽׁעְיָ֖הוּ yᵊšˈaʕyˌāhû יְשַׁעְיָהוּ Isaiah
בֶּן־ ben- בֵּן son
אָמֹ֑וץ ʔāmˈôṣ אָמֹוץ Amoz
עַל־ ʕal- עַל upon
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
וִ wi וְ and
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
2:1. verbum quod vidit Isaias filius Amos super Iudam et Hierusalem
The word that Isaias the son of Amos saw, concerning Juda and Jerusalem.
2:1. The word that Isaiah, the son of Amoz, saw concerning Judah and Jerusalem.
2:1. The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В последние дни для Иерусалима наступят счастливые времена. Сионская гора, местопребывание истинного Бога, возвысятся над всем миром и все народы будут совершать сюда путешествия, чтобы найти здесь указания, как жить. Первым последствием распространения истинного учения по всему миру будет прекращение войн и даже оружие военное будет переделано в полезные для сельского хозяйства инструменты.

Эта речь, продолжающаяся до 3-й главы, была произнесена пророком Исаией, вероятно, в царствование Иоафама. Основаниями для такого предположении могут служить следующие обстоятельства, указываемые в этой речи:

а) Иудейское царство владеет большими богатствами (2:7), так что у иудеев нет недостатка ни в золоте, ни в серебре;

б) оно ведет большую морскую торговлю (2:16);

в) возводятся большие постройки (2:15);

г) имеется большое войско (2:7).

Все это могло иметь место только в царствование Иоафама (или в последние годы Озии), когда иудеям снова было возвращено почти то же благоденствие, каким они пользовались во дни Давида и Соломона (см. 2: Пар 26:1: и сл.). После Иоафама положение вещей в Иудейском государстве круто изменилось к худшему.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. 2 And it shall come to pass in the last days, that the mountain of the LORD's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. 3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. 4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more. 5 O house of Jacob, come ye, and let us walk in the light of the LORD.
The particular title of this sermon (v. 1) is the same with the general title of the book (ch. i. 1), only that what is there called the vision is here called the word which Isaiah saw (or the matter, or thing, which he saw), the truth of which he had as full an assurance of in his own mind as if he had seen it with his bodily eyes. Or this word was brought to him in a vision; something he saw when he received this message from God. John turned to see the voice that spoke with him. Rev. i. 12.
This sermon begins with the prophecy relating to the last days, the days of the Messiah, when his kingdom should be set up in the world, at the latter end of the Mosaic economy. In the last days of the earthly Jerusalem, just before the destruction of it, this heavenly Jerusalem should be erected, Heb. xii. 22; Gal. iv. 26. Note, Gospel times are the last days. For 1. They were long in coming, were a great while waited for by the Old-Testament saints, and came at last. 2. We are not to look for any dispensation of divine grace but what we have in the gospel, Gal. i. 8, 9. 3. We are to look for the second coming of Jesus Christ at the end of time, as the Old-Testament saints did for his first coming; this is the last time, 1 John ii. 18.
Now the prophet here foretels,
I. The setting up of the Christian church, and the planting of the Christian religion, in the world. Christianity shall then be the mountain of the Lord's house; where that is professed God will grant his presence, receive his people's homage, and grant instruction and blessing, as he did of old in the temple of Mount Zion. The gospel church, incorporated by Christ's charter, shall then be the rendezvous of all the spiritual seed of Abraham. Now it is here promised, I. That Christianity shall be openly preached and professed; it shall be prepared (so the margin reads it) in the top of the mountains, in the view and hearing of all. Hence Christ's disciples are compared to a city on a hill, which cannot be hid, Matt. v. 14. They had many eyes upon them. Christ himself spoke openly to the world, John xviii. 20. What the apostles did was not done in a corner, Acts xxvi. 26. It was the lighting of a beacon, the setting up of a standard. Its being every where spoken against supposes that it was every where spoken of. 2. That is shall be firmly fixed and rooted; it shall be established on the top of the everlasting mountains, built upon a rock, so that the gates of hell shall not prevail against it, unless they could pluck up mountains by the roots. He that dwells safely is said to dwell on high, ch. xxxiii. 16. The Lord has founded the gospel Zion. 3. That it shall not only overcome all opposition, but overtop all competition; it shall be exalted above the hills. This wisdom of God in a mystery shall outshine all the wisdom of this world, all its philosophy and all its politics. The spiritual worship which it shall introduce shall put down the idolatries of the heathen; and all other institutions in religion shall appear mean and despicable in comparison with this. See Ps. lxvi. 16. Why leap ye, ye high hills? This is the hill which God desires to dwell in.
II. The bringing of the Gentiles into it. 1. The nations shall be admitted into it, even the uncircumcised, who were forbidden to come into the courts of the temple at Jerusalem. The partition wall, which kept them out, kept them off, shall be taken down. 2. All nations shall flow into it; having liberty of access, they shall improve their liberty, and multitudes shall embrace the Christian faith. They shall flow into it, as streams of water, which denotes the abundance of converts that the gospel should make and their speed and cheerfulness in coming into the church. They shall not be forced into it, but shall naturally flow into it. Thy people shall be willing, all volunteers, Ps. cx. 3. To Christ shall the gathering of the people be, Gen. xlix. 10. See ch. lx. 4, 5.
III. The mutual assistance and encouragement which this confluence of converts shall give to one another. Their pious affections and resolutions shall be so intermixed that they shall come in in one full stream. As, when the Jews from all parts of the country went up thrice a year to worship at Jerusalem, they called on their friends in the road and excited them to go along with them, so shall many of the Gentiles court their relations, friends, and neighbours, to join with them in embracing the Christian religion (v. 3): "Come, and let us go up to the mountain of the Lord; though it be uphill and against the heart, yet it is the mountain of the Lord, who will assist the assent of our souls towards him." Note, Those that are entering into covenant and communion with God themselves should bring as many as they can along with them; it becomes Christians to provoke one another to good works, and to further the communion of saints by inviting one another into it: not, "Do you go up to the mountain of the Lord, and pray for us, and we will stay at home;" nor, "We will go, and do you do as you will;" but, "Come, and let us go, let us go in concert, that we may strengthen one another's hands and support one another's reputation:" not, "We will consider of it, and advise about it, and go hereafter;" but, Come, and let us go forthwith. See Ps. cxxii. 1. Many shall say this. Those that have had it said to them shall say it to others. The gospel church is here called, not only the mountain of the Lord, but the house of the God of Jacob; for in it God's covenant with Jacob and his praying seed is kept up and has its accomplishment; for to us now, as unto them, he never said, Seek you me in vain, ch. xlv. 19. Now see here, 1. What they promise themselves in going up to the mountain of the Lord; There he will teach us of his ways. Note, God's ways are to be learned in his church, in communion with his people, and in the use of instituted ordinances--the ways of duty which he requires us to walk in, the ways of grace in which he walks towards us. It is God that teaches his people, by his word and Spirit. It is worth while to take pains to go up to his holy mountain to be taught his ways, and those who are willing to take that pains shall never find it labour in vain. Then shall we know if we follow on to know the Lord. 2. What they promise for themselves and one another: "If he will teach us his ways, we will walk in his paths; is he will let us know our duty, we will by his grace make conscience of doing it." Those who attend God's word with this humble resolution shall not be sent away without their lesson.
IV. The means by which this shall be brought about: Out of Zion shall go forth the law, the New-Testament law, the law of Christ, as of old the law of Moses from Mount Sinai, even the word of the Lord from Jerusalem. The gospel is a law, a law of faith; it is the word of the Lord; it went forth from Zion, where the temple was built, and from Jerusalem. Christ himself began in Galilee, Matt. iv. 23; Luke xxiii. 5. But, when he commissioned his apostles to preach the gospel to all nations, he appointed them to begin in Jerusalem, Luke xxiv. 47. See Rom. xv. 19. Though most of them had their homes in Galilee, yet they must stay at Jerusalem, there to receive the promise of the Spirit, Acts i. 4. And in the temple on Mount Zion they preached the gospel, Acts v. 20. This honour was allowed to Jerusalem, even after Christ was crucified there, for the sake of what it had been. And it was by this gospel, which took rise from Jerusalem, that the gospel church was established on the top of the mountains. This was the rod of divine strength, that was sent forth out of Zion, Ps. cx. 2.
V. The erecting of the kingdom of the Redeemer in the world: He shall judge among the nations. He whose word goes forth out of Zion shall by that word not only subdue souls to himself, but rule in them, v. 4. He shall, in wisdom and justice, order and overrule the affairs of the world for the good of his church, and rebuke and restrain those that oppose his interest. By his Spirit working on men's consciences he shall judge, and rebuke shall try men and check them; his kingdom is spiritual, and not of this world.
VI. The great peace which should be the effect of the success of the gospel in the world (v. 4): They shall beat their swords into ploughshares; their instruments of war shall be converted into implements of husbandry; as, on the contrary, when war is proclaimed, ploughshares are beaten into swords, Joel iii. 10. Nations shall then not lift up sword against nation, as they now do, neither shall they learn war any more, for they shall have no more occasion for it. This does not make all war absolutely unlawful among Christians, nor is it a prophecy that in the days of the Messiah there shall be no wars. The Jews urge this against the Christians as an argument that Jesus is not the Messiah, because this promise is not fulfilled. But, 1. It was in part fulfilled in the peaceableness of the time in which Christ was born, when wars had in a great measure ceased, witness the taxing, Luke ii. 1. 2. The design and tendency of the gospel are to make peace and to slay all enmities. It has in it the most powerful obligations and inducements to peace; so that one might reasonably have expected it should have this effect, and it would have had it if it had not been for those lusts of men from which come wars and fightings. 3. Jew and Gentiles were reconciled and brought together by the gospel, and there were no more such wars between them as there had been; for they became one sheepfold under one shepherd. See Eph. ii. 15. 4. The gospel of Christ, as far as it prevails, disposes men to be peaceable, softens men's spirits, and sweetens them; and the love of Christ, shed abroad in the heart, constrains men to love one another. 5. The primitive Christians were famous for brotherly love; their very adversaries took notice of it. 6. We have reason to hope that this promise shall yet have a more full accomplishment in the latter times of the Christian church, when the Spirit shall be poured out more plentifully from on high. Then there shall be on earth peace. Who shall live when God doeth this? But do it he will in due time, for he is not a man that he should lie.
Lastly, Here is a practical inference drawn from all this (v. 5): O house of Jacob! come you, and let us walk in the light of the Lord. By the house of Jacob is meant either, 1. Israel according to the flesh. Let them be provoked by this to a holy emulation, Rom. xi. 14. "Seeing the Gentiles are thus ready and resolved for God, thus forward to go up to the house of the Lord, let us stir up ourselves to go too. Let is never be said that the sinners of the Gentiles were better friends to the holy mountain than the house of Jacob." Thus the zeal of some should provoke many. Or, 2. Spiritual Israel, all that are brought to the God of Jacob. Shall there be such great knowledge in gospel times (v. 3) and such great peace (v. 4), and shall we share in these privileges? Come then, and let us live accordingly. What ever others do, come, O come! let us walk in the light of the Lord. (1.) Let us walk circumspectly in the light of this knowledge. Will God teach us his ways? Will he show us his glory in the face of Christ? Let us then walk as children of the light and of the day, Eph. v. 8; 1 Thess. v. 8; Rom. xiii. 12. (2.) Let us walk comfortably in the light of this peace. Shall there be no more war? Let us then go on our way rejoicing, and let this joy terminate in God, and be our strength, Neh. viii. 10. Thus shall we walk in the beams of the Sun of righteousness.
Albert Barnes: Notes on the Bible - 1834
2:1: The word - This indicates that this is the commencement of a new prophecy. It has no immediate connection with the preceding. It was delivered doubtless at a different time, and with reference to a different class of events. In the pRev_ious chapter the term "vision" is used Isa 2:1, but the meaning is substantially the same. The term "word" דבר dâ bâ r, denotes a "command, a promise, a doctrine, an oracle, a Rev_elation, a message, a thing," etc. It means here, that Isaiah foresaw certain "future events" or "things" that would happen in regard to Judah and Jerusalem.
Judah ... - see the notes at Isa 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: saw: Isa 1:1, Isa 13:1; Amo 1:1; Mic 1:1, Mic 6:9; Hab 1:1
Carl Friedrich Keil and Franz Delitzsch
2:1
The limits of this address are very obvious. The end of Is 4:1-6 connects itself with the beginning of chapter 2, so as to form a circle. After various alternations of admonition, reproach, and threatening, the prophet reaches at last the object of the promise with which he started. Chapter 5, on the other hand, commences afresh with a parable. It forms an independent address, although it is included, along with the previous chapters, under the heading in Is 2:1 : "The word which Isaiah the son of Amoz saw over Judah and Jerusalem." Chapters 2-5 may have existed under this heading before the whole collection arose. It was then adopted in this form into the general collection, so as to mark the transition from the prologue to the body of the book. The prophet describes what he here says concerning Judah and Jerusalem as "the word which he saw." When men speak to one another, the words are not seen, but heard. But when God spoke to the prophet, it was in a supersensuous way, and the prophet saw it. The mind indeed has no more eyes than ears; but a mind qualified to perceive what is supersensuous is altogether eye.
The manner in which Isaiah commences this second address is altogether unparalleled. There is no other example of a prophecy beginning with והיה. And it is very easy to discover the reason why. The praet. consecutivum v'hâyâh derives the force of a future from the context alone; whereas the fut. consecutivum vay'hi (with which historical books and sections very generally commence) is shown to be an aorist by its simple form. Moreover, the Vav in the fut. consecut. has almost entirely lost its copulative character; in the praet. consec., on the other hand, it retains it with all the greater force. The prophet therefore commences with "and"; and it is from what follows, not from what goes before, that we learn that hayah is used in a future sense. But this is not the only strange thing. It is also an unparalleled occurrence, for a prophetic address, which runs as this does through all the different phases of the prophetic discourses generally (viz., exhortation, reproof, threatening, and promise), to commence with a promise. We are in a condition, however, to explain the cause of this remarkable phenomenon with certainty, and not merely to resort to conjecture. Is 2:2-4 do not contain Isaiah's own words, but the words of another prophet taken out of their connection. We find them again in Mic 4:1-4; and whether Isaiah took them from Micah, or whether both Isaiah and Micah took them from some common source, in either case they were not originally Isaiah's.
(Note: The historical statement in Jer 26:18, from which we learn that it was in the days of Hezekiah that Micah uttered the threat contained in Mic 3:12 (of which the promise sin Mic 4:1-4 and Is 2:2-4 are the direct antithesis), apparently precludes the idea that Isaiah borrowed from Micah, whilst the opposite is altogether inadmissible, for reasons assigned above. Ewald and Hitzig have therefore come to the conclusion, quite independently of each other, that both Micah and Isaiah repeated the words of a third and earlier prophet, most probably of Joel. And the passage in question has really very much in common with the book of Joel, viz., the idea of the melting down of ploughshares and pruning-hooks (Joel 3:10), the combination of râb (many) and âtsum (strong), of gephen (vine) and te'enah (fig-tree), as compared with Mic 4:4; also the attesting formula, "For Jehovah hath spoken it" (Chi Jehovah dibber: Joel 3:8), which is not found in Micah, whereas it is very common in Isaiah - a fact which makes the sign itself a very feeble one (cf., 3Kings 14:11, also Obad 1:18). Hitzig, indeed, maintains that it is only by restoring this passage that the prophetic writings of Joel receive their proper rounding off and an appropriate termination; but although swords and spears beaten into ploughshares and pruning-hooks form a good antithesis to ploughshares and pruning-hooks beaten into swords and spears (Joel 3:10), the coming of great and mighty nations to Mount Zion after the previous judgment of extermination would be too unprepared or much too abrupt a phenomenon. On the other hand, we cannot admit the force of the arguments adduced either by E. Meier (Joel, p. 195) or by Knobel and G. Baur (Amos, p. 29) against the authorship of Joel, which rest upon a misapprehension of the meaning of Joel's prophecies, which the former regards as too full of storm and battle, the latter as too exclusive and one-sided, for Joel to be the author of the passage in question. At the same time, we would call attention to the fact, that the promises in Micah form the obverse side to the previous threatenings of judgment, so that there is a presumption of their originality; also that the passage contains as many traces of Micah's style (see above at Is 1:3) as we could expect to find in these three verses; and, as we shall show at the conclusion of this cycle of predictions (chapters 1-6), that the historical fact mentioned in Jer 26:18 may be reconciled in the simplest possible manner with the assumption that Isaiah borrowed these words of promise from Micah. (See Caspari, Micha, p. 444ff.))
Nor was it even intended that they should appear to be his. Isaiah has not fused them into the general flow of his own prophecy, as the prophets usually do with the predictions of their predecessors. He does not reproduce them, but, as we may observe from the abrupt commencement, he quote them. It is true, this hardly seems to tally with the heading, which describes what follows as the word of Jehovah which Isaiah saw. But the discrepancy is only an apparent one. It was the spirit of prophecy, which called to Isaiah's remembrance a prophetic saying that had already been uttered, and made it the starting-point of the thoughts which followed in Isaiah's mind. The borrowed promise is not introduced for its own sake, but is simply a self-explaining introduction to the exhortations and threatenings which follow, and through which the prophet works his way to a conclusion of his own, that is closely intertwined with the borrowed commencement.
John Gill
2:1 The word that Isaiah the son of Amoz saw,.... That is, the vision which he saw, for a new one here begins, though agreeable to what goes before; or the prophecy of future things, which he had given to him in a visionary way. The Targum paraphrases it,
"the word of prophecy, which Isaiah, the son of Amoz, prophesied:''
or the thing, the "decree", as some choose to render it, the purpose of God concerning things to come, which was revealed to the prophet, and he here declares:
concerning Judah and Jerusalem; the church and people of God, and what should befall them and their enemies in the latter day: this inscription stands for this and the three following chapters.
John Wesley
2:1 The word - Or, the matter or thing, as this Hebrew word commonly signifies; the prophecy or vision.
Robert Jamieson, A. R. Fausset and David Brown
2:1 (Isa. 2:1-22)
The inscription.
The word--the revelation.
2:22:2: Զի եղիցի յաւուրս յետինս յայտնի՛ լեառն Տեառն. եւ տուն Աստուծոյ ՚ի վերայ գլխոց լերանց. եւ բարձրասցի ՚ի վերայ բլրոց. եւ եկեսցե՛ն ՚ի նա ամենայն հեթանոսք[9602]։ [9602] Օրինակ մի. Եւ եղիցի յաւուրս։
2 Վերջին օրերին պիտի յայտնուի Տիրոջ լեռը, Աստծու տունը՝ լեռների գագաթներին, պիտի բարձրանայ բլուրների վրայ, եւ բոլոր հեթանոսները պիտի շարժուեն դէպի նա:
2 «Վերջին օրերը Տէրոջը տանը լեռը Լեռներուն գլխուն վրայ պիտի հաստատուի, Բլուրներէն վեր պիտի բարձրանայ, Բոլոր հեթանոսները հեղեղի պէս պիտի դիմեն անոր։
Զի եղիցի յաւուրս յետինս [25]յայտնի լեառն Տեառն, եւ տուն Աստուծոյ`` ի վերայ գլխոց լերանց, եւ բարձրասցի ի վերայ բլրոց, եւ [26]եկեսցեն ի նա ամենայն հեթանոսք:

2:2: Զի եղիցի յաւուրս յետինս յայտնի՛ լեառն Տեառն. եւ տուն Աստուծոյ ՚ի վերայ գլխոց լերանց. եւ բարձրասցի ՚ի վերայ բլրոց. եւ եկեսցե՛ն ՚ի նա ամենայն հեթանոսք[9602]։
[9602] Օրինակ մի. Եւ եղիցի յաւուրս։
2 Վերջին օրերին պիտի յայտնուի Տիրոջ լեռը, Աստծու տունը՝ լեռների գագաթներին, պիտի բարձրանայ բլուրների վրայ, եւ բոլոր հեթանոսները պիտի շարժուեն դէպի նա:
2 «Վերջին օրերը Տէրոջը տանը լեռը Լեռներուն գլխուն վրայ պիտի հաստատուի, Բլուրներէն վեր պիտի բարձրանայ, Բոլոր հեթանոսները հեղեղի պէս պիտի դիմեն անոր։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 И будет в последние дни, гора дома Господня будет поставлена во главу гор и возвысится над холмами, и потекут к ней все народы.
2:2 ὅτι οτι since; that ἔσται ειμι be ἐν εν in ταῖς ο the ἐσχάταις εσχατος last; farthest part ἡμέραις ημερα day ἐμφανὲς εμφανης apparent; visible τὸ ο the ὄρος ορος mountain; mount κυρίου κυριος lord; master καὶ και and; even ὁ ο the οἶκος οικος home; household τοῦ ο the θεοῦ θεος God ἐπ᾿ επι in; on ἄκρων ακρον top; tip τῶν ο the ὀρέων ορος mountain; mount καὶ και and; even ὑψωθήσεται υψοω elevate; lift up ὑπεράνω υπερανω up / far above τῶν ο the βουνῶν βουνος mound καὶ και and; even ἥξουσιν ηκω here ἐπ᾿ επι in; on αὐτὸ αυτος he; him πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste
2:2 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be בְּ bᵊ בְּ in אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end הַ ha הַ the יָּמִ֗ים yyāmˈîm יֹום day נָכֹ֨ון nāḵˌôn כון be firm יִֽהְיֶ֜ה yˈihyˈeh היה be הַ֤ר hˈar הַר mountain בֵּית־ bêṯ- בַּיִת house יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head הֶ he הַ the הָרִ֔ים hārˈîm הַר mountain וְ wᵊ וְ and נִשָּׂ֖א niśśˌā נשׂא lift מִ mi מִן from גְּבָעֹ֑ות ggᵊvāʕˈôṯ גִּבְעָה hill וְ wᵊ וְ and נָהֲר֥וּ nāhᵃrˌû נהר stream אֵלָ֖יו ʔēlˌāʸw אֶל to כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people
2:2. et erit in novissimis diebus praeparatus mons domus Domini in vertice montium et elevabitur super colles et fluent ad eum omnes gentesAnd in the last days the mountain of the house of the Lord shall be prepared on the top of mountains, and it shall be exalted above the hills, and all nations shall flow unto it.
2. And it shall come to pass in the latter days, that the mountain of the LORD’S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.
2:2. And in the last days, the mountain of the house of the Lord will be prepared at the summit of the mountains, and it will be exalted above the hills, and all the nations shall flow to it.
2:2. And it shall come to pass in the last days, [that] the mountain of the LORD’S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.
And it shall come to pass in the last days, [that] the mountain of the LORD' S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it:

2:2 И будет в последние дни, гора дома Господня будет поставлена во главу гор и возвысится над холмами, и потекут к ней все народы.
2:2
ὅτι οτι since; that
ἔσται ειμι be
ἐν εν in
ταῖς ο the
ἐσχάταις εσχατος last; farthest part
ἡμέραις ημερα day
ἐμφανὲς εμφανης apparent; visible
τὸ ο the
ὄρος ορος mountain; mount
κυρίου κυριος lord; master
καὶ και and; even
ο the
οἶκος οικος home; household
τοῦ ο the
θεοῦ θεος God
ἐπ᾿ επι in; on
ἄκρων ακρον top; tip
τῶν ο the
ὀρέων ορος mountain; mount
καὶ και and; even
ὑψωθήσεται υψοω elevate; lift up
ὑπεράνω υπερανω up / far above
τῶν ο the
βουνῶν βουνος mound
καὶ και and; even
ἥξουσιν ηκω here
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
2:2
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
בְּ bᵊ בְּ in
אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end
הַ ha הַ the
יָּמִ֗ים yyāmˈîm יֹום day
נָכֹ֨ון nāḵˌôn כון be firm
יִֽהְיֶ֜ה yˈihyˈeh היה be
הַ֤ר hˈar הַר mountain
בֵּית־ bêṯ- בַּיִת house
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
רֹ֣אשׁ rˈōš רֹאשׁ head
הֶ he הַ the
הָרִ֔ים hārˈîm הַר mountain
וְ wᵊ וְ and
נִשָּׂ֖א niśśˌā נשׂא lift
מִ mi מִן from
גְּבָעֹ֑ות ggᵊvāʕˈôṯ גִּבְעָה hill
וְ wᵊ וְ and
נָהֲר֥וּ nāhᵃrˌû נהר stream
אֵלָ֖יו ʔēlˌāʸw אֶל to
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִֽם׃ ggôyˈim גֹּוי people
2:2. et erit in novissimis diebus praeparatus mons domus Domini in vertice montium et elevabitur super colles et fluent ad eum omnes gentes
And in the last days the mountain of the house of the Lord shall be prepared on the top of mountains, and it shall be exalted above the hills, and all nations shall flow unto it.
2:2. And in the last days, the mountain of the house of the Lord will be prepared at the summit of the mountains, and it will be exalted above the hills, and all the nations shall flow to it.
2:2. And it shall come to pass in the last days, [that] the mountain of the LORD’S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: В последние дни, точнее с евр. в конце времен. Так как вся история еврейского народа, по учению пророков, вела к Мессии и Его царству, то последними днями или концом времен у Исаии, как и других пророков (ср. Дан 10:14), названа эпоха Мессии, без разграничения входящих в нее моментов.

Гора дома Господня - гора, на которой стоял дом или, правильнее, храм Господень. Это именно гора Мориа. Но несомненно, что видом этой горы таинственно изображается Церковь Христова, потому что только именно такая "гора", совершенно свободная от безусловных и не всегда разумных ограничений закона Моисеева, могла привлекать к себе симпатии всего человечества, которое не могло помириться со многими постановлениями иудейского обрядового закона. Церковь Христова есть истинное прибежище для всех людей и ничто на земле не может сравниться с ней по благотворному влиянию на жизнь человечества, на что пророк ясно указывает, говоря, что гора дома Господня будет поставлена выше всяких гор и холмов, т. е. выше всех человеческих учреждений, направленных к благоустроению.
Adam Clarke: Commentary on the Bible - 1831
2:2: In the last days "In the latter days" - "Wherever the latter times are mentioned in Scripture, the days of the Messiah are always meant," says Kimchi on this place: and, in regard to this place, nothing can be more clear and certain. And the mountain of the Lord's house, says the same author, is Mount Moriah, on which the temple was built. The prophet Micah, Mic 4:1-4, has repeated this prophecy of the establishment of the kingdom of Christ, and of its progress to universality and perfection, in the same words, with little and hardly any material variation: for as he did not begin to prophesy till Jotham's time, and this seems to be one of the first of Isaiah's prophecies, I suppose Micah to have taken it from hence. The variations, as I said, are of no great importance.
Isa 2:2. הוא hu, after ונשא venissa, a word of some emphasis, may be supplied from Micah, if dropped in Isaiah. An ancient MS. has it here in the margin. It has in like manner been lost in Isa 53:4 (note), and in Psa 22:29, where it is supplied by the Syriac, and Septuagint. Instead of כל הגוים col haggoyim, all the nations, Micah has only עמים ammim, peoples; where the Syriac has כל עמים col ammim, all peoples, as probably it ought to be.
Isa 2:3. For the second אל el, read ואל veel, seventeen MSS., one of my own, ancient, two editions, the Septuagint, Vulgate, Syriac, Chaldee, and so Micah, Mic 4:2.
Isa 2:4. Micah adds עד רחק ad rachok, afar off, which the Syriac also reads in this parallel place of Isaiah. It is also to be observed that Micah has improved the passage by adding a verse, or sentence, (Mic 4:4) for imagery and expression worthy even of the elegance of Isaiah: -
"And they shall sit every man under his vine,
And under his fig tree, and none shall affright them:
For the mouth of Jehovah, God of hosts, hath spoken it."
The description of well established peace, by the image of "beating their swords into ploughshares, and their spears into pruning-hooks," is very poetical. The Roman poets have employed the same image, Martial, 14:34. "Falx ex ense."
"Pax me certa ducis placidos curvavit in usus:
Agricolae nunc sum; militis ante fui."
"Sweet peace has transformed me. I was once the property of the soldier, and am now the property of the husbandman."
The prophet Joel, Joe 3:10, hath reversed it, and applied it to war prevailing over peace: -
"Beat your ploughshares into swords,
And your pruning-hooks into spears."
And so likewise the Roman poets: -
- Non ullus aratro
Dignus honos: squalent abductis arva colonis,
Et curvae rigidum falces conflantur in ensem.
Virg., Georg. 1:506.
"Agriculture has now no honor: the husbandmen being taken away to the wars, the fields are overgrown with weeds, and the crooked sickles are straightened into swords."
Bella diu tenuere viros: erat aptior ensis
Vomere: cedebat taurus arator equo
Sarcula cessabant; versique in pila ligones;
Factaque de rastri pondere cassis erat.
Ovid, Fast. 1:697.
"War has lasted long, and the sword is preferred to the plough. The bull has given place to the war-horse; the weeding-hooks to pikes; and the harrow-pins have been manufactured into helmets."
The prophet Ezekiel, Eze 17:22-24, has presignified the same great event with equal clearness, though in a more abstruse form, in an allegory; from an image, suggested by the former part of the prophecy, happily introduced, and well pursued: -
"Thus saith the Lord Jehovah:
I myself will take from the shoot of the lofty cedar,
Even a tender scion from the top of his scions will I pluck off:
And I myself will plant it on a mountain high and eminent.
On the lofty mountain of Israel will I plant it;
And it shall exalt its branch, and bring forth fruit,
And it shall become a majestic cedar:
And under it shall dwell all fowl of every wing;
In the shadow of its branches shall they dwell:
And all the trees of the field shall know,
That I Jehovah have brought low the high tree;
Have exalted the low tree;
Have dried up the green tree;
And have made the dry tree to flourish:
I Jehovah have spoken it, and will do it."
The word ונתתי venathatti, in this passage, Eze 17:22, as the sentence now stands, appears incapable of being reduced to any proper construction or sense. None of the ancient versions acknowledge it, except Theodotion, and the Vulgate; and all but the latter vary very much from the present reading of this clause. Houbigant's correction of the passage, by reading instead of ונתתי venathatti, ויונקת veyoneketh, and a tender scion which is not very unlike it, perhaps better ויונק veyonek, with which the adjective רך rach will agree without alteration - is ingenious and probable; and I have adopted it in the above translation. - L.
Albert Barnes: Notes on the Bible - 1834
2:2: In the last days - הימים באחרית be'achă rı̂ yth hā yâ mı̂ ym. In the "after" days; in the "futurity" of days; that is, in the time to come. This is an expression that often occurs in the Old Testament. It does not of itself refer to any "particular" period, and especially not, as our translation would seem to indicate, to the end of the world. The expression properly denotes "only future time" in general. But the prophets were accustomed to concentrate all their hopes on the coming of the Messiah. They saw his advent as giving character, and sublimity, and happiness to all coming times. Hence, the expression came to denote, by way of eminence, the times of the Messiah, and is frequently used in the New Testament, as well as the Old, to designate those times; see Act 2:17; compare Joe 2:28; Heb 1:2; Pe1 1:5, Pe1 1:20; Jo1 2:18; Gen 49:1; Mic 4:1; Deu 4:30; Jer 48:47; Dan 11:28.
The expressions which follow are figurative, and cannot well be interpreted as relating to any other events than the times of the Messiah. They refer to that future period, then remote, which would constitute the "last" dispensation of things in this world - the "last" time - the period, however long it might be, in which the affairs of the world would be closed. The patriarchal times had passed away; the dispensation under the Mosaic economy would pass away; the times of the Messiah would be the "last" times, or the last dispensation, under which the affairs of the world would be consummated. Thus the phrase is evidently used in the New Testament, as denoting the "last" time, though without implying that that time would be short. It might be longer than "all" the pRev_ious periods put together, but it would be the "last" economy, and under that economy, or "in" that time, the world would be destroyed, Christ would come to judgment, the dead would be raised, and the affairs of the world would be wound up. The apostles, by the use of this phrase, never intimate that the time would be short, or that the day of judgment was near, but only that "in" that time the great events of the world's history would be consummated and closed; compare Th2 2:1-5. This prophecy occurs in Micah Mic 4:1-5 with scarcely any variation. It is not known whether Isaiah made use of Micah, or Micah of Isaiah, or both of an older and well-known prophecy. Hengstenberg ("Chris." i., pp. 289, 290) supposes that Isaiah copied from Micah, and suggests the following reasons:
1. The prediction of Isaiah is disconnected with what goes before, and yet begins with the copulative ו (v), "and." In Micah, on the contrary, it is connected with what precedes and follows.
2. In the discourses of the prophets, the promise usually follows the threatening. This order is observed by Micah; in Isaiah, on the contrary, the promise contained in the passage precedes the threatening, and another promise follows. Many of the older theologians supposed that the passages were communicated alike by the Holy Spirit to both writers. But there is no improbability in supposing that Isaiah may have availed himself of language used by Micah in describing the same event.
The mountain of the Lord's house - The temple was built on mount Moriah, which was hence called the mountain of the Lord's house. The temple, or the mountain on which it was reared, would be the object which would express the public worship of the true God. And hence, to say that that should be elevated higher than all other hills, or mountains, means, that the worship of the true God would become an object so conspicuous as to be seen by all nations; and so conspicuous that all nations would forsake other objects and places of worship, being attracted by the glory of the worship of the true God.
Shall be established - Shall be fixed, rendered permanent.
In the top of the mountains - To be in the top of the mountains, would be to be "conspicuous," or seen from afar. In other words, the true religion would be made known to all people.
Shall flow unto it - This is a figurative expression, denoting that they would be converted to the true religion. It indicates that they would come in multitudes, like the flowing of a mighty river. The idea of the "flowing" of the nations, or of the movement of many people toward an object like a broad stream, is one that is very grand and sublime; compare Psa 65:7. This cannot be understood of any period pRev_ious to the establishment of the gospel. At no time of the Jewish history did any events occur that would be a complete fulfillment of this prophecy. The expressions evidently refer to that period elsewhere often predicted by this prophet Isa 11:10; Isa 42:1, Isa 42:6; Isa 49:22; Isa 54:3; Isa 60:3, Isa 60:5, Isa 60:10; Isa 62:2; Isa 66:12, Isa 66:19, when "the Gentiles" would be brought to the knowledge of the true religion. In Isa 66:12, there occurs a passage remarkably similar, and which may serve to explain this:
'Behold I will extend peace to her (to Zion) as a river;
And the glory of the Gentiles like a flowing stream.'
Under the Messiah, through the preaching of the apostles and by the spread of the gospel, this prophecy was to receive its full accomplishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: And it shall: Mic 4:1-3
in the last: Gen 49:1; Num 24:14; Job 19:25; Jer 23:20, Jer 30:24, Jer 48:47, Jer 49:39; Eze 38:16; Dan 2:28, Dan 10:14; Act 2:17; Ti2 3:1; Heb 1:2; Pe2 3:3
the mountain: Isa 30:29; Psa 68:15, Psa 68:16; Dan 2:35, Dan 2:45; Zac 8:3; Rev 20:4, Rev 21:10-27
established: or, prepared
and all: Isa 11:10, Isa 27:13, Isa 49:6, Isa 60:11, Isa 60:12; Psa 2:8, Psa 22:27, Psa 72:8, Psa 72:17-19, Psa 86:9; Jer 3:17; Mal 3:12; Rev 11:15
Carl Friedrich Keil and Franz Delitzsch
2:2
The subject of the borrowed prophecy is Israel's future glory: "And it cometh to pass at the end of the days, the mountain of the house of Jehovah will be set at the top of the mountains, and exalted over hills; and all nations pour unto it." The expression "the last days" (acharith hayyamim, "the end of the days"), which does not occur anywhere else in Isaiah, is always used in an eschatological sense. It never refers to the course of history immediately following the time being, but invariably indicates the furthest point in the history of this life - the point which lies on the outermost limits of the speaker's horizon. This horizon was a very fluctuating one. The history of prophecy is just the history of its gradual extension, and of the filling up of the intermediate space. In Jacob's blessing (Gen 49) the conquest of the land stood in the foreground of the acharith or last days, and the perspective was regulated accordingly. But here in Isaiah the acharith contained no such mixing together of events belonging to the more immediate and the most distant future. It was therefore the last time in its most literal and purest sense, commencing with the beginning of the New Testament aeon, and terminating at its close (compare Heb 1:1; 1Pet 1:20, with 1 Cor 15 and the Revelation). The prophet here predicted that the mountain which bore the temple of Jehovah, and therefore was already in dignity the most exalted of all mountains, would. one day tower in actual height above all the high places of the earth. The basaltic mountains of Bashan, which rose up in bold peaks and columns, might now look down with scorn and contempt upon the small limestone hill which Jehovah had chosen (Ps 68:16-17); but this was an incongruity which the last times would remove, by making the outward correspond to the inward, the appearance to the reality and the intrinsic worth. That this is the prophet's meaning is confirmed by Ezek 40:2, where the temple mountain looks gigantic to the prophet, and also by Zech 14:10, where all Jerusalem is described as towering above the country round about, which would one day become a plain. The question how this can possibly take place in time, since it presupposes a complete subversion of the whole of the existing order of the earth's surface, is easily answered. The prophet saw the new Jerusalem of the last days on this side, and the new Jerusalem of the new earth on the other (Rev_ 21:10), blended as it were together, and did not distinguish the one from the other. But whilst we thus avoid all unwarrantable spiritualizing, it still remains a question what meaning the prophet attached to the word b'rosh ("at the top"). Did he mean that Moriah would one day stand upon the top of the mountains that surrounded it (as in Ps 72:16), or that it would stand at their head (as in 3Kings 21:9, 3Kings 21:12; Amos 6:7; Jer 31:7)? The former is Hofmann's view, as given in his Weissagung und Erfllung, ii. 217: "he did not indeed mean that the mountains would be piled up one upon the other, and the temple mountain upon the top, but that the temple mountain would appear to float upon the summit of the others." But as the expression "will be set" (nacon) does not favour this apparently romantic exaltation, and b'rosh occurs more frequently in the sense of "at the head" than in that of "on the top," I decide for my own part in favour of the second view, though I agree so far with Hofmann, that it is not merely an exaltation of the temple mountain in the estimation of the nations that is predicted, but a physical and external elevation also. And when thus outwardly exalted, the divinely chosen mountain would become the rendezvous and centre of unity for all nations. They would all "flow unto it" (nâhar, a denom. verb, from nâhâr, a river, as in Jer 51:44; Jer 31:12). It is the temple of Jehovah which, being thus rendered visible to nations afar off, exerts such magnetic attraction, and with such success. Just as at a former period men had been separated and estranged from one another in the plain of Shinar, and thus different nations had first arisen; so would the nations at a future period assemble together on the mountain of the house of Jehovah, and there, as members of one family, live together in amity again. And as Babel (confusion, as its name signifies) was the place whence the stream of nations poured into all the world; so would Jerusalem (the city of peace) become the place into which the stream of nations would empty itself, and where all would be reunited once more. At the present time there was only one people, viz., Israel, which made pilgrimages to Zion on the great festivals, but it would be very different then.
Geneva 1599
2:2 And it (a) shall come to pass in the last days, [that] the mount of the LORD'S house (b) shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall (c) flow to it.
(a) The decree and ordinance of God, concerning the restoration of the Church, which is chiefly meant by the time of Christ.
(b) In an evident place to be seen and discerned.
(c) When the kingdom of Christ will be enlarged by the preaching of the doctrine. Here also is declared the zeal of the children of God when they are called.
John Gill
2:2 And it shall come to pass in the last days,.... The days of the Messiah, as Aben Ezra rightly interprets it; and it is a rule laid down by Kimchi and Ben Melech, that wherever the last days are mentioned, the days of the Messiah are intended. The days of the Messiah commenced in the latter part of the Old Testament dispensation, or Jewish world, towards the close of their civil and church state, at the end of which he was to come, Hab 2:3 and accordingly did, which is called the end of the world, and the last days; that is, of that state, Heb 1:2 and ushered in the world to come, or Gospel dispensation, which is properly the days of the Messiah, reaching from his first to his second coming; the first of which were the times of John the Baptist, Christ and his apostles; the latter days of that dispensation take in the rise and reign of antichrist, Ti1 4:1 the last days of it are those which bring in the perilous times, the spiritual reign of Christ, and the destruction of antichrist, and which will precede the personal coming of Christ, Ti2 3:1 and these are the days here referred to.
That the mountain of the Lord's house shall be established in the top of the mountains; by "the mountain" of the Lord's house is meant, not Mount Moriah, on which the temple was built, as Kimchi interprets it; nor the temple itself, as the Targum; though in the last days of it, and at the first coming of the Messiah, that had a greater glory than ever it had before, through the personal presence of Christ in it; through the effusion of the Holy Spirit upon the apostles there, on the day of Pentecost; and through the Gospel being first preached here by Christ and his apostles, from whence it went forth into all the world, as is afterwards predicted it should; but the kingdom of Christ, which is his church, is here designed; called "the Lord's house", because of his building, and where he dwells, and which he will at this time beautify and glorify; the materials of it are lively stones, or true believers; laid on Christ the foundation, into which there is no right entrance but through faith in him, who is the door, and where is plenty of provisions; the pillars and beams of it are the ministers of the Gospel, and its windows are the ordinances: here Christ is as a Son over his own house; he is the Master of it, the High Priest and Prophet in it; and his servants are the stewards of it, to give to everyone their portion; and happy are they that have a name and a place in it: and it is called "the mountain", in allusion to Mount Zion, on which the temple stood; because of its immovableness, being secured in the everlasting and electing love of God, and in the unalterable covenant of grace, founded on the Rock Christ, and guarded by the mighty power of God. This is "established in the top of the mountains"; in Christ, who is higher than the kings of the earth, signified by mountains, Rev_ 17:9 who is the Head of all principality and power; not in their first head, or in themselves, is the establishment of the saints, but in Christ, 2Cor 1:21 he is the stability of their persons, of their grace, and of their life, spiritual and eternal. Here it seems to denote the superiority of the kingdom and interest of Christ to all civil and religious states; the settlement and security of it; its standing above them, and continuance when they shall be no more, even all antichristian states, both Papal, Pagan, and Mahometan, Rev_ 16:19.
and shall be exalted above the hills; Mount Zion is above Mount Sinai, or the Gospel dispensation is preferable to the legal one. It is an observation of Jarchi, that it shall be exalted by a greater sign or miracle that shall be done in it than was done in Sinai, Carmel, and Tabor; the law was given on Sinai, and many wonders wrought; but on Zion the Messiah himself appeared, and his Gospel was published, and miracles wrought by him. And in the latter day, when Christ, and he alone, shall be exalted, as he will at the time this prophecy refers to, Is 2:11 the church will be exalted; the glory of the Lord will be risen upon her; the interest of Christ will exceed all other interests; his religion will be the prevailing one; the kingdoms of this world will become his; and his dominion will be from sea to sea, and from the rivers to the end of the earth. This may also denote the visibility of the kingdom and church of Christ; it will be as a city on a hill; and however obscure the church is now, being in the wilderness, it will at this time be visible to all:
and all nations shall flow unto it; that is, many out of all nations shall be converted, and come freely and willingly to join themselves to the church of Christ; they shall come in great numbers, in company together, and that continually, like flowing streams; they shall first flow to the Lord, and to his goodness, and then to his church and ordinances; see Is 60:4.
John Wesley
2:2 In the last days - In the times of the Messiah. For Christ's institutions were to continue to the end of the world. The mountain - The temple of the Lord which is upon mount Moriah; which yet is not to be understood literally of that material temple, but mystically of the church of God; as appears from the flowing of all nations to it, which was not to that temple, nor indeed was fulfilled 'till that temple was destroyed. Exalted - Shall be placed and settled in a most conspicuous and glorious manner, being advanced above all other churches and kingdoms.
Robert Jamieson, A. R. Fausset and David Brown
2:2 Same as Mic 4:1. As Micah prophesied in Jotham's reign, and Isaiah in Uzziah's, Micah rests on Isaiah, whom he confirms: not vice versa. HENGSTENBERG on slight grounds makes Mic 4:1 the original.
last days--that is, Messiah's: especially the days yet to come, to which all prophecy hastens, when "the house of the God of Jacob," namely, at Jerusalem, shall be the center to which the converted nations shall flock together (Mt 13:32; Lk 2:31-32; Acts 1:6-7); where "the kingdom" of Israel is regarded as certain and the time alone uncertain (Ps 68:15-16; Ps 72:8, Ps 72:11).
mountain of the Lord's house . . . in the top, &c.--the temple on Mount Moriah: type of the Gospel, beginning at Jerusalem, and, like an object set on the highest hill, made so conspicuous that all nations are attracted to it.
flow--as a broad stream (Is 66:12).
2:32:3: Եւ երթիցեն ժողովուրդք բազումք, եւ ասասցեն. Եկա՛յք ելցուք ՚ի լեառն Տեառն եւ ՚ի տուն Աստուծոյ Յակովբայ. եւ պատմեսցէ մեզ զճանապարհս իւր, եւ գնասցուք ընդ նա։ Զի ՚ի Սիոնէ ելցեն օրէնք, եւ բան Տեառն յԵրուսաղեմէ[9603]. [9603] Ոմանք. Եկայք երթիցուք ՚ի լեառն Տեառն։
3 Գալու են բազում ժողովուրդներ՝ ասելով. «Եկէ՛ք ելնենք Տիրոջ լեռն ու Յակոբի Աստծու տունը: Նա մեզ կը սովորեցնի իր ճանապարհները, որոնցով եւ կը գնանք»: Օրէնքները Սիոնից են դուրս գալիս, եւ Տիրոջ խօսքը՝ Երուսաղէմից:
3 Շատ ժողովուրդներ պիտի երթան ու ըսեն.«Եկէ՛ք, Եհովային լեռը, Յակոբին Աստուծոյն տունը ելլենք, Որպէս զի մեզի իր ճամբաները սորվեցնէ Ու անոր շաւիղներուն մէջ քալենք»։Վասն զի օրէնքը՝ Սիօնէն Ու Տէրոջը խօսքը Երուսաղէմէն պիտի ելլէ.
Եւ երթիցեն ժողովուրդք բազումք, եւ ասասցեն. Եկայք եւ ելցուք ի լեառն Տեառն, ի տուն Աստուծոյ Յակոբայ, եւ պատմեսցէ մեզ զճանապարհս իւր, եւ գնասցուք ընդ [27]նա. զի ի Սիոնէ ելցեն օրէնք, եւ բան Տեառն յԵրուսաղեմէ:

2:3: Եւ երթիցեն ժողովուրդք բազումք, եւ ասասցեն. Եկա՛յք ելցուք ՚ի լեառն Տեառն եւ ՚ի տուն Աստուծոյ Յակովբայ. եւ պատմեսցէ մեզ զճանապարհս իւր, եւ գնասցուք ընդ նա։ Զի ՚ի Սիոնէ ելցեն օրէնք, եւ բան Տեառն յԵրուսաղեմէ[9603].
[9603] Ոմանք. Եկայք երթիցուք ՚ի լեառն Տեառն։
3 Գալու են բազում ժողովուրդներ՝ ասելով. «Եկէ՛ք ելնենք Տիրոջ լեռն ու Յակոբի Աստծու տունը: Նա մեզ կը սովորեցնի իր ճանապարհները, որոնցով եւ կը գնանք»: Օրէնքները Սիոնից են դուրս գալիս, եւ Տիրոջ խօսքը՝ Երուսաղէմից:
3 Շատ ժողովուրդներ պիտի երթան ու ըսեն.«Եկէ՛ք, Եհովային լեռը, Յակոբին Աստուծոյն տունը ելլենք, Որպէս զի մեզի իր ճամբաները սորվեցնէ Ու անոր շաւիղներուն մէջ քալենք»։Վասն զի օրէնքը՝ Սիօնէն Ու Տէրոջը խօսքը Երուսաղէմէն պիտի ելլէ.
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 И пойдут многие народы и скажут: придите, и взойдем на гору Господню, в дом Бога Иаковлева, и научит Он нас Своим путям и будем ходить по стезям Его; ибо от Сиона выйдет закон, и слово Господне из Иерусалима.
2:3 καὶ και and; even πορεύσονται πορευομαι travel; go ἔθνη εθνος nation; caste πολλὰ πολυς much; many καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned δεῦτε δευτε come on καὶ και and; even ἀναβῶμεν αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount κυρίου κυριος lord; master καὶ και and; even εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the θεοῦ θεος God Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἀναγγελεῖ αναγγελλω announce ἡμῖν ημιν us τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even πορευσόμεθα πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him ἐκ εκ from; out of γὰρ γαρ for Σιων σιων Siōn; Sion ἐξελεύσεται εξερχομαι come out; go out νόμος νομος.1 law καὶ και and; even λόγος λογος word; log κυρίου κυριος lord; master ἐξ εκ from; out of Ιερουσαλημ ιερουσαλημ Jerusalem
2:3 וְֽ wᵊˈ וְ and הָלְכ֞וּ hālᵊḵˈû הלך walk עַמִּ֣ים ʕammˈîm עַם people רַבִּ֗ים rabbˈîm רַב much וְ wᵊ וְ and אָמְרוּ֙ ʔāmᵊrˌû אמר say לְכ֣וּ׀ lᵊḵˈû הלך walk וְ wᵊ וְ and נַעֲלֶ֣ה naʕᵃlˈeh עלה ascend אֶל־ ʔel- אֶל to הַר־ har- הַר mountain יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to בֵּית֙ bêṯ בַּיִת house אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and יֹרֵ֨נוּ֙ yōrˈēnû ירה teach מִ mi מִן from דְּרָכָ֔יו ddᵊrāḵˈāʸw דֶּרֶךְ way וְ wᵊ וְ and נֵלְכָ֖ה nēlᵊḵˌā הלך walk בְּ bᵊ בְּ in אֹרְחֹתָ֑יו ʔōrᵊḥōṯˈāʸw אֹרַח path כִּ֤י kˈî כִּי that מִ mi מִן from צִּיֹּון֙ ṣṣiyyôn צִיֹּון Zion תֵּצֵ֣א tēṣˈē יצא go out תֹורָ֔ה ṯôrˈā תֹּורָה instruction וּ û וְ and דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
2:3. et ibunt populi multi et dicent venite et ascendamus ad montem Domini et ad domum Dei Iacob et docebit nos vias suas et ambulabimus in semitis eius quia de Sion exibit lex et verbum Domini de HierusalemAnd many people shall go, and say: Come and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths: for the law shall come forth from Sion, and the word of the Lord from Jerusalem.
3. And many peoples shall go and say, come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
2:3. And many peoples will go, and they will say: “Let us approach and ascend to the mountain of the Lord, and to the house of the God of Jacob. And he will teach us his ways, and we will walk in his paths.” For the law will go forth from Zion, and the Word of the Lord from Jerusalem.
2:3. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem:

2:3 И пойдут многие народы и скажут: придите, и взойдем на гору Господню, в дом Бога Иаковлева, и научит Он нас Своим путям и будем ходить по стезям Его; ибо от Сиона выйдет закон, и слово Господне из Иерусалима.
2:3
καὶ και and; even
πορεύσονται πορευομαι travel; go
ἔθνη εθνος nation; caste
πολλὰ πολυς much; many
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
δεῦτε δευτε come on
καὶ και and; even
ἀναβῶμεν αναβαινω step up; ascend
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
κυρίου κυριος lord; master
καὶ και and; even
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
θεοῦ θεος God
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἀναγγελεῖ αναγγελλω announce
ἡμῖν ημιν us
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
πορευσόμεθα πορευομαι travel; go
ἐν εν in
αὐτῇ αυτος he; him
ἐκ εκ from; out of
γὰρ γαρ for
Σιων σιων Siōn; Sion
ἐξελεύσεται εξερχομαι come out; go out
νόμος νομος.1 law
καὶ και and; even
λόγος λογος word; log
κυρίου κυριος lord; master
ἐξ εκ from; out of
Ιερουσαλημ ιερουσαλημ Jerusalem
2:3
וְֽ wᵊˈ וְ and
הָלְכ֞וּ hālᵊḵˈû הלך walk
עַמִּ֣ים ʕammˈîm עַם people
רַבִּ֗ים rabbˈîm רַב much
וְ wᵊ וְ and
אָמְרוּ֙ ʔāmᵊrˌû אמר say
לְכ֣וּ׀ lᵊḵˈû הלך walk
וְ wᵊ וְ and
נַעֲלֶ֣ה naʕᵃlˈeh עלה ascend
אֶל־ ʔel- אֶל to
הַר־ har- הַר mountain
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
בֵּית֙ bêṯ בַּיִת house
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
יֹרֵ֨נוּ֙ yōrˈēnû ירה teach
מִ mi מִן from
דְּרָכָ֔יו ddᵊrāḵˈāʸw דֶּרֶךְ way
וְ wᵊ וְ and
נֵלְכָ֖ה nēlᵊḵˌā הלך walk
בְּ bᵊ בְּ in
אֹרְחֹתָ֑יו ʔōrᵊḥōṯˈāʸw אֹרַח path
כִּ֤י kˈî כִּי that
מִ mi מִן from
צִּיֹּון֙ ṣṣiyyôn צִיֹּון Zion
תֵּצֵ֣א tēṣˈē יצא go out
תֹורָ֔ה ṯôrˈā תֹּורָה instruction
וּ û וְ and
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
2:3. et ibunt populi multi et dicent venite et ascendamus ad montem Domini et ad domum Dei Iacob et docebit nos vias suas et ambulabimus in semitis eius quia de Sion exibit lex et verbum Domini de Hierusalem
And many people shall go, and say: Come and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths: for the law shall come forth from Sion, and the word of the Lord from Jerusalem.
2:3. And many peoples will go, and they will say: “Let us approach and ascend to the mountain of the Lord, and to the house of the God of Jacob. And he will teach us his ways, and we will walk in his paths.” For the law will go forth from Zion, and the Word of the Lord from Jerusalem.
2:3. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Народы ходят теперь своими путями (Деян 14:16), живут по своим прихотям, а в то время они почувствуют желание ходить путями, какие укажет им истинный Бог, т. е. поступать по законам Божиим. Направление им в этой новой жизни даст закон, который выйдет из Сиона, т. е. евангельское учение, которое начало распространяться действительно из Иерусалима (Деян 1:8; Рим 15:16) по другим городам и странам мира. Блаженный Феодорит усматривает в этом прямое пророчество об обращении языческого мира в христианство.
Adam Clarke: Commentary on the Bible - 1831
2:3: To the house - The conjunction ו vau is added by nineteen of Kennicott's, thirteen of De Rossi's MSS., one of my own, and two editions, the Septuagint, Syriac, Vulgate, Arabic, and some copies of the Targum; And to the house. It makes the sentence more emphatic.
He will teach us of his ways - Unless God grant a revelation of his will, what can we know?
We will walk in his paths - Unless we purpose to walk in the light, of what use can that light be to us?
For out of Zion shall go forth the law - In the house of God, and in his ordinances only can we expect to hear the pure doctrines of revelation preached.
1. God alone can give a revelation of his own will.
2. We must use the proper means in order to know this will.
3. We should know it in order to do it.
4. We should do it in order to profit by it.
5. He who will not walk in the light when God vouchsafes it, shall be shut up in everlasting darkness.
6. Every man should help his neighbor to attain that light, life, and felicity: "Come ye, and let us walk in the light of the Lord."
Albert Barnes: Notes on the Bible - 1834
2:3: And many people shall go - This denotes a pRev_alent "desire" to turn to the true God, and embrace the true religion. It is remarkable that it speaks of an inclination among them to "seek" God, as if they were satisfied of the folly and danger of their ways, and felt the necessity of obtaining a better religion. In many cases this has occurred. Thus, in modern times, the people of the Sandwich Islands threw away their gods and remained without any religion, as if waiting for the message of life. Thus, too, the pagan not unfreguently come from a considerable distance at missionary stations to be instructed, and to receive the Bible and tracts. Perhaps this is to be extensively the mode in which Christianity is to be spread. God, who has all power over human hearts, may excite the pagan to anxious inquiry; may show them the folly of their religion; and may lead them to this "preparation" to embrace the gospel, and this disposition to "go" and seek it. He has access to all people. By a secret influence on the understanding, the heart, and the conscience of the pagan, he can convince them of the folly of idolatry and its vices. He can soften down their prejudices in favor of their long-established systems; can break down the barriers between them and Christians; and can dispose them to receive with joy the messengers of salvation. He can raise up, among the pagan themselves, reformers, who shall show them the folly of their systems. It cannot be doubted that the universal triumph of the gospel will be preceded by some such remarkable preparation among the nations; by a secret, silent, but most mighty influence from God on the pagan generally, that shall loosen their hold on idolatry, and dispose them to welcome the gospel. And the probability that this state of things exists already, and will more and more, should be an inducement to Christians to make more vigorous efforts to send every where the light of life.
He will teach us of his ways - He will make us acquainted with his will, and with the doctrines of the true religion.
For out of Zion - These are the words of the "prophet," not of the people. The prophet declares that the law would go from Zion; that is, Zion would be the center from which it would be spread abroad; see the note at Isa 1:8. Zion is put here for Jerusalem, and means that the message of mercy to mankind would be spread "from" Jerusalem. Hence, the Messiah commanded his disciples to tarry 'in Jerusalem until they should be endued with power from on high.' Luk 24:49. Hence, also, he said that repentance and remission of sins should 'be preached among all nations, beginning at Jerusalem' - perhaps referring to this very passage in Isaiah; Luk 24:47.
The law - This is put here for the doctrines of the true religion in general. The law or will of God, under the reign of the Messiah, would proceed from Zion.
The word of the Lord - The message of his mercy to mankind; that which he has "spoken" respecting the salvation of men. The truth which is here taught is, "that Zion or the church is the source of religious truth, and the center of religious influence in the world." This is true in the following respects:
(1) Zion was the source of religious truth to the ancient world. Knowledge was gained by travel; and it is capable of about as clear demonstration as any fact of ancient history, that no inconsiderable part of the knowledge pertaining to God in ancient Greece was obtained by contact with the sages of distant lands, and that the truths held in Zion or Jerusalem thus radiated from land to land, and mind to mind.
(2) The church is now the center of religious truth to the world around it.
(a) The world by its philosophy never originates a system of religion which it is desirable to retain, and which conveys any just view of God or the way of salvation.
(b) The most crude, unsettled, contradictory, and vague opinions on religion pRev_ail in this community called 'the world.'
(c) If "in" this community there are any opinions that are true and valuable, they can in most instances be traced to "the church." They are owing to the influence of the pulpit; or to an early training in the Bible; or to early teaching in the Sabbath-school, or to the instructions of a pious parent, or to the "general" influence which Christianity exerts on the community.
(3) The church holds the power of "reformation" in her hands, every cause of morals advancing or retarding as she enters into the work, or as she withdraws from it.
(4) The pagan world is dependent on the church for the knowledge of the true religion. There are "no" systems of truth that start up on a pagan soil. There is no elastic energy in a pagan mind. There is no recuperative power to bring it back to God. There is no "advance" made toward the truth in any pagan community. There is no well-spring of life to purify the soul. The effect of time is only to deepen the darkness, and to drive them farther from God. They only worship mere shapeless blocks; they bow down before worse looking idols; they enter less elegant and more polluted temples. The idols of the pagan are not constructed with half the skill and taste evinced two thousand years ago; nor are their temples built with such exquisite art. No idol of the pagan world now can compare with the statue of Minerva at Athens; no temple can be likened to the Parthenon; no sentiment of paganism in China, India, or Africa, can be compared with the views of the sages of Greece. The pagan world is becoming worse and worse, and if ever brought to better views, it must be by a "foreign" influence; and that influence will not go forth from philosophy or science, but "from the church." If light is ever to spread, it is to go forth from Zion; and the world is dependent on "the church" for any just knowledge of God and of the way to life, The 'law is to go forth from Zion;' and the question whether the million of the human family are to be taught the way to heaven, is just a question whether the church can be roused to diffuse abroad the light which has arisen on her.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: Come ye: Jer 31:6, Jer 50:4, Jer 50:5; Zac 8:20-23
he will teach: Deu 6:1; Psa 25:8, Psa 25:9; Mat 7:24; Luk 11:28; Joh 7:17; Act 10:33; Jam 1:25
for out: Isa 51:4, Isa 51:5; Psa 110:2; Luk 24:47; Act 1:8, Act 13:46-48; Rom 10:18
Carl Friedrich Keil and Franz Delitzsch
2:3
"And peoples in multitude go and say, Come, let us go up to the mountain of Jehovah, to the house of the God of Jacob; let Him instruct us out of His ways, and we will walk in His paths." This is their signal for starting, and their song by the way (cf., Zech 8:21-22). What urges them on is the desire for salvation. Desire for salvation expresses itself in the name they give to the point towards which they are travelling: they call Moriah "the mountain of Jehovah," and the temple upon it "the house of the God of Jacob." Through frequent use, Israel had become the popular name for the people of God; but the name they employ is the choicer name Jacob, which is the name of affection in the mouth of Micah, of whose style we are also reminded by the expression "many peoples" (ammim rabbim). Desire for salvation expresses itself in the object of their journey; they wish Jehovah to teach them "out of His ways," - a rich source of instruction with which they desire to be gradually entrusted. The preposition min (out of, or from) is not partitive here, but refers, as in Ps 94:12, to the source of instruction. The "ways of Jehovah" are the ways which God Himself takes, and by which men are led by Him - the revealed ordinances of His will and action. Desire for salvation also expresses itself in the resolution with which they set out: they not only wish to learn, but are resolved to act according to what they learn. "We will walk in His paths:" the hortative is used here, as it frequently is (e.g., Gen 27:4, vid., Ges. 128, 1, c), to express either the subjective intention or subjective conclusion. The words supposed to be spoken by the multitude of heathen going up to Zion terminate here. The prophet then adds the reason and object of this holy pilgrimage of the nations: "For instruction will go out from Zion, and the word of Jehovah from Jerusalem." The principal emphasis is upon the expressions "from Zion" and "from Jerusalem." It is a triumphant utterance of the sentiment that "salvation is of the Jews" (Jn 4:22). From Zion-Jerusalem there would go forth thorah, i.e., instruction as to the questions which man has to put to God, and debar Jehovah, the word of Jehovah, which created the world at first, and by which it is spiritually created anew. Whatever promotes the true prosperity of the nations, comes from Zion-Jerusalem. There the nations assemble together; they take it thence to their own homes, and thus Zion-Jerusalem becomes the fountain of universal good. For from the time that Jehovah made choice of Zion, the holiness of Sinai was transferred to Zion (Ps 68:17), which now presented the same aspect as Sinai had formerly done, when God invested it with holiness by appearing there in the midst of myriads of angels. What had been commenced at Sinai for Israel, would be completed at Zion for all the world. This was fulfilled on that day of Pentecost, when the disciples, the first-fruits of the church of Christ, proclaimed the thorah of Zion, i.e., the gospel, in the languages of all the world. It was fulfilled, as Theodoret observes, in the fact that the word of the gospel, rising from Jerusalem "as from a fountain," flowed through the whole of the known world. But these fulfilments were only preludes to a conclusion which is still to be looked for in the future. For what is promised in the following v. is still altogether unfulfilled.
Geneva 1599
2:3 And many people shall go and say, Come ye, and let us go up to (d) the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the (e) law, and the word of the LORD from (f) Jerusalem.
(d) Alluding to mount Zion, where the visible Church then was.
(e) Meaning, the whole doctrine of salvation.
(f) This was accomplished when the gospel was first preached in Jerusalem, and from there went through all the world.
John Gill
2:3 And many people shall go and say,.... This is a prophecy of the numerous conversions among the Gentiles in the latter day, and agrees with Zech 8:20 and even the author of the old Nizzachon (p) interprets it of the gathering of the people to the Messiah.
Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; the church of Christ, so called; See Gill on Is 2:2. This expresses the concern that truly gracious souls have for the house of God, and his worship in it; they go up to it, considering it both as their duty and their privilege; and which they do frequently and constantly, with much spiritual pleasure, though sometimes with difficulty, finding their account in it, and knowing it is for the glory of God; and not content with so doing themselves, they encourage others to do so likewise; either professors of religion with them, who are negligent and backward through a spirit of slumber and slothfulness on them; through lukewarmness, coldness, and leaving their first love; through an over love to the world, and the things of it; and through a vain conceit of themselves, as being as knowing as their teachers, or wiser than they: or else such who have made no profession, who are quite ignorant of divine things, these they endeavour to bring with them, out of love to their souls, that they may be under the means of grace, in order to their conversion; and such as are inquiring the way to Zion, with their faces toward it, these they encourage to join with them in holy fellowship; and in all they set an example by a constant attendance themselves; they do not stir them up to go alone, either one or other, but propose to go with them. See Ps 122:1.
and he will teach us of his ways: that is, the Lord the God of Jacob, the covenant God and Father of his church and people, who often in this prophecy go by the name of Jacob; he is the teacher, and there is none teacheth like him; and happy are they who are taught of God, and who have heard and learnt of the Father, and come to Christ: he taught men by his Son, when here on earth; who was a teacher that came from God, taught the way of God in truth, and with authority, as the Scribes and Pharisees did not: and then by his Spirit, sent after him to teach all things, and bring all things to remembrance; and since by his apostles and ministers, who have gifts, and a commission to teach men; though all human teachings are of no avail, without a divine blessing, unless accompanied with the anointing, which teacheth all things; and which will be abundantly bestowed in the latter day, when all the children of Zion, and that come to the house of the Lord, will be taught of God. Kimchi says, the teacher here is the King Messiah; the "us" to be taught are Gentiles, aliens from the commonwealth of Israel, and strangers to the covenants of promise, whom Christ, under the Gospel dispensation, has given his ministers a commission to teach; and here design such as are humble souls, and sensible of their ignorance, and who know something of Christ, and believe in him; yet, as they know but in part, they desire to know more. The things taught them are the "ways" of the Lord; his ways of love, grace, and mercy, in the salvation of men; the steps he took in eternity towards it, by consulting and contriving the best method of it, forming it in his Son, and agreeing with him in covenant about it, and choosing the persons in him he designed to save: and also his goings forth in time, by sending his Son into this world, to obtain salvation for them, and his Spirit into their hearts, to apply it to them; likewise the ways which he prescribes and directs his people to walk in, such as the ordinances of the Gospel, and every path of duty: and the place where these are taught is the church of God, and to this school all that desire to learn should go; and there is ever something more and more of these ways to be learnt; for they are not all learnt at once, only part of his ways; and it is but a small portion, we know of these in the present state, which God has taken in order to bring about our salvation.
And we will walk in his paths; in Christ, the way, by faith, and in all his ordinances and paths of duty, according to the rule of his word; in imitation of him, and as he walked; in a dependence on his wisdom, grace, and strength, continuing therein; for walking is a progressive motion, and designs a series and course of obedience and perseverance in it:
for out of Zion shall go forth the law, and the word of the Lord from Jerusalem; by which is meant the law or doctrine of the Messiah, Is 42:4 for the Hebrew word signifies any doctrine, and so the evangelical one, the law or doctrine of faith, of justification by faith in Christ's righteousness, Rom 3:27 together with all other doctrines of the same kind; called the "word of the Lord", which the Lord Christ is the author, preacher, sum, and substance of; the word of righteousness, peace, reconciliation, life, and salvation by him. This first began according to his commission and direction to be preached at Jerusalem, and from thence it went forth into all the world; and it is in Zion, in the church of God, it is now preached, and will be more clearly and fully in the latter day; and so is an argument and an encouraging reason to engage persons to go up thither and hear it.
(p) Apud Wagenseil. Tela ignea, p. 29.
John Wesley
2:3 The law - The new law, the doctrine of the gospel, which is frequently called a law, because it hath the nature and power of a law, obliging us no less to the belief and practice of it, than the old law did.
Robert Jamieson, A. R. Fausset and David Brown
2:3 If the curse foretold against Israel has been literally fulfilled, so shall the promised blessing be literal. We Gentiles must not, while giving them the curse, deny them their peculiar blessing by spiritualizing it. The Holy Ghost shall be poured out for a general conversion then (Jer 50:5; Zech 8:21, Zech 8:23; Joel 2:28).
from Jerusalem-- (Lk 24:47) an earnest of the future relations of Jerusalem to Christendom (Rom 11:12, Rom 11:15).
2:42:4: եւ դատեսցի ՚ի մէջ հեթանոսաց, եւ յանդիմանեսցէ զժողովուրդս բազումս։ Եւ ձուլեսցեն զսուսերս իւրեանց ՚ի խոփս, եւ զսուինս իւրեանց ՚ի մանգաղս. եւ ո՛չ առնուցու ազգ յազգի վերայ սուր. եւ ո՛չ եւս ուսանիցին տալ պատերազմ[9604]։ [9604] Յօրինակին. Եւ ո՛չ առնու ազգ յազգի։ Ուր ոմանք. Եւ ո՛չ եւս առնուցու։
4 Նա դատաստան պիտի տեսնի հեթանոսների մէջ ու պիտի յանդիմանի բազում ժողովուրդների: Նրանք իրենց սուսերներից խոփեր պիտի ձուլեն, եւ իրենց սուիններից՝ մանգաղներ. ազգ ազգի վրայ սուր չպիտի բարձրացնի, եւ նրանք այլեւս չեն սովորելու պատերազմել:
4 Անիկա հեթանոսներուն մէջ դատաստան պիտի տեսնէ Եւ շատ ժողովուրդներ պիտի յանդիմանէ։Անոնք իրենց սուրերէն խոփեր Եւ իրենց նիզակներէն յօտոցներ պիտի շինեն։Ազգ ազգի վրայ սուր պիտի չվերցնէ Եւ ա՛լ պատերազմ պիտի չսորվին։
եւ դատեսցի ի մէջ հեթանոսաց, եւ յանդիմանեսցէ զժողովուրդս բազումս. եւ ձուլեսցեն զսուսերս իւրեանց ի խոփս, եւ զսուինս իւրեանց ի մանգաղս. ոչ առնուցու ազգ յազգի վերայ սուր, եւ ոչ եւս ուսանիցին տալ պատերազմ:

2:4: եւ դատեսցի ՚ի մէջ հեթանոսաց, եւ յանդիմանեսցէ զժողովուրդս բազումս։ Եւ ձուլեսցեն զսուսերս իւրեանց ՚ի խոփս, եւ զսուինս իւրեանց ՚ի մանգաղս. եւ ո՛չ առնուցու ազգ յազգի վերայ սուր. եւ ո՛չ եւս ուսանիցին տալ պատերազմ[9604]։
[9604] Յօրինակին. Եւ ո՛չ առնու ազգ յազգի։ Ուր ոմանք. Եւ ո՛չ եւս առնուցու։
4 Նա դատաստան պիտի տեսնի հեթանոսների մէջ ու պիտի յանդիմանի բազում ժողովուրդների: Նրանք իրենց սուսերներից խոփեր պիտի ձուլեն, եւ իրենց սուիններից՝ մանգաղներ. ազգ ազգի վրայ սուր չպիտի բարձրացնի, եւ նրանք այլեւս չեն սովորելու պատերազմել:
4 Անիկա հեթանոսներուն մէջ դատաստան պիտի տեսնէ Եւ շատ ժողովուրդներ պիտի յանդիմանէ։Անոնք իրենց սուրերէն խոփեր Եւ իրենց նիզակներէն յօտոցներ պիտի շինեն։Ազգ ազգի վրայ սուր պիտի չվերցնէ Եւ ա՛լ պատերազմ պիտի չսորվին։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 И будет Он судить народы, и обличит многие племена; и перекуют мечи свои на орала, и копья свои на серпы: не поднимет народ на народ меча, и не будут более учиться воевать.
2:4 καὶ και and; even κρινεῖ κρινω judge; decide ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even ἐλέγξει ελεγχω convict; question λαὸν λαος populace; population πολύν πολυς much; many καὶ και and; even συγκόψουσιν συγκοπτω the μαχαίρας μαχαιρα short sword αὐτῶν αυτος he; him εἰς εις into; for ἄροτρα αροτρον plow καὶ και and; even τὰς ο the ζιβύνας ζιβυνη he; him εἰς εις into; for δρέπανα δρεπανον sickle καὶ και and; even οὐ ου not λήμψεται λαμβανω take; get ἔτι ετι yet; still ἔθνος εθνος nation; caste ἐπ᾿ επι in; on ἔθνος εθνος nation; caste μάχαιραν μαχαιρα short sword καὶ και and; even οὐ ου not μὴ μη not μάθωσιν μανθανω learn ἔτι ετι yet; still πολεμεῖν πολεμεω battle
2:4 וְ wᵊ וְ and שָׁפַט֙ šāfˌaṭ שׁפט judge בֵּ֣ין bˈên בַּיִן interval הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and הֹוכִ֖יחַ hôḵˌîₐḥ יכח reprove לְ lᵊ לְ to עַמִּ֣ים ʕammˈîm עַם people רַבִּ֑ים rabbˈîm רַב much וְ wᵊ וְ and כִתְּת֨וּ ḵittᵊṯˌû כתת crush חַרְבֹותָ֜ם ḥarᵊvôṯˈām חֶרֶב dagger לְ lᵊ לְ to אִתִּ֗ים ʔittˈîm אֵת ploughshare וַ wa וְ and חֲנִיתֹֽותֵיהֶם֙ ḥᵃnîṯˈôṯêhem חֲנִית spear לְ lᵊ לְ to מַזְמֵרֹ֔ות mazmērˈôṯ מַזְמֵרָה pruning-knife לֹא־ lō- לֹא not יִשָּׂ֨א yiśśˌā נשׂא lift גֹ֤וי ḡˈôy גֹּוי people אֶל־ ʔel- אֶל to גֹּוי֙ gôy גֹּוי people חֶ֔רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and לֹא־ lō- לֹא not יִלְמְד֥וּ yilmᵊḏˌû למד learn עֹ֖וד ʕˌôḏ עֹוד duration מִלְחָמָֽה׃ פ milḥāmˈā . f מִלְחָמָה war
2:4. et iudicabit gentes et arguet populos multos et conflabunt gladios suos in vomeres et lanceas suas in falces non levabit gens contra gentem gladium nec exercebuntur ultra ad proeliumAnd he shall judge the Gentiles, and rebuke many people: and they shall turn their swords into ploughshares, and their spears into sickles: nation shall not lift up sword against nation, neither shall they be exercised any more to war.
4. And he shall judge between the nations, and shall reprove many peoples: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.
2:4. And he will judge the nations, and he will rebuke many peoples. And they shall forge their swords into plowshares, and their spears into sickles. Nation will not lift up sword against nation, neither will they continue to train for battle.
2:4. And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.
And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more:

2:4 И будет Он судить народы, и обличит многие племена; и перекуют мечи свои на орала, и копья свои на серпы: не поднимет народ на народ меча, и не будут более учиться воевать.
2:4
καὶ και and; even
κρινεῖ κρινω judge; decide
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ἐθνῶν εθνος nation; caste
καὶ και and; even
ἐλέγξει ελεγχω convict; question
λαὸν λαος populace; population
πολύν πολυς much; many
καὶ και and; even
συγκόψουσιν συγκοπτω the
μαχαίρας μαχαιρα short sword
αὐτῶν αυτος he; him
εἰς εις into; for
ἄροτρα αροτρον plow
καὶ και and; even
τὰς ο the
ζιβύνας ζιβυνη he; him
εἰς εις into; for
δρέπανα δρεπανον sickle
καὶ και and; even
οὐ ου not
λήμψεται λαμβανω take; get
ἔτι ετι yet; still
ἔθνος εθνος nation; caste
ἐπ᾿ επι in; on
ἔθνος εθνος nation; caste
μάχαιραν μαχαιρα short sword
καὶ και and; even
οὐ ου not
μὴ μη not
μάθωσιν μανθανω learn
ἔτι ετι yet; still
πολεμεῖν πολεμεω battle
2:4
וְ wᵊ וְ and
שָׁפַט֙ šāfˌaṭ שׁפט judge
בֵּ֣ין bˈên בַּיִן interval
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
וְ wᵊ וְ and
הֹוכִ֖יחַ hôḵˌîₐḥ יכח reprove
לְ lᵊ לְ to
עַמִּ֣ים ʕammˈîm עַם people
רַבִּ֑ים rabbˈîm רַב much
וְ wᵊ וְ and
כִתְּת֨וּ ḵittᵊṯˌû כתת crush
חַרְבֹותָ֜ם ḥarᵊvôṯˈām חֶרֶב dagger
לְ lᵊ לְ to
אִתִּ֗ים ʔittˈîm אֵת ploughshare
וַ wa וְ and
חֲנִיתֹֽותֵיהֶם֙ ḥᵃnîṯˈôṯêhem חֲנִית spear
לְ lᵊ לְ to
מַזְמֵרֹ֔ות mazmērˈôṯ מַזְמֵרָה pruning-knife
לֹא־ lō- לֹא not
יִשָּׂ֨א yiśśˌā נשׂא lift
גֹ֤וי ḡˈôy גֹּוי people
אֶל־ ʔel- אֶל to
גֹּוי֙ gôy גֹּוי people
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יִלְמְד֥וּ yilmᵊḏˌû למד learn
עֹ֖וד ʕˌôḏ עֹוד duration
מִלְחָמָֽה׃ פ milḥāmˈā . f מִלְחָמָה war
2:4. et iudicabit gentes et arguet populos multos et conflabunt gladios suos in vomeres et lanceas suas in falces non levabit gens contra gentem gladium nec exercebuntur ultra ad proelium
And he shall judge the Gentiles, and rebuke many people: and they shall turn their swords into ploughshares, and their spears into sickles: nation shall not lift up sword against nation, neither shall they be exercised any more to war.
2:4. And he will judge the nations, and he will rebuke many peoples. And they shall forge their swords into plowshares, and their spears into sickles. Nation will not lift up sword against nation, neither will they continue to train for battle.
2:4. And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: И будет Он судить. Суд был в древности прерогативой царской власти (1: Цар 8:6). Следовательно, Господь будет признан царем всех народов и Его власть будет признаваться повсюду.

И обличит многие племена. Бог как Царь всех народов укажет им неправильность их образа жизни; однако не все народы подвергнутся одинаковому обличению и, конечно, соединенному с ним наказанию. "Надо, - говорит блаженный Иероним, - полагать различие между народами; не все неверующие будут осуждены одинаковым приговором, но по различию заслуг потерпят различное".

Перекуют мечи. В эти последние дни, благодаря распространению истинного учения по всей земле, между народами кончатся раздоры и войны, так угнетавшие жизнь древнего человечества. В древности чрезвычайно силен был эгоизм отдельных лиц и эгоизм государственный, который побуждал одно государство расширять свои владения на счет другого. Между тем новый закон Всевышнего изменяет в самом существе души людей, которые вследствие этого становятся расположенными даже к самопожертвованию. Понятно, что при таком обновлении человечества не будут нужны прежние средства для самозащиты и для нападения и мечи будут переделаны на орала или точнее мотыги, какие употребляются для разрыхления почвы при посадке виноградных лоз, а копья - на серпы, употреблявшиеся для обрезывания этих лоз.

Пророк говорит здесь хотя о последних временах мира, но отчасти его пророчество уже исполнилось и исполняется в тех попытках, какие делались и продолжают предприниматься лучшими представителями христианского человечества, которые предлагали и предлагают разные мирные средства для улаживания международных затруднений (третейский суд и т. п.). На войны, какие иногда принуждены вести и христианские государства, среди христиан установился такой взгляд, что эти войны представляют собою печальную необходимость при настоящем, далеко еще не совершенном, нравственном состоянии человечества.
Adam Clarke: Commentary on the Bible - 1831
2:4: Neither shall they learn war any more - If wars are necessary, how deep must that fall be that renders them so! But what a reproach to humanity is the trade of war! Men are regularly instructed in it, as in any of the necessary arts.
"How to dislodge most souls from their frail shrines
By bomb, sword, ball, and bayonet, is the art
Which some call great and glorious!"
And is this a necessary part of a finished education in civilized society? O Earth! Earth! Earth!
Albert Barnes: Notes on the Bible - 1834
2:4: And he shall judge - Or he shall exercise the office of a judge, or umpire. This "literally" refers to the God of Jacob Isa 2:3, though it is clear that the meaning is, that he will do it by the Messiah, or under his reign. One office of a judge is to decide controversies; to put an end to litigations, and thus to promote peace. The connection shows that this is the meaning here. Nations that are contending shall be brought to peace by the influence of the reign of the Messiah, and shall beat their swords into plowshares. In other words, the influence of the reign of the Messiah shall put a period to wars, and reduce contending nations to peace.
And shall rebuke - Shall "reprove" them for their contentions and strifes.
Lowth: 'Shall work conviction in many peoples.'
Noyes: 'He shall be a judge of the nations,
And an umpire of many kingdoms.'
He shall show them the evil of war; and by reproving them for those wicked passions which cause wars, shall promote universal peace. This the gospel everywhere does; and the tendency of it, if obeyed, would be to produce universal peace. In accordance with predictions like these, the Messiah is called the Prince of Peace Isa 9:6; and it is said that of his peace there shall be no end; Isa 9:7.
And they shall beat ... - They shall change the arts of war to those of peace; or they shall abandon the pursuits of war for the mild and useful arts of husbandry; compare Psa 46:9; Hos 2:20. A similar prophecy is found in Zac 9:10. The following extracts may serve to illustrate this passage: 'The Syrian plow, which was probably used in all the regions around, is a very simple frame, and commonly so light, that a man of moderate strength might carry it in one hand. Volney states that in Syria it is often nothing else than the branch of a tree, cut below a bifurcation, and used without wheels. The plowshare is a piece of iron, broad but not large, which tips the end of the shaft. So much does it resemble the short sword used by the ancient warriors, that it may, with very little trouble, be converted into that deadly weapon; and when the work of destruction is over, reduced again to its former shape, and applied to the purposes of agriculture.'
Their spears - Spears were much used in war. They were made of wood, with a sharpened piece of iron or other metal attached to the end. The pruning-hook, made for cutting the limbs of vines or trees, is, in like manner, a long piece of wood with a crooked knife attached to it. Hence, it was easy to convert the one into the other.
Pruning-hooks - Hooks or long knives for trimming vines. The word here, however, means anything employed in "reaping or mowing," a sickle, or a scythe, or any instrument to "cut with," as well as a pruning-hook. These figures, as images of peace, are often used by the prophets. Micah Mic 4:4 has added to this description of peace in Isaiah, the following:
But they shall sit
Every man under his vine,
And under his fig-tree;
And none shall make them afraid:
For the mouth of Jehovah hath spoken it.
Joel Joe 3:10 has Rev_ersed the figure, and applied it to war pRev_ailing over peace:
Beat your plowshares into swords;
And your pruning-hooks into spears.
The same emblems to represent peace, which are used here by Isaiah, also occur in pagan poets. Thus Martial; Epigr. xiv. 34:
Falx ex ense.
Pax me certa ducis placidos conflavit in usus,
Agricolae nunc sum, militis ante fui.
So Virgil; Georg. 1, 507:
Squalent abductis arva colonis,
Et curvae rigidum falces conflantur in ensem.
So also Ovid; Fast. 1, 699:
Sarcula cessabunt, versique in pila ligones.
Nation shall not lift up ... - This is a remarkable prediction of universal peace under the gospel. The prediction is positive, that the time will come when it shall pRev_ail. But it has not yet been fully accomplished. We may remark, however, in relation to this:
(1) That the tendency of the gospel is to promote the arts, and to produce the spirit of peace.
(2) It will dispose the nations to do right, and thus to avoid the occasions of war.
(3) It will fill the mind with horror at the scenes of cruelty and blood that war produces.
(4) It will diffuse honor around the arts of peace, and teach the nations to prize the endearments of home and country, and the sweet scenes of domestic life.
(5) Just so far as it has influence over princes and rulers, it will teach them to lay aside the passions of ambition and Rev_enge, and the love of conquest and 'glory,' and indispose them to war.
(6) The tendency of things now is toward peace. The laws of nations have been established under the gospel. Difficulties can even now be adjusted by negotiation, and without a resort to arms.
(7) Wars are far less barbarous than they were formerly. The gospel has produced humanity, mildness, and some degree of justice even in war. It has put an end to the unmerciful treatment of prisoners; has pRev_ented their being sold as slaves; has taught even belligerents not to murder women and children.
(8) Nothing remains to be done to make peace universal but to send the gospel abroad through every land. When that is done, the nations will be disposed to peace; and the prophet, therefore, has predicted the universal pRev_alence of peace "only" when all nations shall be brought under the influence of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: And he: Isa 11:3, Isa 11:4; Sa1 2:10; Psa 82:8, Psa 96:13, Psa 110:6; Joh 16:8-11; Act 17:31; Rev 19:11
and they: Isa 9:7, Isa 11:6-9; Psa 46:9; Hos 2:18; Joe 3:10; Mic 4:3; Zac 9:10
pruninghooks: or, scythes
neither: Isa 60:17, Isa 60:18; Psa 72:3-7
Carl Friedrich Keil and Franz Delitzsch
2:4
"And He will judge between the nations, and deliver justice to many peoples; and they forge their swords into coulters, and their spears into pruning-hooks: nation lifts not up the sword against nation, neither do they exercise themselves in war any more." Since the nations betake themselves in this manner as pupils to the God of revelation and the word of His revelation, He becomes the supreme judge and umpire among them. If any dispute arise, it is no longer settled by the compulsory force of war, but by the word of God, to which all bow with willing submission. With such power as this in the peace-sustaining word of God (Zech 9:10), there is no more need for weapons of iron: they are turned into the instruments of peaceful employment, into ittim (probably a synonym for ethim in 1Kings 13:21), plough-knives or coulters, which cut the furrows for the ploughshare to turn up and mazmeroth, bills or pruning-hooks, with which vines are pruned to increase their fruit-bearing power. There is also no more need for military practice, for there is no use in exercising one's self in what cannot be applied. It is useless, and men dislike it. There is peace, not an armed peace, but a full, true, God-given and blessed peace. What even a Kant regarded as possible is now realized, and that not by the so-called Christian powers, but by the power of God, who favours the object for which an Elihu Burritt enthusiastically longs, rather than the politics of the Christian powers. It is in war that the power of the beast culminates in the history of the world. This beast will then be destroyed. The true humanity which sin has choked up will gain the mastery, and the world's history will keep Sabbath. And may we not indulge the hope, on the ground of such prophetic words as these, that the history of the world will not terminate without having kept a Sabbath? Shall we correct Isaiah, according to Quenstedt, lest we should become chiliasts? "The humanitarian ideas of Christendom," says a thoughtful Jewish scholar, "have their roots in the Pentateuch, and more especially in Deuteronomy. But in the prophets, particularly in Isaiah, they reach a height which will probably not be attained and fully realized by the modern world for centuries to come." Yet they will be realized. What the prophetic words appropriated by Isaiah here affirm, is a moral postulate, the goal of sacred history, the predicted counsel of God.
Geneva 1599
2:4 And (g) he shall judge among the nations, and shall (h) rebuke many people: and they shall (i) beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn (k) war any more.
(g) The Lord, who is Christ, will have all power given to him.
(h) That they may acknowledge their sins, and turn to him.
(i) He shows the fruit of the peace which the gospel should bring, that is, that men should do good to one another, while before they were enemies.
(k) He speaks not against the use of weapons and lawful war, but shows how the hearts of the godly will be affected one toward another, which peace and love begin and grow in this life, but will be perfected when we are joined with our head Jesus Christ.
John Gill
2:4 And he shall judge among the nations,.... Or, "it shall judge"; either the mountain of the Lord's house, as Abarbinel thinks, that is, the church; for in the spiritual reign of Christ, in the latter day, the judgment shall be given to the saints of the most High, and they shall possess the kingdom; the power of civil government will be in their hands, and they shall judge the world; for kings will then be nursing fathers to them, and queens nursing mothers. Or the law and word of the Lord, the Gospel, which judges men now, and declares who are condemned, and who are not; and will judge them at the last day: or, "he shall judge", that is, the Messiah, as Aben Ezra, Kimchi, and Ben Melech interpret it; he shall be King over all the earth; the kingdoms of this world will become his, and his dominion will be from sea to sea, and from the rivers to the end of the earth:
and shall rebuke many people; either the church shall rebuke by her ministers, whose work it is to reprove and rebuke for and to convince of both immorality and error; or, the word preached by them, which is the means of the conviction and conversion of sinners; or, Christ by his Spirit, whose office it is to reprove and convince the world of sin, righteousness, and judgment. It is a prophecy of numerous conversions among the Gentiles, in the latter day:
and they shall beat their swords into ploughshares, and their spears into pruning hooks: instruments of war shall be no more used, but shall be turned into instruments of husbandry, much more advantageous and useful to mankind.
Nation shall not lift up sword against nation, neither shall they learn war any more. This clearly proves that this prophecy belongs to future times; for this has never yet had its accomplishment in any sense; not in a literal sense; for though there was an universal peace all the world over, at the birth of Christ, in the times of Augustus Caesar, yet there afterwards were, as our Lord foretold there would be, wars, and rumours of wars, and nation should rise against nation, and kingdom against kingdom, and so it has been, more or less, ever since; nor in a spiritual sense, for though Christ has made peace by the blood of his cross, and came and preached it by his ministers, and wherever the Gospel of peace takes place, it makes men of peaceable dispositions, and reconciles them, as to God and Christ, and the way of salvation by him, so to one another; and it is peace saints are called to, and, when grace is in exercise, it rules in their hearts; and yet there have been sad contentions and quarrels among the people of God, and which yet still continue; but in the latter day glory, or spiritual reign of Christ, this prophecy will be fulfilled in every sense; for after the hour of temptation is over, that shall try all the earth, after the slaying of the witnesses and their rising, after the battle at Armageddon, when the beast and false prophet will be taken and cast alive into the lake of fire, there will be no more wars in the world, nor any persecution of the saints; and then will the peaceable kingdom of Christ appear, and all his subjects, and the members of his church, will live in the utmost unity and harmony together; they shall no more envy and vex one another; and of this peace there will be no end, Ps 72:7 these words are applied to the times of the Messiah, both by ancient (q) and modern (r) Jews.
(q) T. Bab. Sabbat, fol. 63. 1. (r) R. Nachman. Disputat. cum fratre Paulo, p. 41. R. Isaac. Chizzuk Emuna, par. 1. cap. 1. p. 43, 44. Kimchi in Isa. lxv. 19.
John Wesley
2:4 He - Christ shall set up his authority among all nations, not only giving laws to them, but doing what no other can do, convincing their consciences, changing their hearts, and ordering their lives. Rebuke - By his word and Spirit, convincing the world of sin; and by his judgments upon his implacable enemies, which obstruct the propagation of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
2:4 judge--as a sovereign umpire, settling all controversies (compare Is 11:4). LOWTH translates "work," "conviction."
plowshares--in the East resembling a short sword (Is 9:6-7; Zech 9:10).
2:52:5: Եւ արդ դու տուն Յակոբու՝ եկա՛յք երթիցուք ՚ի լո՛յս Տեառն։
5 Արդ, ո՛վ տունդ Յակոբի, եկէ՛ք քայլենք Տիրոջ լոյսի մէջ:
5 Ո՛վ Յակոբի տուն, Եկէ՛ք Տէրոջը լոյսովը քալենք։
Եւ արդ, դու տուն Յակոբու, եկայք երթիցուք ի լոյս Տեառն:

2:5: Եւ արդ դու տուն Յակոբու՝ եկա՛յք երթիցուք ՚ի լո՛յս Տեառն։
5 Արդ, ո՛վ տունդ Յակոբի, եկէ՛ք քայլենք Տիրոջ լոյսի մէջ:
5 Ո՛վ Յակոբի տուն, Եկէ՛ք Տէրոջը լոյսովը քալենք։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 О, дом Иакова! Придите, и будем ходить во свете Господнем.
2:5 καὶ και and; even νῦν νυν now; present ὁ ο the οἶκος οικος home; household τοῦ ο the Ιακωβ ιακωβ Iakōb; Iakov δεῦτε δευτε come on πορευθῶμεν πορευομαι travel; go τῷ ο the φωτὶ φως light κυρίου κυριος lord; master
2:5 בֵּ֖ית bˌêṯ בַּיִת house יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob לְכ֥וּ lᵊḵˌû הלך walk וְ wᵊ וְ and נֵלְכָ֖ה nēlᵊḵˌā הלך walk בְּ bᵊ בְּ in אֹ֥ור ʔˌôr אֹור light יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:5. domus Iacob venite et ambulemus in lumine DominiO house of Jacob, come ye, and let us walk in the light of the Lord.
5. O house of Jacob, come ye, and let us walk in the light of the LORD.
2:5. O house of Jacob, let us approach and walk in the light of the Lord.
2:5. O house of Jacob, come ye, and let us walk in the light of the LORD.
O house of Jacob, come ye, and let us walk in the light of the LORD:

2:5 О, дом Иакова! Придите, и будем ходить во свете Господнем.
2:5
καὶ και and; even
νῦν νυν now; present
ο the
οἶκος οικος home; household
τοῦ ο the
Ιακωβ ιακωβ Iakōb; Iakov
δεῦτε δευτε come on
πορευθῶμεν πορευομαι travel; go
τῷ ο the
φωτὶ φως light
κυρίου κυριος lord; master
2:5
בֵּ֖ית bˌêṯ בַּיִת house
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
לְכ֥וּ lᵊḵˌû הלך walk
וְ wᵊ וְ and
נֵלְכָ֖ה nēlᵊḵˌā הלך walk
בְּ bᵊ בְּ in
אֹ֥ור ʔˌôr אֹור light
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:5. domus Iacob venite et ambulemus in lumine Domini
O house of Jacob, come ye, and let us walk in the light of the Lord.
2:5. O house of Jacob, let us approach and walk in the light of the Lord.
2:5. O house of Jacob, come ye, and let us walk in the light of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Ввиду такого обращения всех народов к свету истинной религии, пророк призывает и дом Иакова, т. е. иудеев, происходящих от Иакова, ходить во свете Господнем, т. е. жить так, как учит закон Всевышнего.
Albert Barnes: Notes on the Bible - 1834
2:5: O house of Jacob - This is a direct address, or exhortation, of the prophet to the Jews. It is made in view of the fact that God had gracious purposes toward them. He intended to distinguish them by making them the source of blessings to all nations. As this was to be their high destiny, he exhorts them to devote themselves to him, and to live to his honor. The word "house" here means the "family, or nation." The phrase is applied to the Jews because their tribes were descended from the twelve sons of Jacob.
Let us walk - Let us "live." The word "walk" is often used to denote human life or conduct; compare Isa 2:3; Rom 6:4; Rom 8:1; Co1 5:7; Gal 6:16, ...
In the light of the Lord - The sense of this is: Let us obey the commandments of Yahweh; or, as the Chaldee expresses it, 'Let us walk in the doctrine of the law of the Lord.' The idea may be thus expressed: 'Let us not walk in the darkness and error of sin and idolatry, but in the light or instruction which God sheds upon us by his law. He teaches us what we should do, and let us obey him.' "Light" is often, in the Scriptures, thus put for instruction, or teaching; compare the note at Mat 4:16; note at Joh 1:4; also, note at Eph 5:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: come ye: Isa 2:3, Isa 50:10, Isa 50:11, Isa 60:1, Isa 60:19; Psa 89:15; Luk 1:79; Joh 12:35, Joh 12:36; Rom 13:12-14; Eph 5:8; Th1 5:5, Th1 5:6; Jo1 1:7; Rev 21:23, Rev 21:24
Carl Friedrich Keil and Franz Delitzsch
2:5
Isaiah presents himself to his contemporaries with this older prophecy of the exalted and world-wide calling of the people of Jehovah, holds it up before them as a mirror, and exclaims in Is 2:5, "O house of Jacob, come, let us walk in the light of Jehovah." This exhortation is formed under the influence of the context, from which Is 2:2-4 are taken, as we may see from Mic 4:5, and also of the quotation itself. The use of the term Jacob instead of Israel is not indeed altogether strange to Isaiah (Is 8:17; Is 10:20-21; Is 29:23), but he prefers the use of Israel (compare Is 1:24 with Gen 49:24).With the words "O house of Jacob" he now turns to his people, whom so glorious a future awaits, because Jehovah has made it the scene of His manifested presence and grace, and summons it to walk in the light of such a God, to whom all nations will press at the end of the days. The summons, "Come, let us walk," is the echo of Is 2:3, "Come, let us go;" and as Hitzig observes, "Isaiah endeavours, like Paul in Rom 11:14, to stir up his countrymen to a noble jealousy, by setting before them the example of the heathen." The "light of Jehovah" ('or Jehovah, in which the echo of v'yorenu in Is 2:3 is hardly accidental; cf., Prov 6:23) is the knowledge of Jehovah Himself, as furnished by means of positive revelation, His manifested love. It was now high time to walk in the light of Jehovah, i.e., to turn this knowledge into life, and reciprocate this love; and it was especially necessary to exhort Israel to this, now that Jehovah had given up His people, just because in their perverseness they had done the very opposite. This mournful declaration, which the prophet was obliged to make in order to explain his warning cry, he changes into the form of a prayerful sigh.
Geneva 1599
2:5 O house of Jacob, come ye, and let us (l) walk in the light of the LORD.
(l) Seeing the Gentiles will be ready, make haste, and show them the way to worship God.
John Gill
2:5 O house of Jacob,.... This is either an exhortation of the prophet to the men of his generation, to attend to the light of the law, which the Lord had given them, as Aben Ezra and Kimchi; or rather, as the Targum and Jarchi suggest, an exhortation of the nations to the people of Israel, and are indeed the words of the converted Gentiles to the people of the Jews, being concerned for their conversion and spiritual welfare, as will appear in the latter day; when they will not only encourage one another to go up to the house of the Lord, as in the preceding verses, but will be very solicitous that the Jews, the posterity of Jacob, share with them in all that light and glory that shall be risen upon Zion; as follows:
come ye, and let us walk in the light of the Lord; meaning either Christ, in whom the light of the knowledge of the glory of God is given, and the glory of all the perfections of the divine nature is displayed; who is that light that dwells with the Lord, was sent forth by him, and came into this world as the light of it, and is given for a light to the Gentiles, as well as the glory of the people of Israel; and who is the author of all light; of corporeal light, in the first creation; of the sun, moon, and stars; of the light of nature in every man; of the light of the Gospel of the grace of God; of the spiritual light of grace in the hearts of his people; and of the light of eternal glory: or else the Gospel is intended, called the light of the glorious Gospel of Christ, 2Cor 4:4 by which some are only notionally enlightened, and some spiritually and savingly, when it is attended with the spirit of wisdom and revelation in the knowledge of Christ: or rather, the light of the latter day glory, which includes the other two; when Christ and his Gospel will be more clearly revealed and seen, not only by the watchmen, who will see eye to eye, but by all the saints; when the light of the moon shall be as the light of the sun, and the light of the sun sevenfold as the light of seven days, and the whole earth shall be lightened with its glory, Is 30:26 and to "walk" in this light, as it respects Christ, is to walk by faith in him, to go on in believing views of him, and to walk in imitation of him, and as he directs; and as it respects the Gospel, it is to embrace it, profess it, hold it fast, and hold it forth; and to walk as that prescribes and guides, and as becomes it; and to walk as children of the light, wisely and circumspectly; worthy of the calling of God, of the grace he calls by, and the kingdom he calls to: and to walk in the light of the latter day glory is to enjoy it, and share in all the blessings of it, with perseverance therein, through the grace of God; and such walking is pleasant and comfortable; such shall have the communion of God and Christ, and fellowship one with another, and at last enjoy the light of life.
John Wesley
2:5 The light - Take heed that you do not reject that light which is so clear that even the blind Gentiles will discern it.
Robert Jamieson, A. R. Fausset and David Brown
2:5 The connection is: As Israel's high destiny is to be a blessing to all nations (Gen 12:3), let Israel's children walk worthy of it (Eph 5:8).
2:62:6: Քանզի եթող նա զժողովուրդ իւր զտունն Յակովբայ. զի լցա՛ւ իբրեւ զառաջինն աշխարհ նոցա հմայիւք իբրեւ զայլազգեաց, եւ որդիք բազումք՝ այլազգիք ծնան նոցա։
6 Նա երես դարձրեց իր ժողովրդից՝ Յակոբի տնից, որովհետեւ նրանց երկիրը, ինչպէս այլազգիներինը, առաջուայ պէս լցուեց կախարդներով, եւ նրանք բազում այլազգի որդիներ ունեցան:
6 Քանզի դուն քու ժողովուրդդ, Յակոբին տունը թողուցիր, Վասն զի արեւելքի կախարդներովը լեցուեցան Եւ Փղշտացիներու պէս հմայութիւն կ’ընեն Ու օտարներու որդիներուն հետ դաշնակից եղան։
[28]Քանզի եթող նա զժողովուրդ իւր զտունն Յակոբայ. զի լցաւ իբրեւ զառաջինն աշխարհ նոցա հմայիւք իբրեւ զայլազգեաց, եւ որդիք բազումք այլազգիք ծնան նոցա:

2:6: Քանզի եթող նա զժողովուրդ իւր զտունն Յակովբայ. զի լցա՛ւ իբրեւ զառաջինն աշխարհ նոցա հմայիւք իբրեւ զայլազգեաց, եւ որդիք բազումք՝ այլազգիք ծնան նոցա։
6 Նա երես դարձրեց իր ժողովրդից՝ Յակոբի տնից, որովհետեւ նրանց երկիրը, ինչպէս այլազգիներինը, առաջուայ պէս լցուեց կախարդներով, եւ նրանք բազում այլազգի որդիներ ունեցան:
6 Քանզի դուն քու ժողովուրդդ, Յակոբին տունը թողուցիր, Վասն զի արեւելքի կախարդներովը լեցուեցան Եւ Փղշտացիներու պէս հմայութիւն կ’ընեն Ու օտարներու որդիներուն հետ դաշնակից եղան։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 Но Ты отринул народ Твой, дом Иакова, потому что они многое переняли от востока: и чародеи {у них}, как у Филистимлян, и с сынами чужих они в общении.
2:6 ἀνῆκεν ανιημι remiss; relax γὰρ γαρ for τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ἐνεπλήσθη εμπιπλημι fill in; fill up ὡς ως.1 as; how τὸ ο the ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning ἡ ο the χώρα χωρα territory; estate αὐτῶν αυτος he; him κληδονισμῶν κληδονισμος as; how ἡ ο the τῶν ο the ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even τέκνα τεκνον child πολλὰ πολυς much; many ἀλλόφυλα αλλοφυλος foreigner ἐγενήθη γινομαι happen; become αὐτοῖς αυτος he; him
2:6 כִּ֣י kˈî כִּי that נָטַ֗שְׁתָּה nāṭˈaštā נטשׁ abandon עַמְּךָ֙ ʕammᵊḵˌā עַם people בֵּ֣ית bˈêṯ בַּיִת house יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob כִּ֤י kˈî כִּי that מָלְאוּ֙ mālᵊʔˌû מלא be full מִ mi מִן from קֶּ֔דֶם qqˈeḏem קֶדֶם front וְ wᵊ וְ and עֹֽנְנִ֖ים ʕˈōnᵊnˌîm ענן appear כַּ ka כְּ as † הַ the פְּלִשְׁתִּ֑ים ppᵊlištˈîm פְּלִשְׁתִּי Philistine וּ û וְ and בְ vᵊ בְּ in יַלְדֵ֥י yalᵊḏˌê יֶלֶד boy נָכְרִ֖ים noḵrˌîm נָכְרִי foreign יַשְׂפִּֽיקוּ׃ yaśpˈîqû שׂפק clap hands
2:6. proiecisti enim populum tuum domum Iacob quia repleti sunt ut olim et augures habuerunt ut Philisthim et pueris alienis adheseruntFor thou hast cast off thy people, the house of Jacob: because they are filled as in times past, and have had soothsayers as the Philistines, and have adhered to strange children.
6. For thou hast forsaken thy people the house of Jacob, because they be filled from the east, and soothsayers like the Philistines, and they strike hands with the children of strangers.
2:6. For you have cast aside your people, the house of Jacob, because they have been filled up, as in past times, and because they have had soothsayers as the Philistines have, and because they have joined themselves to foreign servants.
2:6. Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and [are] soothsayers like the Philistines, and they please themselves in the children of strangers.
Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and [are] soothsayers like the Philistines, and they please themselves in the children of strangers:

2:6 Но Ты отринул народ Твой, дом Иакова, потому что они многое переняли от востока: и чародеи {у них}, как у Филистимлян, и с сынами чужих они в общении.
2:6
ἀνῆκεν ανιημι remiss; relax
γὰρ γαρ for
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
ἐνεπλήσθη εμπιπλημι fill in; fill up
ὡς ως.1 as; how
τὸ ο the
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
ο the
χώρα χωρα territory; estate
αὐτῶν αυτος he; him
κληδονισμῶν κληδονισμος as; how
ο the
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
τέκνα τεκνον child
πολλὰ πολυς much; many
ἀλλόφυλα αλλοφυλος foreigner
ἐγενήθη γινομαι happen; become
αὐτοῖς αυτος he; him
2:6
כִּ֣י kˈî כִּי that
נָטַ֗שְׁתָּה nāṭˈaštā נטשׁ abandon
עַמְּךָ֙ ʕammᵊḵˌā עַם people
בֵּ֣ית bˈêṯ בַּיִת house
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
כִּ֤י kˈî כִּי that
מָלְאוּ֙ mālᵊʔˌû מלא be full
מִ mi מִן from
קֶּ֔דֶם qqˈeḏem קֶדֶם front
וְ wᵊ וְ and
עֹֽנְנִ֖ים ʕˈōnᵊnˌîm ענן appear
כַּ ka כְּ as
הַ the
פְּלִשְׁתִּ֑ים ppᵊlištˈîm פְּלִשְׁתִּי Philistine
וּ û וְ and
בְ vᵊ בְּ in
יַלְדֵ֥י yalᵊḏˌê יֶלֶד boy
נָכְרִ֖ים noḵrˌîm נָכְרִי foreign
יַשְׂפִּֽיקוּ׃ yaśpˈîqû שׂפק clap hands
2:6. proiecisti enim populum tuum domum Iacob quia repleti sunt ut olim et augures habuerunt ut Philisthim et pueris alienis adheserunt
For thou hast cast off thy people, the house of Jacob: because they are filled as in times past, and have had soothsayers as the Philistines, and have adhered to strange children.
2:6. For you have cast aside your people, the house of Jacob, because they have been filled up, as in past times, and because they have had soothsayers as the Philistines have, and because they have joined themselves to foreign servants.
2:6. Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and [are] soothsayers like the Philistines, and they please themselves in the children of strangers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-22. К сожалению, иудеи представляются пророку неспособными исполнить его искреннее желание. Они уклонились во тьму язычества и всяких пороков. Гадания и служение идолам прочно уже укоренились в Иудее. Но за это Иудея-Израиль должны прежде язычников испытать на себе тяжесть суда Божия. Пророк в ярких чертах изображает тут унижение гордившихся своими внешними успехами иудеев и унижение тех идолов, на силу которых они уповали.

Пророк возвещает иудеям, что Всевышний уже отверг их за увлечение иноземными обычаями. Они многое заимствовали с востока (mikkedem) или, как правильнее, кажется, из гаданий, из волшебных (mikedam по исправл. тексту Губигана). Волшебники у них такие же искусные, как в земле Филистимской, которая известна была своими оракулами (4: Цар 1:2).

Общение с чужеземцами евреи имели и в торговле, и политике и в браках.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers. 7 Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots: 8 Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made: 9 And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.
The calling in of the Gentiles was accompanied with the rejection of the Jews; it was their fall, and the diminishing of them, that was the riches of the Gentiles; and the casting off of them was the reconciling of the world (Rom. xi. 12-15); and it should seem that these verses have reference to that, and are designed to justify God therein, and yet it is probable that they are primarily intended for the convincing and awakening of the men of that generation in which the prophet lived, it being usual with the prophets to speak of the things that then were, both in mercy and judgment, as types of the things that should be hereafter. Here is,
I. Israel's doom. This is set forth in two words, the first and the last of this paragraph; but they are two dreadful words, and which speak, 1. Their case sad, very sad (v. 6): Therefore thou hast forsaken thy people. Miserable is the condition of that people whom God has forsaken, and great certainly must the provocation be if he forsake those that have been his own people. This was the deplorable case of the Jewish church after they had rejected Christ. Migremus hinc--Let us go hence. Your house is left unto you desolate, Matt. xxiii. 38. Whenever any sore calamity came upon the Jews thus far the Lord might be said to forsake them that he withdrew his help and succour from them, else they would not have fallen into the hands of their enemies. But God never leaves any till they first leave him. 2. Their case desperate, wholly desperate (v. 9): Therefore forgive them not. This prophetical prayer amounts to a threatening that they should not be forgiven, and some think it may be read: And thou wilt not forgive them. This refers not to particular persons (many of them repented and were pardoned), but to the body of that nation, against whom an irreversible doom was passed, that they should be wholly cut off and their church quite dismantled, never to be formed into such a body again, nor ever to have their old charter restored to them.
II. Israel's desert of this doom, and the reasons upon which it is grounded. In general, it is sin that brings destruction upon them; it is this, and nothing but this, that provokes God to forsake his people. The particular sins which the prophet specifies are such as abounded among them at that time, which he makes mention of for the conviction of those to whom he then preached, rather than that which afterwards proved the measure-filling sin, their crucifying Christ and persecuting his followers; for the sins of every age contributed towards the making up of the dreadful account at last. And there was a partial and temporary rejection of them by the captivity in Babylon hastening on, which was a type of their final destruction by the Romans, and which the sins here mentioned brought upon them. Their sins were such as directly contradicted all God's kind and gracious designs concerning them.
1. God set them apart for himself, as a peculiar people, distinguished from, and dignified above, all other people (Num. xxiii. 9); but they were replenished from the east; they naturalized foreigners, not proselyted, and encouraged them to settle among them, and mingled with them, Hos. vii. 8. Their country was peopled with Syrians and Chaldeans, Moabites and Ammonites, and other eastern nations, and with them they admitted the fashions and customs of those nations, and pleased themselves in the children of strangers, were fond of them, preferred their country before their own, and thought the more they conformed to them the more polite and refined they were; thus did they profane their crown and their covenant. Note, Those are in danger of being estranged from God who please themselves with those who are strangers to him, for we soon learn the ways of those whose company we love.
2. God gave them his oracles, which they might ask counsel of, not only the scriptures and the seers, but the breast-plate of judgment; but they slighted these, and became soothsayers like the Philistines, introduced their arts of divination, and hearkened to those who by the stars, or the clouds, or the flight of birds, or the entrails of beasts, or other magic superstitions, pretended to discover things secret or foretel things to come. The Philistines were noted for diviners, 1 Sam. vi. 2. Note, Those who slight true divinity are justly given up to lying divinations; and those will certainly be forsaken of God who thus forsake him and their own mercies for lying vanities.
3. God encouraged them to put their confidence in him, and assured them that he would be their wealth and strength; but, distrusting his power and promise, they made gold their hope, and furnished themselves with horses and chariots, and relied upon them for their safety, v. 7. God had expressly forbidden even their kings to multiply horses to themselves and greatly to multiply silver and gold, because he would have them to depend upon himself only; but they did not think their interest in God made them a match for their neighbours unless they had as full treasures of silver and gold, and as formidable hosts of chariots and horses, as they had. It is not having silver and gold, horses and chariots, that is a provocation to God, but, (1.) Desiring them insatiably, so that there is no end of the treasures, no end of the chariots, no bounds or limits set to the desire of them. Those shall never have enough in God (who alone is all-sufficient) that never know when they have enough of this world, which at the best is insufficient. (2.) Depending upon them, as if we could not be safe, and easy, and happy, without them, and could not but be so with them.
4. God himself was their God, the sole object of their worship, and he himself instituted ordinances of worship for them; but they slighted both him and his institutions, v. 8. Their land was full of idols; every city had its god (Jer. xi. 13); and, according to the goodness of their lands, they made goodly images, Hos. x. 1. Those that think one God too little will find two too many, and yet hundreds were not sufficient; for those that love idols will multiply them; so sottish were they, and so wretchedly infatuated, that they worshipped the work of their own hands, as if that could be a god to them which was not only a creature, but their creature and that which their own fancies had devised and their own fingers had made. It was an aggravation of their idolatry that God had enriched them with silver and gold, and yet of that silver and gold they made idols; so it was, Jeshurun waxed fat, and kicked, see Hos. ii. 8.
5. God had advanced them, and put honour upon them; but they basely diminished and disparaged themselves (v. 9): The mean man boweth down to his idol, a thing below the meanest that has any spark of reason left. Sin is a disparagement to the poorest and those of the lowest rank. It becomes the mean man to bow down to his superiors, but it ill becomes him to bow down to the stock of a tree, ch. xliv. 19. Nor is it only the illiterate and poor-spirited that do this, but even the great men forgets his grandeur and humbles himself to worship idols, deifies men no better than himself, and consecrates stones so much baser than himself. Idolaters are said to debase themselves even to hell, ch. lvii. 9. What a shame it is that great men think the service of the true God below them and will not stoop to it, and yet will humble themselves to bow down to an idol! Some make this a threatening that the mean men shall be brought down, and the great men humbled, by the judgments of God, when they come with commission.
Adam Clarke: Commentary on the Bible - 1831
2:6: They be replenished "And they multiply" - Seven MSS. and one edition, for ישפיקו yaspiku, read ישפיחו yaspichu, "and have joined themselves to the children of strangers;" that is, in marriage or worship. - Dr. Jubb. So Vulg., adhaeserunt. Compare Isa 14:1. But the very learned professor Chevalier Michaelis has explained the word יספחו yesupachu, Job 30:7, (German translation, note on the place), in another manner; which perfectly well agrees with that place, and perhaps will be found to give as good a sense here. ספיח saphiach, the noun, means corn springing up, not from the seed regularly sown on cultivated land, but in the untilled field, from the scattered grains of the former harvest. This, by an easy metaphor, is applied to a spurious brood of children irregularly and casually begotten. The Septuagint seem to have understood the verb here in this sense, reading it as the Vulgate seems to have done. This justifies their version, which it is hard to account for in any other manner: και τεκνα πολλα αλλοφυλα εγενηθῃ αυτοις. Compare Hos 5:7, and the Septuagint there. But instead of ובילדי ubeyaldey, "and in the children," two of Kennicott's and eight of De Rossi's MSS. have וכילדי ucheyaldey, "and as the children." And they sin impudently as the children of strangers. See De Rossi.
And are soothsayers "They are filled with diviners" - Hebrews "They are filled from the east;" or "more than the east." The sentence is manifestly imperfect. The Septuagint, Vulgate, and Chaldee, seem to have read כמקדם kemikkedem; and the latter, with another word before it, signifying idols; "they are filled with idols as from of old." Houbigant, for מקדם mikkedem, reads מקסם mikkesem, as Brentius had proposed long ago. I rather think that both words together give us the true reading: מקדם mikkedem, מקסם mikkesem, "with divination from the east;" and that the first word has been by mistake omitted, from its similitude to the second.
Albert Barnes: Notes on the Bible - 1834
2:6: Therefore - The prophet proceeds in this and the following verses, to state the reasons of their calamities, and of the judgments that had come upon them. Those judgments he traces to the crimes which he enumerates - crimes growing chiefly out of great commercial prosperity, producing pride, luxury, and idolatry.
Thou hast forsaken - The address is changed from the exhortation to the house of Jacob Isa 2:5 to God, as is frequently the case in the writings of Isaiah. It indicates a state where the mind is full of the subject, and where it expresses itself in a rapid and hurried manner.
Hast forsaken - Hast withdrawn thy protection, and given them over to the calamities and judgments which had come upon them.
They be replenished - Hebrew, They are "full." That is, these things abound.
From the East - Margin, "More than the East." The meaning of the expression it is not easy to determine. The word translated "East," קדם qedem denotes also "antiquity," or that which is "of old," as well as the East. Hence, the Septuagint renders it, 'their land is, as of old, filled.' The Chaldee, 'their land is filled with idols as at the beginning.' Either idea will suit the passage; though our translation more nearly accords with the Hebrew than the others. The "East," that is, Arabia, Persia, Chaldea, etc., was the country where astrology, soothsaying, and divination particularly abounded; see Dan 2:2; Deu 18:9-11.
And are soothsayers - Our word "soothsayers" means "foretellers, prognosticators," persons who pretend to predict future events "without inspiration," differing in this from true prophets. What the Hebrew word means, it is not so easy to determine. The word עננים ‛ onenı̂ ym may be derived from ענן ‛ â nâ n, "a cloud" - and then would denote those who augur from the appearance of the clouds, a species of divination from certain changes observed in the sky; compare Lev 19:26 : 'Neither shall ye - observe times.' Kg2 21:6. This species of divination was expressly forbidden; see Deu 18:10-12 : 'There shall not be found among you anyone that useth divination, or an observer of times, or an enchanter,' etc. Or the word may be derived from עין ‛ ayin, "an eye," and then it will denote those who fascinate, enchant, or bewitch by the eye. It is probable that the word includes "augury, necromancy, and witchcraft," in general - all which were expressly forbidden by the law of Moses; Deu 18:10-12.
Like the Philistines - The Philistines occupied the land in the southwest part of Palestine. The Septuagint uses the word "foreigners" here, as they do generally, instead of the Philistines.
And they please themselves - The word used here - שׂפק s'â phaq - means literally "to clap the hands" in token of joy. It may also mean, "to join the hands, to shake hands," and then it will signify that they "joined hands" with foreigners; that is, they made compacts or entered into alliances with them contrary to the law of Moses. The Septuagint seems to understand it of unlawful marriages with the women of surrounding nations - τέκνα πολλὰ ἀλλόφυλλα ἐγενήθη αὐτοῖς tekna polla allophula egenē thē autois; compare Neh 13:23. It means probably, in general, that they entered into improper alliances, whether they were military, matrimonial, or commercial, with the surrounding nations. The words "children of strangers" may mean, with the descendants of the foreigners with whom Moses forbade any alliances. The Jews were to be a separate and special people, and, in order to this, it was necessary to forbid all such foreign alliances; Exo 23:31-32; Exo 34:12-15; Psa 106:3, Psa 106:5; Ezr 9:1-15,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: Therefore: Deu 31:16, Deu 31:17; Ch2 15:2, Ch2 24:20; Lam 5:20; Rom 11:1, Rom 11:2, Rom 11:20
from the east: or, more than the east, Num 23:7
and are: Isa 8:19, Isa 47:12, Isa 47:13; Exo 22:18; Lev 19:31, Lev 20:6; Deu 18:10-14; Ch1 10:13
and they: Exo 34:16; Num 25:1, Num 25:2; Deu 21:11-13; Kg1 11:1, Kg1 11:2; Neh 13:23; Psa 106:35; Jer 10:2
please themselves in: or, abound with, etc
Carl Friedrich Keil and Franz Delitzsch
2:6
"For Thou hast rejected Thy people, the house of Jacob; for they are filled with things from the east, and are conjurors like the Philistines; and with the children of foreigners they go hand in hand." Here again we have "for" (Chi) twice in succession; the first giving the reason for the warning cry, the second vindicating the reason assigned. The words are addressed to Jehovah, not to the people. Saad., Gecatilia, and Rashi adopt the rendering, "Thou has given up thy nationality;" and this rendering is supported by J. D. Michaelis, Hitzig, and Luzzatto. But the word means "people," not "nationality;" and the rendering is inadmissible, and would never have been thought of were it not that there was apparently something strange in so sudden an introduction of an address to God. But in Is 2:9; Is 9:2, and other passages, the prophecy takes the form of a prayer. And nâtash (cast off) with âm (people) for its object recals such passages as Ps 94:14 and 1Kings 12:22. Jehovah had put away His people, i.e., rejected them, and left them to themselves, for the following reasons: (1.) Because they were "full from the east" (mikkedem: min denotes the source from which a person draws and fills himself, Jer 51:34; Ezek 32:6), i.e., full of eastern manners and customs, more especially of idolatrous practices. By "the east" (kedem) we are to understand Arabia as far as the peninsula of Sinai, and also the Aramaean lands of the Euphrates. Under Uzziah and Jotham, whose sway extended to Elath, the seaport town of the Elanitic Gulf, the influence of the south-east predominated; but under Ahaz and Hezekiah, on account of their relations to Asshur, Aram, and Babylon, that of the north-east. The conjecture of Gesenius, that we should read mikkesem, i.e., of soothsaying, it a very natural one; but it obliterates without any necessity the name of the region from which Judah's imitative propensities received their impulse and materials. (2.) They were onenim (= meonenim, Mic 5:11, from the poelonen: 4Kings 21:6), probably "cloud-gatherers" or "storm-raisers,"
(Note: There is no force in the explanation "concealing," i.e., practising secret arts; for the meaning "cover" or "conceal" is arbitrarily transferred to the verb onen, from gânan and Cânan, which are supposed to be cognate roots. As a denominative of ânân, the cloud, however (on this name for the clouds, see at Is 4:5), onen might mean "he gathered auguries from the clouds." Or if we take onen as a synonym of innen in Gen 9:14, it would mean "to raise storms," which would give the rendering νεφοδιῶκται, tempestarii, storm-raisers. The derivation of onen from Ny(i, in the sense of the Arabic 'âna (impf. ya ı̄nu), as it were to ogle, oculo maligno petere et fascinare, founders on annen, the word used in the Targums, which cannot possibly be traced to Ny(i. From a purely philological standpoint, however, there is still another explanation possible. From the idea of coming to meet we get the transitive meaning to hold back, shut in, or hinder, particularly to hold back a horse by the reins (inân), or when applied to sexual relations, 'unna ('unnina, u'inna) )an el-mar'ati, "he is prevented (by magic) from approaching his wife," Beside the Arabic 'innı̄n and ma'nūn (to render sexually impotent by witchcraft), we find the Syriac 'anono used in the same sense.)
like the Philistines (the people conquered by Uzziah, and then again by Hezekiah), among whom witchcraft was carried on in guilds, whilst a celebrated oracle of Baal-Zebub existed at Ekron. (3.) And they make common cause with children of foreigners. This is the explanation adopted by Gesenius, Knobel, and others. Sâphak with Cappaim signifies to clap hands (Job 27:23). The hiphil followed by Beth is only used here in the sense of striking hands with a person. Luzzatto explains it as meaning, "They find satisfaction in the children of foreigners; it is only through them that they are contented;" but this is contrary to the usage of the language, according to which hispik in post-biblical Hebrew signifies either suppeditare or (like saphak in 3Kings 20:10) sufficere. Jerome renders it pueris alienis adhaeserunt; but yalde nâc'rim does not mean pueri alieni, boys hired for licentious purposes, but the "sons of strangers" generally (Is 60:10; Is 61:5), with a strong emphasis upon their unsanctified birth, the heathenism inherited from their mother's womb. With heathen by birth, the prophet would say, the people of Jehovah made common cause.
Geneva 1599
2:6 Therefore thou (m) hast forsaken thy people the house of Jacob, because they are (n) filled [with customs] from the east, and [are] soothsayers like the Philistines, (o) and they please themselves in the children of foreigners.
(m) The prophet seeing the small hope that the Jews would convert, complains to God as though he had utterly forsaken them for their sins.
(n) Full of the corruptions that reigned chiefly in the east parts.
(o) They altogether gave themselves to the fashions of other nations.
John Gill
2:6 Therefore thou hast forsaken thy people, the house of Jacob,.... These words contain a reason of the divine conduct, in calling the Gentiles, and rejecting the Jews, because of the sins of the latter hereafter mentioned; though some, as the Targum and R. Moses, refer this to the Israelites; and read, "because ye have forsaken", &c. and interpret it of their forsaking the Lord, his worship, and his law. What is hereafter said does not agree with the Jews, literally understood, neither in the times of Isaiah, nor when they returned from Babylon, nor in the times of Christ, nor since the destruction of Jerusalem, or in the latter day, a little before their conversion; for after the Babylonish captivity they were not given to idolatry, nor did they abound in riches, and much less since their dispersion among the nations; nor will this be their case in the latter day: wherefore Kimchi applies the whole to the times of Solomon, when the land abounded with gold and silver, with horses and chariots, and with idolatry also, in the latter part of his life: but it seems best to interpret this of antichrist and his followers, who call themselves the people of God, and the house of Jacob, say they are Jews, but are not, and are of the synagogue of Satan; and are therefore rejected of the Lord, and will be given up to utter ruin and destruction, for the evils found in them, hereafter charged with.
Because they be replenished from the east, or "more than the east" (s); than the eastern people, the Syrians and Chaldeans; that is, were more filled with witchcrafts and sorceries than they, as Kimchi explains it; of the sorceries of the Romish antichrist, see Rev_ 9:21 the words may be rendered, "because they be full from of old time" (t); or, as of old, or more than they were of old; namely, fuller of idols than formerly; so the Targum paraphrases it,
"because your land is full of idols, as of old;''
and so Rome Papal is as full of idols, or fuller, than Rome Pagan was. Some, as Aben Ezra, understand this of their being filled with the wisdom of the children of the east, 3Kings 4:30 and others of the riches of the east:
and are soothsayers like the Philistines: who were a people given to divination and soothsaying, 1Kings 6:2 and some of the popes of Rome have studied the black art, and by such wicked means have got into the Papal chair; for under this may be included all evil arts and fallacious methods, by which they have deceived themselves and others:
and they please themselves in the children of strangers; being brought into their convents, monasteries, and nunneries; the priests and nuns vowing celibacy and virginity, and contenting themselves with the children of others: or they love strange flesh, delight in sodomitical practices, and unnatural lusts with boys and men; wherefore Rome is called Sodom and Egypt, Rev_ 11:8 or they content and delight themselves in the laws, customs, rites, ceremonies, and doctrines of other nations; many of the Gentile notions and practices being introduced into the faith and worship of the church of Rome; wherefore the Papists go by the name of Gentiles, Rev_ 11:2. The Targum is,
"and they walk in the laws of the people,''
or study strange sciences, and not the statutes and laws of God; so some interpret it, as Ben Melech observes, and who also mentions another sense some give, that they please themselves in images they renew daily.
(s) "prae oriente, vel filiis orientis", Vatablus. (t) , Sept.; "ut olim", Vulg. Lat. Sic Syr. & Ar.
John Wesley
2:6 Therefore - For the following reasons. Thou - Wilt certainly forsake and reject. Thy people - The body of that nation. Because - Their land is full of the idolatrous manners of the eastern nations, the Syrians and Chaldeans. Philistines - Who were infamous for those practices. They please - They delight in their company, and conversation, making leagues, and friendships, and marriages with them.
Robert Jamieson, A. R. Fausset and David Brown
2:6 Therefore--rather, "For": reasons why there is the more need of the exhortation in Is 2:5.
thou--transition to Jehovah: such rapid transitions are natural, when the mind is full of a subject.
replenished--rather, filled, namely, with the superstitions of the East, Syria, and Chaldea.
soothsayers--forbidden (Deut 18:10-14).
Philistines--southwest of Palestine: antithesis to "the east."
please themselves--rather, join hands with, that is, enter into alliances, matrimonial and national: forbidden (Ex 23:32; Neh 13:23, &c.).
2:72:7: Լցա՛ւ աշխարհ նոցա ոսկւով եւ արծաթով՝ եւ ո՛չ էր թիւ գանձուց նոցա. լցա՛ւ երկիր նոցա երիվարօք՝ եւ ո՛չ էր թիւ կառաց նոցա։
7 Նրանց երկիրը լցուեց ոսկով ու արծաթով, նրանց գանձերին թիւ չկար. նրանց երկիրը լցուեց երիվարներով, նրանց ռազմակառքերին թիւ չկար:
7 Անոնց երկիրը արծաթով ու ոսկիով լեցուեցաւ Ու անոնց գանձերը անթիւ եղան։Անոնց երկիրը ձիերով լեցուեցաւ Եւ անոնց կառքերը անհաշիւ են։
Լցաւ աշխարհ նոցա ոսկւով եւ արծաթով, եւ ոչ էր թիւ գանձուց նոցա. լցաւ երկիր նոցա երիվարօք, եւ ոչ էր թիւ կառաց նոցա:

2:7: Լցա՛ւ աշխարհ նոցա ոսկւով եւ արծաթով՝ եւ ո՛չ էր թիւ գանձուց նոցա. լցա՛ւ երկիր նոցա երիվարօք՝ եւ ո՛չ էր թիւ կառաց նոցա։
7 Նրանց երկիրը լցուեց ոսկով ու արծաթով, նրանց գանձերին թիւ չկար. նրանց երկիրը լցուեց երիվարներով, նրանց ռազմակառքերին թիւ չկար:
7 Անոնց երկիրը արծաթով ու ոսկիով լեցուեցաւ Ու անոնց գանձերը անթիւ եղան։Անոնց երկիրը ձիերով լեցուեցաւ Եւ անոնց կառքերը անհաշիւ են։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 И наполнилась земля его серебром и золотом, и нет числа сокровищам его; и наполнилась земля его конями, и нет числа колесницам его;
2:7 ἐνεπλήσθη εμπιπλημι fill in; fill up γὰρ γαρ for ἡ ο the χώρα χωρα territory; estate αὐτῶν αυτος he; him ἀργυρίου αργυριον silver piece; money καὶ και and; even χρυσίου χρυσιον gold piece; gold leaf καὶ και and; even οὐκ ου not ἦν ειμι be ἀριθμὸς αριθμος number τῶν ο the θησαυρῶν θησαυρος treasure αὐτῶν αυτος he; him καὶ και and; even ἐνεπλήσθη εμπιπλημι fill in; fill up ἡ ο the γῆ γη earth; land ἵππων ιππος horse καὶ και and; even οὐκ ου not ἦν ειμι be ἀριθμὸς αριθμος number τῶν ο the ἁρμάτων αρμα chariot αὐτῶν αυτος he; him
2:7 וַ wa וְ and תִּמָּלֵ֤א ttimmālˈē מלא be full אַרְצֹו֙ ʔarṣˌô אֶרֶץ earth כֶּ֣סֶף kˈesef כֶּסֶף silver וְ wᵊ וְ and זָהָ֔ב zāhˈāv זָהָב gold וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] קֵ֖צֶה qˌēṣeh קֵצֶה end לְ lᵊ לְ to אֹצְרֹתָ֑יו ʔōṣᵊrōṯˈāʸw אֹוצָר supply וַ wa וְ and תִּמָּלֵ֤א ttimmālˈē מלא be full אַרְצֹו֙ ʔarṣˌô אֶרֶץ earth סוּסִ֔ים sûsˈîm סוּס horse וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] קֵ֖צֶה qˌēṣeh קֵצֶה end לְ lᵊ לְ to מַרְכְּבֹתָֽיו׃ markᵊvōṯˈāʸw מֶרְכָּבָה chariot
2:7. repleta est terra argento et auro et non est finis thesaurorum eiusTheir land is filled with silver and gold: and there is no end of their treasures.
7. Their land also is full of silver and gold, neither is there any end of their treasures; their land also is full of horses, neither is there any end of their chariots.
2:7. Their land has been filled with silver and gold. And there is no end to their storehouses.
2:7. Their land also is full of silver and gold, neither [is there any] end of their treasures; their land is also full of horses, neither [is there any] end of their chariots:
Their land also is full of silver and gold, neither [is there any] end of their treasures; their land is also full of horses, neither [is there any] end of their chariots:

2:7 И наполнилась земля его серебром и золотом, и нет числа сокровищам его; и наполнилась земля его конями, и нет числа колесницам его;
2:7
ἐνεπλήσθη εμπιπλημι fill in; fill up
γὰρ γαρ for
ο the
χώρα χωρα territory; estate
αὐτῶν αυτος he; him
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
χρυσίου χρυσιον gold piece; gold leaf
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ἀριθμὸς αριθμος number
τῶν ο the
θησαυρῶν θησαυρος treasure
αὐτῶν αυτος he; him
καὶ και and; even
ἐνεπλήσθη εμπιπλημι fill in; fill up
ο the
γῆ γη earth; land
ἵππων ιππος horse
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ἀριθμὸς αριθμος number
τῶν ο the
ἁρμάτων αρμα chariot
αὐτῶν αυτος he; him
2:7
וַ wa וְ and
תִּמָּלֵ֤א ttimmālˈē מלא be full
אַרְצֹו֙ ʔarṣˌô אֶרֶץ earth
כֶּ֣סֶף kˈesef כֶּסֶף silver
וְ wᵊ וְ and
זָהָ֔ב zāhˈāv זָהָב gold
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
קֵ֖צֶה qˌēṣeh קֵצֶה end
לְ lᵊ לְ to
אֹצְרֹתָ֑יו ʔōṣᵊrōṯˈāʸw אֹוצָר supply
וַ wa וְ and
תִּמָּלֵ֤א ttimmālˈē מלא be full
אַרְצֹו֙ ʔarṣˌô אֶרֶץ earth
סוּסִ֔ים sûsˈîm סוּס horse
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
קֵ֖צֶה qˌēṣeh קֵצֶה end
לְ lᵊ לְ to
מַרְכְּבֹתָֽיו׃ markᵊvōṯˈāʸw מֶרְכָּבָה chariot
2:7. repleta est terra argento et auro et non est finis thesaurorum eius
Their land is filled with silver and gold: and there is no end of their treasures.
7. Their land also is full of silver and gold, neither is there any end of their treasures; their land also is full of horses, neither is there any end of their chariots.
2:7. Their land has been filled with silver and gold. And there is no end to their storehouses.
2:7. Their land also is full of silver and gold, neither [is there any] end of their treasures; their land is also full of horses, neither [is there any] end of their chariots:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Увлечение внешним блеском государства было заранее осуждено еще Моисеем. И пророк Исаия обличает здесь евреев за то, что они из-за денег готовы стали на все, не отрицая самого права на обогащение (ср. Ос 2:8).
Adam Clarke: Commentary on the Bible - 1831
2:7: Their land is also full of horses "And his land is filled with horses" - This was in direct contradiction to God's command in the law: "But he (the king) shall not multiply horses to himself; nor cause the people to return to Egypt, to the end that he should multiply horses; neither shall he greatly multiply to himself silver and gold," Deu 17:16, Deu 17:17. Uzziah seems to have followed the example of Solomon, see Kg1 10:26-29, who first transgressed in these particulars; he recovered the port of Elath on the Red Sea, and with it that commerce which in Solomon's days had "made silver and gold as plenteous at Jerusalem as stones," Ch2 1:15. He had an army of 307,500 men, in which, as we may infer from the testimony of Isaiah, the chariots and horse made a considerable part. "The law above mentioned was to be a standing trial of prince and people, whether they had trust and confidence in God their deliverer." See Bp. Sherlock's Discourses on Prophecy. Dissert. iv., where he has excellently explained the reason and effect of the law, and the influence which the observance or neglect of it had on the affairs of the Israelites.
Albert Barnes: Notes on the Bible - 1834
2:7: Their land also is full of silver and gold - This "gold" was brought chiefly from Ophir. Solomon imported vast quantities of silver and gold from foreign places; Ch2 8:18; Ch2 9:10; Ch1 29:4; compare Job 28:16; Kg1 10:21, Kg1 10:27; Ch2 9:20. 'And the king made silver to be in Jerusalem as stones.' 'It was nothing accounted of in the days of Solomon.' From these expressions we see the force of the language of Isaiah - 'their land is full,' etc. This accumulation of silver and gold was expressly forbidden by the law of Moses; Deu 17:17 : 'Neither shall he (the king of Israel) greatly multiply to himself silver and gold.' The reason of this prohibition was, that it tended to produce luxury, effeminacy, profligacy, the neglect of religion, and vice. It is on this account that it is brought by the prophet as an "accusation" against them that their land was thus filled.
Treasures - Wealth of all kinds; but chiefly silver, gold, precious stones, garments, etc.; compare the note at Mat 6:19.
Their land also is full of horses - This was also forbidden in the law of Moses; Deu 17:16 : 'But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses.' This law, however, was grossly violated by Solomon; Kg1 10:26 : 'And Solomon gathered together chariots and horsemen; he had a thousand and four hundred chariots, and twelve thousand horsemen.' It is not quite clear "why" the use of horses was forbidden to the Jews. Perhaps several reasons might have concurred:
(1) Egypt was distinguished for producing fine horses, and the Egyptians used them much in war Deu 17:16; and one design of God was to make the Jews distinguished in all respects from the Egyptians, and to keep them from commerce with them.
(2) Horses were chiefly used "in war," and the tendency of keeping them would be to produce the love of war and conquest.
(3) The tendency of keeping them would be to lead them to put "trust" in them rather than in God for protection. This is hinted at in Psa 20:7 : 'Some trust in chariots, and some in horses; but we will remember the name of Yahweh our God.'
(4) "Horses" were regarded as consecrated "to the sun;" see "Univ. Hist. Anc. P.," vol. x., 177. Ed. 1780. They were sacrificed in various nations to the sun, their swiftness being supposed to render them an appropriate offering to that luminary. There is no evidence, however, that they were used for sacrifice among the Hebrews. They were probably employed to draw the chariots in the solemn processions in the worship of the sun. The ancient Persians, who were sun-worshippers, dedicated white horses and chariots to the sun, and it is supposed that other nations derived the practice from them. The sun was supposed to be drawn daily in a chariot by four wondrous coursers, and the fate of Phaeton, who undertook to guide that chariot and to control those coursers, is known to all. The use of horses, therefore, among the Hebrews in the time of Ahaz, when Isaiah lived, was connected with idolatry, and it was mainly on this account that the prophet rebuked their use with so much severity; Kg2 23:11. It may be added, that in a country like Judea, abounding in hills and mountains, cavalry could not be well employed even in war. On the plains of Egypt it could be employed to advantage; or in predatory excursions, as among the Arabs, horses could be used with great success and effect, and Egypt and Arabia therefore abounded with them. Indeed, these may be regarded as the native countries of the horse. As it was the design of God to separate, as much as possible, the Jews from the surrounding nations, the use of horses was forbidden.
Chariots - "Chariots" were chiefly used in war, though they were sometimes used for pleasure. Of those intended for war there were two kinds; one for the generals and princes to ride in, the other to break the enemy's ranks. These last were commonly armed with hooks or scythes. They were much used by the ancients; Jos 11:4; Jdg 1:19. The Philistines, in their war against Saul, had 30, 000 chariots, and 6000 horsemen; Sa1 13:5. There is no evidence, however, that the Jews used chariots for war. Solomon had many of them Kg1 10:26, but they do not appear to have been used in any military expedition, but to have been kept for display and pleasure. Judea was a mountainous country, and chariots would have been of little or no use in war.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: land: Deu 17:16, Deu 17:17; Kg1 10:21-27; Ch2 9:20-25; Jer 5:27, Jer 5:28; Jam 5:1-3; Rev 18:3, Rev 18:11-17
their land is: Isa 30:16, Isa 31:1; Deu 17:16; Kg1 4:26, Kg1 10:26; Psa 20:7; Hos 14:3
Carl Friedrich Keil and Franz Delitzsch
2:7
In Is 2:7, Is 2:8 he describes still further how the land of the people of Jehovah, in consequence of all this (on the future consec. see Ges. 129, 2, a), was crammed full of objects of luxury, of self-confidence, of estrangement from God: "And their land is filled with silver and gold, and there is no end of their treasures; and their land is filled with horses, and there is no end of their chariots. And their land is filled with - idols; the work of their own hands they worship, that which their own fingers have made." The glory of Solomon, which revived under Uzziah's fifty-two years' reign, and was sustained through Jotham's reign of sixteen years, carried with it the curse of the law; for the law of the king, in Deut 17:14., prohibited the multiplying of horses, and also the accumulation of gold and silver. Standing armies, and stores of national treasures, like everything else which ministers to carnal self-reliance, were opposed to the spirit of the theocracy. Nevertheless Judaea was immeasurably full of such seductions to apostasy; and not of those alone, but also of things which plainly revealed it, viz., of elilim, idols (the same word is used in Lev 19:4; Lev 26:1, from elil, vain or worthless; it is therefore equivalent to "not-gods"). They worshipped the work of "their own" hands, what "their own" fingers had made: two distributive singulars, as in Is 5:23, the hands and fingers of every individual (vid., Mic 5:12-13, where the idols are classified). The condition of the land, therefore, was not only opposed to the law of the king, but at variance with the decalogue also. The existing glory was the most offensive caricature of the glory promised to the nation; for the people, whose God was one day to become the desire and salvation of all nations, had exchanged Him for the idols of the nations, and was vying with them in the appropriation of heathen religion and customs.
Geneva 1599
2:7 Their land also is full of (p) silver and gold, neither [is there any] end of their treasures; their land is also full of horses, neither [is there any] end of their chariots:
(p) The prophet first condemned their superstition and idolatry next their covetousness and thirdly their vain trust in worldly means.
John Gill
2:7 Their land also is full of silver and gold,.... Procured by pardons, indulgences, masses, praying souls out of purgatory, tithes, annates, Peter's pence, &c.
neither is there any end of their treasures; laid up in the pope's coffers, in their churches, monasteries, and convents:
their land is also full of horses, neither is there any end of their chariots; for the cardinals, archbishops, bishops, &c. to ride on and in. Horses and chariots are mentioned among the wares and merchandise of Rome, in Rev_ 18:13.
John Wesley
2:7 Treasures - They have heaped up riches, and still are greedily pursuing after more.
Robert Jamieson, A. R. Fausset and David Brown
2:7 gold--forbidden to be heaped together (Deut 17:17). Solomon disobeyed (3Kings 10:21, 3Kings 10:27).
horses . . . chariots--forbidden (Deut 17:16). But Solomon disobeyed (3Kings 20:26). Horses could be used effectively for war in the plains of Egypt; not so in the hilly Judea. God designed there should be as wide as possible a distinction between Israel and the Egyptians. He would have His people wholly dependent on Him, rather than on the ordinary means of warfare (Ps 20:7). Also horses were connected with idolatry (4Kings 23:11); hence His objection: so the transition to "idols" (Is 2:8) is natural.
2:82:8: Լցա՛ւ երկիր նոցա գարշելեօք գործոց ձեռաց իւրեանց, եւ երկի՛ր պագին որոց արարին մատունք նոցա։
8 Նրանց երկիրը լցուեց իրենց իսկ ձեռքերով կերուտած գարշելի կուռքերով, եւ նրանք երկրպագեցին նրա՛նց, որ իրենց մատներն էին ստեղծել:
8 Կուռքերով ալ լեցուն է անոնց երկիրը։Իրենց ձեռքերուն գործերուն երկրպագութիւն կ’ընեն, Անոնց՝ որոնք իրենց մատները շինեցին։
Լցաւ երկիր նոցա գարշելեօք, գործոց ձեռաց իւրեանց երկիր պագին որոց արարին մատունք նոցա:

2:8: Լցա՛ւ երկիր նոցա գարշելեօք գործոց ձեռաց իւրեանց, եւ երկի՛ր պագին որոց արարին մատունք նոցա։
8 Նրանց երկիրը լցուեց իրենց իսկ ձեռքերով կերուտած գարշելի կուռքերով, եւ նրանք երկրպագեցին նրա՛նց, որ իրենց մատներն էին ստեղծել:
8 Կուռքերով ալ լեցուն է անոնց երկիրը։Իրենց ձեռքերուն գործերուն երկրպագութիւն կ’ընեն, Անոնց՝ որոնք իրենց մատները շինեցին։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 и наполнилась земля его идолами: они поклоняются делу рук своих, тому, что сделали персты их.
2:8 καὶ και and; even ἐνεπλήσθη εμπιπλημι fill in; fill up ἡ ο the γῆ γη earth; land βδελυγμάτων βδελυγμα abomination τῶν ο the ἔργων εργον work τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even προσεκύνησαν προσκυνεω worship οἷς ος who; what ἐποίησαν ποιεω do; make οἱ ο the δάκτυλοι δακτυλος finger αὐτῶν αυτος he; him
2:8 וַ wa וְ and תִּמָּלֵ֥א ttimmālˌē מלא be full אַרְצֹ֖ו ʔarṣˌô אֶרֶץ earth אֱלִילִ֑ים ʔᵉlîlˈîm אֱלִיל god לְ lᵊ לְ to מַעֲשֵׂ֤ה maʕᵃśˈē מַעֲשֶׂה deed יָדָיו֙ yāḏāʸw יָד hand יִֽשְׁתַּחֲו֔וּ yˈištaḥᵃwˈû חוה bow down לַ la לְ to אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֖וּ ʕāśˌû עשׂה make אֶצְבְּעֹתָֽיו׃ ʔeṣbᵊʕōṯˈāʸw אֶצְבַּע finger
2:8. et repleta est terra eius equis et innumerabiles quadrigae eius et repleta est terra eius idolis opus manuum suarum adoraverunt quod fecerunt digiti eorumAnd their land is filled with horses: and their chariots are innumerable. Their land also is full of idols: they have adored the work of their own hands, which their own fingers have made.
8. Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made.
2:8. And their land has been filled with horses. And their four-horse chariots are innumerable. And their land has been filled with idols. They have adored the work of their hands, which their own fingers have made.
2:8. Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:
Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:

2:8 и наполнилась земля его идолами: они поклоняются делу рук своих, тому, что сделали персты их.
2:8
καὶ και and; even
ἐνεπλήσθη εμπιπλημι fill in; fill up
ο the
γῆ γη earth; land
βδελυγμάτων βδελυγμα abomination
τῶν ο the
ἔργων εργον work
τῶν ο the
χειρῶν χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
προσεκύνησαν προσκυνεω worship
οἷς ος who; what
ἐποίησαν ποιεω do; make
οἱ ο the
δάκτυλοι δακτυλος finger
αὐτῶν αυτος he; him
2:8
וַ wa וְ and
תִּמָּלֵ֥א ttimmālˌē מלא be full
אַרְצֹ֖ו ʔarṣˌô אֶרֶץ earth
אֱלִילִ֑ים ʔᵉlîlˈîm אֱלִיל god
לְ lᵊ לְ to
מַעֲשֵׂ֤ה maʕᵃśˈē מַעֲשֶׂה deed
יָדָיו֙ yāḏāʸw יָד hand
יִֽשְׁתַּחֲו֔וּ yˈištaḥᵃwˈû חוה bow down
לַ la לְ to
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשׂ֖וּ ʕāśˌû עשׂה make
אֶצְבְּעֹתָֽיו׃ ʔeṣbᵊʕōṯˈāʸw אֶצְבַּע finger
2:8. et repleta est terra eius equis et innumerabiles quadrigae eius et repleta est terra eius idolis opus manuum suarum adoraverunt quod fecerunt digiti eorum
And their land is filled with horses: and their chariots are innumerable. Their land also is full of idols: they have adored the work of their own hands, which their own fingers have made.
2:8. And their land has been filled with horses. And their four-horse chariots are innumerable. And their land has been filled with idols. They have adored the work of their hands, which their own fingers have made.
2:8. Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Идолы по евр. clilim, т. е. ничтожество. Слово это, вероятно, представляет собою унизительное название с отношением к названию истинного Бога.
Adam Clarke: Commentary on the Bible - 1831
2:8: Their land also is full of idols "And his land is filled with idols" - Uzziah and Fotham are both said, Kg2 15:3, Kg2 15:4, Kg2 15:34, Kg2 15:35, "to have done that which was right in the sight of the Lord;" that is, to have adhered to and maintained the legal worship of God, in opposition to idolatry and all irregular worship; for to this sense the meaning of that phrase is commonly to be restrained; "save that the high places were not removed where the people still sacrificed and burned incense." There was hardly any time when they were quite free from this irregular and unlawful practice, which they seem to have looked upon as very consistent with the true worship of God; and which seems in some measure to have been tolerated, while the tabernacle was removed from place to place, and before the temple was built. Even after the conversion of Manasseh, when he had removed the strange gods, commanded Judah to serve Jehovah the God of Israel, it is added, "Nevertheless the people did sacrifice still on the high places, yet unto Jehovah their God only," Ch2 33:17. The worshipping on the high places therefore does not necessarily imply idolatry; and from what is said of these two kings, Uzziah and Jotham, we may presume that the public exercise of idolatrous worship was not permitted in their time. The idols therefore here spoken of must have been such as were designed for a private and secret use. Such probably were the teraphim so often mentioned in Scripture; a kind of household gods, of human form, as it should seem, (see Sa1 19:13 (note), and compare Gen 31:34 (note)), of different magnitude, used for idolatrous and superstitious purposes, particularly for divination, and as oracles, which they consulted for direction in their affairs.
Albert Barnes: Notes on the Bible - 1834
2:8: Their land also is full of idols - compare Hos 8:4; Hos 10:1. Vitringa supposes that Isaiah here refers to idols that were kept in private houses, as Uzziah and Jotham were worshippers of the true God, and in their reign idolatry was not publicly practiced. It is certain, however, that though Uzziah himself did right, and was disposed to worship the true God, yet he did not effectually remove idolatry from the land. The high places were not removed, and the people still sacrificed and burned incense on them; Kg2 15:4. It was customary with the pagan to keep in their houses "Penates or household gods" - small images, which they regarded as "protectors," and to which they paid homage: compare Gen 30:19; Jdg 17:5; Sa1 19:13; Hos 3:4. 'This is a true and literal description of India. The traveler cannot proceed a "mile" through an inhabited country without seeing idols, and vestiges of idolatry in every direction. See their vessles, their implements of husbandry, their houses, their furniture, their ornaments, their sacred trees, their "domestic" and public temples; and they all declare that the land is full of idols.' - "Roberts."
The work of their own hands ... - Idols. It is often brought as proof of their great folly and degradation that they paid homage to what "they" had themselves made. See this severely satirized in Isa 40:18-20; Isa 41:6-7; Isa 44:9-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: is full: Isa 57:5; Ch2 27:2, Ch2 28:2-4, Ch2 28:23-25, Ch2 33:3-7; Jer 2:28, Jer 11:13; Eze 16:23-25; Hos 12:11; Act 17:16
worship: Isa 37:19, Isa 44:15-20; Deu 4:28; Psa 115:4-8; Hos 8:6, Hos 13:2, Hos 14:3; Rev 9:20
John Gill
2:8 Their land also is full of idols,.... Of the Virgin Mary, and of saints departed, whose images are set up to be worshipped in all their churches, and had in private houses:
and they worship the work of their own hands, that which their own fingers have made; namely, idols of gold, silver, brass, wood, and stone, Rev_ 9:20.
Robert Jamieson, A. R. Fausset and David Brown
2:8 (Hos 8:4). Not so much public idolatry, which was not sanctioned in Uzziah's and Jotham's reign, but (see 4Kings 15:4, 4Kings 15:35) as private.
2:92:9: Խոնարհեցաւ մարդ, եւ յերկի՛ր կործանեցաւ այր. եւ ո՛չ ներեցից նոցա։
9 Ստորացաւ մարդը, գետնամած խոնարհուեց տղամարդը, ես չեմ ների նրանց:
9 Ռամիկ մարդը ծռեցաւ, Ազնուականը խոնարհեցաւ։Անոնց մի՛ ներեր։
Խոնարհեցաւ մարդ, եւ յերկիր կործանեցաւ այր. եւ ոչ [29]ներեցից նոցա:

2:9: Խոնարհեցաւ մարդ, եւ յերկի՛ր կործանեցաւ այր. եւ ո՛չ ներեցից նոցա։
9 Ստորացաւ մարդը, գետնամած խոնարհուեց տղամարդը, ես չեմ ների նրանց:
9 Ռամիկ մարդը ծռեցաւ, Ազնուականը խոնարհեցաւ։Անոնց մի՛ ներեր։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 И преклонился человек, и унизился муж, и Ты не простишь их.
2:9 καὶ και and; even ἔκυψεν κυπτω stoop ἄνθρωπος ανθρωπος person; human καὶ και and; even ἐταπεινώθη ταπεινοω humble; bring low ἀνήρ ανηρ man; husband καὶ και and; even οὐ ου not μὴ μη not ἀνήσω ανιημι remiss; relax αὐτούς αυτος he; him
2:9 וַ wa וְ and יִּשַּׁ֥ח yyiššˌaḥ שׁחח bow down אָדָ֖ם ʔāḏˌām אָדָם human, mankind וַ wa וְ and יִּשְׁפַּל־ yyišpal- שׁפל be low אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and אַל־ ʔal- אַל not תִּשָּׂ֖א tiśśˌā נשׂא lift לָהֶֽם׃ lāhˈem לְ to
2:9. et incurvavit se homo et humiliatus est vir ne ergo dimittas eisAnd man hath bowed himself down, and man hath been debased: therefore forgive them not.
9. And the mean man is bowed down, and the great man is brought low; therefore forgive them not.
2:9. And man has bowed himself down, and so man has become debased. Therefore, you should not forgive them.
2:9. And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.
And the mean man boweth down, and the great man humbleth himself: therefore forgive them not:

2:9 И преклонился человек, и унизился муж, и Ты не простишь их.
2:9
καὶ και and; even
ἔκυψεν κυπτω stoop
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
ἐταπεινώθη ταπεινοω humble; bring low
ἀνήρ ανηρ man; husband
καὶ και and; even
οὐ ου not
μὴ μη not
ἀνήσω ανιημι remiss; relax
αὐτούς αυτος he; him
2:9
וַ wa וְ and
יִּשַּׁ֥ח yyiššˌaḥ שׁחח bow down
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וַ wa וְ and
יִּשְׁפַּל־ yyišpal- שׁפל be low
אִ֑ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּשָּׂ֖א tiśśˌā נשׂא lift
לָהֶֽם׃ lāhˈem לְ to
2:9. et incurvavit se homo et humiliatus est vir ne ergo dimittas eis
And man hath bowed himself down, and man hath been debased: therefore forgive them not.
2:9. And man has bowed himself down, and so man has become debased. Therefore, you should not forgive them.
2:9. And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Унижением для человека представляется пророку, конечно, впадение в язычество с его пороками.
Adam Clarke: Commentary on the Bible - 1831
2:9: Boweth down "Shall be bowed down" - This has reference to the preceding verse. They bowed themselves down to their idols, therefore shall they be bowed down and brought low under the avenging hand of God.
Therefore forgive them not - "And thou wilt not forgive them." - L.
Albert Barnes: Notes on the Bible - 1834
2:9: And the mean man - That is, the man in humble life, the poor, the low in rank - for this is all that the Hebrew word here - אדם 'â dâ m - implies. The distinction between the two words here used - אדם 'â dâ m as denoting a man of humble rank, and אישׁ 'ı̂ ysh as denoting one of elevated rank - is one that constantly occurs in the Scriptures. Our word "mean" conveys an idea of moral baseness and degradation, which is not implied in the Hebrew.
Boweth down - That is, before idols. Some commentators, however, have understood this of bowing down in "affliction," but the other is probably the true interpretation.
And the great man - The men in elevated rank in life. The expressions together mean the same as "all ranks of people." It was a common or universal thing. No rank was exempt from the pRev_ailing idolatry.
Therefore forgive them not - The Hebrew is "future" - להם ואל־תשׂא ve'al-tis'â' lâ hem. Thou wilt not "bear" for them; that is, thou wilt not bear away their sins (by an atonement), or 'thou wilt not forgive them;' - but agreeable to a common Hebrew construction, it has the force of the imperative. It involves a "threatening" of the prophet, in the form of an address to God 'So great is their sin, that thou, Lord, wilt not pardon them.' The prophet then proceeds, in the following verses, to denounce the certainty and severity of the judgment that was coming upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: the mean: Isa 5:15; Psa 49:2; Jer 5:4, Jer 5:5; Rom 3:23; Rev 6:15-17
humbleth: Isa 57:9; Col 2:18, Col 2:23
therefore: Isa 27:11; Jos 24:19; Jer 18:23; Mar 3:29
Carl Friedrich Keil and Franz Delitzsch
2:9
Tit was a state ripe for judgment, from which, therefore, the prophet could at once proceed, without any further preparation, to the proclamation of judgment itself."Thus, then, men are bowed down, and lords are brought low; and forgive them - no, that Thou wilt not." The consecutive futures depict the judgment, as one which would follow by inward necessity from the worldly and ungodly glory of the existing state of things. The future is frequently used in this way (for example, in Is 9:7.). It was a judgment by which small and great, i.e., the people in all its classes, were brought down from their false eminence. "Men" and "lords" (âdâm and ish, as in Is 5:15; Ps 49:3, and Prov 8:4, and like άνθρωπος and ανήρ in the Attic dialect), i.e., men who were lost in the crowd, and men who rose above it - all of them the judgment would throw down to the ground, and that without mercy (Rev_ 6:15). The prophet expresses the conviction (al as in 4Kings 6:27), that on this occasion God neither could nor would take away the sin by forgiving it. There was nothing left for them, therefore, but to carry out the command of the prophet in Is 2:10 : "Creep into the rock, and bury thyself in the dust, before the terrible look of Jehovah, and before the glory of His majesty." The glorious nation would hide itself most ignominiously, when the only true glory of Jehovah, which had been rejected by it, was manifested in judgment. They would conceal themselves in holes of the rocks, as if before a hostile army (Judg 6:2; 1Kings 13:6; 1Kings 14:11), and bury themselves with their faces in the sand, as if before the fatal simōm of the desert, that they might not have to bear this intolerable sight. And when Jehovah manifested Himself in this way in the fiery glance of judgment, the result summed up in Is 2:11 must follow: "The people's eyes of haughtiness are humbled, and the pride of their lords is bowed down; and Jehovah, He only, stands exalted in that day." The result of the process of judgment is expressed in perfects: nisgab is the third pers. praet., not the participle: Jehovah "is exalted," i.e., shows Himself as exalted, whilst the haughty conduct of the people is brought down (shâphel is a verb, not an adjective; it is construed in the singular by attraction, and either refers to âdâm, man or people: Ges. 148, 1; or what is more probable, to the logical unity of the compound notion which is taken as subject, the constr. ad synesin s. sensum: Thiersch, 118), and the pride of the lords is bowed down (shach = shâchach, Job 9:13). The first strophe of the proclamation of judgment appended to the prophetic saying in Is 2:2-4 is here brought to a close. The second strophe reaches to Is 2:17, where Is 2:11 is repeated as a concluding verse.
Geneva 1599
2:9 And the mean man boweth down, and the great man (q) humbleth himself: therefore (r) forgive them not.
(q) He notes the nature of the idolaters who are never satisfied in their superstitions.
(r) Thus the prophet spoke being inflamed with the zeal of God's glory, and that he might fear them with God's judgment.
John Gill
2:9 And the mean man boweth down, and the great man humbleth himself,.... Both high and low, rich and poor, bow down unto, humble themselves before, and worship idols made by the hands of men: the words for the "mean man" and "the great man" are and "Adam" and "Ish"; and which are also interpreted by Jarchi of little or mean men, and of princes and mighty ones:
therefore forgive them not; their sins of soothsaying, covetousness, and idolatry; and such that worship the beast and his image shall not be forgiven, but drink of the wine of divine wrath, and be tormented with fire for ever and ever, Rev_ 14:9. These are either the words of the prophet to the Lord representing the church, and imprecating evils on antichristian worshippers; or of the angel to the Christian powers, exhorting them not to spare Babylon, Rev_ 18:6 some refer these words to the mean and great men bowing down and humbling themselves, and read them in connection with them thus, "and lifts not up unto them"; that is, the head or soul; so Aben Ezra, who also observes, that the word "earth" may be wanting, and supplied thus, "and the earth shall not bear them"; they shall be destroyed from off it, both the idols and the worshippers of them. See Ps 10:16.
John Wesley
2:9 The great man - Men of all ranks fall down and worship idols.
Robert Jamieson, A. R. Fausset and David Brown
2:9 mean--in rank: not morally base: opposed to "the great man." The former is in Hebrew, Adam, the latter, ish.
boweth--namely, to idols. All ranks were idolaters.
forgive . . . not--a threat expressed by an imperative. Isaiah so identifies himself with God's will, that he prays for that which he knows God purposes. So Rev_ 18:6.
2:102:10: Եւ արդ երթայք մտէ՛ք ընդ վիմօք, եւ թաքերո՛ւք յերկրի յերեսաց ահի Տեառն, եւ ՚ի փառաց զօրութեան նորա. յորժամ յարիցէ վանել զերկիր[9605]։ [9605] Օրինակ մի. Եւ թագեցարուք յերկրի։
10 Արդ, Տիրոջ սարսափից ու նրա փառքի զօրութիւնից գնացէք քարերի տա՛կ մտէք, հողի մէ՛ջ թաքնեցուէք, երբ նա կը յառնի երկիրը պատուհասելու:
10 Տէրոջը վախէն Եւ անոր վեհափառութեանը մեծութենէն Վէմին մէջ մտի՛ր ու հողին մէջ պահուըտէ՛։
Եւ արդ երթայք մտէք ընդ վիմօք, եւ թաքերուք յերկրի յերեսաց ահի Տեառն, եւ ի փառաց զօրութեան [30]նորա. յորժամ յարիցէ վանել զերկիր:

2:10: Եւ արդ երթայք մտէ՛ք ընդ վիմօք, եւ թաքերո՛ւք յերկրի յերեսաց ահի Տեառն, եւ ՚ի փառաց զօրութեան նորա. յորժամ յարիցէ վանել զերկիր[9605]։
[9605] Օրինակ մի. Եւ թագեցարուք յերկրի։
10 Արդ, Տիրոջ սարսափից ու նրա փառքի զօրութիւնից գնացէք քարերի տա՛կ մտէք, հողի մէ՛ջ թաքնեցուէք, երբ նա կը յառնի երկիրը պատուհասելու:
10 Տէրոջը վախէն Եւ անոր վեհափառութեանը մեծութենէն Վէմին մէջ մտի՛ր ու հողին մէջ պահուըտէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Иди в скалу и сокройся в землю от страха Господа и от славы величия Его.
2:10 καὶ και and; even νῦν νυν now; present εἰσέλθετε εισερχομαι enter; go in εἰς εις into; for τὰς ο the πέτρας πετρα.1 cliff; bedrock καὶ και and; even κρύπτεσθε κρυπτω hide εἰς εις into; for τὴν ο the γῆν γη earth; land ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the φόβου φοβος fear; awe κυρίου κυριος lord; master καὶ και and; even ἀπὸ απο from; away τῆς ο the δόξης δοξα glory τῆς ο the ἰσχύος ισχυς force αὐτοῦ αυτος he; him ὅταν οταν when; once ἀναστῇ ανιστημι stand up; resurrect θραῦσαι θραυω crush τὴν ο the γῆν γη earth; land
2:10 בֹּ֣וא bˈô בוא come בַ va בְּ in † הַ the צּ֔וּר ṣṣˈûr צוּר rock וְ wᵊ וְ and הִטָּמֵ֖ן hiṭṭāmˌēn טמן hide בֶּֽ bˈe בְּ in † הַ the עָפָ֑ר ʕāfˈār עָפָר dust מִ mi מִן from פְּנֵי֙ ppᵊnˌê פָּנֶה face פַּ֣חַד pˈaḥaḏ פַּחַד trembling יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מֵ mē מִן from הֲדַ֖ר hᵃḏˌar הָדָר ornament גְּאֹנֹֽו׃ gᵊʔōnˈô גָּאֹון height
2:10. ingredere in petram abscondere fossa humo a facie timoris Domini et a gloria maiestatis eiusEnter thou into the rock, and hide thee in the pit from the face of the fear of the Lord, and from the glory of his majesty.
10. Enter into the rock, and hide thee in the dust, from before the terror of the LORD, and from the glory of his majesty.
2:10. Enter into the rock, and hide in a ditch in the soil, from the presence of the fear of the Lord, and from the glory of his majesty.
2:10. Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.
Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty:

2:10 Иди в скалу и сокройся в землю от страха Господа и от славы величия Его.
2:10
καὶ και and; even
νῦν νυν now; present
εἰσέλθετε εισερχομαι enter; go in
εἰς εις into; for
τὰς ο the
πέτρας πετρα.1 cliff; bedrock
καὶ και and; even
κρύπτεσθε κρυπτω hide
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
φόβου φοβος fear; awe
κυρίου κυριος lord; master
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
δόξης δοξα glory
τῆς ο the
ἰσχύος ισχυς force
αὐτοῦ αυτος he; him
ὅταν οταν when; once
ἀναστῇ ανιστημι stand up; resurrect
θραῦσαι θραυω crush
τὴν ο the
γῆν γη earth; land
2:10
בֹּ֣וא bˈô בוא come
בַ va בְּ in
הַ the
צּ֔וּר ṣṣˈûr צוּר rock
וְ wᵊ וְ and
הִטָּמֵ֖ן hiṭṭāmˌēn טמן hide
בֶּֽ bˈe בְּ in
הַ the
עָפָ֑ר ʕāfˈār עָפָר dust
מִ mi מִן from
פְּנֵי֙ ppᵊnˌê פָּנֶה face
פַּ֣חַד pˈaḥaḏ פַּחַד trembling
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מֵ מִן from
הֲדַ֖ר hᵃḏˌar הָדָר ornament
גְּאֹנֹֽו׃ gᵊʔōnˈô גָּאֹון height
2:10. ingredere in petram abscondere fossa humo a facie timoris Domini et a gloria maiestatis eius
Enter thou into the rock, and hide thee in the pit from the face of the fear of the Lord, and from the glory of his majesty.
2:10. Enter into the rock, and hide in a ditch in the soil, from the presence of the fear of the Lord, and from the glory of his majesty.
2:10. Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Скалы в Палестине или собственно пещеры, находящиеся в скалах, всегда служили для иудеев местом убежища на случай нападения врагов (Суд 6:2; 1: Цар 13:6). Пророки Моисей и Илия также укрывались в скалах пред явлением славы Божией (Исх XXXIII, 22; 3: Цар 19:13).

Страх Господень - это не только уже перед нашествием вражеских полчищ, какие пошлет против своего народа Господь, но и страх пред Самим выступающим в качестве Судии Сущим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty. 11 The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day. 12 For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: 13 And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, 14 And upon all the high mountains, and upon all the hills that are lifted up, 15 And upon every high tower, and upon every fenced wall, 16 And upon all the ships of Tarshish, and upon all pleasant pictures. 17 And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day. 18 And the idols he shall utterly abolish. 19 And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth. 20 In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; 21 To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth. 22 Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?
The prophet here goes on to show what a desolation would be brought upon their land when God should have forsaken them. This may refer particularly to their destruction by the Chaldeans first, and afterwards by the Romans, or it may have a general respect to the method God takes to awaken and humble proud sinners, and to put them out of conceit with that which they delighted in and depended on more than God. We are here told that sooner or later God will find out a way,
I. To startle and awaken secure sinners, who cry peace to themselves, and bid defiance to God and his judgments (v. 10): "Enter into the rock; God will attack you with such terrible judgments, and strike you with such terrible apprehensions of them, that you shall be forced to enter into the rock, and hide yourself in the dust, for fear of the Lord. You shall lose all your courage, and tremble at the shaking of a leaf; your heart shall fail you for fear (Luke xxi. 26), and you shall flee when none pursues," Prov. xxviii. 1. To the same purport, v. 19. They shall go into the holes of the rocks, and into the caves of the earth, the darkest the deepest places; they shall call to the rocks and mountains to fall on them, and rather crush them than not cover them, Hos. x. 8. It was so particularly at the destruction of Jerusalem by the Romans (Luke xxiii. 30) and of the persecuting pagan powers, Rev. vi. 16. And all for fear of the Lord, and of the glory of his majesty, looking upon him then to be a consuming fire and themselves as stubble before him, when he arises to shake terribly the earth, to shake the wicked out of it (Job xxxviii. 13), and to shake all those earthly props and supports with which they have buoyed themselves up, to shake them from under them. Note, 1. With God is terrible majesty, and the glory of it is such as sooner or later will oblige us all to flee before him. 2. Those that will not fear God and flee to him will be forced to fear him and flee from him to a refuge of lies. 3. It is folly for those that are pursued by the wrath of God to think to escape it, and to hide or shelter themselves from it. 4. The things of the earth are things that will be shaken; they are subject to concussions, and hastening towards a dissolution. 5. The shaking of the earth is, and will be, a terrible thing to those who set their affections wholly on things of the earth. 6. It will be in vain to think of finding refuge in the caves of the earth when the earth itself is shaken; there will be no shelter then but in God and in things above.
II. To humble and abase proud sinners, that look big, and think highly of themselves, and scornfully of all about them (v. 11): The lofty looks of man shall be humbled. The eyes that aim high, the countenance in which the pride of the heart shows itself, shall be cast down in shame and despair. And the haughtiness of men shall be bowed down, their spirits shall be broken, and they shall be crest-fallen, and those things which they were proud of they shall be ashamed of. It is repeated (v. 17), The loftiness of man shall be bowed down. Note, Pride will, one way or other, have a fall. Men's haughtiness will be brought down, either by the grace of God convincing them of the evil of their pride, and clothing them with humility, or by the providence of God depriving them of all those things they were proud of and laying them low. Our Saviour often laid it down for a maxim that he who exalts himself shall be abased; he shall either abase himself in true repentance or God will abase him and pour contempt upon him. Now here we are told,
1. Why this shall be done: because the Lord alone will be exalted. Note, Proud men shall be vilified because the Lord alone will be magnified. It is for the honour of God's power to humble the proud; by this he proves himself to be God, and disproves Job's pretensions to rival with him, Job xl. 11-14. Behold every one that is proud, and abase him; then will I also confess unto thee. It is likewise for the honour of his justice. Proud men stand in competition with God, who is jealous for his own glory, and will not suffer men either to take to themselves or give to another that which is due to him only. They likewise stand in opposition to God; they resist him, and therefore he resists them; for he will be exalted among the heathen (Ps. xlvi. 10), and there is a day coming in which he alone will be exalted, when he shall have put down all opposing rule, principality, and power, 1 Cor. xv. 24.
2. How this shall be done: by humbling judgments, that shall mortify men, and bring them down (v. 12): The day of the Lord of hosts, the day of his wrath and judgment, shall be upon every one that is proud. He now laughs at their insolence because he sees that his day is coming, this day, which will be upon them ere they are aware, Ps. xxxvii. 13. This day of the Lord is here said to be upon all the cedars of Lebanon, that are high and lifted up. Jerome observes that the cedars are said to praise God (Ps. cxlviii. 9) and are trees of the Lord (Ps. civ. 16), of his planting (Isa. xli. 19), and yet here God's wrath fastens upon the cedars, which denotes (says he) that some of every rank of men, some great men, will be saved, and some perish. It is brought in as an instance of the strength of God's voice that it breaks the cedars (Ps. xxix. 5), and here the day of the Lord is said to be upon the cedars, those of Lebanon, they were the straightest and statliest,--upon the oaks, those of Bashan, that were the strongest and sturdiest,--upon the natural elevations and fortresses, the highest mountains and the hills that are lifted up (v. 14), that overtop the valleys and seem to push the skies,--and upon the artificial fastnesses, every high tower and every fenced wall, v. 15. Understand these, (1.) As representing the proud people themselves, that are in their own apprehensions like the cedars and the oaks, firmly rooted, and not to be stirred by any storm, and looking on all around them as shrubs; these are the high mountains and the lofty hills that seem to fill the earth, that are gazed on by all, and think themselves immovable, but lie most obnoxious to God's thunderstrokes. Feriuntique summos fulmina montes--The highest hills are most exposed to lightning. And before the power of God's wrath these mountains are scattered and these hills bow and melt like wax, Hab. iii. 6; Ps. lxvi. 8. These vaunting men, who are as high towers in which the noisy bells are hung, on which the thundering murdering cannon are planted--these fenced walls, that fortify themselves with their native hardiness, and intrench themselves in their fastnesses--shall be brought down. (2.) As particularizing the things they are proud of,in which they trust, and of which they make their boast. The day of the Lord shall be upon those very things in which they put their confidence as their strength and security; he will take from the all their armour wherein they trusted. Did the inhabitants of Lebanon glory in their cedars, and those of Bashan in their oaks, such as no country could equal? The day of the Lord should rend those cedars, those oaks, and the houses built of them. Did Jerusalem glory in the mountains that were round about it, as its impregnable fortifications, or in its walls and bulwarks? These should be levelled and laid low in the day of the Lord. Besides those things that were for their strength and safety they were proud, [1.] Of their trade abroad; but the day of the Lord shall be upon all the ships of Tarshish; they shall be broken as Jehoshaphat's were, shall founder at sea or be ship-wrecked in harbour. Zebulun was a haven of ships, but should now no more rejoice in his going out. When God is bringing ruin upon a people he can sink all the branches of their revenue. [2.] Of their ornaments at home; but the day of the Lord shall be upon all pleasant pictures, the painting of their ships (so some understand it) or the curious pieces of painting they brought home in their ships from other countries, perhaps from Greece, which afterwards was famous for painters. Upon every thing that is beautiful to behold; so some read it. Perhaps they were the pictures of their relations, and for that reason pleasant, or of their gods, which to the idolaters were delectable things; or they admired them for the fineness of their colours or strokes. There is no harm in making pictures, nor in adorning our rooms with them, provided they transgress not either the second or the seventh commandment. But to place our pictures among our pleasant things, to be fond of them and proud of them, to spend that upon them which should be laid out in charity, and to set out hearts upon them, as it ill becomes those who have so many substantial things to take pleasure in, so it tends to provoke God to strip us of all such vain ornaments.
III. To make idolaters ashamed of their idols, and of all the affection they have had for them and the respect they have paid to them (v. 18): The idols he shall utterly abolish. When the Lord alone shall be exalted (v. 17) he will not only pour contempt upon proud men, who like Pharaoh exalt themselves against him, but much more upon all pretended deities, who are rivals with him for divine honours. They shall be abolished, utterly abolished. Their friends shall desert them; their enemies shall destroy them; so that, one way or other, an utter riddance shall be made of them. See here, 1. The vanity of false gods; they cannot secure themselves, so far are they from being able to secure their worshippers. 2. The victory of the true God over them; for great is the truth and will prevail. Dagon fell before the ark, and Baal before the Lord God of Elijah. The gods of the heathen shall be famished (Zeph. ii. 11), and by degrees shall perish, Jer. x. 11. The rightful Sovereign will triumph over all pretenders. And, as God will abolish idols, so their worshippers shall abandon them, either from a gracious conviction of their vanity and falsehood (as Ephraim when he said, What have I to do any more with idols?) or from a late and sad experience of their inability to help them, and a woeful despair of relief by them, v. 20. When men are themselves frightened by the judgments of God into the holes of the rocks and caves of the earth, and find that they do thus in vain shift for their own safety, they shall cast their idols, which they have made their gods, and hoped to make their friends in the time of need, to the moles and to the bats, any where out of sight, that, being freed from the incumbrance of them, they may go into the clefts of the rocks, for fear of the Lord, v. 21. Note, (1.) Those that will not be reasoned out of their sins sooner or later shall be frightened out of them. (2.) God can make men sick of those idols that they have been most fond of, even the idols of silver and the idols of gold, the most precious. Covetous men make silver and gold their idols, money their god; but the time may come when they may feel it as much their burden as ever they made it their confidence, and may find themselves as much exposed by it as ever they hoped they should be guarded by it, when it tempts their enemy, sinks their ship, or retards their flight. There was a time when the mariners threw the wares, and even the wheat into the sea (Jonah i. 5; Acts xxvii. 38), and the Syrians cast away their garments for haste, 2 Kings vii. 15. Or men may cast it away out of indignation at themselves for leaning upon such a broken reed. See Ezek. vii. 19. The idolaters here throw away their idols because they are ashamed of them and of their own folly in trusting to them, or because they are afraid of having them found in their possession when the judgments of God are abroad; as the thief throws away his stolen goods then he is searched for or pursued. (3.) The darkest holes, where the moles and the bats lodge, are the fittest places for idols, that have eyes and see not; and God can force men to cast their own idols there (ch. xxx. 22), when they are ashamed of the oaks which they have desired, ch. i. 29. Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel, Jer. xlviii. 13. (4.) It is possible that sin may be both loathed and left and yet not truly repented of--loathed because surfeited on, left because there is no opportunity of committing it, yet not repented of out of any love to God, but only from a slavish fear of his wrath.
IV. To make those that have trusted in an arm of flesh ashamed of their confidence (v. 22): "Cease from man. The providences of God concerning you shall speak this aloud to you, and therefore take warning beforehand, that you may prevent the uneasiness and shame of disappointment; and consider, 1. How weak man is: His breath is in his nostrils, puffed out every moment, soon gone for good and all." Man is a dying creature, and may die quickly; our nostrils, in which our breath is, are of the outward parts of the body; what is there is like one standing at the door, ready to depart; nay the doors of the nostrils are always open, the breath in them may slip away ere we are aware, in a moment. Wherein then is man to be accounted of? Alas! no reckoning is to be made of him, for he is not what he seems to be, what he pretends to be, what we fancy him to be. Man is like vanity, nay, he is vanity, he is altogether vanity, he is less, he is lighter, than vanity, when weighed in the balance of the sanctuary. "2. How wise therefore those are that cease from man;" it is our duty, it is our interest, to do so. "Put not your trust in man, nor make even the greatest and mightiest of men your confidence; cease to do so. Let not your eye be to the power of man, for it is finite and limited, derived and depending; it is not from him that your judgment proceeds. Let not him be your fear, let not him be your hope; but look up to the power of God, to which all the powers of men are subject and subordinate; dread his wrath, secure his favour, take him for your help, and let your hope be in the Lord your God."
Adam Clarke: Commentary on the Bible - 1831
2:10: "When he ariseth to strike the earth with terror" - On the authority of the Septuagint, confirmed by the Arabic and an ancient MS., I have added here to the text a line, which in the 19th and 21st verses (Isa 2:19, Isa 2:21) is repeated together with the preceding line, and has, I think, evidently been omitted by mistake in this place. The MS. here varies only in one letter from the reading of the other two verses; it has בארץ baarets, instead of הארץ haarets. None of De Rossi's MSS. confirm this addition. The line added is, When he ariseth to strike the earth with terror.
Albert Barnes: Notes on the Bible - 1834
2:10: Enter into the rock - That is, into the "holes or caverns" in the rocks, as a place of refuge and safety; compare Isa 2:19, and Rev 6:15-16. In times of invasion by an enemy, it was natural to flee to the fastnesses or to the caverns of rocks for refuge. This expression is highly figurative and poetic. The prophet warns them to flee from danger. The sense is, that such were their crimes that they would certainly be punished; and he advises them to flee to a place of safety.
And hide thee in the dust - In Isa 2:19, this is 'caves of the dust.' It is parallel to the former, and probably has a similar meaning. But "may" there not be reference here to the mode pRev_ailing in the East of avoiding the monsoon or poisonous heated wind that passes over the desert? Travelers there, in order to be safe, are obliged to throw themselves down, and to place their mouths close to the earth until it has passed.
For fear of the Lord - Hebrew 'From the face of the terror of the Lord.' That is, the punishment which God will inflict will sweep over the land, producing fear and terror.
And for the glory ... - That is, the honor or splendor which will attend him when he comes forth to inflict judgment on the people; Isa 2:19-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: Enter: Isa 2:19-21, Isa 10:3, Isa 42:22; Jdg 6:1, Jdg 6:2; Job 30:5, Job 30:6; Hos 10:8; Luk 23:30; Rev 6:15, Rev 6:16
for fear: Isa 6:3-5; Job 31:23, Job 37:22-24; Psa 90:11; Jer 10:7, Jer 10:10; Luk 12:5; Rev 15:3, Rev 15:4
John Gill
2:10 Enter into the rock, and hide thee in the dust,.... As it was when Rome Pagan was destroyed, the kings, princes, and freemen called to the rocks to fall on them and hide them, Rev_ 6:15 so it will be at the downfall of Rome Papal, when the kings and merchants of the earth, who have been concerned therewith, will stand afar off, as for fear of her torment, Rev_ 18:10.
so for fear of the Lord, and for the glory of his majesty; lest he should pour out his wrath and vengeance upon them, and be a consuming fire to them, before whose glory and majesty they will not be able to stand; for this is to be understood not of a filial reverence of God, but of a servile fear of punishment; and these words are sarcastically said, suggesting that rocks and mountains will be no protection or security for them.
John Wesley
2:10 Enter - Such calamities are coming upon you, that you will be ready to hide yourselves in rocks and caves of the earth, for fear of the glorious and terrible judgments of God.
Robert Jamieson, A. R. Fausset and David Brown
2:10 Poetical form of expressing that, such were their sins, they would be obliged by God's judgments to seek a hiding-place from His wrath (Rev_ 6:15-16).
dust--equivalent to "caves of the earth," or dust (Is 2:19).
for fear, &c.--literally, "from the face of the terror of the Lord."
2:112:11: Զի աչք Տեառն բարձո՛ւնք են, եւ մարդ տառապեալ. եւ խոնարհեսցի՛ բարձրութիւն մարդկան, եւ բարձրասցի Տէր միայն յաւուր յայնմիկ։
11 Տէրը նայում է բարձունքից, իսկ մարդը խեղճ ու ողորմելի է. մարդկանց ամբարտաւանութիւնը պիտի խոնարհուի, ու այդ օրը միայն Տէրը պիտի բարձրանայ,
11 Մարդուն ամբարտաւան աչքերը պիտի խոնարհին, Մարդոց հպարտութիւնը պիտի ցածնայ։Այն օրը միայն Տէրը պիտի բարձրանայ։
Զի աչք Տեառն բարձունք են, եւ մարդ տառապեալ``. եւ խոնարհեսցի բարձրութիւն մարդկան, եւ բարձրասցի Տէր միայն յաւուր յայնմիկ:

2:11: Զի աչք Տեառն բարձո՛ւնք են, եւ մարդ տառապեալ. եւ խոնարհեսցի՛ բարձրութիւն մարդկան, եւ բարձրասցի Տէր միայն յաւուր յայնմիկ։
11 Տէրը նայում է բարձունքից, իսկ մարդը խեղճ ու ողորմելի է. մարդկանց ամբարտաւանութիւնը պիտի խոնարհուի, ու այդ օրը միայն Տէրը պիտի բարձրանայ,
11 Մարդուն ամբարտաւան աչքերը պիտի խոնարհին, Մարդոց հպարտութիւնը պիտի ցածնայ։Այն օրը միայն Տէրը պիտի բարձրանայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 Поникнут гордые взгляды человека, и высокое людское унизится; и один Господь будет высок в тот день.
2:11 οἱ ο the γὰρ γαρ for ὀφθαλμοὶ οφθαλμος eye; sight κυρίου κυριος lord; master ὑψηλοί υψηλος high; lofty ὁ ο the δὲ δε though; while ἄνθρωπος ανθρωπος person; human ταπεινός ταπεινος humble καὶ και and; even ταπεινωθήσεται ταπεινοω humble; bring low τὸ ο the ὕψος υψος height; on high τῶν ο the ἀνθρώπων ανθρωπος person; human καὶ και and; even ὑψωθήσεται υψοω elevate; lift up κύριος κυριος lord; master μόνος μονος only; alone ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that
2:11 עֵינֵ֞י ʕênˈê עַיִן eye גַּבְה֤וּת gavhˈûṯ גַּבְהוּת haughtiness אָדָם֙ ʔāḏˌām אָדָם human, mankind שָׁפֵ֔ל šāfˈēl שׁפל be low וְ wᵊ וְ and שַׁ֖ח šˌaḥ שׁחח bow down ר֣וּם rˈûm רוּם height אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man וְ wᵊ וְ and נִשְׂגַּ֧ב niśgˈav שׂגב be high יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to בַדֹּ֖ו vaddˌô בַּד linen, part, stave בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the הֽוּא׃ ס hˈû . s הוּא he
2:11. oculi sublimis hominis humiliati sunt et incurvabitur altitudo virorum exaltabitur autem Dominus solus in die illaThe lofty eyes of man are humbled, and the haughtiness of men shall be made to stoop: and the Lord alone shall be exalted in that day.
11. The lofty looks of man shall be brought low, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day.
2:11. The lofty eyes of man have been humbled, and the haughtiness of men will be bowed down. Then the Lord alone shall be exalted, in that day.
2:11. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day.
The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day:

2:11 Поникнут гордые взгляды человека, и высокое людское унизится; и один Господь будет высок в тот день.
2:11
οἱ ο the
γὰρ γαρ for
ὀφθαλμοὶ οφθαλμος eye; sight
κυρίου κυριος lord; master
ὑψηλοί υψηλος high; lofty
ο the
δὲ δε though; while
ἄνθρωπος ανθρωπος person; human
ταπεινός ταπεινος humble
καὶ και and; even
ταπεινωθήσεται ταπεινοω humble; bring low
τὸ ο the
ὕψος υψος height; on high
τῶν ο the
ἀνθρώπων ανθρωπος person; human
καὶ και and; even
ὑψωθήσεται υψοω elevate; lift up
κύριος κυριος lord; master
μόνος μονος only; alone
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
2:11
עֵינֵ֞י ʕênˈê עַיִן eye
גַּבְה֤וּת gavhˈûṯ גַּבְהוּת haughtiness
אָדָם֙ ʔāḏˌām אָדָם human, mankind
שָׁפֵ֔ל šāfˈēl שׁפל be low
וְ wᵊ וְ and
שַׁ֖ח šˌaḥ שׁחח bow down
ר֣וּם rˈûm רוּם height
אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man
וְ wᵊ וְ and
נִשְׂגַּ֧ב niśgˈav שׂגב be high
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
בַדֹּ֖ו vaddˌô בַּד linen, part, stave
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
הֽוּא׃ ס hˈû . s הוּא he
2:11. oculi sublimis hominis humiliati sunt et incurvabitur altitudo virorum exaltabitur autem Dominus solus in die illa
The lofty eyes of man are humbled, and the haughtiness of men shall be made to stoop: and the Lord alone shall be exalted in that day.
2:11. The lofty eyes of man have been humbled, and the haughtiness of men will be bowed down. Then the Lord alone shall be exalted, in that day.
2:11. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ 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 - 1903-1914
11: В тот день - выражение, сходное с выражением в последние дни (2:2), но указывающее все-таки на более близкие к пророку времена, как это видно из контекста речи.
Adam Clarke: Commentary on the Bible - 1831
2:11: Be humbled - "שפל ושח shaphel veshach, read שפלו שח shaphelu shach." - Dr. Durell. Which rectifies the grammatical construction. No MS. or version confirms this reading.
Albert Barnes: Notes on the Bible - 1834
2:11: The lofty looks - Hebrew 'The eyes of pride,' that is, the proud eyes or looks. Pride commonly evinces itself in a lofty carriage and supercilious aspect; Psa 18:27.
Shall be humbled - By the calamities that shall sweep over the land. This does not mean that he shall be brought "to be" humble, or to have a humble heart, but that that on which he so much prided himself would be taken away.
The Lord alone ... - God will so deal with them as to vindicate his honor; to turn the attention entirely on himself, and to secure the Rev_erence of all the people. So terrible shall be his judgments, and so "manifestly" shall they come from "him," that they shall look away from everything else to "him" alone.
In that day - In the day of which the prophet speaks, when God would punish them for their sins, Reference is probably made to the captivity at Babylon. It may be remarked, that one design of punishment is to lead people to regard and honor God. He will humble the pride of people, and so pass before them in his judgments, that they shall be compelled to "acknowledge" him as their just Sovereign and Judge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: lofty: Isa 2:17, Isa 5:15, Isa 5:16, Isa 13:11, Isa 24:21; Job 40:10-12; Psa 18:27; Jer 50:31, Jer 50:32; Mal 4:1; Luk 18:14; Pe1 5:5
and the Lord: Isa 5:16, Isa 12:4; Jer 9:24; Co1 1:29-31; Co2 10:17
in that day: Isa 4:1, Isa 11:10, Isa 11:11, Isa 12:1, Isa 12:4, Isa 24:21, Isa 25:9, Isa 26:1, Isa 27:1, Isa 27:2, Isa 27:12, Isa 27:13, Isa 28:5, Isa 29:18; Isa 30:23, Isa 52:6; Jer 30:7, Jer 30:8; Eze 38:14, Eze 38:19, Eze 39:11, Eze 39:22; Hos 2:16, Hos 2:18, Hos 2:21; Joe 3:18; Amo 9:11; Oba 1:8; Mic 4:6, Mic 5:10, Mic 7:11, Mic 7:12; Zep 3:11, Zep 3:16; Zac 9:16
Geneva 1599
2:11 The lofty looks of man shall be humbled, and the haughtiness of men shall be abased, and the LORD alone shall be exalted in (s) that day.
(s) Meaning, as soon as God will begin to execute his judgments.
John Gill
2:11 The lofty looks of man shall be humbled,.... Particularly of the man of sin, the son of perdition, who opposeth and exalteth himself above all that is called God, assuming that to himself which belongs to God; looking down with contempt upon, and behaving haughtily and insolently to all below him; blaspheming the name of God, his tabernacle, and them that dwell in heaven; he shall be humbled, consumed, and destroyed with the breath of Christ's mouth, and the brightness of his coming, Th2 2:4.
and the haughtiness of man shall be bowed down; of the followers of antichrist, who have boasted of their wisdom and knowledge, of their number, power, greatness, and authority, of their wealth and riches, and of their merits and works of supererogation; their pride will now be stained, and all their glory laid in the dust:
and the Lord alone shall be exalted in that day: in his divine Person, and in all his offices, and especially in his kingly office; he shall be King over all the earth, the kingdoms of this world will become his, he shall be the one Lord, and his name one, Zech 14:9 this will be in the spiritual reign of Christ, in the latter day, or last day of the Gospel dispensation, when the church will be exalted, as in Is 2:2 and in the personal reign of Christ it will still more appear, that he, and he alone, will be exalted by and among his people, among whom his tabernacle will be, for then he will have no rivals; not only all rule, power, and authority among men, will be put down, and the beast and false prophet will have been cast alive into the lake of fire; but Satan, the god of this world, will be taken and bound, and cast into the bottomless pit, and so remain during the time of Christ's thousand years' reign with his saints on earth: this passage is referred by the Jews (u) to the end of the six thousand years the world according to them shall stand.
(u) T. Bab. Roshhashana, fol. 31. 1. & Sanhedrin, fol. 92. 2. & 97. 1.
Robert Jamieson, A. R. Fausset and David Brown
2:11 lofty looks--literally, "eyes of pride" (Ps 18:27).
humbled--by calamities. God will so vindicate His honor "in that day" of judgments, that none else "shall be exalted" (Zech 14:9).
2:122:12: Զի օ՛ր Տեառն զօրութեանց ՚ի վերայ ամենայն հպարտից եւ ամբարտաւանից, եւ ՚ի վերայ ամենայն բարձրացելոց եւ վերացելոց, եւ խոնարհեսցին։
12 քանզի Զօրութիւնների Տիրոջ օրը բոլոր հպարտների ու ամբարտաւանների վրայ է, բոլոր մեծամիտների ու գոռոզների վրայ, որոնք պիտի խոնարհուեն,
12 Վասն զի զօրքերու Տէրոջը օրը Բոլոր ամբարտաւաններուն ու բարձրամիտներուն Եւ բոլոր հպարտներուն պիտի հակառակի։
Զի օր Տեառն զօրութեանց ի վերայ ամենայն հպարտից եւ ամբարտաւանից, եւ ի վերայ ամենայն բարձրացելոց [31]եւ վերացելոց``. եւ խոնարհեսցին:

2:12: Զի օ՛ր Տեառն զօրութեանց ՚ի վերայ ամենայն հպարտից եւ ամբարտաւանից, եւ ՚ի վերայ ամենայն բարձրացելոց եւ վերացելոց, եւ խոնարհեսցին։
12 քանզի Զօրութիւնների Տիրոջ օրը բոլոր հպարտների ու ամբարտաւանների վրայ է, բոլոր մեծամիտների ու գոռոզների վրայ, որոնք պիտի խոնարհուեն,
12 Վասն զի զօրքերու Տէրոջը օրը Բոլոր ամբարտաւաններուն ու բարձրամիտներուն Եւ բոլոր հպարտներուն պիտի հակառակի։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 Ибо {грядет} день Господа Саваофа на все гордое и высокомерное и на все превознесенное, и оно будет унижено,
2:12 ἡμέρα ημερα day γὰρ γαρ for κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐπὶ επι in; on πάντα πας all; every ὑβριστὴν υβριστης insulter καὶ και and; even ὑπερήφανον υπερηφανος proud καὶ και and; even ἐπὶ επι in; on πάντα πας all; every ὑψηλὸν υψηλος high; lofty καὶ και and; even μετέωρον μετεωρος and; even ταπεινωθήσονται ταπεινοω humble; bring low
2:12 כִּ֣י kˈî כִּי that יֹ֞ום yˈôm יֹום day לַ la לְ to יהוָ֧ה [yhwˈāh] יְהוָה YHWH צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole גֵּאֶ֖ה gēʔˌeh גֵּאֶה haughty וָ wā וְ and רָ֑ם rˈām רום be high וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole נִשָּׂ֥א niśśˌā נשׂא lift וְ wᵊ וְ and שָׁפֵֽל׃ šāfˈēl שָׁפֵל low
2:12. quia dies Domini exercituum super omnem superbum et excelsum et super omnem arrogantem et humiliabiturBecause the day of the Lord of hosts shall be upon every one that is proud and highminded, and upon every one that is arrogant, and he shall be humbled.
12. For there shall be a day of the LORD of hosts upon all that is proud and haughty, and upon all that is lifted up; and it shall be brought low:
2:12. For the day of the Lord of hosts will prevail over all the proud and self-exalted, and over all the arrogant, and each one shall be humbled,
2:12. For the day of the LORD of hosts [shall be] upon every [one that is] proud and lofty, and upon every [one that is] lifted up; and he shall be brought low:
For the day of the LORD of hosts [shall be] upon every [one that is] proud and lofty, and upon every [one that is] lifted up; and he shall be brought low:

2:12 Ибо {грядет} день Господа Саваофа на все гордое и высокомерное и на все превознесенное, и оно будет унижено,
2:12
ἡμέρα ημερα day
γὰρ γαρ for
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐπὶ επι in; on
πάντα πας all; every
ὑβριστὴν υβριστης insulter
καὶ και and; even
ὑπερήφανον υπερηφανος proud
καὶ και and; even
ἐπὶ επι in; on
πάντα πας all; every
ὑψηλὸν υψηλος high; lofty
καὶ και and; even
μετέωρον μετεωρος and; even
ταπεινωθήσονται ταπεινοω humble; bring low
2:12
כִּ֣י kˈî כִּי that
יֹ֞ום yˈôm יֹום day
לַ la לְ to
יהוָ֧ה [yhwˈāh] יְהוָה YHWH
צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service
עַ֥ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
גֵּאֶ֖ה gēʔˌeh גֵּאֶה haughty
וָ וְ and
רָ֑ם rˈām רום be high
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
נִשָּׂ֥א niśśˌā נשׂא lift
וְ wᵊ וְ and
שָׁפֵֽל׃ šāfˈēl שָׁפֵל low
2:12. quia dies Domini exercituum super omnem superbum et excelsum et super omnem arrogantem et humiliabitur
Because the day of the Lord of hosts shall be upon every one that is proud and highminded, and upon every one that is arrogant, and he shall be humbled.
2:12. For the day of the Lord of hosts will prevail over all the proud and self-exalted, and over all the arrogant, and each one shall be humbled,
2:12. For the day of the LORD of hosts [shall be] upon every [one that is] proud and lofty, and upon every [one that is] lifted up; and he shall be brought low:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: День Господа Саваофа - день грозного суда Божия (ср. Иоил 1:15; 2:1: и сл.). Об имени Господь Саваоф см. гл. 1: ст. 9.
Albert Barnes: Notes on the Bible - 1834
2:12: The day ... - This expression evidently denotes that the Lord would inflict severe punishment upon every one that was lofty. Such a severe infliction is called "the day of the Lord of hosts," because it would be a time when "he" would particularly manifest himself, and when "he" would be recognized as the inflicter of that punishment. "His" coming forth in this manner would give "character" to that time, and would be the prominent "event." The punishment of the wicked is thus freguently called "the day of the Lord;" Isa 13:6, Isa 13:9 : 'Behold the day of the Lord cometh, cruel both with wrath and fierce anger,' etc.; Jer 46:10 : 'The day of the Lord God of hosts, a day of vengeance.' Eze 30:3; Zep 1:7, Zep 1:14; Joe 2:31; see also in the New Testament, Th1 5:2; Pe2 3:10.
Every one that is proud and lofty - Or, rather, every "thing" that is high and lofty. The phrase is not restricted to "persons," though it embraces them. But though the language here is general, the reference is doubtless, mainly, to the princes, magistrates, and nobility of the nation; and is designed not only to designate them as men of rank and power, but as men who were haughty in their demeanour and feelings. At the same time, there is included in the language, as the subsequent verses show, all on which the nation prided itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: the day: Isa 13:6, Isa 13:9; Jer 46:10; Eze 13:5; Amo 5:18; Mal 4:5; Co1 5:5; Th1 5:2
upon: Isa 23:9; Pro 6:16, Pro 6:17, Pro 16:5; Dan 4:37, Dan 5:20-24; Mat 23:12; Luk 14:11; Jam 4:6
Carl Friedrich Keil and Franz Delitzsch
2:12
The expression "that day" suggests the inquiry, What day is referred to? The prophet answers this question in the second strophe. "For Jehovah of hosts hath a day over everything towering and lofty, and over everything exalted; and it becomes low." "Jehovah hath a day" (yom layehovah), lit., there is to Jehovah a day, which already exists as a finished divine thought in that wisdom by which the course of history is guided (Is 37:26, cf., Is 22:11), the secret of which He revealed to the prophets, who from the time of Obadiah and Joel downwards proclaimed that day with one uniform watchword. But when the time appointed for that day should arrive, it would pass out of the secret of eternity into the history of time - a day of world-wide judgment, which would pass, through the omnipotence with which Jehovah rules over the hither as well as lower spheres of the whole creation, upon all worldly glory, and it would be brought low (shaphel). The current accentuation of Is 2:12 is wrong; correct MSS have על with mercha, כל־נשׂא with tifcha. The word v'shâphel (third pers. praet. with the root-vowel ee) acquires the force of a future, although no grammatical future precedes it, from the future character of the day itself: "and it will sink down" (Ges. 126, 4).
John Gill
2:12 For the day of the Lord of hosts,.... Which is peculiarly his, which he has fixed and appointed, and in which there will be a great display of the glory of his power and grace: this
shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low; either the day of his mighty power and efficacious grace shall be upon them to convert them; when they who thought themselves in a good estate, rich, and standing in need of nothing, shall now perceive themselves to be in a very poor, wretched, and miserable one; and when such who have trusted in and boasted of their own righteousness, and despised others, and would not submit to the righteousness of Christ; shall now renounce their own, and gladly embrace his; and when those who prided themselves with their free will, strength, and power, will now find that they can do nothing of themselves, and without Christ, his Spirit and grace; and such, who fancied that their own right hand could save them, will now see that there is salvation in no other but Christ, and will prostrate themselves before him, and seek unto him alone for peace, pardon, righteousness, and eternal life: or else this means the day of the Lord's vengeance on his proud and haughty enemies, who would not have him to reign over them; these shall be as stubble, when the day of the Lord, which will burn like an oven, will consume and destroy them, Mal 4:1.
John Wesley
2:12 The day - The time of God's taking vengeance upon sinners.
Robert Jamieson, A. R. Fausset and David Brown
2:12 Man has had many days: "the day of the Lord" shall come at last, beginning with judgment, a never-ending day in which God shall be "all in all" (1Cor 15:28; 2Pet 3:10).
every--not merely person, as English Version explains it, but every thing on which the nation prided itself.
2:132:13: Եւ ՚ի վերայ ամենայն մայրից Լիբանանու բարձրացելոց եւ վերացելոյ. եւ ՚ի վերայ ամենայն ծառոց կաղնեաց Բասանու[9606]. [9606] ՚Ի լուս՛՛. Բարձրացելոյ եւ վերացելոց. համաձայն բազմաց ՚ի բնաբ՛՛։
13 նաեւ Լիբանանի բոլոր բարձր ու սլացիկ մայրիների վրայ եւ Բասանի բոլոր կաղնի ծառերի վրայ,
13 Լիբանանի բոլոր բարձրացած ու վերացած եղեւիններուն վրայ Ու Բասանի բոլոր կաղնիներուն վրայ
եւ ի վերայ ամենայն մայրից Լիբանանու բարձրացելոց եւ վերացելոց, եւ ի վերայ ամենայն ծառոց կաղնեաց Բասանու:

2:13: Եւ ՚ի վերայ ամենայն մայրից Լիբանանու բարձրացելոց եւ վերացելոյ. եւ ՚ի վերայ ամենայն ծառոց կաղնեաց Բասանու[9606].
[9606] ՚Ի լուս՛՛. Բարձրացելոյ եւ վերացելոց. համաձայն բազմաց ՚ի բնաբ՛՛։
13 նաեւ Լիբանանի բոլոր բարձր ու սլացիկ մայրիների վրայ եւ Բասանի բոլոր կաղնի ծառերի վրայ,
13 Լիբանանի բոլոր բարձրացած ու վերացած եղեւիններուն վրայ Ու Բասանի բոլոր կաղնիներուն վրայ
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 и на все кедры Ливанские, высокие и превозносящиеся, и на все дубы Васанские,
2:13 καὶ και and; even ἐπὶ επι in; on πᾶσαν πας all; every κέδρον κεδρος the Λιβάνου λιβανος the ὑψηλῶν υψηλος high; lofty καὶ και and; even μετεώρων μετεωρος and; even ἐπὶ επι in; on πᾶν πας all; every δένδρον δενδρον tree βαλάνου βαλανος Basan; Vasan
2:13 וְ wᵊ וְ and עַל֙ ʕˌal עַל upon כָּל־ kol- כֹּל whole אַרְזֵ֣י ʔarzˈê אֶרֶז cedar הַ ha הַ the לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon הָ hā הַ the רָמִ֖ים rāmˌîm רום be high וְ wᵊ וְ and הַ ha הַ the נִּשָּׂאִ֑ים nniśśāʔˈîm נשׂא lift וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole אַלֹּונֵ֥י ʔallônˌê אַלֹּון big tree הַ ha הַ the בָּשָֽׁן׃ bbāšˈān בָּשָׁן Bashan
2:13. et super omnes cedros Libani sublimes et erectas et super omnes quercus BasanAnd upon all the tall and lofty cedars of Libanus, and upon all the oaks of Basan.
13. and upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan;
2:13. and over all the straight and tall cedars of Lebanon, and over all the oaks of Bashan;
2:13. And upon all the cedars of Lebanon, [that are] high and lifted up, and upon all the oaks of Bashan,
And upon all the cedars of Lebanon, [that are] high and lifted up, and upon all the oaks of Bashan:

2:13 и на все кедры Ливанские, высокие и превозносящиеся, и на все дубы Васанские,
2:13
καὶ και and; even
ἐπὶ επι in; on
πᾶσαν πας all; every
κέδρον κεδρος the
Λιβάνου λιβανος the
ὑψηλῶν υψηλος high; lofty
καὶ και and; even
μετεώρων μετεωρος and; even
ἐπὶ επι in; on
πᾶν πας all; every
δένδρον δενδρον tree
βαλάνου βαλανος Basan; Vasan
2:13
וְ wᵊ וְ and
עַל֙ ʕˌal עַל upon
כָּל־ kol- כֹּל whole
אַרְזֵ֣י ʔarzˈê אֶרֶז cedar
הַ ha הַ the
לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon
הָ הַ the
רָמִ֖ים rāmˌîm רום be high
וְ wᵊ וְ and
הַ ha הַ the
נִּשָּׂאִ֑ים nniśśāʔˈîm נשׂא lift
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
אַלֹּונֵ֥י ʔallônˌê אַלֹּון big tree
הַ ha הַ the
בָּשָֽׁן׃ bbāšˈān בָּשָׁן Bashan
2:13. et super omnes cedros Libani sublimes et erectas et super omnes quercus Basan
And upon all the tall and lofty cedars of Libanus, and upon all the oaks of Basan.
2:13. and over all the straight and tall cedars of Lebanon, and over all the oaks of Bashan;
2:13. And upon all the cedars of Lebanon, [that are] high and lifted up, and upon all the oaks of Bashan,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-16: Кедры на горах Ливана росли прежде в изобилии. Их вечно зеленый наряд и ветви, распространяющиеся зонтообразно, представляются очень красивыми и величественными.

Дубы в Васане (заиорданская область) отличались своей крепостью.

Башни строили для наблюдения за приближением вражеских войск цари Озия и Иоафам; они же возводили стены Иерусалима (2: Пар 26:9; 27:3).

Корабли Фарсисские - это большие морские суда, на которых можно было ездить в Фарсис (финикийская колония в Испании) и в другие отдаленные страны (3: Цар 9:26-28).

Украшение кораблей - дорогие вещи, которые доставлялись на кораблях в Палестину (3: Цар 10:22). Озия, как известно (4: Цар 14:22), завладел эланитской гаванью Чермного моря, которая потом при Ахазе опять была утрачена иудеями (4: Цар 16:6).
Adam Clarke: Commentary on the Bible - 1831
2:13: And upon all the cedars "Even against all the cedars" - Princes, potentates, rulers, captains, rich men, etc. - So Kimchi. These verses afford us a striking example of that peculiar way of writing, which makes a principal characteristic of the parabolical or poetical style of the Hebrews, and in which the prophets deal so largely, namely, their manner of exhibiting things Divine, spiritual, moral, and political, by a set of images taken from things natural, artificial, religious, historical, in the way of metaphor or allegory. Of these nature furnishes much the largest and the most pleasing share; and all poetry has chiefly recourse to natural images, as the richest and most powerful source of illustration. But it may be observed of the Hebrew poetry in particular, that in the use of such images, and in the application of them in the way of illustration and ornament, it is more regular and constant than any other poetry whatever; that it has for the most part a set of images appropriated in a manner to the explication of certain subjects. Thus you will find, in many other places besides this before us, that cedars of Lebanon and oaks of Bashan, are used in the way of metaphor and allegory for kings, princes, potentates of the highest rank; high mountains and lofty hills, for kingdoms, republics, states, cities; towers and fortresses, for defenders and protectors, whether by counsel or strength, in peace or war; ships of Tarshish and works of art, and invention employed in adorning them, for merchants, men enriched by commerce, and abounding in all the luxuries and elegances of life, such as those of Tyre and Sidon; for it appears from the course of the whole passage, and from the train of ideas, that the fortresses and the ships are to be taken metaphorically, as well as the high trees and the lofty mountains.
Ships of Tarshish - Are in Scripture frequently used by a metonymy for ships in general, especially such as are employed in carrying on traffic between distant countries, as Tarshish was the most celebrated mart of those times, frequented of old by the Phoenicians, and the principal source of wealth to Judea and the neighboring countries. The learned seem now to be perfectly well agreed that Tarshish is Tartessus, a city of Spain, at the mouth of the river Baetis, whence the Phoenicians, who first opened this trade, brought silver and gold, (Jer 10:9; Eze 27:12), in which that country then abounded; and, pursuing their voyage still farther to the Cassiterides, (Bogart, Canaan, 1 c. 39; Huet, Hist. de Commerce, p. 194), the islands of Scilly and Cornwall, they brought from thence lead and tin.
Tarshish is celebrated in Scripture, Ch2 8:17, Ch2 8:18; Ch2 9:21, for the trade which Solomon carried on thither, in conjunction with the Tyrians. Jehoshaphat, Kg1 22:48;Ch2 20:36, attempted afterwards to renew their trade. And from the account given of his attempt it appears that his fleet was to sail to Ezion-geber on the Red Sea; they must therefore have designed to sail round Africa, as Solomon's fleet had done before, (see Huet, Histoire de Commerce, p. 32), for it was a three years' voyage, (Ch2 9:21), and they brought gold from Ophir, probably on the coast of Arabia; silver from Tartessus; and ivory, apes, and peacocks, from Africa." אופרי Afri, Africa, the Roman termination, Africa terra. תרשיש Tarshish, some city or country in Africa. So the Chaldee on Kg1 22:49, where it renders תרשיש Tarshish by אפריקה Aphricah; and compare Ch2 20:36, from whence it appears, to go to Ophir and to Tarshish is one and the same thing." - Dr. Jubb.
It is certain that under Pharaoh Necho, about two hundred years afterwards, this voyage was made by the Egyptians; Herodot. 4:42. They sailed from the Red Sea, and returned by the Mediterranean, and they performed it in three years, just the same time that the voyage under Solomon had taken up. It appears likewise from Pliny, Nat. Hist., 2:67, that the passage round the Cape of Good Hope was known and frequently practiced before his time, by Hanno, the Carthaginian, when Carthage was in its glory; by one Eudoxus, in the time of Ptolemy Lathyrus, king of Egypt; and Coelus Antipater, a historian of good credit, somewhat earlier than Pliny, testifies that he had seen a merchant who had made the voyage from Gades to Ethiopia. The Portuguese under Vasco de Gama, near three hundred years ago, recovered this navigation, after it had been intermitted and lost for many centuries. - L.
Albert Barnes: Notes on the Bible - 1834
2:13: And upon all the cedars of Lebanon - This is a beautiful specimen of the poetic manner of writing, so common among the Hebrews, where spiritual and moral subjects are represented by grand or beautiful imagery taken from objects of nature. Mount Lebanon bounded Palestine on the north. It was formerly much celebrated for its large and lofty cedars. These cedars were from thirty-five to forty feet in girth, and very high. They were magnificent trees, and were valuable for ceiling: statues, or roofs, that required durable, and beautiful timber. The roof of the temple of Diana of Ephesus, according to Pliny, was of cedar, and no small part of the temple of Solomon was of this wood. A few lofty trees of this description are still remaining on Mount Lebanon. 'After three hours of laborious traveling,' says D'Arvieux, 'we arrived at the famous cedars about eleven o'clock. We counted twenty-three of them. The circumference of these trees is thirty-six feet. The bark of the cedar resembles that of the pine; the leaves and cone also bear considerable resemblance. The stem is upright, the wood is hard, and has the reputation of being incorruptible. The leaves are long, narrow, rough, very green, ranged in tufts along the branches; they shoot in spring, and fall in the beginning of winter. Its flowers and fruit resemble those of the pine. From the full grown trees, a fluid trickles naturally, and without incision; this is clear, transparent, whitish, and after a time dries and hardens; it is supposed to possess great virtues. The place where these great trees are stationed, is in a plain of nearly a league in circumference, on the summit of a mount which is environed on almost all sides by other mounts, so high that their summits are always covered with snow. This plain is level, the air is pure, the heavens always serene.'
Maundrell found only sixteen cedars of large growth, and a natural plantation of smaller ones, which were very numerous. One of the largest was twelve yards six inches in girth, and thirty-seven yards in the spread of its boughs. At six yards from the ground, it was divided into five limbs, each equal to a great tree. Dr. Richardson visited them in 1818, and found a small clump of large, tall, and beautiful trees, which he pronounces the most picturesque productions of the vegetable world that he had ever seen. In this clump are two generations of trees; the oldest are large and massy, rearing their heads to an enormous height, and spreading their branches to a great extent. He measured one, not the largest in the clump, and found it thirty-two feet in circumference. Seven of these trees appeared to be very old, the rest younger, though, for want of space, their branches are not so spreading.
Bush's "Illustrations of Scripture." 'The celebrated cedar-grove of Lebanon,' says Dr. Robinson, 'is at least two days journey from Beirut, near the northern, and perhaps the highest summit of the mountain. It has been often and sufficiently described by travelers for the last three centuries; but they all differ as to the number of the oldest trees, inasmuch as in counting, some have included more and some less of the younger ones. At present, the number of trees appears to be on the increase, and amounts in all to several hundred. This grove was long held to be the only remnant of the ancient cedars of Lebanon. But Seetzen, in 1805, discovered two other groves of greater extent; and the American Missionaries, in traveling through the mountains, have also found many cedars in other places. The trees are of all sizes, old and young; but none so ancient and venerable as those usually visited.' "Bib. Researches," iii., 440; 441. The cedar, so large, lofty, and grand, is used in the Scriptures to represent kings, princes, and nobles: compare Eze 31:3; Dan 4:20-22; Zac 11:1-2; Isa 14:8. Here it means the princes and nobles of the land of Israel. The Chaldee renders it, 'upon all the strong and mighty kings of the people.'
And upon all the oaks of Bashan - "Bashan" was east of the river Jordan, in the limits of the half tribe of Manasseh. It was bounded on the north and east by Gilead, south by the river Jabbok, and west by the Jordan. It was celebrated for pasturage, and for producing fine cattle; Num 21:33; Num 32:33; Psa 22:12; Eze 39:18; Amo 4:1; Mic 7:14. Its lofty oaks are also particularly celebrated; Eze 27:6; Amo 2:9; Zac 11:2. The sense here is not different from the former member of the sentence - denoting the princes and nobles of the land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: Isa 10:33, Isa 10:34, Isa 14:8, Isa 37:24; Eze 31:3-12; Amo 2:5; Zac 11:1, Zac 11:2
Carl Friedrich Keil and Franz Delitzsch
2:13
The prophet then proceeds to enumerate all the high things upon which that day would fall, arranging them two and two, and binding them in pairs by a double correlative Vav. The day of Jehovah comes, as the first two pairs affirm, upon everything lofty in nature. "As upon all the cedars of Lebanon, the lofty and exalted, so upon all the oaks of Bashan. As upon all mountains, the lofty ones, so upon all hills the exalted ones." But wherefore upon all this majestic beauty of nature? Is all this merely figurative? Knobel regards it as merely a figurative description of the grand buildings of the time of Uzziah and Jotham, in the erection of which wood had been used from Lebanon as well as from Bashan, on the western slopes of which the old shady oaks (sindiân and ballūt) are flourishing still.
(Note: On the meaning of the name of this region, Bashan (Basanitis), see Comm. on Job, Appendix, Eng. Tr.)
But the idea that trees can be used to signify the houses built with the good obtained from them, is one that cannot be sustained from Is 9:9 (10.), where the reference is not to houses built of sycamore and cedar wood, but to trunks of trees of the king mentioned; nor even from Nahum 2:4 (3.), where habberoshim refers to the fir lances which are brandished about in haughty thirst for battle. So again mountains and hills cannot denote the castles and fortifications built upon them, more especially as these are expressly mentioned in Is 2:15 in the most literal terms. In order to understand the prophet, we must bear in mind what the Scriptures invariably assume, from their first chapter to the very close, namely, that the totality of nature is bound up with man in one common history; that man and the totality of nature are inseparably connected together as centre and circumference; that this circumference is affected by the sin which proceeds from man, as well as by the anger or the mercy which proceeds from God to man; that the judgments of God, as the history of the nations proves, involve in fellow-suffering even that part of the creation which is not free; and that this participation in the "corruption" (phthora) and "glory" (doxa) of humanity will come out with peculiar distinctness and force at the close of the world's history, in a manner corresponding to the commencement; and lastly, that the world in its present condition needs a palingenesia, or regeneration, quite as much as the corporeal nature of man, before it can become an object of good pleasure on the part of God. We cannot be surprised, therefore, that, in accordance with this fundamental view of the Scriptures, when the judgment of God fell upon Israel, it should also be described as going down to the land of Israel, and as overthrowing not only the false glory of the nation itself, but everything glorious in the surrounding nature, which had been made to minister to its national pride and love of show, and to which its sin adhered in many different ways. What the prophet foretold began to be fulfilled even in the Assyrian wars. The cedar woods of Lebanon were unsparingly destroyed; the heights and valleys of the land were trodden down and laid waste; and, in the period of the great empires which commenced with Tiglath-pileser, the Holy Land was reduced to a shadow of its former promised beauty.
John Gill
2:13 And upon all the cedars of Lebanon that are high and lifted up,.... That is, upon the kings of the earth, who have committed fornication with Babylon, and will join with the beast and false prophet in making war with the Lamb. So the Targum, Jarchi, and Kimchi, interpret it of the kings of the nations, mighty and strong:
and upon all the oaks of Bashan; nobles, princes, governors of provinces, as the same writers explain the words, oaks being inferior to cedars: the day of the Lord will be upon these, and their destruction come on at the battle of Armageddon, Rev_ 19:18.
John Wesley
2:13 The cedars - The cedars and oaks on the mountains shall be either thrown down by furious winds or earthquakes, or torn in pieces by thunder and lightning; and the stately houses built with cedars and oaks, shall be destroyed.
Robert Jamieson, A. R. Fausset and David Brown
2:13 cedars . . . oaks--image for haughty nobles and princes (Amos 2:9; Zech 11:1-2; compare Rev_ 19:18-21).
Bashan--east of Jordan, north of the river Jabbok, famous for fine oaks, pasture, and cattle. Perhaps in "oaks" there is reference to their idolatry (Is 1:29).
2:142:14: եւ ՚ի վերայ ամենայն լերանց բարձանց. եւ ՚ի վերայ ամենայն բլրոց բարձրացելոց։
14 բոլոր բարձր լեռների եւ բարձրիկ բլուրների վրայ,
14 Բոլոր բարձր լեռներուն վրայ Ու բոլոր բարձրացած բլուրներուն վրայ
եւ ի վերայ ամենայն լերանց բարձանց, եւ ի վերայ ամենայն բլրոց բարձրացելոց:

2:14: եւ ՚ի վերայ ամենայն լերանց բարձանց. եւ ՚ի վերայ ամենայն բլրոց բարձրացելոց։
14 բոլոր բարձր լեռների եւ բարձրիկ բլուրների վրայ,
14 Բոլոր բարձր լեռներուն վրայ Ու բոլոր բարձրացած բլուրներուն վրայ
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2:142:14 и на все высокие горы, и на все возвышающиеся холмы,
2:14 καὶ και and; even ἐπὶ επι in; on πᾶν πας all; every ὄρος ορος mountain; mount καὶ και and; even ἐπὶ επι in; on πάντα πας all; every βουνὸν βουνος mound ὑψηλὸν υψηλος high; lofty
2:14 וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הֶ he הַ the הָרִ֣ים hārˈîm הַר mountain הָ hā הַ the רָמִ֑ים rāmˈîm רום be high וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the גְּבָעֹ֥ות ggᵊvāʕˌôṯ גִּבְעָה hill הַ ha הַ the נִּשָּׂאֹֽות׃ nniśśāʔˈôṯ נשׂא lift
2:14. et super omnes montes excelsos et super omnes colles elevatosAnd upon all the high mountains and upon all the elevated hills.
14. and upon all the high mountains, and upon all the hills that are lifted up;
2:14. and over all the lofty mountains, and over all the elevated hills;
2:14. And upon all the high mountains, and upon all the hills [that are] lifted up,
And upon all the high mountains, and upon all the hills [that are] lifted up:

2:14 и на все высокие горы, и на все возвышающиеся холмы,
2:14
καὶ και and; even
ἐπὶ επι in; on
πᾶν πας all; every
ὄρος ορος mountain; mount
καὶ και and; even
ἐπὶ επι in; on
πάντα πας all; every
βουνὸν βουνος mound
ὑψηλὸν υψηλος high; lofty
2:14
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
הֶ he הַ the
הָרִ֣ים hārˈîm הַר mountain
הָ הַ the
רָמִ֑ים rāmˈîm רום be high
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
גְּבָעֹ֥ות ggᵊvāʕˌôṯ גִּבְעָה hill
הַ ha הַ the
נִּשָּׂאֹֽות׃ nniśśāʔˈôṯ נשׂא lift
2:14. et super omnes montes excelsos et super omnes colles elevatos
And upon all the high mountains and upon all the elevated hills.
2:14. and over all the lofty mountains, and over all the elevated hills;
2:14. And upon all the high mountains, and upon all the hills [that are] lifted up,
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Albert Barnes: Notes on the Bible - 1834
2:14: And upon all the high mountains - Judea abounded in lofty mountains, which added much to the grandeur of its natural scenery. Lowth supposes that by mountains and hills are meant here, 'kingdoms, republics, states, cities;' but there are probably no parallel places where they have this meaning. The meaning is probably this: high mountains and hills would not only be objects of beauty or grandeur, but also places of defense, and protection. In the caverns and fastnesses of such hills, it would be easy for the people to find refuge when the land was invaded. The meaning of the prophet then is, that the day of God's vengeance should be upon the places of refuge and strength; the strongly fortified places, or places of sure retreat in cases of invasion; compare the notes at Isa 2:19.
Hills that are lifted up - That is, high, elevated hills.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: Isa 30:25, Isa 40:4; Psa 68:16, Psa 110:5, Psa 110:6; Co2 10:5
Geneva 1599
2:14 And upon all the high (t) mountains, and upon all the hills [that are] lifted up,
(t) By high trees and mountains are he means the proud and lofty, who think themselves most strong in this world.
John Gill
2:14 And upon all the high mountains, and upon all the hills that are lifted up. By which may be meant either kingdoms and cities belonging to the Roman jurisdiction, or churches and monasteries, and such like religious houses, and the dissolution of them. See Rev_ 16:20.
John Wesley
2:14 Hills - To which men used to betake themselves in times of danger.
Robert Jamieson, A. R. Fausset and David Brown
2:14 high . . . hills--referring to the "high places" on which sacrifices were unlawfully offered, even in Uzziah's (equivalent to Azariah) reign (4Kings 15:4). Also, places of strength, fastnesses in which they trusted, rather than in God; so
2:152:15: Եւ ՚ի վերայ ամենայն աշտարակաց բարձրացելոց. եւ ՚ի վերայ ամենայն պարսպաց բարձրացելոց.
15 բոլոր վերասլաց աշտարակների եւ բարձր պարիսպների վրայ,
15 Եւ բոլոր բարձր աշտարակներուն վրայ Ու բոլոր ամուր պարիսպներուն վրայ
եւ ի վերայ ամենայն աշտարակաց բարձրացելոց, եւ ի վերայ ամենայն պարսպաց [32]բարձրացելոց:

2:15: Եւ ՚ի վերայ ամենայն աշտարակաց բարձրացելոց. եւ ՚ի վերայ ամենայն պարսպաց բարձրացելոց.
15 բոլոր վերասլաց աշտարակների եւ բարձր պարիսպների վրայ,
15 Եւ բոլոր բարձր աշտարակներուն վրայ Ու բոլոր ամուր պարիսպներուն վրայ
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2:152:15 и на всякую высокую башню, и на всякую крепкую стену,
2:15 καὶ και and; even ἐπὶ επι in; on πάντα πας all; every πύργον πυργος tower ὑψηλὸν υψηλος high; lofty καὶ και and; even ἐπὶ επι in; on πᾶν πας all; every τεῖχος τειχος wall ὑψηλὸν υψηλος high; lofty
2:15 וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole מִגְדָּ֣ל miḡdˈāl מִגְדָּל tower גָּבֹ֑הַ gāvˈōha גָּבֹהַּ high וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole חֹומָ֥ה ḥômˌā חֹומָה wall בְצוּרָֽה׃ vᵊṣûrˈā בָּצוּר fortified
2:15. et super omnem turrem excelsam et super omnem murum munitumAnd upon every high tower, and every fenced wall.
15. and upon every lofty tower, and upon every fenced wall;
2:15. and over every lofty tower, and over every fortified wall;
2:15. And upon every high tower, and upon every fenced wall,
And upon every high tower, and upon every fenced wall:

2:15 и на всякую высокую башню, и на всякую крепкую стену,
2:15
καὶ και and; even
ἐπὶ επι in; on
πάντα πας all; every
πύργον πυργος tower
ὑψηλὸν υψηλος high; lofty
καὶ και and; even
ἐπὶ επι in; on
πᾶν πας all; every
τεῖχος τειχος wall
ὑψηλὸν υψηλος high; lofty
2:15
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
מִגְדָּ֣ל miḡdˈāl מִגְדָּל tower
גָּבֹ֑הַ gāvˈōha גָּבֹהַּ high
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
חֹומָ֥ה ḥômˌā חֹומָה wall
בְצוּרָֽה׃ vᵊṣûrˈā בָּצוּר fortified
2:15. et super omnem turrem excelsam et super omnem murum munitum
And upon every high tower, and every fenced wall.
2:15. and over every lofty tower, and over every fortified wall;
2:15. And upon every high tower, and upon every fenced wall,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
2:15: Every high tower - Towers, or fortresses, were erected for defense and protection. They were made on the walls of cities, for places of observation (compare the note at Isa 21:5), or in places of strength, to be a refuge for an army, and to be a point from which they might sally out to attack their enemies. They were "high" to afford a defense against being scaled by an enemy, and also that from the top they might look abroad for observation; and also to annoy an enemy from the top, when the foe approached the walls of a city.
Every fenced wall - הומה בצוּרה betsû râ h hô mâ h. The word "fenced," בצוּרה betsû râ h, is from בצר bâ tsar, to make inaccessible, and hence, to fortify. It denotes a wall that is inaccessible, or strongly fortified. Cities were commonly surrounded by high and strong walls to defend them from enemies. The sense is, God would overturn all their strong places of refuge and defense.
Carl Friedrich Keil and Franz Delitzsch
2:15
The glory of nature is followed by what is lofty and glorious in the world of men, such as magnificent fortifications, grand commercial buildings, and treasures which minister to the lust of the eye. "As upon every high tower, so upon every fortified wall. As upon all ships of Tarshish, so upon all works of curiosity." It was by erecting fortifications for offence and defence, both lofty and steep (bâzur, praeruptus, from bâzar, abrumpere, secernere), that Uzziah and Jotham especially endeavoured to serve Jerusalem and the land at large. The chronicler relates, with reference to Uzziah, in 2 Chron 26, that he built strong towers above "the corner-gate, the valley-gate, and the southern point of the cheesemakers' hollow," and fortified these places, which had probably been till that time the weakest points in Jerusalem; also that he built towers in the desert (probably in the desert between Beersheba and Gaza, to increase the safety of the land, and the numerous flocks which were pastured in the shephelah, i.e., the western portion of southern Palestine). With regard to Jotham, it is related in both the book of Kings (4Kings 15:32.) and the Chronicles, that he built the upper gate of the temple; and in the Chronicles (2Chron 27:1-9) that he fortified the 'Ofel, i.e., the southern spur of the temple hill, still more strongly, and built cities on the mountains of Judah, and erected castles and towers in the forests (to watch for hostile attacks and ward them off). Hezekiah also distinguished himself by building enterprises of this kind (2Chron 32:27-30). But the allusion to the ships of Tarshish takes us to the times of Uzziah and Jotham, and not to those of Hezekiah (as Ps 48:7 does to the time of Jehoshaphat); for the seaport town of Elath, which was recovered by Uzziah, was lost again to the kingdom of Judah during the reign of Ahaz. Jewish ships sailed from this Elath (Ailath) through the Red Sea and round the coast of Africa to the harbour of Tartessus, the ancient Phoenician emporium of the maritime region watered by the Baetis (Guadalquivir), which abounded in silver, and then returned through the Pillars of Hercules (the Straits of Gibraltar: vid., Duncker, Gesch. i. 312-315). It was to these Tartessus vessels that the expression "ships of Tarshish" primarily referred, though it was afterwards probably applied to mercantile ships in general. The following expression, "works of curiosity" (sechiyyoth hachemdah), is taken in far too restricted a sense by those who limit it, as the lxx have done, to the ships already spoken of, or understand it, as Gesenius does, as referring to beautiful flags. Jerome's rendering is correct: "et super omne quod visu pulcrum est" (and upon everything beautiful to look at); seciyyâh, from sâcâh, to look, is sight generally. The reference therefore is to all kinds of works of art, whether in sculpture or paintings (mascith is used of both), which delighted the observer by their imposing, tasteful appearance. Possibly, however, there is a more especial reference to curiosities of art and nature, which were brought by the trading vessels from foreign lands.
John Gill
2:15 And upon every high tower, and upon every fenced wall. Which may signify everything that serves to support and defend the antichristian hierarchy, particularly the secular powers. The Targum paraphrases it,
"and upon all that dwell in a high tower, and upon all that reside by a fortified wall.''
John Wesley
2:15 Wall - To which you trusted for your defence.
Robert Jamieson, A. R. Fausset and David Brown
2:15 tower . . . wall--Towers were often made on the walls of cities.
fenced--strongly fortified.
2:162:16: եւ ՚ի վերայ ամենայն նաւաց ծովու. եւ ՚ի վերայ ամենայն հանդիսի գեղեցկութեան նաւաց[9607]։ [9607] Ոսկան. Ամենայն նաւուց... գեղեցկութեան նաւուց։
16 ծովի բոլոր նաւերի վրայ, բոլոր վեհաշուք նաւերի վրայ:
16 Եւ Թարսիսի բոլոր նաւերուն վրայ Ու բոլոր հաճելի երեւցած բաներուն վրայ պիտի բարձրանայ։
եւ ի վերայ ամենայն նաւաց [33]ծովու, եւ ի վերայ ամենայն հանդիսի գեղեցկութեան [34]նաւաց:

2:16: եւ ՚ի վերայ ամենայն նաւաց ծովու. եւ ՚ի վերայ ամենայն հանդիսի գեղեցկութեան նաւաց[9607]։
[9607] Ոսկան. Ամենայն նաւուց... գեղեցկութեան նաւուց։
16 ծովի բոլոր նաւերի վրայ, բոլոր վեհաշուք նաւերի վրայ:
16 Եւ Թարսիսի բոլոր նաւերուն վրայ Ու բոլոր հաճելի երեւցած բաներուն վրայ պիտի բարձրանայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:162:16 и на все корабли Фарсисские, и на все вожделенные украшения их.
2:16 καὶ και and; even ἐπὶ επι in; on πᾶν πας all; every πλοῖον πλοιον boat θαλάσσης θαλασσα sea καὶ και and; even ἐπὶ επι in; on πᾶσαν πας all; every θέαν θεα goddess πλοίων πλοιον boat κάλλους καλλος beauty
2:16 וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole אֳנִיֹּ֣ות ʔᵒniyyˈôṯ אֳנִיָּה ship תַּרְשִׁ֑ישׁ taršˈîš תַּרְשִׁישׁ Tarshish וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole שְׂכִיֹּ֥ות śᵊḵiyyˌôṯ שְׂכִיָּה ship הַ ha הַ the חֶמְדָּֽה׃ ḥemdˈā חֶמְדָּה what is desirable
2:16. et super omnes naves Tharsis et super omne quod visu pulchrum estAnd upon all the ships of Tharsis, and upon all that is fair to behold.
16. and upon all the ships of Tarshish; and upon all pleasant imagery.
2:16. and over all the ships of Tarshish, and over all the beauty that may be seen.
2:16. And upon all the ships of Tarshish, and upon all pleasant pictures.
And upon all the ships of Tarshish, and upon all pleasant pictures:

2:16 и на все корабли Фарсисские, и на все вожделенные украшения их.
2:16
καὶ και and; even
ἐπὶ επι in; on
πᾶν πας all; every
πλοῖον πλοιον boat
θαλάσσης θαλασσα sea
καὶ και and; even
ἐπὶ επι in; on
πᾶσαν πας all; every
θέαν θεα goddess
πλοίων πλοιον boat
κάλλους καλλος beauty
2:16
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
אֳנִיֹּ֣ות ʔᵒniyyˈôṯ אֳנִיָּה ship
תַּרְשִׁ֑ישׁ taršˈîš תַּרְשִׁישׁ Tarshish
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
שְׂכִיֹּ֥ות śᵊḵiyyˌôṯ שְׂכִיָּה ship
הַ ha הַ the
חֶמְדָּֽה׃ ḥemdˈā חֶמְדָּה what is desirable
2:16. et super omnes naves Tharsis et super omne quod visu pulchrum est
And upon all the ships of Tharsis, and upon all that is fair to behold.
2:16. and over all the ships of Tarshish, and over all the beauty that may be seen.
2:16. And upon all the ships of Tarshish, and upon all pleasant pictures.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:16: And upon all the ships of Tarshish - Ships of Tarshish are often mentioned in the Old Testament, but the meaning of the expression is not quite obvious; see Kg1 10:22; Ch2 9:21; Ch2 20:36-37; Psa 48:7, ... It is evident that "Tarshish" was some distant land from which was imported silver, iron, lead, tin, etc. It is now generally agreed that "Tartessus" in Spain is referred to by the Tarshish of Scripture. Bruce, however, supposes that it was in Africa, south of Abyssinia; see the note at Isa 60:9. That it was in the "west" is evident from Gen 10:4; compare Psa 72:10. In Eze 28:13, it is mentioned as an important place of trade; in Jer 10:9, it is said that silver was procured there; and in Eze 28:12, it is said that iron, lead, silver, and tin, were imported from it. In Ch2 9:21, it is said that the ships of Tarshish returned every three years, bringing gold and silver, ivory, apes and peacocks. These are productions chiefly of India, but they might have been obtained in trade during the voyage. In Isa 23:1; Isa 60:9, the phrase, 'ships of Tarshish,' seems to denote ships that were bound on long voyages, and it is probable that they came to denote a particular kind of ships adapted to long voyages, in the same way as the word "Indiaman" does with us. The precise situation of "Tarshish" is not necessary to be known in order to understand the passage here. The phrase, 'ships of Tarshish,' denotes clearly ships employed in foreign trade, and in introducing articles of commerce, and particularly of luxury. The meaning is, that God would embarrass, and destroy this commerce; that his judgments would be on their articles of luxury, The Septuagint renders it, 'and upon every ship of the sea, and upon every beautiful appearance of ships.' The Targum, 'and upon those who dwell in the isles of the sea, and upon those who dwell in beautiful palaces.'
And upon all pleasant pictures - Margin, 'pictures of desire;' that is, such as it should be esteemed desirable to possess, and gaze upon; pictures of value or beauty. Tatum, 'costly palaces.' The word rendered 'pictures,' שׂכיות s'ekı̂ yô th, denotes properly "sights," or objects to be looked at; and does not designate "paintings" particularly, but everything that was designed for ornament or luxury. Whether the art of painting was much known among the Hebrews, it is not now possible to determine. To a certain extent, it may be presumed to have been practiced; but the meaning of this place is, that the divine judgment should rest on all that was designed for mere ornament and luxury; and, from the description in the pRev_ious verses, there can be no doubt that such ornaments would abound.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: the ships: Isa 23:1; Kg1 10:22, Kg1 22:48, Kg1 22:49; Psa 47:7; Rev 18:17-19
pleasant pictures: Heb. pictures of desire, Num 33:52; Rev 18:11
Geneva 1599
2:16 And upon (u) all the ships of Tarshish, and upon all pleasant pictures.
(u) He condemns their vain confidence which they had in strongholds and in their rich merchandise which brought in vain pleasures with which men's minds became effeminate.
John Gill
2:16 And upon all the ships of Tarshish,.... Upon all the merchants and merchandises of Rome. The Targum is,
"and upon all that dwell in the islands of the sea.''
See Rev_ 16:20. Tarshish, as Vitringa observes, designs Tartessus or Gades in Spain, which must bring to mind the memorable destruction of the Spanish Armada in 1558, as he also notes.
And upon all pleasant pictures; of Christ and the Virgin Mary, of angels, and of saints departed, the Papists make use of to help their devotion. The Targum is,
"and upon all that dwell in beautiful palaces;''
such as those of the pope and his cardinals at Rome, and of archbishops and bishops at other places. The Septuagint version is, "and upon all the sight of the beauty of ships"; such were the ships of the Phoenicians, which were very much ornamented, and beautiful to behold.
John Wesley
2:16 Tarshish - The ships of the sea, as that word is used, Ps 48:7, whereby you fetched riches from the remote parts of the world.
Robert Jamieson, A. R. Fausset and David Brown
2:16 Tarshish--Tartessus in southwest Spain, at the mouth of the Guadalquivir, near Gibraltar. It includes the adjoining region: a Phœnician colony; hence its connection with Palestine and the Bible (2Chron 9:21). The name was also used in a wide sense for the farthest west, as our West Indies (Is 66:19; Ps 48:7; Ps 72:10). "Ships of Tarshish" became a phrase for richly laden and far-voyaging vessels. The judgment shall be on all that minister to man's luxury (compare Rev_ 18:17-19).
pictures--ordered to be destroyed (Num 33:52). Still to be seen on the walls of Nineveh's palaces. It is remarkable that whereas all other ancient civilized nations, Egypt, Assyria, Greece, Rome, have left monuments in the fine arts, Judea, while rising immeasurably above them in the possession of "the living oracles," has left none of the former. The fine arts, as in modern Rome, were so often associated with polytheism, that God required His people in this, as in other respects, to be separate from the nations (Deut 4:15-18). But Vulgate translation is perhaps better, "All that is beautiful to the sight"; not only paintings, but all luxurious ornaments. One comprehensive word for all that goes before (compare Rev_ 18:12, Rev_ 18:14, Rev_ 18:16).
2:172:17: Եւ խոնարհեսցի՛ ամենայն մարդ, եւ անկցի՛ հպարտութիւն մարդկան. եւ բարձրասցի Տէր միայն յաւուր յայնմիկ։
17 Ամէն մարդ պիտի խոնարհուի, մարդկանց հպարտութիւնը պիտի իջնի, եւ միայն Տէրը պիտի բարձրանայ այդ օրը:
17 Մարդուն ամբարտաւանութիւնը պիտի ցածնայ, Մարդոց հպարտութիւնը պիտի խոնարհի։Այն օրը միայն Տէրը պիտի բարձրանայ։
Եւ խոնարհեսցի [35]ամենայն մարդ``, եւ անկցի հպարտութիւն մարդկան, եւ բարձրասցի Տէր միայն յաւուր յայնմիկ:

2:17: Եւ խոնարհեսցի՛ ամենայն մարդ, եւ անկցի՛ հպարտութիւն մարդկան. եւ բարձրասցի Տէր միայն յաւուր յայնմիկ։
17 Ամէն մարդ պիտի խոնարհուի, մարդկանց հպարտութիւնը պիտի իջնի, եւ միայն Տէրը պիտի բարձրանայ այդ օրը:
17 Մարդուն ամբարտաւանութիւնը պիտի ցածնայ, Մարդոց հպարտութիւնը պիտի խոնարհի։Այն օրը միայն Տէրը պիտի բարձրանայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:172:17 И падет величие человеческое, и высокое людское унизится; и один Господь будет высок в тот день,
2:17 καὶ και and; even ταπεινωθήσεται ταπεινοω humble; bring low πᾶς πας all; every ἄνθρωπος ανθρωπος person; human καὶ και and; even πεσεῖται πιπτω fall ὕψος υψος height; on high ἀνθρώπων ανθρωπος person; human καὶ και and; even ὑψωθήσεται υψοω elevate; lift up κύριος κυριος lord; master μόνος μονος only; alone ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that
2:17 וְ wᵊ וְ and שַׁח֙ šˌaḥ שׁחח bow down גַּבְה֣וּת gavhˈûṯ גַּבְהוּת haughtiness הָ hā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and שָׁפֵ֖ל šāfˌēl שׁפל be low ר֣וּם rˈûm רוּם height אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man וְ wᵊ וְ and נִשְׂגַּ֧ב niśgˈav שׂגב be high יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to בַדֹּ֖ו vaddˌô בַּד linen, part, stave בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the הֽוּא׃ hˈû הוּא he
2:17. et incurvabitur sublimitas hominum et humiliabitur altitudo virorum et elevabitur Dominus solus in die illaAnd the loftiness of men shall be bowed down, and the haughtiness of men shall be humbled, and the Lord alone shall be exalted in that day.
17. And the loftiness of man shall be bowed down, and the haughtiness of men shall be brought low: and the LORD alone shall be exalted in that day.
2:17. And the loftiness of men will be bowed down, and the haughtiness of men will be brought low. And the Lord alone shall be exalted, in that day.
2:17. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day.
And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day:

2:17 И падет величие человеческое, и высокое людское унизится; и один Господь будет высок в тот день,
2:17
καὶ και and; even
ταπεινωθήσεται ταπεινοω humble; bring low
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
πεσεῖται πιπτω fall
ὕψος υψος height; on high
ἀνθρώπων ανθρωπος person; human
καὶ και and; even
ὑψωθήσεται υψοω elevate; lift up
κύριος κυριος lord; master
μόνος μονος only; alone
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
2:17
וְ wᵊ וְ and
שַׁח֙ šˌaḥ שׁחח bow down
גַּבְה֣וּת gavhˈûṯ גַּבְהוּת haughtiness
הָ הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
שָׁפֵ֖ל šāfˌēl שׁפל be low
ר֣וּם rˈûm רוּם height
אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man
וְ wᵊ וְ and
נִשְׂגַּ֧ב niśgˈav שׂגב be high
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
בַדֹּ֖ו vaddˌô בַּד linen, part, stave
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
הֽוּא׃ hˈû הוּא he
2:17. et incurvabitur sublimitas hominum et humiliabitur altitudo virorum et elevabitur Dominus solus in die illa
And the loftiness of men shall be bowed down, and the haughtiness of men shall be humbled, and the Lord alone shall be exalted in that day.
2:17. And the loftiness of men will be bowed down, and the haughtiness of men will be brought low. And the Lord alone shall be exalted, in that day.
2:17. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ 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 - 1903-1914
17-21: Иудеи перестанут надеяться на помощь своих идолов и забросят их, или упрячут в темные норы, где живут нечистые кроты да летучие мыши (ср. Ам 4:3).
Albert Barnes: Notes on the Bible - 1834
2:17: And the loftiness ... - see the note at Isa 2:11. The repetition of this makes it strongly emphatic.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: the loftiness: Isa 2:11, Isa 13:11; Jer 48:29, Jer 48:30; Eze 28:2-7
Carl Friedrich Keil and Franz Delitzsch
2:17
Is 2:17 closes the second strophe of the proclamation of judgment appended to the earlier prophetic word: "And the haughtiness of the people is bowed down, and the pride of the lords brought low; and Jehovah, He alone, stands exalted on that day." The closing refrain only varies a little from Is 2:11. The subjects of the verbs are transposed. With a feminine noun denoting a thing, it is almost a rule that the predicate shall be placed before it in masculine (Ges. 147, a).
John Gill
2:17 And the loftiness of man shall be bowed down,.... This, with what follows in this verse, is repeated for the confirmation and certainty of it; and also for the further explanation of what is before figuratively and metaphorically expressed. See Gill on Is 2:11. Jarchi interprets "that day", here spoken of, of the day of judgment; and then indeed every tongue shall confess, whether they will or not, that Jesus Christ is Lord, to the glory of God the Father, Phil 2:11.
Robert Jamieson, A. R. Fausset and David Brown
2:17 Repeated from Is 2:11, for emphatic confirmation.
2:182:18: Եւ զձեռագործս իւրեանց զամենայն տարցին
18 Նրանք իրենց բոլոր ձեռակերտ կուռքերը պիտի տանեն թաքցնեն
18 Կուռքերը բնաջինջ պիտի ըլլան։
[36]Եւ զձեռագործս իւրեանց զամենայն տարցին:

2:18: Եւ զձեռագործս իւրեանց զամենայն տարցին
18 Նրանք իրենց բոլոր ձեռակերտ կուռքերը պիտի տանեն թաքցնեն
18 Կուռքերը բնաջինջ պիտի ըլլան։
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2:182:18 и идолы совсем исчезнут.
2:18 καὶ και and; even τὰ ο the χειροποίητα χειροποιητος handmade πάντα πας all; every κατακρύψουσιν κατακρυπτω hide away
2:18 וְ wᵊ וְ and הָ hā הַ the אֱלִילִ֖ים ʔᵉlîlˌîm אֱלִיל god כָּלִ֥יל kālˌîl כָּלִיל entire יַחֲלֹֽף׃ yaḥᵃlˈōf חלף come after
2:18. et idola penitus conterenturAnd idols shall be utterly destroyed.
18. And the idols shall utterly pass away.
2:18. And idols will be thoroughly crushed.
2:18. And the idols he shall utterly abolish.
And the idols he shall utterly abolish:

2:18 и идолы совсем исчезнут.
2:18
καὶ και and; even
τὰ ο the
χειροποίητα χειροποιητος handmade
πάντα πας all; every
κατακρύψουσιν κατακρυπτω hide away
2:18
וְ wᵊ וְ and
הָ הַ the
אֱלִילִ֖ים ʔᵉlîlˌîm אֱלִיל god
כָּלִ֥יל kālˌîl כָּלִיל entire
יַחֲלֹֽף׃ yaḥᵃlˈōf חלף come after
2:18. et idola penitus conterentur
And idols shall be utterly destroyed.
18. And the idols shall utterly pass away.
2:18. And idols will be thoroughly crushed.
2:18. And the idols he shall utterly abolish.
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Adam Clarke: Commentary on the Bible - 1831
2:18: Shall utterly abolish "Shall disappear" - The ancient versions and an ancient MS. read יחלפו yachalpu, plural. One of my MSS. reads יחלוף yachaloph, probably a mistake for יחלפו yachalpu.
Albert Barnes: Notes on the Bible - 1834
2:18: And the idols - Note, Isa 2:8.
Abolish - Hebrew, 'Cause to pass away or disappear.' He shall entirely cause their worship to cease. This prediction was most remarkably fulfilled. Before the captivity at Babylon, the Jews were exceedingly prone to idolatry. It is a remarkable fact that no such propensity was ever evinced "after" that. In their own land they were entirely free from it; and scattered as they have been into all lands, they have in every age since kept clear from idolatry. Not an instance, probably, has been known of their relapsing into this sin; and no temptation, or torture, has been sufficient to induce them to bow down and worship an idol. This is one of the few instances that have occurred where affliction and punishment have "completely" answered their design.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: the idols: Isa 27:9; Eze 36:25, Eze 37:23; Hos 14:8; Zep 1:3; Zac 13:2
he shall utterly abolish: or, shall utterly pass away
Carl Friedrich Keil and Franz Delitzsch
2:18
The closing refrain of the next two strophes is based upon the concluding clause of Is 2:10. The proclamation of judgment turns now to the elilim, which, as being at the root of all the evil, occupied the lowest place in the things of which the land was full (Is 2:7, Is 2:8). In a short v. of one clause consisting of only three words, their future is declared as it were with a lightning-flash. "And the idols utterly pass away." The translation shows the shortness of the verse, but not the significant synallage numeri. The idols are one and all a mass of nothingness, which will be reduced to absolute annihilation: they will vanish Câlil, i.e., either "they will utterly perish" (funditus peribunt), or, as Câlil is not used adverbially in any other passage, "they will all perish" (tota peribunt, Judg 20:40) - their images, their worship, even their names and their memory (Zech 13:2).
John Gill
2:18 And the idols he shall utterly abolish. The images of saints worshipped by the Papists: after the destruction of antichrist, and when the spiritual reign of Christ takes place, there will be no idolatry or worshipping of images any more, see Zech 13:2. The word used for "idols", signifies things that are not, for an idol is nothing in the world, 1Cor 8:4 these the Lord "will cause to pass away", even all of them, they shall disappear.
Robert Jamieson, A. R. Fausset and David Brown
2:18 idols--literally, "vain things," "nothings" (1Cor 8:4). Fulfilled to the letter. Before the Babylonian captivity the Jews were most prone to idolatry; in no instance, ever since. For the future fulfilment, see Zech 13:2; Rev_ 13:15; Rev_ 19:20.
2:192:19: թաքուսցեն յայրս եւ ՚ի ծերպս վիմաց՝ եւ ՚ի սորս երկրի, յերեսաց ահի Տեառն եւ ՚ի փառաց զօրութեան նորա, յորժամ յարիցէ վանել զերկիր։
19 քարայրներում, ժայռերի ծերպերում ու գետնի խոռոչներում՝ սարսափած Տիրոջից ու նրա փառքի զօրութիւնից, երբ նա կը յառնի՝ երկիրը պատուհասելու:
19 Քարայրներու մէջ Ու երկրին խոռոչները պիտի մտնեն Տէրոջը վախէն Եւ անոր վեհափառութեանը մեծութենէն, Երբ ինք երկիրը սարսելու ելլէ։
թաքուսցեն`` յայրս եւ ի ծերպս վիմաց եւ ի սորս երկրի, յերեսաց ահի Տեառն եւ ի փառաց զօրութեան նորա, յորժամ յարիցէ վանել զերկիր:

2:19: թաքուսցեն յայրս եւ ՚ի ծերպս վիմաց՝ եւ ՚ի սորս երկրի, յերեսաց ահի Տեառն եւ ՚ի փառաց զօրութեան նորա, յորժամ յարիցէ վանել զերկիր։
19 քարայրներում, ժայռերի ծերպերում ու գետնի խոռոչներում՝ սարսափած Տիրոջից ու նրա փառքի զօրութիւնից, երբ նա կը յառնի՝ երկիրը պատուհասելու:
19 Քարայրներու մէջ Ու երկրին խոռոչները պիտի մտնեն Տէրոջը վախէն Եւ անոր վեհափառութեանը մեծութենէն, Երբ ինք երկիրը սարսելու ելլէ։
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2:192:19 И войдут {люди} в расселины скал и в пропасти земли от страха Господа и от славы величия Его, когда Он восстанет сокрушить землю.
2:19 εἰσενέγκαντες εισφερω bring in εἰς εις into; for τὰ ο the σπήλαια σπηλαιον cave καὶ και and; even εἰς εις into; for τὰς ο the σχισμὰς σχισμας the πετρῶν πετρος.1 and; even εἰς εις into; for τὰς ο the τρώγλας τρωγλν the γῆς γη earth; land ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the φόβου φοβος fear; awe κυρίου κυριος lord; master καὶ και and; even ἀπὸ απο from; away τῆς ο the δόξης δοξα glory τῆς ο the ἰσχύος ισχυς force αὐτοῦ αυτος he; him ὅταν οταν when; once ἀναστῇ ανιστημι stand up; resurrect θραῦσαι θραυω crush τὴν ο the γῆν γη earth; land
2:19 וּ û וְ and בָ֨אוּ֙ vˈāʔû בוא come בִּ bi בְּ in מְעָרֹ֣ות mᵊʕārˈôṯ מְעָרָה cave צֻרִ֔ים ṣurˈîm צוּר rock וּ û וְ and בִ vi בְּ in מְחִלֹּ֖ות mᵊḥillˌôṯ מְחִלָּה hole עָפָ֑ר ʕāfˈār עָפָר dust מִ mi מִן from פְּנֵ֞י ppᵊnˈê פָּנֶה face פַּ֤חַד pˈaḥaḏ פַּחַד trembling יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וּ û וְ and מֵ mē מִן from הֲדַ֣ר hᵃḏˈar הָדָר ornament גְּאֹונֹ֔ו gᵊʔônˈô גָּאֹון height בְּ bᵊ בְּ in קוּמֹ֖ו qûmˌô קום arise לַ la לְ to עֲרֹ֥ץ ʕᵃrˌōṣ ערץ tremble הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:19. et introibunt in speluncas petrarum et in voragines terrae a facie formidinis Domini et a gloria maiestatis eius cum surrexerit percutere terramAnd they shall go into the holes of rocks, and into the caves of the earth from the face of the fear of the Lord, and from the glory of his majesty, when he shall rise up to strike the earth.
19. And men shall go into the caves of the rocks, and into the holes of the earth, from before the terror of the LORD, and from the glory of his majesty, when he ariseth to shake mightily the earth.
2:19. And they will go into the caves of the rocks, and into the caverns of the earth, from the presence of the dread of the Lord, and from the glory of his majesty, when he will have risen up to strike the earth.
2:19. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth:

2:19 И войдут {люди} в расселины скал и в пропасти земли от страха Господа и от славы величия Его, когда Он восстанет сокрушить землю.
2:19
εἰσενέγκαντες εισφερω bring in
εἰς εις into; for
τὰ ο the
σπήλαια σπηλαιον cave
καὶ και and; even
εἰς εις into; for
τὰς ο the
σχισμὰς σχισμας the
πετρῶν πετρος.1 and; even
εἰς εις into; for
τὰς ο the
τρώγλας τρωγλν the
γῆς γη earth; land
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
φόβου φοβος fear; awe
κυρίου κυριος lord; master
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
δόξης δοξα glory
τῆς ο the
ἰσχύος ισχυς force
αὐτοῦ αυτος he; him
ὅταν οταν when; once
ἀναστῇ ανιστημι stand up; resurrect
θραῦσαι θραυω crush
τὴν ο the
γῆν γη earth; land
2:19
וּ û וְ and
בָ֨אוּ֙ vˈāʔû בוא come
בִּ bi בְּ in
מְעָרֹ֣ות mᵊʕārˈôṯ מְעָרָה cave
צֻרִ֔ים ṣurˈîm צוּר rock
וּ û וְ and
בִ vi בְּ in
מְחִלֹּ֖ות mᵊḥillˌôṯ מְחִלָּה hole
עָפָ֑ר ʕāfˈār עָפָר dust
מִ mi מִן from
פְּנֵ֞י ppᵊnˈê פָּנֶה face
פַּ֤חַד pˈaḥaḏ פַּחַד trembling
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וּ û וְ and
מֵ מִן from
הֲדַ֣ר hᵃḏˈar הָדָר ornament
גְּאֹונֹ֔ו gᵊʔônˈô גָּאֹון height
בְּ bᵊ בְּ in
קוּמֹ֖ו qûmˌô קום arise
לַ la לְ to
עֲרֹ֥ץ ʕᵃrˌōṣ ערץ tremble
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:19. et introibunt in speluncas petrarum et in voragines terrae a facie formidinis Domini et a gloria maiestatis eius cum surrexerit percutere terram
And they shall go into the holes of rocks, and into the caves of the earth from the face of the fear of the Lord, and from the glory of his majesty, when he shall rise up to strike the earth.
2:19. And they will go into the caves of the rocks, and into the caverns of the earth, from the presence of the dread of the Lord, and from the glory of his majesty, when he will have risen up to strike the earth.
2:19. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
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Adam Clarke: Commentary on the Bible - 1831
2:19: Into the holes of the rocks "Into caverns of rocks" - The country of Judea being mountainous and rocky, is full of caverns, as appears from the history of David's persecution under Saul. At En-gedi, in particular, there was a cave so large that David with six hundred men hid themselves in the sides of it; and Saul entered the mouth of the cave without perceiving that any one was there, 1 Samuel 24. Josephus, Antiq., lib. xiv., c. 15, and Bell. Jud., lib. 1, c. 16, tells us of a numerous gang of banditti, who, having infested the country, and being pursued by Herod with his army retired into certain caverns almost inaccessible, near Arbela in Galilee, where they were with great difficulty subdued. Some of these were natural, others artificial. "Beyond Damascus," says Strabo, lib. xvi., "are two mountains called Trachones, from which the country has the name of Trachonitis; and from hence towards Arabia and Iturea, are certain rugged mountains, in which there are deep caverns, one of which will hold four thousand men." Tavernier, Voyage de Perse, part ii., chap. 4, speaks of a grot, between Aleppo and Bir, that would hold near three thousand horse. "Three hours distant from Sidon, about a mile from the sea, there runs along a high rocky mountain, in the sides of which are hewn a multitude of grots, all very little differing from each other. They have entrances about two feet square: on the inside you find in most or all of them a room of about four yards square. There are of these subterraneous caverns two hundred in number. It may, with probability at least, be concluded that these places were contrived for the use of the living, and not of the dead. Strabo describes the habitations of the Troglodytae to have been somewhat of this kind." - Maundrell, p. 118. The Horites, who dwelt in Mount Seir, were Troglodytae, as their name הרים horim, imports. But those mentioned by Strabo were on each side of the Arabian gulf. Mohammed (Koran, chap. 15 xxvi.) speaks of a tribe of Arabians, the tribe of Thamud, "who hewed houses out of the mountains, to secure themselves." Thus, "because of the Midianites, the children of Israel made them the dens which are in the mountains, and caves and strong holds," Jdg 6:2. To these they betook themselves for refuge in times of distress and hostile invasion: "When the men of Israel saw that they were in a strait, for the people were distressed, then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits," Sa1 13:6, and see Jer 41:9. Therefore "to enter into the rock, to go into the holes of the rocks, and into the caves of the earth," was to them a very proper and familiar image to express terror and consternation. The prophet Hosea, Hos 10:8, hath carried the same image farther, and added great strength and spirit to it:
"They shall say to the mountains, Cover us;
And to the hills, Fall on us;"
which image, together with these of Isaiah, is adopted by the sublime author of the Revelation, Rev 6:15, Rev 6:16, who frequently borrows his imagery from our prophet. - L.
Albert Barnes: Notes on the Bible - 1834
2:19: And they shall go - That is, the worshippers of idols.
Into the holes of the rocks - Judea was a mountainous country, and the mountains abounded with caves that offered a safe retreat for those who were in danger. Many of those caverns were very spacious. At En-gedi, in particular, a cave is mentioned where David with six hundred men hid himself from Saul in the "sides" of it; 1 Sam. 24. Sometimes caves or dens were artificially constructed for refuge or defense in danger; Jdg 6:2; Sa1 13:6. Thus, 'because of the Midianites, the children of Israel made them the dens which are in the mountains, and caves, and strong holds.' Jdg 6:2. To these they fled in times of hostile invasion. 'When the men of Israel saw that they were in a strait (for the people were distressed), then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits;' Sa1 13:6; compare Jer 41:9. Mahomet speaks of a tribe of Arabians, the tribe of Thamud, who 'hewed houses out of the mountains to secure themselves;' Koran, ch. xv. and xxvi. Grots or rooms hewed out of rocks for various purposes are often mentioned by travelers in Oriental regions: see Maundrell, p. 118, and Burckhardt's "Travels in Syria," and particularly Laborde's "Journey to Arabia Petrea." Such caves are often mentioned by Josephus as affording places of refuge for banditti and robbers; "Ant.," B. xiv. ch. 15, and "Jewish Wars," B. i. ch. 16. To enter into the caves and dens, therefore, as places of refuge, was a very natural image to denote consternation. The meaning here is, that the worshippers of idols should be so alarmed as to seek for a place of security and refuge; compare Isa 2:10.
When he ariseth - This is an expression often used in the Scriptures to denote the commencement of doing anything. It is here derived, perhaps, from the image of one who has been in repose - as of a lion or warrior, rousing up suddenly, and putting forth mighty efforts.
To shake terribly the earth - An image denoting the presence of God, for judgment or punishment. One of the magnificent images which the sacred writers often use to denote the presence of the Lord is, that the earth shakes and trembles; the mountains bow and are convulsed; Sa2 22:8 : 'Then the earth shook and trembled; the foundations of heaven moved, because he was wroth;' See also Isa 2:9-16; Jdg 5:4; Hab 3:6-10 : 'The mountains saw thee and trembled;' Heb 12:26 : 'Whose voice then shook the earth.' The image here denotes that he would come forth in such wrath that the very earth should tremble, as if alarmed his presence. The mind cannot conceive more sublime images than are thus used by the sacred writers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: And they: Isa 2:10, Isa 2:21; Sa1 13:6, Sa1 14:11; Jer 16:16; Hos 10:8; Mic 7:17; Luk 23:30; Heb 11:38; Rev 6:15, Rev 9:6
earth: Heb. dust
for fear: Isa 2:10; Th2 1:9
when he: Isa 30:32; Psa 7:6, Psa 18:6-15, Psa 76:7-9, Psa 114:5-7; Mic 1:3, Mic 1:4; Nah 1:3-6; Hab 3:3-14; Hag 2:6, Hag 2:21, Hag 2:22; Heb 12:26; Pe2 3:10-13; Rev 6:12-14; Rev 11:13, Rev 11:19, Rev 16:18, Rev 20:11
Carl Friedrich Keil and Franz Delitzsch
2:19
What the idolaters themselves will do when Jehovah has so completely deprived their idols of all their divinity, is then described in Is 2:19 : "And they will creep into caves in the rocks, and cellars in the earth, before the terrible look of Jehovah, and before the glory of His majesty, when He ariseth to put the earth in terror." Meârâh is a natural cave, and mechillah a subterraneous excavation: this is apparently the distinction between the two synonyms. "To put the earth in terror:" lârotz hâ-aretz, a significant paronomasia, which can be reproduced in Latin, thus: ut terreat terram. Thus the judgment would fall upon the earth without any limitation, upon men universally (compare the word hâ-âdâm in Is 2:20, which is scarcely ever applied to a single individual (Josh 14:15), excepting, of course, the first man, but generally to men, or to the human race) and upon the totality of nature as interwoven in the history of man - one complete whole, in which sin, and therefore wrath, had gained the upper hand. When Jehovah rose up, i.e., stood up from His heavenly throne, to reveal the glory manifested in heaven, and turn its judicial fiery side towards the sinful earth, the earth would receive such a shock as would throw it into a state resembling the chaos of the beginning. We may see very clearly from Rev_ 6:15, where this description is borrowed, that the prophet is here describing the last judgment, although from a national point of view and bounded by a national horizon.
John Gill
2:19 And they shall go into the holes of the rocks, and into the caves of the earth,.... That is, the worshippers of idols, as they are bid to do, Is 2:10.
for fear of the Lord, and for the glory of his majesty; see Gill on Is 2:10.
when be ariseth; out of his place; Jarchi says, at the day of judgment; but it respects the judgment of the great whore, and the time when Babylon the great shall come in remembrance before God:
to shake terribly the earth; at which earthquake, or shaking of the earth, that is, a revolution of the antichristian state, the tenth part of the city will fall, and seven thousand men of name be slain, Rev_ 9:13 and so the Targum paraphrases it,
"when he shall be revealed, to break in pieces the wicked of the earth;''
which will be done by him, as the vessels of a potter are broken to shivers, Rev_ 2:27.
John Wesley
2:19 They - The idolatrous Israelites.
Robert Jamieson, A. R. Fausset and David Brown
2:19 The fulfilment answers exactly to the threat (Is 2:10).
they--the idol-worshippers.
caves--abounding in Judea, a hilly country; hiding-places in times of alarm (1Kings 13:6).
shake . . . earth--and the heavens also (Heb 12:26). Figure for severe and universal judgments.
2:202:20: Զի յաւուր յայնմիկ հանցէ մարդ զգարշելիս իւր զարծաթեղէնս եւ զոսկեղէնս զոր արարին, երկի՛ր պագանել սնոտեաց եւ չղջիկանաց.
20 Այն օրը մարդ իր արծաթէ ու ոսկէ գարշելի կուռքերը, որ պատրաստել էր սնոտի բաներին ու չղջիկներին երկրպագելու համար, պիտի հանի՝
20 Այն օրը մարդ խլուրդներուն ու ջղջիկներուն պիտի նետէ Իր արծաթեղէն կուռքերն ու իր ոսկեղէն կուռքերը, Որոնք շիներ էին երկրպագելու համար
[37]Զի յաւուր յայնմիկ հանցէ`` մարդ զգարշելիս իւր զարծաթեղէնս եւ զոսկեղէնս` զոր արարին երկիր պագանել` [38]սնոտեացն եւ չղջիկանաց:

2:20: Զի յաւուր յայնմիկ հանցէ մարդ զգարշելիս իւր զարծաթեղէնս եւ զոսկեղէնս զոր արարին, երկի՛ր պագանել սնոտեաց եւ չղջիկանաց.
20 Այն օրը մարդ իր արծաթէ ու ոսկէ գարշելի կուռքերը, որ պատրաստել էր սնոտի բաներին ու չղջիկներին երկրպագելու համար, պիտի հանի՝
20 Այն օրը մարդ խլուրդներուն ու ջղջիկներուն պիտի նետէ Իր արծաթեղէն կուռքերն ու իր ոսկեղէն կուռքերը, Որոնք շիներ էին երկրպագելու համար
zohrab-1805▾ eastern-1994▾ western am▾
2:202:20 В тот день человек бросит кротам и летучим мышам серебряных своих идолов и золотых своих идолов, которых сделал себе для поклонения им,
2:20 τῇ ο the γὰρ γαρ for ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐκβαλεῖ εκβαλλω expel; cast out ἄνθρωπος ανθρωπος person; human τὰ ο the βδελύγματα βδελυγμα abomination αὐτοῦ αυτος he; him τὰ ο the ἀργυρᾶ αργυρεος of silver καὶ και and; even τὰ ο the χρυσᾶ χρυσεος of gold; golden ἃ ος who; what ἐποίησαν ποιεω do; make προσκυνεῖν προσκυνεω worship τοῖς ο the ματαίοις ματαιος superficial καὶ και and; even ταῖς ο the νυκτερίσιν νυκτερις bat
2:20 בַּ ba בְּ in † הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the הוּא֙ hû הוּא he יַשְׁלִ֣יךְ yašlˈîḵ שׁלך throw הָ hā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind אֵ֚ת ˈʔēṯ אֵת [object marker] אֱלִילֵ֣י ʔᵉlîlˈê אֱלִיל god כַסְפֹּ֔ו ḵaspˈô כֶּסֶף silver וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] אֱלִילֵ֣י ʔᵉlîlˈê אֱלִיל god זְהָבֹ֑ו zᵊhāvˈô זָהָב gold אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָֽשׂוּ־ ʕˈāśû- עשׂה make לֹו֙ lˌô לְ to לְ lᵊ לְ to הִֽשְׁתַּחֲוֹ֔ת hˈištaḥᵃwˈōṯ חוה bow down לַ la לְ to חְפֹּ֥ר ḥᵊppˌōr חפר dig פֵּרֹ֖ות pērˌôṯ פֵּרֹות [uncertain] וְ wᵊ וְ and לָ lā לְ to † הַ the עֲטַלֵּפִֽים׃ ʕᵃṭallēfˈîm עֲטַלֵּף bat
2:20. in die illa proiciet homo idola argenti sui et simulacra auri sui quae fecerat sibi ut adoraret talpas et vespertilionesIn that day a man shall cast away his idols of silver, and his idols of gold, which he had made for himself to adore, moles and bats.
20. In that day a man shall cast away his idols of silver, and his idols of gold, which they made for him to worship, to the moles and to the bats;
2:20. In that day, man shall cast aside his idols of silver and his images of gold, which he had made for himself, as if to reverence the moles and the bats.
2:20. In that day a man shall cast his idols of silver, and his idols of gold, which they made [each one] for himself to worship, to the moles and to the bats;
In that day a man shall cast his idols of silver, and his idols of gold, which they made [each one] for himself to worship, to the moles and to the bats:

2:20 В тот день человек бросит кротам и летучим мышам серебряных своих идолов и золотых своих идолов, которых сделал себе для поклонения им,
2:20
τῇ ο the
γὰρ γαρ for
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἐκβαλεῖ εκβαλλω expel; cast out
ἄνθρωπος ανθρωπος person; human
τὰ ο the
βδελύγματα βδελυγμα abomination
αὐτοῦ αυτος he; him
τὰ ο the
ἀργυρᾶ αργυρεος of silver
καὶ και and; even
τὰ ο the
χρυσᾶ χρυσεος of gold; golden
ος who; what
ἐποίησαν ποιεω do; make
προσκυνεῖν προσκυνεω worship
τοῖς ο the
ματαίοις ματαιος superficial
καὶ και and; even
ταῖς ο the
νυκτερίσιν νυκτερις bat
2:20
בַּ ba בְּ in
הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
הוּא֙ הוּא he
יַשְׁלִ֣יךְ yašlˈîḵ שׁלך throw
הָ הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
אֵ֚ת ˈʔēṯ אֵת [object marker]
אֱלִילֵ֣י ʔᵉlîlˈê אֱלִיל god
כַסְפֹּ֔ו ḵaspˈô כֶּסֶף silver
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
אֱלִילֵ֣י ʔᵉlîlˈê אֱלִיל god
זְהָבֹ֑ו zᵊhāvˈô זָהָב gold
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עָֽשׂוּ־ ʕˈāśû- עשׂה make
לֹו֙ lˌô לְ to
לְ lᵊ לְ to
הִֽשְׁתַּחֲוֹ֔ת hˈištaḥᵃwˈōṯ חוה bow down
לַ la לְ to
חְפֹּ֥ר ḥᵊppˌōr חפר dig
פֵּרֹ֖ות pērˌôṯ פֵּרֹות [uncertain]
וְ wᵊ וְ and
לָ לְ to
הַ the
עֲטַלֵּפִֽים׃ ʕᵃṭallēfˈîm עֲטַלֵּף bat
2:20. in die illa proiciet homo idola argenti sui et simulacra auri sui quae fecerat sibi ut adoraret talpas et vespertiliones
In that day a man shall cast away his idols of silver, and his idols of gold, which he had made for himself to adore, moles and bats.
2:20. In that day, man shall cast aside his idols of silver and his images of gold, which he had made for himself, as if to reverence the moles and the bats.
2:20. In that day a man shall cast his idols of silver, and his idols of gold, which they made [each one] for himself to worship, to the moles and to the bats;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:20: Which they made each one for himself to worship "Which they have made to worship" - The word לו lo, for himself, is omitted by two ancient MSS., and is unnecessary. It does not appear that any copy of the Septuagint has it, except MS. Pachom, and MS. 1. D. II., and they have ἑαυτοις, להם lahem, to themselves.
To the moles - They shall carry their idols with them into the dark caverns, old ruins, or desolate places, to which they shall flee for refuge; and so shall give them up, and relinquish them to the filthy animals that frequent such places, and have taken possession of them as their proper habitation. Bellonias, Greaves, P. Lucas, and many other travelers, speak of bats of an enormous size, as inhabiting the Great Pyramid. See Harmer, Obs., vol. ii., 455. Three MSS. express חפרפרות chapharperoth, the moles as one word.
Albert Barnes: Notes on the Bible - 1834
2:20: In that day - That is, in the time when God would come forth to inflict punishment. Probably the day to which the prophet refers here was the time of the captivity at Babylon.
A man shall cast ... - That is, "all" who have idols, or who have been trusting in them. Valuable as they may be - made of gold and silver; and much as he may "now" rely on them or worship them, yet he shall then see their vanity, and shall cast them into dark, obscure places, or holes, where are moles and bats.
To the moles - פרות לחפר lachepor pē rô th. Probably this should be read as a single word, and it is usually interpreted "moles." Jerome interprets it as mice or moles, from חפר châ phar, "to dig." The word is formed by doubling the radical letters to give "intensity." Similar instances of words being divided in the Hebrew, which are nevertheless to be read as one, occur in Ch2 24:6; Jer 46:20; Lam 4:3; Eze 27:6. The mole is a well-known animal, with exceedingly small eyes, that burrows under ground, lives in the dark, and subsists on roots. The bat lives in o d ruins, and behind the bark of trees, and flies only in the night. They "resemble" each other, and are used here in connection, because "both" dwell amidst ruins and in obscure places; both are regarded as animals of the lowest order; both are of the same genus, and both are almost blind. The sense is, therefore, that the idols which had before been so highly venerated, would now be despised, and cast into obscure places, and amidst ruins, as worthless; see Bochart's "Hieroz.," P. i., Lib. iii., p. 1032. Ed. 1663.
And to the bats - 'The East may be termed the country of bats; they hang by hundreds and thousands in caves, ruins, and under the roofs of large buildings. To enter such places, especially after rain, is "most" offensive. I have lived in rooms where it was sickening to remain, on account of the smell produced by those creatures, and whence it was almost impossible to expel them. What from the appearance of the creature, its sunken diminutive eye, its short legs (with which it cannot walk), its leather-like wings, its half-hairy, oily skin, its offensive ordure ever and anon dropping on the ground, its time for food and sport, darkness, makes it one of the most disgusting creatures to the people of the East. No wonder, then, that its name is used by the Hindoos (as by the prophet) for an epithet of contempt. When a house ceases to please the inhabitants, on account of being haunted, they say, Give it to the "bats." "Alas! alas! my wife and children are dead; my houses, my buildings, are all given to the bats." People ask, when passing a tenantless house, "Why is this habitation given to the bats?"' - "Roberts." The meaning is, that the man would throw his idols into such places as the bats occupy - he would so see their vanity, and so despise them, as to throw them into old ruins and dark places.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: cast: Isa 30:22, Isa 31:7, Isa 46:1; Hos 14:8; Phi 3:7, Phi 3:8
his idols of silver: Heb. the idols of his silver, etc. Isa 46:6
each one for himself to: or, for him to
Carl Friedrich Keil and Franz Delitzsch
2:20
Is 2:20 forms the commencement to the fourth strophe: "In that day will a man cast away his idols of gold and his idols of silver, which they made for him to worship, to the moles and to the bats." The traditional text separates lachpor peroth into two words,
(Note: Abulwali=d Parchon and others regard the double word as the singular of a substantive, applied to a particular bird (possibly a woodpecker), as a pecker of fruit (peroth). Kimchi would rather take lachpor as an infinitive (as in Josh 2:2), to dig pits; and compares with it the talmudic word pēr, a pit or grave. No one adopts the rendering "into mouse-holes," simply because pērah, a mouse (from an Arabic word fa'ara, to dig, or root up), was not a Hebrew word at all, but was adopted at a later period from the Arabic (hence the Hebraeo-Arabic purah, a mousetrap).)
though without its being possible to discover what they are supposed to mean. The reason for the separation was simply the fact that plurilitera were at one time altogether misunderstood and regarded as Composita: for other plurilitera, written as two words, compare Is 61:1; Hos 4:18; Jer 46:20. The prophet certainly pronounced the word lachparpâroth (Ewald, 157, c); and Chapharpârâh is apparently a mole (lit. thrower up of the soil), talpa, as it is rendered by Jerome and interpreted by Rashi. Gesenius and Knobel, however, have raised this objection, that the mole is never found in houses. But are we necessarily to assume that they would throw their idols into lumber-rooms, and not hide them in holes and crevices out of doors? The mole, the shrew-mouse, and the bat, whose name (atalleph) is regarded by Schultens as a compound word (atal-eph, night-bird), are generically related, according to both ancient and modern naturalists. Bats are to birds what moles are to the smaller beasts of prey (vid., Levysohn, Zoologie des Talmud, p. 102). The lxx combine with these two words l'hishtachavoth (to worship). Malbim and Luzzatto adopt this rendering, and understand the words to mean that they would sink down to the most absurd descriptions of animal worship. But the accentuation, which does not divide the v. at עשׂוּ־לו, as we should expect if this were the meaning, is based upon the correct interpretation. The idolaters, convinced of the worthlessness of their idols through the judicial interposition of God, and enraged at the disastrous manner in which they had been deceived, would throw away with curses the images of gold and silver which artists' hands had made according to their instructions, and hide them in the holes of bats and in mole-hills, to conceal them from the eyes of the Judge, and then take refuge there themselves after ridding themselves of this useless and damnable burden.
Geneva 1599
2:20 In that day a man shall cast his idols of silver, and his idols of gold, which they made [each one] for himself to worship, (x) to the moles and to the bats;
(x) They will cast them into vile and filthy places when they perceive that they are not able to help them.
John Gill
2:20 In that day a man shall cast his idols of silver, and his idols o gold,.... Being frightened at the terrible shaking of the earth, and at the glory and majesty of Christ, which will be seen in his witnesses and people, at the time of his spiritual coming, and the destruction of antichrist; insomuch that they shall cast away their idols, and relinquish their idolatrous practices, and give glory to the God of heaven, Rev_ 11:11,
which they made each one for himself to worship; everyone having their peculiar idol, the work of their own hands; which shows their gross ignorance and wretched stupidity:
to the moles, and to the bats; that is, either they shall leave them to persons as blind and ignorant as moles and bats; or rather they shall cast them into the holes which moles make, and bats have recourse unto. The Targum makes these the objects of worship, rendering the words,
"that they may worship the idols and images;''
and the Jewish writers interpret them of images worshipped in the form of moles and bats; though we never read of those creatures being worshipped, Moles were sacrificed to Neptune (w). Kimchi refers this text to the times of the Messiah; and some of their ancient writers (x) apply it to the Messiah, and to his arising and appearing in the land of Galilee.
(w) Phurnutus de Natura Deorum, p. 59. (x) Zohar in Exod. fol. 3. 3. &. in Numb. fol. 99. 3.
John Wesley
2:20 Shall cast - Into the meanest and darkest places, in which moles and bats have their abode.
Robert Jamieson, A. R. Fausset and David Brown
2:20 moles--Others translate "mice." The sense is, under ground, in darkness.
bats--unclean birds (Lev 11:19), living amidst tenantless ruins (Rev_ 11:13).
2:212:21: մտանե՛լ ՚ի ծակս վիմի հաստատնոյ՝ եւ ՚ի ծերպս վիմաց. յերեսաց ահի Տեառն՝ եւ ՚ի փառաց զօրութեան նորա, յորժամ յարիցէ վանել զերկիր։
21 Տիրոջ սարսափից եւ նրա փառքի զօրութիւնից մտնելով ամրակուռ ապառաժների խոռոչներն ու ծերպերը, երբ Տէրը կը յառնի՝ երկիրը պատուհասելու:
21 Որպէս զի Տէրոջը վախէն Ու անոր վեհափառութեանը մեծութենէն Ապառաժներուն՝ ծակերը Ու վէմերուն ծերպերը մտնէ, Երբ Անիկա երկիրը սարսելու ելլէ։
մտանել ի ծակս [39]վիմի հաստատնոյ`` եւ ի ծերպս վիմաց, յերեսաց ահի Տեառն եւ ի փառաց զօրութեան նորա, յորժամ յարիցէ վանել զերկիր:

2:21: մտանե՛լ ՚ի ծակս վիմի հաստատնոյ՝ եւ ՚ի ծերպս վիմաց. յերեսաց ահի Տեառն՝ եւ ՚ի փառաց զօրութեան նորա, յորժամ յարիցէ վանել զերկիր։
21 Տիրոջ սարսափից եւ նրա փառքի զօրութիւնից մտնելով ամրակուռ ապառաժների խոռոչներն ու ծերպերը, երբ Տէրը կը յառնի՝ երկիրը պատուհասելու:
21 Որպէս զի Տէրոջը վախէն Ու անոր վեհափառութեանը մեծութենէն Ապառաժներուն՝ ծակերը Ու վէմերուն ծերպերը մտնէ, Երբ Անիկա երկիրը սարսելու ելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:212:21 чтобы войти в ущелья скал и в расселины гор от страха Господа и от славы величия Его, когда Он восстанет сокрушить землю.
2:21 τοῦ ο the εἰσελθεῖν εισερχομαι enter; go in εἰς εις into; for τὰς ο the τρώγλας τρωγλν the στερεᾶς στερεος solid πέτρας πετρα.1 cliff; bedrock καὶ και and; even εἰς εις into; for τὰς ο the σχισμὰς σχισμν the πετρῶν πετρος.1 from; away προσώπου προσωπον face; ahead of τοῦ ο the φόβου φοβος fear; awe κυρίου κυριος lord; master καὶ και and; even ἀπὸ απο from; away τῆς ο the δόξης δοξα glory τῆς ο the ἰσχύος ισχυς force αὐτοῦ αυτος he; him ὅταν οταν when; once ἀναστῇ ανιστημι stand up; resurrect θραῦσαι θραυω crush τὴν ο the γῆν γη earth; land
2:21 לָ lā לְ to בֹוא֙ vô בוא come בְּ bᵊ בְּ in נִקְרֹ֣ות niqrˈôṯ נְקָרָה hole הַ ha הַ the צֻּרִ֔ים ṣṣurˈîm צוּר rock וּ û וְ and בִ vi בְּ in סְעִפֵ֖י sᵊʕifˌê סָעִיף cleft הַ ha הַ the סְּלָעִ֑ים ssᵊlāʕˈîm סֶלַע rock מִ mi מִן from פְּנֵ֞י ppᵊnˈê פָּנֶה face פַּ֤חַד pˈaḥaḏ פַּחַד trembling יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וּ û וְ and מֵ mē מִן from הֲדַ֣ר hᵃḏˈar הָדָר ornament גְּאֹונֹ֔ו gᵊʔônˈô גָּאֹון height בְּ bᵊ בְּ in קוּמֹ֖ו qûmˌô קום arise לַ la לְ to עֲרֹ֥ץ ʕᵃrˌōṣ ערץ tremble הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:21. et ingredietur fissuras petrarum et cavernas saxorum a facie formidinis Domini et a gloria maiestatis eius cum surrexerit percutere terramAnd he shall go into the clefts of rocks, and into the holes of stones from the face of the fear of the Lord, and from the glory of his majesty, when he shall rise up to strike the earth.
21. to go into the caverns of the rocks, and into the clefts of the ragged rocks, from before the terror of the LORD, and from the glory of his majesty, when he ariseth to shake mightily the earth.
2:21. And so he will go into the clefts of the rocks, and into the caverns of stone, from the presence of the dread of the Lord, and from the glory of his majesty, when he will have risen up to strike the earth.
2:21. To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth:

2:21 чтобы войти в ущелья скал и в расселины гор от страха Господа и от славы величия Его, когда Он восстанет сокрушить землю.
2:21
τοῦ ο the
εἰσελθεῖν εισερχομαι enter; go in
εἰς εις into; for
τὰς ο the
τρώγλας τρωγλν the
στερεᾶς στερεος solid
πέτρας πετρα.1 cliff; bedrock
καὶ και and; even
εἰς εις into; for
τὰς ο the
σχισμὰς σχισμν the
πετρῶν πετρος.1 from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
φόβου φοβος fear; awe
κυρίου κυριος lord; master
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
δόξης δοξα glory
τῆς ο the
ἰσχύος ισχυς force
αὐτοῦ αυτος he; him
ὅταν οταν when; once
ἀναστῇ ανιστημι stand up; resurrect
θραῦσαι θραυω crush
τὴν ο the
γῆν γη earth; land
2:21
לָ לְ to
בֹוא֙ בוא come
בְּ bᵊ בְּ in
נִקְרֹ֣ות niqrˈôṯ נְקָרָה hole
הַ ha הַ the
צֻּרִ֔ים ṣṣurˈîm צוּר rock
וּ û וְ and
בִ vi בְּ in
סְעִפֵ֖י sᵊʕifˌê סָעִיף cleft
הַ ha הַ the
סְּלָעִ֑ים ssᵊlāʕˈîm סֶלַע rock
מִ mi מִן from
פְּנֵ֞י ppᵊnˈê פָּנֶה face
פַּ֤חַד pˈaḥaḏ פַּחַד trembling
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וּ û וְ and
מֵ מִן from
הֲדַ֣ר hᵃḏˈar הָדָר ornament
גְּאֹונֹ֔ו gᵊʔônˈô גָּאֹון height
בְּ bᵊ בְּ in
קוּמֹ֖ו qûmˌô קום arise
לַ la לְ to
עֲרֹ֥ץ ʕᵃrˌōṣ ערץ tremble
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:21. et ingredietur fissuras petrarum et cavernas saxorum a facie formidinis Domini et a gloria maiestatis eius cum surrexerit percutere terram
And he shall go into the clefts of rocks, and into the holes of stones from the face of the fear of the Lord, and from the glory of his majesty, when he shall rise up to strike the earth.
2:21. And so he will go into the clefts of the rocks, and into the caverns of stone, from the presence of the dread of the Lord, and from the glory of his majesty, when he will have risen up to strike the earth.
2:21. To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
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Albert Barnes: Notes on the Bible - 1834
2:21: To go - That is, that he may go.
Clefts of the rocks - see the note at Isa 2:19.
Into the tops ... - The tops of such rocks were not easily accessible, and were, therefore, deemed places of safety. We may remark here, how vain were the refuges to which they would resort - as if they were safe from "God," when they had fled to the places in which they sought safety from "man." The image here is, however, one that is very sublime. The earth shaking; the consternation and alarm of the people; their renouncing confidence in all to which they had trusted; their rapid flight; and their appearing on the high projecting cliffs, are all sublime and terrible images. They denote the severity of God's justice, and the image is a faint representation of the consternation of people when Christ shall come to judge the earth; Rev 6:15-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: go: Isa 2:10, Isa 2:19; Exo 33:22; Job 30:6; Sol 2:14
Carl Friedrich Keil and Franz Delitzsch
2:21
"To creep into the cavities of the stone-blocks, and into the clefts of the rocks, before the terrible look of Jehovah, and before the glory of His majesty, when He arises to put the earth in terror." Thus ends the fourth strophe of this "dies irae, dies illa," which is appended to the earlier prophetic word. But there follows, as an epiphonem, this nota bene in Is 2:22 : Oh, then, let man go, in whose nose is a breath; for what is he estimated at? The Septuagint leaves this v. out altogether. But was it so utterly unintelligible then? Jerome adopted a false pointing, and has therefore given this marvellous rendering: excelsus (bâmâh!) reputatus est ipse, by which Luther was apparently misled. But if we look backwards and forwards, it is impossible to mistake the meaning of the verse, which must be regarded not only as the resultant of what precedes it, but also as the transition to what follows. It is preceded by the prediction of the utter demolition of everything which ministers to the pride and vain confidence of men; and in Is 3:1. the same prediction is resumed, with a more special reference to the Jewish state, from which Jehovah is about to take away every prop, so that it shall utterly collapse. Accordingly the prophet exhorts, in Is 2:22, to a renunciation of trust in man, and everything belonging to him, just as in Ps 118:8-9; Ps 146:3, and Jer 17:5. The construction is as general as that of a gnome. The dat. Commodi לכם (Ges. 154, 3, e) renders the exhortation both friendly and urgent: from regard to yourselves, for your own good, for your own salvation, desist from man, i.e., from your confidence in him, in whose nose (in cujus naso, the singular, as in Job 27:3; whereas the plural is used in Gen 2:7 in the same sense, in nares ejus, "into his nostrils") is a breath, a breath of life, which God gave to him, and can take back as soon as He will (Job 34:14; Ps 104:29). Upon the breath, which passes out and in through his nose, his whole earthly existence is suspended; and this, when once lost, is gone for ever (Job 7:7). It is upon this breath, therefore, that all the confidence placed in man must rest - a bad soil and foundation! Under these conditions, and with this liability to perish in a moment, the worth of man as a ground of confidence is really nothing. This thought is expressed here in the form of a question: At (for) what is he estimated, or to be estimated? The passive participle nechshâb combines with the idea of the actual (aestimatus) that of the necessary (aestimandus), and also of the possible or suitable (aestimabilis); and that all the more because the Semitic languages have no special forms for the latter notions. The Beth is Beth pretı̄, corresponding to the Latin genitive (quanti) or ablative (quanto) - a modification of the Beth instrumenti, the price being regarded as the medium of exchange or purchase: "at what is he estimated," not with what is he compared, which would be expressed by ‛eth (Is 53:12; compare μετά, Lk 22:37) or ‛im (Ps 88:5). The word is בּמּה, not בּמּה, because this looser form is only found in cases where a relative clause follows (eo quod, Eccles 3:22), and not bama=h, because this termination with ā is used exclusively where the next word begins with Aleph, or where it is a pausal word (as in 3Kings 22:21); in every other case we have bammeh. The question introduced with this quanto (quanti), "at what," cannot be answered by any positive definition of value. The worth of man, regarded in himself, and altogether apart from God, is really nothing.
The proclamation of judgment pauses at this porisma, but only for the purpose of gathering fresh strength. The prophet has foretold in four strophes the judgment of God upon every exalted thing in the kosmos that has fallen away from communion with God, just as Amos commences his book with a round of judgments, which are uttered in seven strophes of uniform scope, bursting like seven thunder-claps upon the nations of the existing stage of history. The seventh stroke falls upon Judah, over which the thunderstorm rests after finding such abundant booty. And in the same manner Isaiah, in the instance before us, reduces the universal proclamation of judgment to one more especially affecting Judah and Jerusalem. The current of the address breaks through the bounds of the strophe; and the exhortation in Is 2:22 not to trust in man, the reason for which is assigned in what precedes, also forms a transition from the universal proclamation of judgment to the more special one in Is 3:1, where the prophet assigns a fresh ground for the exhortation.
John Gill
2:21 To go into the clifts of the rocks, and into the tops of the ragged rocks,.... That is, the idolaters shall either go there themselves; or they shall cause their idols to go there, thither they shall cast them; though the former sense seems the best, because of what follows,
for fear of the Lord, &c. See Gill on Is 2:10, Is 2:19.
2:222:22: Լռե՛լ ձեզ ՚ի մարդոյն յորում գոյ շունչ յռընգունս նորա. զի ընդ ո՞ւմ ումեք համարեսցի նա[9608]։[9608] Օրինակ մի. Լսել ձեզ ՚ի մարդոյն։
22 Դադարեցէ՛ք յոյս դնել այն մարդու վրայ, որի շունչը ռունգերի մէջ է, որովհետեւ ի՞նչ վստահութիւն կարող է ներշնչել նա:
22 Ե՛տ կեցէք մարդէն, որուն շունչը իր ռնգունքներուն մէջ է. Վասն զի ի՞նչ բանի մէջ հաստատ կը համարուի ան»։
[40]Լռել ձեզ`` ի մարդոյն յորում գոյ շունչ յռնգունս նորա. զի ընդ [41]ո՞ւմ ումեք`` համարեսցի նա:

2:22: Լռե՛լ ձեզ ՚ի մարդոյն յորում գոյ շունչ յռընգունս նորա. զի ընդ ո՞ւմ ումեք համարեսցի նա[9608]։
[9608] Օրինակ մի. Լսել ձեզ ՚ի մարդոյն։
22 Դադարեցէ՛ք յոյս դնել այն մարդու վրայ, որի շունչը ռունգերի մէջ է, որովհետեւ ի՞նչ վստահութիւն կարող է ներշնչել նա:
22 Ե՛տ կեցէք մարդէն, որուն շունչը իր ռնգունքներուն մէջ է. Վասն զի ի՞նչ բանի մէջ հաստատ կը համարուի ան»։
zohrab-1805▾ eastern-1994▾ western am▾
2:222:22 Перестаньте вы надеяться на человека, которого дыхание в ноздрях его, ибо что он значит?
2:22 חִדְל֤וּ ḥiḏlˈû חדל cease לָכֶם֙ lāḵˌem לְ to מִן־ min- מִן from הָ֣ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נְשָׁמָ֖ה nᵊšāmˌā נְשָׁמָה breath בְּ bᵊ בְּ in אַפֹּ֑ו ʔappˈô אַף nose כִּֽי־ kˈî- כִּי that בַ va בְּ in מֶּ֥ה mmˌeh מָה what נֶחְשָׁ֖ב neḥšˌāv חשׁב account הֽוּא׃ פ hˈû . f הוּא he
2:22. quiescite ergo ab homine cuius spiritus in naribus eius quia excelsus reputatus est ipseCease ye therefore from the man, whose breath is in his nostrils, for he is reputed high.
22. Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?
2:22. Therefore, rest away from man, whose breath is in his nostrils, for he considers himself to be exalted.
2:22. Cease ye from man, whose breath [is] in his nostrils: for wherein is he to be accounted of?
Cease ye from man, whose breath [is] in his nostrils: for wherein is he to be accounted of:

2:22 Перестаньте вы надеяться на человека, которого дыхание в ноздрях его, ибо что он значит?
2:22
חִדְל֤וּ ḥiḏlˈû חדל cease
לָכֶם֙ lāḵˌem לְ to
מִן־ min- מִן from
הָ֣ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נְשָׁמָ֖ה nᵊšāmˌā נְשָׁמָה breath
בְּ bᵊ בְּ in
אַפֹּ֑ו ʔappˈô אַף nose
כִּֽי־ kˈî- כִּי that
בַ va בְּ in
מֶּ֥ה mmˌeh מָה what
נֶחְשָׁ֖ב neḥšˌāv חשׁב account
הֽוּא׃ פ hˈû . f הוּא he
2:22. quiescite ergo ab homine cuius spiritus in naribus eius quia excelsus reputatus est ipse
Cease ye therefore from the man, whose breath is in his nostrils, for he is reputed high.
2:22. Therefore, rest away from man, whose breath is in his nostrils, for he considers himself to be exalted.
2:22. Cease ye from man, whose breath [is] in his nostrils: for wherein is he to be accounted of?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Нечего иудеям надеяться и на сильных людей, которые могут быстро потерять свою жизнь (или дыхание), как скоро Господь решит отнять у них эту жизнь.

По мнению библеистов гл. 2-4: принадлежат к первым годах служения Исаии, потому что в них отражается именно характер этого времени. Вторая глава, представляет собой цельную и независимую пророческую речь (ее следовало бы начинать с 28: ст. 1-й гл.). Положение вещей, изображаемое с 6-го ст. 2-й гл., как нельзя лучше соответствует благополучному времени последних лет Озии, и большая часть толкователей относят эту речь к 740-му г. (год смерти царя Озии).

Ст. 2-5, содержащие в себе пророчество о возвышении горы Господней, врезываются клином в пророчество о бедствиях, ожидающих Иудею (гл. 1: ст. 28: и 2, ст. 6: и сл.) и потому Condamin помещает эти стихи после ст. 22-го, так что у него получается обычное построение пророческой речи: картина преступлений народа иудейского, угроза наказанием, описания дня суда Божия и, наконец, мессианские обетования.

Так как слова пророчества гл. 2: ст. 2-4: повторяются в кн. пророка Михея (Мих 6:1-5) почти до тождесловия, то некоторые толкователи признают здесь факт заимствования пророчества одним пророком у другого. При этом одни признают настоящим автором пророчества - Михея, другие же - Исаию, иные же считают того и другого пророка заимствователями у кого-то неизвестного. Наконец некоторые предполагают, что и в книгу Исаии, и в книгу Михея это пророчество вставлено кем-то после плена вавилонского, потому что идея обращения народов к истинной вере - позднейшего происхождения.

Из наших толкователей, Григорьев (в сочинении: Мессия и Его Царство по изображению книги Исаии - Правосл. Собесед. 1902. Приложение с. 10) высказывает мнение, будто бы оба пророка были в настоящем случае совершенно самостоятельны, получивши одно и то же откровение. Это мнение заставляет сделать странное предположение, будто бы Дух Святый в одних и тех же словах и выражениях говорил пророкам, которые являются в таком случае какими-то записывающими орудиями - не более... Из всех же вышеупомянутых мнений, наиболее вероятным представляется предположение, что оба пророка повторяли в своих речах предсказание какого-либо из предшествующих им пророка, пользовавшегося особым уважением в народе иудейском.

Строфы поэмы 2-й гл. размещены таким образом у Condamin'a.
Гл. 1_ст. 28-31_3, 2
Гл. 2_ст. 6-8_2, 3
Гл. 2_ст. 10-19_2, 2, 1, 1, 1, 1, 1, 2, 2
Гл. 2_ст. 2: -3а_3, 2
Гл. 2_ст. 3, 6-5_2, 3
1-3: стихи 2-й главы читаются как паремия на праздник Вознесения Господня, конечно, потому, что сказанное здесь о славе горы Господней имеет применение и к прославлению той горы, с которой Господь вознесся на небо.
Adam Clarke: Commentary on the Bible - 1831
2:22: Cease ye from man - Trust neither in him, nor in the gods that he has invented. Neither he, nor they, can either save or destroy.
Albert Barnes: Notes on the Bible - 1834
2:22: Cease ye from man - That is, cease to confide in or trust in him. The prophet had just said Isa 2:11, Isa 2:17 that the proud and lofty people would be brought low; that is, the kings, princes, and nobles would be humbled. They in whom the people had been accustomed to confide should show their insufficiency to afford protection. And he calls on the people to cease to put their reliance on any of the devices and refuges of men, implying that trust should be placed in the Lord only; see Psa 146:3-4; Jer 17:5.
Whose breath is in his nostrils - That is, who is weak and short-lived, and who has no control over his life. All his power exists only while he breathes, and his breath is in his nostrils. It may soon cease, and we should not confide in so frail and fragile a thing as the breath of man; see Psa 146:3-5 :
Put not your trust in princes,
Nor in the son of man, in whom there is no help.
His breath goeth forth, he returneth to his earth;
In that very day his thoughts perish.
Happy is he that hath the God of Jacob for his help,
Whose hope is in the Lord his God.
The Chaldee has translated this verse, 'Be not subject to man when he is terrible, whose breath is in his nostrils; because today he lives, and tomorrow he is not, and shall be reputed as nothing.' It is remarkable that this verse is omitted by the Septuagint, as Vitringa supposes, because it might seem to exhort people not to put confidence in their rulers.
For wherein ... - That is, he is unable to afford the assistance which is needed. When God shall come to judge people, what can man do, who is weak, and frail, and mortal? Refuge should be sought in God. The exhortation of the prophet here had respect to a particular time, but it may be applied in general to teach us not to confide in weak, frail, and dying man. For life and health, for food and raiment, for home and friends, and especially for salvation, we are dependent on God. He alone can save the sinner; and though we should treat people with all due respect, yet we should remember that God alone can save us from the great day of wrath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: Cease: Psa 62:9, Psa 146:3; Jer 17:5
whose: Gen 2:7, Gen 7:22; Job 27:3
for wherein: Job 7:15-21; Psa 8:4, Psa 144:3, Psa 144:4
Geneva 1599
2:22 Cease ye from man, whose (y) breath [is] in his nostrils: for why is he to be esteemed?
(y) Cast off your vain confidence in man, whose life is so frail that if his nose is stopped he is dead and consider that you are dealing with God.
John Gill
2:22 Cease ye from man, whose breath is in his nostrils,.... "From that man" (y), meaning antichrist, the man of sin; who is but a mere man, a poor, frail, mortal man; though he sits in the temple of God, as if he was God, showing himself to be God, by taking that to himself which belongs to the Deity. This is advice to the followers of antichrist, to cease from going after him, and worshipping him, seeing he is not the living God, but a dying man:
for wherein is he to be accounted of? The Targum is,
"for he is alive today, and tomorrow he is not, and he is to be accounted as nothing;''
and much less as Peter's successor, as head of the church, and vicar of Christ, and as having all power in heaven, earth, and hell. It may be applied to men in general, in whom no confidence is to be placed, even the greatest of men, Ps 118:8 and particularly the Egyptians, in whom the Jews were apt to trust, who were men, and not God; and whose horses were flesh, and not spirit, Is 31:3 so Vitringa; but the first sense is best.
(y) .
John Wesley
2:22 Cease ye - Never admire or place your trust in man. Breath - Whose breath is quickly stopped and taken away. Wherein - What excellency is in him, considered in himself, and without dependence on God?
Robert Jamieson, A. R. Fausset and David Brown
2:22 The high ones (Is 2:11, Is 2:13) on whom the people trust, shall be "brought low" (Is 3:2); therefore "cease from" depending on them, instead of on the Lord (Ps 146:3-5).