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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Это - одна из важнейших мессианских глав пророка Исаии, непосредственно примыкающая к 42: главе и имеющая теснейшую связь с 50: и 52: главой. Ею начинается второй отдел второй части кн. пророка Исаии (с 49-57: гл.). Начиная с этой главы речь пророка, со стороны ее предметного содержания, заметно меняется: пророк перестает говорит о вавилонском плене и роли Кира, как о событиях временных и преходящих, и устремляет свой взор, главным образом, к тому вечному мировому акту, который имел открыть собой новую эру в истории всего человечества (искупление через Мессию). Правда, касался этого предмета пророк Исаия не раз и раньше (в особен. 42: гл.), но как-то мимоходом и прикровенно, больше образно, чем прямо. Теперь же внешняя история избранного народа Божия отходит на задний план, а на передний выступает внутренняя история домостроительства Божия о спасении Израиля и всего грешного мира добровольной крестной жертвой Искупителя. Отсюда начинается самый важный отдел кн. пророка Исаии, за который он, главным образом, и получил вполне заслуженный им почетный титул "ветхозаветного евангелиста".
1-5. Призвание Сына Божия на Его специальное, мессианское служение, 6-7. распространение Его миссии и на язычников, 8-12. чудесно-благодетельный характер этого служения и его благотворные плоды, 13-21. торжественно-благодарственный, универсальный гимн Господу от лица всего возрожденного и обновленного Сиона, 22-26. победное торжество новозаветного, духовного Израиля над всеми его врагами и высшее прославление Господа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Glorious things had been spoken in the previous chapters concerning the deliverance of the Jews out of Babylon; but lest any should think, when it was accomplished, that it looked much greater and brighter in the prophecy than in the performance, and that the return of about 40,000 Jews in a poor condition out of Babylon to Jerusalem was not an event sufficiently answering to the height and grandeur of the expressions used in the prophecy, he here comes to show that the prophecy had a further intention, and was to have its full accomplishment in a redemption that should as far outdo these expressions as the other seemed to come short of them, even the redemption of the world by Jesus Christ, of whom not only Cyrus, who was God's servant in foretelling it, was a type. In this chapter we have, I. The designation of Christ, under the type of Isaiah, to his office as Mediator, ver. 1-3. II. The assurance given him of the success of his undertaking among the Gentiles, ver. 4-8. III. The redemption that should be wrought by him, and the progress of that redemption, ver. 9-12. IV. The encouragement given hence to the afflicted church, ver. 13-17. V. The addition of many to it, and the setting up of a church among the Gentiles, ver. 18-23. VI. A ratification of the prophecy of the Jews' release out of Babylon, which was to be the figure and type of all these blessings,, ver. 24-26. If this chapter be rightly understood, we shall see ourselves to be more concerned in the prophecies relating to the Jews' deliverance out of Babylon than we thought we were.
Adam Clarke: Commentary on the Bible - 1831
In this chapter the Messiah is introduced, declaring the full extent of his commission, which is not only to be Savior to the Jews, but also to the Gentiles. The power and efficacy of his word is reprehended by apt images; the ill success of his ministry among the Jews is intimated, and the great success of the Gospel among the Gentiles, Isa 49:1-12. But the prophet, then casting his eye on the happy, though distant, period of Israel's restoration, makes a beautiful apostrophe to the whole creation to shout forth the praises of God on the prospect of this remarkable favor, Isa 49:13. The tender mercies of God to his people, with the prosperity of the Church in general, and the final overthrow of all its enemies, make the subject of the remaining verses, Isa 49:14-26.
Albert Barnes: Notes on the Bible - 1834
49:0: In the chapters which precede this, the deliverance from Babylon has been the main subject of the prophecy. There has been, indeed, decided reference in many places to the Messiah and his times: but the primary idea has been the restoration from Babylon. In this chapter, it has been commonly supposed that the Messiah is introduced directly and personally, and that there is a primary reference to him and his work. There has been, indeed, great difference of opinion among interpreters on this point; but the common sentiment has been, that the chapter has a direct reference to him. Some of the opinions which have been held may be briefly referred to as introductory to the exposition of the chapter - since the exposition of the whole charter will be affected by the view which is taken of its primary and main design. This statement will be abridged from Hengstenberg (Christology, vol. i.)
1. According to some, the people of Israel are here introduced as speaking. This is the opinion of Paulus, Doderlin, and Rosenmuller. The argument on which Rosenmuller relies is, that in Isa 49:3, the speaker is expressly called 'Israel.' According to this idea, the whole people are represented as a prophet who is here introduced as speaking; who had labored in vain; and who, though Israel was not to be gathered, was in future times to be the instructor of the whole world Isa 49:4-6. Yet this interpretation is forced and unnatural. To say nothing of the impropriety of representing the collected Jewish people as a prophet - an idea not to be found elsewhere; according to this interpretation, the people are represented as laboring in vain, when as yet they had made no effort for the conversion of the pagan, and, in Isa 49:5, this same people, as a prophet, is represented as 'not gathered,' and then, in Isa 49:6, turning to the Gentiles in order to be a light to them, and for salvation to the ends of the earth. It should be added, also, that even the ancient Jewish commentators who have applied Isa 53:1-12 to the Jewish people, have not ventured on such an interpretation hera The only argument on which Rosenmuller relies in favor of this interpretation - that drawn from the fact that the name 'Israel' is given to the speaker - will be considered in the notes at Isa 49:3.
2. According to others, the prophet here refers to himself. This opinion was held by Jarchi, Aben Ezra, Kimchi, Grotius, and, among recent interpreters, by Koppe, Hensler and Staudlin. But this interpretation has little probability. It is incredible that the prophet should speak of himself as the light of the pagan world. The speaker represents himself as not satisfied Isa 49:6 that the Jewish people should be given to him, but as sent for the salvation of the ends of the earth. Before this same individual who thus speaks, and who is rejected and despised by the Jewish people, kings and princes are represented as prostrating themselves with the deepest Rev_erence Isa 49:7. But it is certain that Isaiah never formed any such extravagant expectations for himself. Besides, there is the same objection to applying the name 'Israel' Isa 49:3 to the prophet Isaiah which there is to the Messiah.
3. Gesenius supposes that this refers, not to the prophet Isaiah alone, but to the collective body of the prophets, as represented by him. But to this view also there are insuperable objections.
(1) Everything in the statement here proves that the subject is an individual, and not a mere personification. The personal pronouns are used throughout (see Isa 49:1-2, Isa 49:4, etc.), and the whole aspect of the account is that relating to an individual. It would be as proper to regard a statement made anywhere respecting an individual as referring to some collective body, as to interpret this in this manner.
(2) The prophets taken collectively cannot hear the name 'Israel' Isa 49:3; and even Gesenius admits this, and in order to evade the force of it, denies the genuineness of the word 'Israel' in the third verse.
(3) The prophets nowhere represent themselves as called to exert an influence on the pagan world, but their representation is, that the pagan would be converted by the Messiah.
4. The only other opinion which has been extensively held, is that which refers the chapter directly to the Messiah. This was the opinion of the Christian fathers generally, and is the opinion of Lowth, Vitringa, Calvin, Hengstenberg, and of most modern interpreters. The particular reasons for this opinion will be more clearly seen in the notes at the chapter itself, particularly Isa 49:1-9. In favor of this interpretation it may be observed in general:
(1) That if the other interpretations which have been referred to are unfounded, it follows as a matter of course that it must have reference to the Messiah.
(2) The accurate agreement of the words and phrases in the prophecy with the character of the Redeemer, as developed in the New Testament, proves the same thing.
(3) It is referred to the times of the Messiah in Act 13:47, and in Co2 6:2.
The chapter may be contemplated under the following division of parts, or subjects, namely,:
I. The Messiah is introduced as himself speaking, and stating the object of his mission, and his rejection by the Jewish nation, and the fact that he would be for a light to the Gentiles Isa 49:1-6. This portion consists of the following subjects:
1. The exordium, in which he calls the distant nations to hear his voice Isa 49:1.
2. His call to the office of the Messiah, and his qualifications for the work Isa 49:1-3. He was called from the womb Isa 49:1; he was eminently endowed for the work, as a sharp sword, or a polished shaft is for battle Isa 49:2; he was the selected servant of God, by whom he designed to be glorified Isa 49:3.
3. The want of success in his work Isa 49:4. He had labored in vain, yet he could commit his cause to God with the certainty of entire future success, and with the assurance of the divine approbation.
4. His future success would be glorious Isa 49:5-6. He would yet gather in the tribes of Israel, and be for a light to the pagan world, and for salvation to the ends of the earth.
II. A direct promise from Yahweh to the Messiah of ultimate success in his work Isa 49:7-12.
1. Men would indeed despise and reject him.
2. Yet kings and princes would arise and honor him Isa 49:7.
3. Yahweh had heard him, and would yet give him for a covenant to the world; a mediator to recover the earth back to himself Isa 49:8.
4. He would lead forth the prisoners, and those who sat in darkness Isa 49:9 : he would protect and provide for them so that the sun should not smite them, and so that their needs should be supplied Isa 49:10 : he would remove all obstructions front their path, and would level mountains and exalt valleys Isa 49:11 : and his followers would come from far, from a distant land Isa 49:12.
III. A song of praise in view of the glorious results of the work of the Messiah Isa 49:13.
IV. Zion is comforted with the assurance that God had not forgotten her Isa 49:14-21.
1. Zion had said that Yahweh had forgotten her, and left her to suffer alone without pity or compassion Isa 49:14.
2. God assures her that he could no more forget her than a mother could forget her child Isa 49:15.
3. He had engraven her name on the palms of his hands Isa 49:16.
4. All her enenmies and destroyers would flee away Isa 49:17.
5. She would be yet decorated and adorned as a bride, instead of being desolate Isa 49:18; and would be greatly increased and enlarged by accessions from the Gentile world, so that the place where she dwelt would be too strait for her Isa 49:19-21.
V. God would extend salvation, with all its blessings, to the Gentiles. Kings and queens would become the patrons of the church of God, and all the foes of himself and his cause be destroyed Isa 49:22-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 49:1, Christ being sent to the Jews, complains of them; Isa 49:5, He is sent to the Gentiles with gracious promises; Isa 49:13, God's love is perpetual to his church; Isa 49:18, The ample restoration of the church; Isa 49:24, The powerful deliverance out of captivity.
John Gill
INTRODUCTION TO ISAIAH 49
This is a prophecy concerning Christ, and redemption by him; and of the enlargement of the church in the latter day, by the conversion of Jews and Gentiles; which the isles, and people afar off, are exhorted to listen and hearken to, delivered out by the prophet, in the person of Christ; who gives an account of his call to his office, and the time of it; of what the Lord did for him, and said unto him, Is 49:1, then follows a complaint of his labouring in vain, and a correction of it, Is 49:4 and a further declaration of his call and appointment to office, and of each of the parts of the work assigned him, with encouragement to it, Is 49:5. Christ is again represented under discouraging circumstances, as despised of men, abhorred by the nation, and a servant of rulers; who is encouraged by divine promises that kings should rise up before him, and worship him; that God would be faithful to his promise to him, and yet choose him, hear and help him, at a proper time; preserve him, and give him for a covenant to the people, to the establishment of the earth, and making it habitable, Is 49:7 for the release of prisoners, and feeding, leading, and guiding them, and removing all difficulties out of the way, Is 49:9 when the calling of the Gentiles is foretold, which would occasion great joy in the world, Is 49:12 yet the church is introduced as complaining that she was forsaken of God, Is 49:14 which is denied, and the contrary affirmed; being dear to the Lord as a sucking child to its mother, and more so; never forgotten by him, and always under his care, Is 49:16, and, for her comfort, she is assured that those who had destroyed and made her waste should be removed; and that she should have converts that would be an ornament to her, and these numerous, insomuch that the place of their habitation would be too strait and narrow, and which would be matter of astonishment to her, Is 49:17 and, besides those that would be converted in the land of Judea, there would be great numbers in the Gentile world converted by the power of God accompanying his Gospel, set up as a standard there, kings and queens countenancing and encouraging the interest of Christ, Is 49:22 and yet still it is questioned whether the church should be delivered from her oppressors, Is 49:24 to which it is answered, that she should be delivered, and her persecutors destroyed; by which it would be known that the Lord is the Redeemer and Saviour of his people, Is 49:25.
49:149:1: Լուարո՛ւք ինձ կղզիք, եւ ո՛ւնկն դիք հեթանոսք. յետ բազում ժամանակաց հաստատեսցի՛ այդ ասէ Տէր։ Յարգանդէ կոչեաց զիս, եւ յորովայնէ մօր իմոյ կարդաց զանուն իմ.
1 «Լսեցէ՛ք ինձ, կղզիների՛ բնակիչներ, ակա՛նջ դրէք, հեթանոսնե՛ր. շատ ժամանակներ անց պիտի հաստատուի դա», -ասում է Տէրը: Ինձ կանչեց, երբ ես դեռ արգանդում էի, իմ անունը տուեց, երբ ես դեռ իմ մօր որովայնում էի:
49 Ո՛վ կղզիներ, ինծի մտի՛կ ըրէք,ո՛վ ժողովուրդներ, հեռուէն ակա՛նջ տուէք. Տէրը զիս արգանդէն կանչեց, Իմ անունս մօրս որովայնէն յիշեց
Լուարուք ինձ, կղզիք, եւ ունկն դիք [755]հեթանոսք. յետ բազում ժամանակաց հաստատեսցի այդ, ասէ Տէր: Յարգանդէ`` կոչեաց զիս, եւ յորովայնէ մօր իմոյ կարդաց զանուն իմ:

49:1: Լուարո՛ւք ինձ կղզիք, եւ ո՛ւնկն դիք հեթանոսք. յետ բազում ժամանակաց հաստատեսցի՛ այդ ասէ Տէր։ Յարգանդէ կոչեաց զիս, եւ յորովայնէ մօր իմոյ կարդաց զանուն իմ.
1 «Լսեցէ՛ք ինձ, կղզիների՛ բնակիչներ, ակա՛նջ դրէք, հեթանոսնե՛ր. շատ ժամանակներ անց պիտի հաստատուի դա», -ասում է Տէրը: Ինձ կանչեց, երբ ես դեռ արգանդում էի, իմ անունը տուեց, երբ ես դեռ իմ մօր որովայնում էի:
49 Ո՛վ կղզիներ, ինծի մտի՛կ ըրէք,ո՛վ ժողովուրդներ, հեռուէն ակա՛նջ տուէք. Տէրը զիս արգանդէն կանչեց, Իմ անունս մօրս որովայնէն յիշեց
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49:149:1 Слушайте Меня, острова, и внимайте, народы дальние: Господь призвал Меня от чрева, от утробы матери Моей называл имя Мое;
49:1 ἀκούσατέ ακουω hear μου μου of me; mine νῆσοι νησος island καὶ και and; even προσέχετε προσεχω pay attention; beware ἔθνη εθνος nation; caste διὰ δια through; because of χρόνου χρονος time; while πολλοῦ πολυς much; many στήσεται ιστημι stand; establish λέγει λεγω tell; declare κύριος κυριος lord; master ἐκ εκ from; out of κοιλίας κοιλια insides; womb μητρός μητηρ mother μου μου of me; mine ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine
49:1 שִׁמְע֤וּ šimʕˈû שׁמע hear אִיִּים֙ ʔiyyîm אִי coast, island אֵלַ֔י ʔēlˈay אֶל to וְ wᵊ וְ and הַקְשִׁ֥יבוּ haqšˌîvû קשׁב give attention לְאֻמִּ֖ים lᵊʔummˌîm לְאֹם people מֵ mē מִן from רָחֹ֑וק rāḥˈôq רָחֹוק remote יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from בֶּ֣טֶן bbˈeṭen בֶּטֶן belly קְרָאָ֔נִי qᵊrāʔˈānî קרא call מִ mi מִן from מְּעֵ֥י mmᵊʕˌê מֵעִים bowels אִמִּ֖י ʔimmˌî אֵם mother הִזְכִּ֥יר hizkˌîr זכר remember שְׁמִֽי׃ šᵊmˈî שֵׁם name
49:1. audite insulae et adtendite populi de longe Dominus ab utero vocavit me de ventre matris meae recordatus est nominis meiGive ear, ye islands, and hearken, ye people from afar. The Lord hath called me from the womb, from the bowels of my mother he hath been mindful of my name.
1. Listen, O isles, unto me; and hearken, ye peoples, from far: the LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name:
Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name:

49:1 Слушайте Меня, острова, и внимайте, народы дальние: Господь призвал Меня от чрева, от утробы матери Моей называл имя Мое;
49:1
ἀκούσατέ ακουω hear
μου μου of me; mine
νῆσοι νησος island
καὶ και and; even
προσέχετε προσεχω pay attention; beware
ἔθνη εθνος nation; caste
διὰ δια through; because of
χρόνου χρονος time; while
πολλοῦ πολυς much; many
στήσεται ιστημι stand; establish
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐκ εκ from; out of
κοιλίας κοιλια insides; womb
μητρός μητηρ mother
μου μου of me; mine
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
49:1
שִׁמְע֤וּ šimʕˈû שׁמע hear
אִיִּים֙ ʔiyyîm אִי coast, island
אֵלַ֔י ʔēlˈay אֶל to
וְ wᵊ וְ and
הַקְשִׁ֥יבוּ haqšˌîvû קשׁב give attention
לְאֻמִּ֖ים lᵊʔummˌîm לְאֹם people
מֵ מִן from
רָחֹ֑וק rāḥˈôq רָחֹוק remote
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
בֶּ֣טֶן bbˈeṭen בֶּטֶן belly
קְרָאָ֔נִי qᵊrāʔˈānî קרא call
מִ mi מִן from
מְּעֵ֥י mmᵊʕˌê מֵעִים bowels
אִמִּ֖י ʔimmˌî אֵם mother
הִזְכִּ֥יר hizkˌîr זכר remember
שְׁמִֽי׃ šᵊmˈî שֵׁם name
49:1. audite insulae et adtendite populi de longe Dominus ab utero vocavit me de ventre matris meae recordatus est nominis mei
Give ear, ye islands, and hearken, ye people from afar. The Lord hath called me from the womb, from the bowels of my mother he hath been mindful of my name.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Слушайте Меня, острова, и внимайте, народы дальние... Призыв к особенной внимательности, ввиду чрезвычайной важности последующей речи (48:16); а также, вероятно, и указание на ее всеобъемлющий, универсальный характер, поскольку это касается не только тесного круга избранного народа, но также и всех "дальних народов" (ср. 43:4; 44:15-16; 41:1; 52:4).

Господь призвал Меня от чрева, от утробы матери Моей называл имя Мое... Слова эти всего менее могут быть относимы к самому пророку Исаии, который, как известно, призван был к своему пророческому служению в зрелом возрасте (6:1-6). Лишь с большими натяжками они могут быть толкуемы относительно коллективной личности (напр., всего Израиля, гл. 44:2, 24). Но всего естественней и лучше прилагать их к единичной личности (42:4; Иер 1:5) и именно к Личности Возлюбленного Отрока Господня, о нарочитом призвании Которого "издревле", и о самом наречении имени Которому у пророка Исаии уже не раз шла речь и выше (7:13-15; 42:6; 48:15; Ср. 109:2). Об исполнении же этих пророчеств говорят нам евангелисты (Мф 1:21: и Лк 1:31). Некоторые комментаторы останавливают внимание на том, что здесь, при рождении - упоминается лишь одна мать, чем будто бы дается прикровенный намек на бессеменное его зачатие.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name. 2 And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me; 3 And said unto me, Thou art my servant, O Israel, in whom I will be glorified. 4 Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the LORD, and my work with my God. 5 And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength. 6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.
Here, I. An auditory is summoned together and attention demanded. The sermon in the foregoing chapter was directed to the house of Jacob and the people of Israel, v. 1, 12. But this is directed to the isles (that is, the Gentiles, for they are called the isles of the Gentiles, Gen. x. 5) and to the people from far, that were strangers to the commonwealth of Israel, and afar off. Let these listen (v. 1) as to a thing at a distance, which yet they are to hear with desire and attention. Note, 1. The tidings of a Redeemer are sent to the Gentiles, and to those that lie most remote; and they are concerned to listen to them. 2. The Gentiles listened to the gospel when the Jews were deaf to it.
II. The great author and publisher of the redemption produces his authority from heaven for the work he had undertaken. 1. God had appointed him and set him apart for it: The Lord has called me from the womb to this office and made mention of my name, nominated me to be the Saviour. By an angel he called him Jesus--a Saviour, who should save his people from their sins, Matt. i. 21. Nay, from the womb of the divine counsels, before all worlds, he was called to this service, and help was laid upon him; and he came at the call, for he said, Lo, I come, with an eye to what was written of him in the volume of the book. This was said of some of the prophets, as types of him, Jer. i. 5. Paul was separated to the apostleship from his mother's womb, Gal. i. 15. 2. God had fitted and qualified him for the service to which he designed him. He made his mouth like a sharp sword, and made him like a polished shaft, or a bright arrow, furnished him with every thing necessary to fight God's battles against the powers of darkness, to conquer Satan, and bring back God's revolted subjects to their allegiance, by his word: that is the two-edged sword (Heb. iv. 12) which comes out of his mouth, Rev. xix. 15. The convictions of the word are the arrows that shall be sharp in the hearts of sinners, Ps. xlv. 5. 3. God had preferred him to the service for which he had reserved him: He has hidden me in the shadow of his hand and in his quiver, which denotes, (1.) Concealment. The gospel of Christ, and the calling in of the Gentiles by it, were long hidden from ages and generations, hidden in God (Eph. iii. 5, Rom. xvi. 25), hidden in the shadow of the ceremonial law and the Old-Testament types. (2.) Protection. The house of David was the particular care of the divine Providence, because that blessing was in it. Christ in his infancy was sheltered from the rage of Herod. 4. God had owned him, had said unto him, "Thou art my servant, whom I have employed and will prosper; thou art Israel, in effect, the prince with God, that hast wrestled and prevailed; and in thee I will be glorified." The people of God are Israel, and they are all gathered together, summed up, as it were, in Christ, the great representative of all Israel, as the high priest who had the names of all the tribes on his breastplate; and in him God is and will be glorified; so he said by a voice from heaven, John xii. 27, 28. Some read the words in two clauses: Thou art my servant (so Christ is, ch. xlii. 1); it is Israel in whom I will be glorified by thee; it is the spiritual Israel, the elect, in the salvation of whom by Jesus Christ God will be glorified, and his free grace for ever admired.
III. He is assured of the good success of his undertaking; for whom God calls he will prosper. And as to this,
1. He objects the discouragement he had met with at his first setting out (v. 4): "Then I said, with a sad heart, I have laboured in vain; those that were ignorant, and careless, and strangers to God, are so still: I have called, and they have refused; I have stretched out my hands to a gainsaying people." This was Isaiah's complaint, but it was no more than he was told to expect, ch. vi. 9. The same was a temptation to Jeremiah to resolve he would labour no more, Jer. xx. 9. It is the complaint of many a faithful minister, that has not loitered, but laboured, not spared, but spent, his strength, and himself with it, and yet, as to many, it is all in vain and for nought; they will not be prevailed with to repent and believe. But here it seems to point at the obstinacy of the Jews, among whom Christ went in person preaching the gospel of the kingdom, laboured and spent his strength, and yet the rulers and the body of the nation rejected him and his doctrine; so very few were brought in, when one would think none should have stood out, that he might well say, "I have laboured in vain, preached so many sermons, wrought so many miracles, in vain." Let not the ministers think it strange that they are slighted when the Master himself was.
2. He comforts himself under this discouragement with this consideration, that it was the cause of God in which he was engaged and the call of God that engaged him in it: Yet surely my judgment is with the Lord, who is the Judge of all, and my work with my God, whose servant I am. His comfort is, and it may be the comfort of all faithful ministers, when they see little success of their labours, (1.) That, however it be, it is a righteous cause that they are pleading. They are with God, and for God; they are on his side, and workers together with him. They like not their judgment, the rule they go by, nor their work, the business they are employed in, ever the worse for this. The unbelief of men gives them no cause to suspect the truth of their doctrine, Rom. iii. 3. (2.) That their management of this cause, and their prosecution of this work, were known to God, and they could appeal to him concerning their sincerity, and that it was not through any neglect of theirs that they laboured in vain. "He knows the way that I take; my judgment is with the Lord, to determine whether I have not delivered my soul and left the blood of those that perish on their own heads." (3.) Though the labour be in vain as to those that are laboured with, yet not as to the labourer himself, if he be faithful: his judgment is with the Lord, who will justify him and bear him out, though men condemn him and run him down; and his work (the reward of his work) is with his God, who will take care he shall be no loser, no, not by his lost labour. (4.) Though the judgment be not yet brought forth unto victory, nor the work to perfection, yet both are with the Lord, to carry them on and give them success, according to his purpose, in his own way and time.
3. He receives from God a further answer to this objection, v. 5, 6. He knew very well that God had set him on work, had formed him from the womb to be his servant, had not only called him so early to it (v. 1), but begun so early to fit him for it and dispose him to it. Those whom God designs to employ as his servants he is fashioning and preparing to be so long before, when perhaps neither themselves nor others are aware of it. It is he that forms the spirit of man within him. Christ was to be his servant, to bring Jacob again to him, that had treacherously departed from him. The seed of Jacob therefore, according to the flesh, must first be dealt with, and means used to bring them back. Christ, and the word of salvation by him, are sent to them first; nay, Christ comes in person to them only, to the lost sheep of the house of Israel. But what if Jacob will not be brought back to God and Israel will not be gathered? So it proved; but this is a satisfaction in that case, (1.) Christ will be glorious in the eyes of the Lord; and those are truly glorious that are so in God's eyes. Though few of the Jewish nation were converted by Christ's preaching and miracles, and many of them loaded him with ignominy and disgrace, yet God put honour upon him, and made him glorious, at his baptism, and in his transfiguration, spoke to him from heaven, sent angels to minister to him, made even his shameful death glorious by the many prodigies that attended it, much more his resurrection. In his sufferings God was his strength, so that though he met with all the discouragement imaginable, by the contempts of a people whom he had done so much to oblige, yet he did not fail nor was discouraged. An angel was sent from heaven to strengthen him, Luke xxii. 43. Faithful ministers, though they see not the fruit of their labours, shall yet be accepted of God, and in that they shall be truly glorious, for his favour is our honour; and they shall be assisted to proceed and persevere in their labours notwithstanding. This weakens their hands, but their God will be their strength. (2.) The gospel shall be glorious in the eyes of the world; though it be not so in the eyes of the Jews, yet it shall be entertained by the nations, v. 6. The Messiah seemed as if he had been primarily designed to bring Jacob back, v. 5. But he is here told that it is comparatively but a small matter; a higher orb of honour than that, and a larger sphere of usefulness, are designed him: "It is a light thing that thou shouldst be my servant, to raise up the tribes of Jacob to the dignity and dominion they expect by the Messiah, and to restore the preserved of Israel, and make them a flourishing church and state as formerly" (nay, considering what a little handful of people they are, it would be but a small matter, in comparison, for the Messiah to be the Saviour of them only); "and therefore I will give thee for a light to the Gentiles (many great and mighty nations by the gospel of Christ shall be brought to the knowledge and worship of the true God), that thou mayest be my salvation, the author of that salvation which I have designed for lost man, and this to the end of the earth, to nations at the greatest distance." Hence Simeon learned to call Christ a light to lighten the Gentiles (Luke ii. 32), and St. Paul's exposition of this text is what we ought to abide by, and it serves for a key to the context, Acts xiii. 47. Therefore, says he, we turn to the Gentiles, to preach the gospel to them, because so has the Lord commanded us, saying, I have set thee to be a light to the Gentiles. In this the Redeemer was truly glorious, though Israel was not gathered; the setting up of his kingdom in the Gentile world was more his honour than if he had raised up all the tribes of Jacob. This promise is in part fulfilled already, and will have a further accomplishment, if that time be yet to come which the apostle speaks of, when the fulness of the Gentiles shall be brought in. Observe, God calls it his salvation, which some think intimates how well pleased he was with it, how he gloried in it, and (if I may so say) how much his heart was upon it. They further observe that Christ is given for a light to all those to whom he is given for salvation. It is in darkness that men perish. Christ enlightens men's eyes, and so makes them holy and happy.
Adam Clarke: Commentary on the Bible - 1831
49:1: Listen, O isles, unto me "Hearken unto me, O ye distant lands" - Hitherto the subject of the prophecy has been chiefly confined to the redemption from the captivity of Babylon; with strong intimations of a more important deliverance sometimes thrown in, to the refutation of idolatry, and the demonstration of the infinite power, wisdom, and foreknowledge of God. The character and office of the Messiah was exhibited in general terms at the beginning of chap. 42.; but here he is introduced in person, declaring the full extent of his commission, which is not only to restore the Israelites, and reconcile them to their Lord and Father, from whom they had so often revolted, but to be a light to lighten the Gentiles, to call them to the knowledge and obedience of the true God, and to bring them to be one Church together with the Israelites, and to partake with them of the same common salvation procured for all by the great Redeemer and Reconciler of man to God.
Albert Barnes: Notes on the Bible - 1834
49:1: Listen - This is the exordium, or introduction. According to the interpretation which refers it to the Messiah, it is to be regarded as the voice of the Redeemer calling the distant parts of the earth to give a respectful attention to the statement of his qualifications for his work, and to the assurances that his salvation would be extended to them (compare Isa 41:1). The Redeemer here is to be regarded as having already come in the flesh, and as having been rejected and despised by the Jews (see Isa 49:4-5), and as now turning to the Gentile world, and proffering salvation to them. The time when this is supposed to occur, therefore, as seen by the prophet, is when the Messiah had preached in vain to his own countrymen, and when there was a manifest fitness and propriety in his extending the offer of salvation to the pagan world.
O isles - Ye distant lands (see the note at Isa 41:1). The word is used here, as it is there, in the sense of countries beyond sea; distant, unknown regions; the dark, pagan world.
Ye people from far - The reason why the Messiah thus addresses them is stated in Isa 49:6. It is because he was appointed to be a light to them, and because, having been rejected by the Jewish nation, it was resolved to extend the offers and the blessings of salvation to other lands.
The Lord hath called me from the womb - Yahweh hath set me apart to this office from my very birth. The stress here is laid on the fact that he was thus called, and not on the particular time when it was done. The idea is, that he had not presumptuously assumed this office; he had not entered on it without being appointed to it; he had been designated to it even before he was born (see Isa 49:5). A similar expression is used in respect to Jeremiah Jer 1:5 : 'Before I formed thee in the belly, I knew thee; and before thou camest forth out of the womb I sanctified thee; and I ordained thee a prophet unto the nations.' Paul also uses a similar expression respecting himself Gal 1:15 : 'But when it pleased God, who separated me from my mother's womb.' That this actually occurred in regard to the Redeemer, it is not needful to pause here to show (see Luk 1:31).
From the bowels of my mother hath he made mention of my name - This is another form of stating the fact that he had been designated to this office from his very infancy. Many have supposed that the reference here is to the fact that Mary was commanded by the angel, before his birth, to call his name Jesus Luk 1:31. The same command was also repeated to Joseph in a dream Mat 1:21. So Jerome, Vitringa, Michaelis, and some others understand it. By others it has been supposed that the phrase 'he hath made mention of my name is the same as to call. The Hebrew is literally, 'He has caused my name to be remembered from the bowels of my mother.' The Septuagint renders it, 'He hath called my name.' Grotius renders it, 'He has given to me a beautiful name, by which salvation is signified as about to come from the Lord.' I see no objection to the supposition that this refers to the fact that his name was actually designated before he was born. The phrase seems obviously to imply more than merely to call to an office; and as his name was thus actually designated by God, and as he designed that there should be special significancy and applicability in the name, there can be no impropriety in supposing that this refers to that fact. If so, the idea is, that he was not only appointed to the work of the Messiah from his birth, but that he actually had a name given him by God before he was born, which expressed the fact that he would save people, and which constituted a reason why the distant pagan lands should hearken to his voice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:1: Listen: Isa 41:1, Isa 42:1-4, Isa 42:12, Isa 45:22, Isa 51:5, Isa 60:9, Isa 66:19; Zep 2:11
and hearken: Isa 55:3, Isa 57:19; Eph 2:17; Heb 12:25
The Lord: Isa 49:5; Psa 71:5, Psa 71:6; Jer 1:5; Mat 1:20, Mat 1:21; Luk 1:15, Luk 1:31, Luk 2:10, Luk 2:11; Joh 10:36; Gal 1:15; Pe1 1:20
Carl Friedrich Keil and Franz Delitzsch
49:1
The very same person who was introduced by Jehovah in Is 42:1. here speaks for himself, commencing thus in Is 49:1-3 : "Listen, O isles, unto me; and hearken, ye nations afar off: Jehovah hath called me from the womb; from my mother's lap hath He remembered my name. And He made my mouth like a sharp sword; in the shadow of His hand hath He hid me, and made me into a polished shaft; in His quiver hath He concealed me. And He said to me, Thou art my servant, O Israel, thou in whom I glorify myself." Although the speaker is called Israel in Is 49:3, he must not be regarded as either a collective person representing all Israel, or as the collective personality of the kernel of Israel, which answered to its true idea. It is not the former, because in Is 49:5 he is expressly distinguished from the nation itself, which is the immediate object of his special work as restorer and (according to Is 49:8 and Is 42:6) covenant-mediator also; not the latter, because the nation, whose restoration he effects, according to Is 49:5, was not something distinct from the collective personality of the "servant of Jehovah" in a national sense, but rather the entire body of the "servants of Jehovah" or remnant of Israel (see, for example, Is 65:8-16). Moreover, it cannot be either of these, because what he affirms of himself is expressed in such terms of individuality, that they cannot be understood as employed in a collective sense at all, more especially where he speaks of his mother's womb. In every other case in which Israel is spoken of in this way, we find only "from the womb" (mibbeten, Is 44:2, Is 44:24; Is 56:3, along with minnı̄-racham; also Is 48:8), without the addition of אם (mother), which is quite unsuitable to the collective body of the nation (except in such allegorical connections as Is 51:1-2, and Ezek 16:3). Is it then possibly the prophet, who is here speaking of himself and refers in Is 49:1 to his own mother (compare אמּי in Jer 15:10; Jer 20:14, Jer 20:17)? This is very improbable, if only because the prophet, who is the medium of the word of God in these prophecies, has never placed himself in the foreground before. In Is 40:6 he merely speaks of himself indirectly; in Is 44:26, even if he refer to himself at all (which we greatly doubt), it is only objectively; and in Is 48:16, the other person, into whose words the words of Jehovah pass, cannot be the prophet, for the simple reason that the transition of the words of Jehovah into those of His messenger is essentially different in this instance from the otherwise frequent interchange of the words of Jehovah and those of His prophet, and also because the messenger of Jehovah speaks of himself there, after the "former things" have come to pass, as the mediator (either in word or deed) of the "new things" which were never heard of before, but are to be expected now; whereas the author of these addresses was also the prophet of the "former things," and therefore the messenger referred to rises up within the course of sacred history predicted by the author of these prophecies. Moreover, what the speaker in this case (Is 49:1-2) says of himself is so unique, so glorious, that it reaches far beyond the vocation and performance of any single prophet, or, in fact, of any individual man subject to the limitations of human life and human strength.
There is nothing else left, therefore, than to suppose that the idea implied in the expression "servant of Jehovah" is condensed in this instance, as in Is 42:1., into that of a single person. When it is expanded to its widest circumference, the "servant of Jehovah" is all Israel; when it only covers its smaller and inner circle, it is the true people of Jehovah contained within the entire nation, like the kernel in the shell (see the definition of this at Is 51:7; Is 65:10; Ps 24:6; Ps 73:15); but here it goes back to its very centre. The "servant of Jehovah," in this central sense, is the heart of Israel. From this heart of Israel the stream of salvation flows out, first of all through the veins of the people of God, and thence through the veins of the nations generally. Just as Cyrus is the world-power in person, as made subservient to the people of God, so the servant of Jehovah, who is speaking here, is Israel in person, as promoting the glorification of Jehovah in all Israel, and in all the world of nations: in other words, it is He in whom the true nature of Israel is concentrated like a sun, in whom the history of Israel is coiled up as into a knot for a further and final development, in whom Israel's world-wide calling to be the Saviour of mankind, including Israel itself, is fully carried out; the very same who took up the word of Jehovah in Is 48:16, in the full consciousness of His fellowship with Him, declaring Himself to be His messenger who had now appeared. It must not be forgotten, moreover, that throughout these prophecies the breaking forth of salvation, not for Israel only, but for all mankind, is regarded as bound up with the termination of the captivity; and from this its basis, the restoration of the people who were then in exile, it is never separated. This fact is of great importance in relation to the question of authorship, and favours the conclusion that they emanated from a prophet who lived before the captivity, and not in the midst of it. Just as in chapter 7 Isaiah sees the son of the virgin grow up in the time of the Assyrian oppressions, and then sees his kingdom rising up on the ruins of the Assyrian; so does he here behold the servant of Jehovah rising up in the second half of the captivity, as if born in exile, in the midst of the punishment borne by his people, to effect the restoration of Israel. At the present time, when he begins to speak, coming forward without any further introduction, and speaking in his own name (a unique instance of dramatic style, which goes beyond even Ps 2:1-12), he has already left behind him the commencement of his work, which was directed towards the salvation of mankind. His appeal is addressed to the "isles," which had been frequently mentioned already when the evangelization of the heathen was spoken of (Is 42:4, Is 42:10, Is 42:12; cf., Is 24:15), and to the "nations from afar," i.e., the distant nations (as in Is 5:26; compare, on the other hand, Jer 23:23). They are to hear what he says, not merely what he says in the words that follow, but what he says generally. What follows is rather a vindication of his right to demand a hearing and obedience, then the discourse itself, which is to be received with the obedience of faith; at the same time, the two are most intimately connected. Jehovah has called him ab utero, has thought of his name from the bowels of his mother (מעי as in Ps 71:6), i.e., even before he was born; ever since his conception has Jehovah assigned to him his calling, viz., his saving calling. We call to mind here Jer 1:5; Lk 1:41; Gal 1:15, but above all the name Immanuel, which is given by anticipation to the Coming One in Is 7:14, and the name Jesus, which God appointed through the mouth of angels, when the human life of Him who was to bear that name was still ripening in the womb of the Virgin (Mt 1:20-23). It is worthy of notice, however, that the great Coming One, though he is described in the Old Testament as one who is to be looked for "from the seed of David," is also spoken of as "born of a woman," whenever his entrance into the world is directly referred to. In the Protevangelium he is called, though not in an individual sense, "the seed of the woman;" Isaiah, in the time of Ahaz, mentions "the virgin" as his mother; Micah (Mic 5:2) speaks of his יולדה; even the typical psalms, as in Ps 22:10-11, give prominence to the mother. And is not this a sign that prophecy is a work of the Spirit, who searches out the deep things of the counsel of God?
In Is 49:2 the speaker says still further, that Jehovah has made his mouth kecherebh chaddâh (like a sharp sword), namely, that he may overcome everything that resists him as if with a sharp sword, and sever asunder things that are bound up together in a pernicious bond (Is 11:4; Rev_ 1:16; Heb 4:12); also that He has made him into chēts bârūr (not βέλος εκλεκτόν, lxx, but, as in Jer 51:11, cleaned,
(Note: The comparison to purus is one that naturally suggests itself; but this, like putus, is derived from a root pū.)
polished, sharpened, pointed), namely, to pierce the hearts (Ps 45:6), and inflict upon them the most wholesome wounds; and again, that Jehovah has hidden him under the shadow of His almighty hand, and kept him concealed in the quiver of His loving counsel, just girt as men keep their swords and arrows in sheaths and quivers ready for the time when they want to use them, in order that in the fulness of time He might draw out this His sword, and put this His arrow to the bow. The question whether the allusion here is to the time preceding the foreknown period of his coming, or whether it is to eternity that the words refer, does not present any great dilemma; at the same time, the prophecy in this instance only traces back the being of the person, who now appears, to the remotest point of his historical coming. Is 49:3 describes, without any figure, what Jehovah has made him. He has said to him (cf., Ps 2:7): Thou art my servant; thou art Israel, in whom (in quo, as in Is 44:23) I glorify myself. Schenkel's exposition is grammatically impossible: "(It is) in Israel that I will glorify myself through thee." The servant himself is called Israel. We call to mind here the expression in Mt 16:18, "Thou art Peter;" and the use of the name "Israel," as the individuation of a generic name, reminds us of the fact that the kings of a nation are sometimes called by the name of the nation itself (e.g., Asshur, Is 10:5.). But Israel was from the very first the God-given name of an individual. Just as the name Israel was first of all given to a man, and then after that to a nation, so the name which sprang from a personal root has also a personal crown. The servant of Jehovah is Israel in person, inasmuch as the purpose of mercy, upon the basis of which and for the accomplishment of which Jehovah made Jacob the father of the twelve-tribed nation, is brought by him into full and final realization. We have already seen that Israel, as an entire nation, formed the basis of the idea contained in the term "servant of Jehovah;" Israel, regarded as a people faithful to its calling, the centre; and the personal servant of Jehovah its apex. In the present instance, where he is called distinctly "Israel," the fact is clearly expressed, that the servant of Jehovah in these prophecies is regarded as the kernel of the kernel of Israel, as Israel's inmost centre, as Israel's highest head. He it is in whom (i.e., on whom and through whom) Jehovah glorifies Himself, inasmuch as He carried out through him the counsels of His love, which are the self-glorification of His holy love, its glory and its triumph.
Geneva 1599
49:1 Listen, to me O isles; and hearken, ye people, from far; The LORD hath called (a) me from (b) the womb; from the body of my mother hath he made mention of my name.
(a) This is spoken in the person of Christ, to assure the faithful that these promises should come to pass: for they were all made in him and in him would be performed.
(b) This is meant of the time that Christ would be manifested to the world, as in (Ps 2:7).
John Gill
49:1 Listen, O isles, unto me,.... These are not the words of Cyrus, as Lyra mentions; nor of the Prophet Isaiah, as Aben Ezra, Kimchi, and other Jewish writers think; but of Christ, calling upon the inhabitants of the isles to hearken to him; by whom are meant the inhabitants of islands properly so called, as ours of Great Britain, and may be chiefly designed, being a place where the Gospel of Christ came early, and has been long; or all such that dwell in countries beyond the sea, it being usual with the Jews to call all such countries isles that were beyond sea to them; Christ is the great Prophet of his church, and is alone to be hearkened unto, and in all things, Mt 17:5,
and hearken, ye people, from far; that were afar off from the land of Judea, as well as afar off from God and Christ, and the knowledge of him, and of righteousness and salvation by him; the Gentile nations are meant; see Eph 2:12, for this is to be understood of kingdoms afar off, as the Targum paraphrases it; and not of distant and future things, to be accomplished hereafter, as Aben Ezra; taking this to be the subject they are required to hearken to, and not as descriptive of persons that are to hearken:
the Lord hath called me from the womb; to the office of a Mediator; to be Prophet, Priest, and King; to be the Saviour and Redeemer of men; he did not assume this to himself, but was called of God his Father, Heb 5:4, and that not only from the womb of his mother Mary, or as soon as he was conceived and born of her; but from the womb of eternity, from the womb of eternal purposes and decrees; for he was set forth, or foreordained in the purposes of God, to be the propitiation for sin; and was predestinated to be the Redeemer before the foundation of the world, even before he had a being in this world as man. So the Targum,
"the Lord, before I was, appointed me;''
he prepared a body for him, and appointed him to be his salvation. The Syriac version join, the words "from far" to this clause, as do the Septuagint and Arabic versions, contrary to the accents, and renders them, "of a long time the Lord hath called me, from the womb"; even from eternity:
from the bowels of my mother hath he made mention of my name; Jarchi interprets this of Isaiah, whose name was fixed and given him by the Lord, while he was in his mother's bowels, signifying that he should prophesy of salvation and comfort; but it is much better to understand it of Christ, whose name Jesus, a Saviour, was made mention of by the Lord, while he was in his mother's womb, and before he was born, Mt 1:20, for the words may be rendered, "before the womb, and before the bowels of my mother" (r); that is, before he was in them.
(r) "ante uterum----ante viscera matris meae", h. e. "antequam essem in utero, et in visceribus matris meae", Vitringa.
John Wesley
49:1 Listen - God turns his speech to the Gentiles, and invites them to hearken to those counsels and doctrines which the Jews would reject. Me - Unto Christ: Isaiah speaks these words in the name of Christ.
Robert Jamieson, A. R. Fausset and David Brown
49:1 SIMILAR TO CHAPTER 42 (Is 49:1-9). (Isa. 49:1-26)
O isles--Messiah is here regarded as having been rejected by the Jews (Is 49:4-5), and as now turning to the Gentiles, to whom the Father hath given Him "for a light and salvation." "Isles" mean all regions beyond sea.
from the womb-- (Is 44:2; Lk 1:31; Jn 10:36).
from . . . bowels . . . mention of my name--His name "Jesus" (that is, God-Saviour) was designated by God before His birth (Mt 1:21).
49:249:2: եդ զբերան իմ իբրեւ զսուսեր սուր. եւ ընդ հովանեաւ ձեռին իւրոյ թաքո՛յց զիս. եւ եդ զիս իբրեւ զնետ մի ընտիր, եւ ՚ի կապարճս իւր թաքոյց զիս.
2 Իմ բերանը հաստատեց ինչպէս սուր սուսեր եւ ինձ թաքցրեց իր ձեռքի հովանու տակ, ինձ դարձրեց ինչպէս մի ընտիր նետ եւ թաքցրեց իր կապարճում:
2 Եւ իմ բերանս սրած թուրի պէս ըրաւ։Զիս իր ձեռքին հովանիին տակ ծածկեց, Զիս փայլուն նետի պէս ըրաւ։Իր կապարճին մէջ պահեց զիս
եդ զբերան իմ իբրեւ զսուսեր սուր. եւ ընդ հովանեաւ ձեռին իւրոյ թաքոյց զիս. եւ եդ զիս իբրեւ զնետ մի ընտիր, եւ ի կապարճս իւր թաքոյց զիս:

49:2: եդ զբերան իմ իբրեւ զսուսեր սուր. եւ ընդ հովանեաւ ձեռին իւրոյ թաքո՛յց զիս. եւ եդ զիս իբրեւ զնետ մի ընտիր, եւ ՚ի կապարճս իւր թաքոյց զիս.
2 Իմ բերանը հաստատեց ինչպէս սուր սուսեր եւ ինձ թաքցրեց իր ձեռքի հովանու տակ, ինձ դարձրեց ինչպէս մի ընտիր նետ եւ թաքցրեց իր կապարճում:
2 Եւ իմ բերանս սրած թուրի պէս ըրաւ։Զիս իր ձեռքին հովանիին տակ ծածկեց, Զիս փայլուն նետի պէս ըրաւ։Իր կապարճին մէջ պահեց զիս
zohrab-1805▾ eastern-1994▾ western am▾
49:249:2 и соделал уста Мои как острый меч; тенью руки Своей покрывал Меня, и соделал Меня стрелою изостренною; в колчане Своем хранил Меня;
49:2 καὶ και and; even ἔθηκεν τιθημι put; make τὸ ο the στόμα στομα mouth; edge μου μου of me; mine ὡσεὶ ωσει as if; about μάχαιραν μαχαιρα short sword ὀξεῖαν οξυς sharp καὶ και and; even ὑπὸ υπο under; by τὴν ο the σκέπην σκεπης the χειρὸς χειρ hand αὐτοῦ αυτος he; him ἔκρυψέν κρυπτω hide με με me ἔθηκέν τιθημι put; make με με me ὡς ως.1 as; how βέλος βελος missile ἐκλεκτὸν εκλεκτος select; choice καὶ και and; even ἐν εν in τῇ ο the φαρέτρᾳ φαρετρα he; him ἐσκέπασέν σκεπαζω me
49:2 וַ wa וְ and יָּ֤שֶׂם yyˈāśem שׂים put פִּי֙ pˌî פֶּה mouth כְּ kᵊ כְּ as חֶ֣רֶב ḥˈerev חֶרֶב dagger חַדָּ֔ה ḥaddˈā חַד sharp בְּ bᵊ בְּ in צֵ֥ל ṣˌēl צֵל shadow יָדֹ֖ו yāḏˌô יָד hand הֶחְבִּיאָ֑נִי heḥbîʔˈānî חבא hide וַ wa וְ and יְשִׂימֵ֨נִי֙ yᵊśîmˈēnî שׂים put לְ lᵊ לְ to חֵ֣ץ ḥˈēṣ חֵץ arrow בָּר֔וּר bārˈûr ברר purge בְּ bᵊ בְּ in אַשְׁפָּתֹ֖ו ʔašpāṯˌô אַשְׁפָּה quiver הִסְתִּירָֽנִי׃ histîrˈānî סתר hide
49:2. et posuit os meum quasi gladium acutum in umbra manus suae protexit me et posuit me sicut sagittam electam in faretra sua abscondit meAnd he hath made my mouth like a sharp sword: in the shadow of his hand he hath protected me, and hath made me as a chosen arrow: in his quiver he hath hidden me.
2. and he hath made my mouth like a sharp sword, in the shadow of his hand hath he hid me; and he hath made me a polished shaft, in his quiver hath he kept me close:
And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me:

49:2 и соделал уста Мои как острый меч; тенью руки Своей покрывал Меня, и соделал Меня стрелою изостренною; в колчане Своем хранил Меня;
49:2
καὶ και and; even
ἔθηκεν τιθημι put; make
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
ὡσεὶ ωσει as if; about
μάχαιραν μαχαιρα short sword
ὀξεῖαν οξυς sharp
καὶ και and; even
ὑπὸ υπο under; by
τὴν ο the
σκέπην σκεπης the
χειρὸς χειρ hand
αὐτοῦ αυτος he; him
ἔκρυψέν κρυπτω hide
με με me
ἔθηκέν τιθημι put; make
με με me
ὡς ως.1 as; how
βέλος βελος missile
ἐκλεκτὸν εκλεκτος select; choice
καὶ και and; even
ἐν εν in
τῇ ο the
φαρέτρᾳ φαρετρα he; him
ἐσκέπασέν σκεπαζω me
49:2
וַ wa וְ and
יָּ֤שֶׂם yyˈāśem שׂים put
פִּי֙ pˌî פֶּה mouth
כְּ kᵊ כְּ as
חֶ֣רֶב ḥˈerev חֶרֶב dagger
חַדָּ֔ה ḥaddˈā חַד sharp
בְּ bᵊ בְּ in
צֵ֥ל ṣˌēl צֵל shadow
יָדֹ֖ו yāḏˌô יָד hand
הֶחְבִּיאָ֑נִי heḥbîʔˈānî חבא hide
וַ wa וְ and
יְשִׂימֵ֨נִי֙ yᵊśîmˈēnî שׂים put
לְ lᵊ לְ to
חֵ֣ץ ḥˈēṣ חֵץ arrow
בָּר֔וּר bārˈûr ברר purge
בְּ bᵊ בְּ in
אַשְׁפָּתֹ֖ו ʔašpāṯˌô אַשְׁפָּה quiver
הִסְתִּירָֽנִי׃ histîrˈānî סתר hide
49:2. et posuit os meum quasi gladium acutum in umbra manus suae protexit me et posuit me sicut sagittam electam in faretra sua abscondit me
And he hath made my mouth like a sharp sword: in the shadow of his hand he hath protected me, and hath made me as a chosen arrow: in his quiver he hath hidden me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: И соделал уста Мои, как острый меч.... стрелою изостренною; Поэтический образ, нередко встречающийся и в др. местах Ветхого и Нового завета, характеризующий проникновенную силу слова Божия (Пс 44:6; 119:4; Евр. 4:12; и др.). Из относящихся сюда параллелей самого пророка Исаии можно указать на следующую: Я вложу слова Мои в уста твои и тенью руки Моей покрою тебя, чтобы устроить небеса и утвердить землю и сказать Сиону: "ты Мой народ" (51:16; см. также 11:4; 42:1). Всем этим красноречиво изображается неотразимое действие мессианской проповеди, проникающей в самые сокровенные тайники человеческого духа и властно покоряющей себе (Евр 4:12).

В колчане Своем хранил Меня... Стрела "избранная" - это Сам Господь Иисус Христос. Много было у Бога и других стрел - вождей и пророков - которыми он влиял на отупевшее человечество; "но избранная и превосходнейшая всех стрела, Христос, была скрытой в предведении Отца, как бы в колчане" (святой Кирилл Александрийский. Ин 1:16).
Adam Clarke: Commentary on the Bible - 1831
49:2: And he hath made my mouth like a sharp sword "And he hath made my mouth a sharp sword" - The servant of God, who speaks in the former part of this chapter, must be the Messiah. If any part of this character can in any sense belong to the prophet, yet in some parts it must belong exclusively to Christ; and in all parts to him in a much fuller and more proper sense. Isaiah's mission was to the Jews, not to the distant nations, to whom the speaker in this place addresses himself. "He hath made my mouth a sharp sword;" "to reprove the wicked, and to denounce unto them punishment," says Jarchi, understanding it of Isaiah. But how much better does it suit him who is represented as having "a sharp two-edged sword going out of his mouth," Rev 1:16; who is himself the Word of God; which word is "quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart;" Heb 4:12. This mighty Agent and Instrument of God, "long laid up in store with him, and sealed up among his treasures," is at last revealed and produced by his power, and under his protection, to execute his great and holy purposes. He is compared to a polished shaft stored in his quiver for use in his due time. The polished shaft denotes the same efficacious word which is before represented by the sharp sword. The doctrine of the Gospel pierced the hearts of its hearers, "bringing into captivity every thought to the obedience of Christ." The metaphor of the sword and the arrow, applied to powerful speech, is bold, yet just. It has been employed by the most ingenious heathen writers, if with equal elegance, not with equal force. It is said of Pericles by Aristophanes, (see Cicero, Epist. ad Atticum, 12:6): -
Οὑτως εκηλει, και μονος των ῥητορων
Το κεντρον εγκατελειπε τοις ακροωμενοις.
Apud. Diod. lib. xii.
His powerful speech
Pierced the hearer's soul, and left behind
Deep in his bosom its keen point infixed.
Pindar is particularly fond of this metaphor, and frequently applies it to his own poetry: -
Επεχε νυν σκοπῳ τοξον,
Αγε, θυμε. τινα βαλλομεν
Εκ μαλθακας αυτε φρε-
νος ευκλεας οΐστους
Ἱεντες - ;
Olymp. 2:160.
"Come on! thy brightest shafts prepare,
And bend, O Muse, thy sounding bow;
Say, through what paths of liquid air
Our arrows shall we throw?'
West.
See also ver. 149 of the same ode, and Olymp. Heb 9:17, on the former of which places the Scholiast says, τροπικος ὁ λογος· βελη δε τους λογους εορηκε, δια το οξυ και καιριον των εγκωμιων. "He calls his verses shafts, by a metaphor, signifying the acuteness and the apposite application of his panegyric."
This person, who is (Isa 49:3) called Israel, cannot in any sense be Isaiah. That name, in its original design and full import, can only belong to him who contended powerfully with God in behalf of mankind, and prevailed, Gen 32:28. After all that Vitringa, Bp. Lowth, and others have said in proof of this chapter speaking of the Messiah, and of him alone, I have my doubts whether sometimes Isaiah, sometimes Cyrus, and sometimes the Messiah, be not intended; the former shadowing out the latter, of whom, in certain respects, they may be considered the types. The literal sense should be sought out first; this is of the utmost importance both in reading and interpreting the oracles of God.
Albert Barnes: Notes on the Bible - 1834
49:2: And he hath made my mouth - The idea here is, that he had qualified him for a convincing and powerful eloquence - for the utterance of words which would penetrate the heart like a sharp sword. The mouth here, by an obvious figure, stands for discourse. The comparison of words that are pungent, penetrating, powerful, to a sword, is common. Indeed the very terms that I have incidentally used, 'pungent,' 'penetrating,' are instances of the same kind of figure, and are drawn from a needle, or anything sharp and pointed, that penetrates. Instances of this occur in the following places in the Scriptures: 'The words of the wise are as goads, and as nails fastened by the masters of assemblies' Ecc 12:11. 'The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow' Heb 4:12. In Rev 1:16, probably in reference to this passage, the Redeemer is represented as seen by John as having a 'sharp two-edged sword' proceeding out of his mouth. So in Isa 19:15 : 'And out of his mouth goeth a sharp sword.' The bold and striking metaphor of the sword and arrow applied to powerful discourse, has been used also by pagan writers with great elegance and force. In the passages quoted by Lowth, it is said of Pericles by Aristophanes:
'His powerful speech
Pierced the hearer's soul, and left behind
Deep in his bosom its keen point infixt.'
So Pindar, Olym. ii. 160:
'Come on! thy brighest shafts prepare,
And bend, O Muse, thy sounding bow:
Say, through what paths of liquid air
Our arrows shall we throw?'
West
A similar expression occurs in a fragment of Eupolis, in Diod. Sic. xii. 40, when speaking of Pericles:
- καὶ μόνος τῶν ῥητόρων
τὸ κέντρον ἐγκατέλειπε τοἴς ἀκροωμένοις.
- kai monos tō n rē torō n
to kentron egkateleipe tois akroō menois.
A similar metaphor occurs frequently in Arabic poetry. 'As arrows his words enter into the heart?
In the shadow of his hand hath he hid me - This passage has been very variously interpreted. Many have understood it as meaning that the shadow of the hand of God would cover or defend him - as a shade or shadow protects from heat. The word 'shadow' is used for protection in Isa 25:4; Psa 17:8; Psa 36:8. This is the interpretation which Gesenius adopts. Piscator says that it means that God protected him from the snares of the Scribes and Pharisees. Others suppose that it means that he was hidden or protected, as the sword is in the sheath, which is under the left hand, so that it can be easily drawn by the right hand. But Vitringa remarks that the figure here is that of a drawn sword, and he supposes that the meaning is, that the shadow of the hand of God is what covers and defends it, and serves, as it were, for a scabbard. Hengstenberg coincides with this opinion, and supposes that the image is taken from a dirk which a man carries in his hand, and which he suddenly draws forth in the moment of attack. In the parallel member of the sentence, the Redeemer is represented as an arrow that is laid up in a quiver, ready to be drawn forth at any moment. Here, the image is that of a sword under the divine protection, and the idea is, that the shadow of the hand of God constitutes the protection, the covering of the sword. He is the defender of the Messiah, and of his words; and his hand shall guard him as the scabbard does the sword, or as the quiver does the arrow. The Messiah, like the sword, and the polished arrow, was suited for the execution of the plans of God, and was ready at any moment to be engaged in his cause. His words, his doctrines, would be like the sharp sword and polished arrow. They would penetrate the heart of his foes, and by his doctrines, and the truths which he would teach, he would carry his conquests around the world.
And made me a polished shaft - The word rendered 'polished' (ברוּר bâ rû r), may mean either chosen, or polished. It properly means that which is separated, or severed from others; then select, chosen. Then it may mean anything which is cleansed, or purified, and here may denote an arrow that is cleansed from rust; that is, polished, or made bright. The word 'shaft' (חץ chē ts), means properly an arrow; and the sense here is, that the Messiah pierced the hearts of people like a pointed and polished arrow that is sped from the bow. "In his quiver." The word 'quiver' means the covering that was made for arrows, and which was so slung over the shoulder that they could be readily reached by the hand as they should be needed.
Hath he hid me - 'Before his appearing,' says Hengstenberg, 'the Messiah was concealed with God like a sword kept in its sheath, or like an arrow lying in the quiver.' But perhaps this is too much refined and forced. The meaning is, probably, simply that he had protected him. 'God, by his own power,' says Calvin, 'protected Christ and his doctrine, so that nothing could hinder its course.' Yet there is, undoubtedly, the idea that he was adapted to produce rapid and mighty execution; that he was fitted, like an arrow, to overcome the foes of God; and that he was kept in the 'quiver' for that purpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:2: he hath made: Isa 11:4; Psa 45:2-5; Hos 6:5; Heb 4:12; Rev 1:16, Rev 2:12, Rev 19:15
in the: Isa 42:1, Isa 51:16; Psa 91:1; Luk 23:46
made me: The polished shaft, says Bp. Lowth, denotes the same efficacious word which is before represented by the sharp sword. The doctrine of the gospel pierced the hearts of its hearers, "bringing into captivity every thought to the obedience of Christ." Isa 50:4, Isa 61:1-3; Psa 45:5; Jer 1:18, Jer 15:19, Jer 15:20
Geneva 1599
49:2 And he hath made my mouth like a sharp (c) sword; in the shadow of his hand hath he (d) hid me, and made me a polished shaft; in his quiver hath he hid me;
(c) By the sword and shaft, he signifies the virtue and efficacy of Christ's doctrine.
(d) God has taken me to his protection and defence: this chiefly is meant of Christ, and may also be applied to the ministers of his word.
John Gill
49:2 And he hath made my mouth like a sharp sword,.... Or,
"he hath put his words in my mouth as a sharp sword,''
as the Targum; namely, the sword of the Spirit, which is the word of God, and is sharper than a twoedged sword, and is said to come out of the mouth of Christ, Eph 6:17, with which he pierces into and cuts the hearts of men, and lays open all their sin and unrighteousness, and cuts down the worst and best in men, and slays all his enemies; so his mouth was as a sharp sword in the days of his flesh, to inveigh against the sins and to refute the errors of the Scribes and Pharisees; as it will be, in the latter day, to smite the nations of the earth, Rev_ 19:15, "in the shadow of his hand hath he hid me"; in his counsels and purposes of old, and in his providence;
"in the shadow of his power hath he protected me,''
as the Targum; thus he hid, and protected him from Herod's cruelty in his infancy; and from the rage and malice of the Scribes and Pharisees, who sought often to lay hands on him, and take away his life before his time. The Jews talk very much of the Messiah's being hid under the throne of glory. Aben Ezra's remark, that the phrase, "he hath hid me", answers to the scabbard of a sword, before mentioned, is not amiss:
and made me a polished shaft; or, "choice arrow" (s); which being polished at the point, or well oiled, and shining, pierces the deeper, So the doctrines of Christ, the words of his mouth, are compared to bright and sharp arrows, which make cutting work, and give great pain where they come; as they sometimes do like arrows, swiftly, suddenly, and with great force and power, Ps 45:5. Kimchi observes, that he speaks of a sharp sword with respect to the Jews that were near, where a sword could reach them; and of a polished shaft or arrow with respect to the Gentiles afar off, which must be cast after them:
in his quiver hath he hid me, meaning his secret purposes, and his powerful protection, as before; which he compares to a quiver, a case in which arrows are put, because mention had been made of a polished shaft or arrow before.
(s) Sept. "sagittam electam", V. L. "telum electum", Cocceius; "sagittam nitidam vel electam", Vitringa.
John Wesley
49:2 A sword - As he made me the great teacher of his church, so he made my word, quick and powerful, and sharper than any two - edged sword. Hath he hid - He will protect me from all mine enemies. Made me - Like an arrow, whose point is bright and polished; which therefore pierceth deeper.
Robert Jamieson, A. R. Fausset and David Brown
49:2 my mouth . . . sword-- (Is 11:4; Rev_ 19:15). The double office of the Word of God, saving and damnatory, is implied (Is 50:4; Jn 12:48; Heb 4:12).
shaft-- (Ps 45:5). "Polished," that is, free from all rust, implies His unsullied purity.
in . . . quiver . . . hid me--Like a sword in its scabbard, or a shaft in the quiver, Messiah, before His appearing, was hid with God, ready to be drawn forth at the moment God saw fit [HENGSTENBERG]; also always protected by God, as the arrow by the quiver (Is 51:16).
49:349:3: եւ ասէ ցիս. Ծառա՛յ իմ ես դու Իսրայէլ, եւ ՚ի քե՛զ փառաւորեցայց։
3 Նա ինձ ասաց. «Դու իմ ծառան ես, Իսրայէ՛լ, քեզնով պիտի ես փառաւորուեմ»:
3 Եւ ինծի ըսաւ. «Դուն իմ ծառաս ես, Ո՛վ Իսրայէլ, քեզմով պիտի փառաւորուիմ»։
եւ ասէ ցիս. Ծառայ իմ ես դու, Իսրայէլ, եւ ի քեզ փառաւորեցայց:

49:3: եւ ասէ ցիս. Ծառա՛յ իմ ես դու Իսրայէլ, եւ ՚ի քե՛զ փառաւորեցայց։
3 Նա ինձ ասաց. «Դու իմ ծառան ես, Իսրայէ՛լ, քեզնով պիտի ես փառաւորուեմ»:
3 Եւ ինծի ըսաւ. «Դուն իմ ծառաս ես, Ո՛վ Իսրայէլ, քեզմով պիտի փառաւորուիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
49:349:3 и сказал Мне: Ты раб Мой, Израиль, в Тебе Я прославлюсь.
49:3 καὶ και and; even εἶπέν επω say; speak μοι μοι me δοῦλός δουλος subject μου μου of me; mine εἶ ειμι be σύ συ you Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐν εν in σοὶ σοι you δοξασθήσομαι δοξαζω glorify
49:3 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לִ֖י lˌî לְ to עַבְדִּי־ ʕavdî- עֶבֶד servant אָ֑תָּה ʔˈāttā אַתָּה you יִשְׂרָאֵ֕ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בְּךָ֖ bᵊḵˌā בְּ in אֶתְפָּאָֽר׃ ʔeṯpāʔˈār פאר glorify
49:3. et dixit mihi servus meus es tu Israhel quia in te gloriaborAnd he said to me: Thou art my servant Israel, for in thee will I glory.
3. and he said unto me, Thou art my servant; Israel, in whom I will be glorified.
And said unto me, Thou [art] my servant, O Israel, in whom I will be glorified:

49:3 и сказал Мне: Ты раб Мой, Израиль, в Тебе Я прославлюсь.
49:3
καὶ και and; even
εἶπέν επω say; speak
μοι μοι me
δοῦλός δουλος subject
μου μου of me; mine
εἶ ειμι be
σύ συ you
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐν εν in
σοὶ σοι you
δοξασθήσομαι δοξαζω glorify
49:3
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לִ֖י lˌî לְ to
עַבְדִּי־ ʕavdî- עֶבֶד servant
אָ֑תָּה ʔˈāttā אַתָּה you
יִשְׂרָאֵ֕ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בְּךָ֖ bᵊḵˌā בְּ in
אֶתְפָּאָֽר׃ ʔeṯpāʔˈār פאר glorify
49:3. et dixit mihi servus meus es tu Israhel quia in te gloriabor
And he said to me: Thou art my servant Israel, for in thee will I glory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Ты раб Мой Израиль, - в Тебе я прославлюсь... Несомненно, что этого места нельзя относить к историческому, плотскому Израилю, потому что тогда получилось бы резкое противоречие данного стиха с одним из предыдущих (5: ст.). Рискованно прилагать его и к самому пророку Исаии, потому что это слишком не отвечало бы и личному смирению пророка и действительному характеру его служения. Остается, таким образом, единственно возможным и правильным относить это обращение к Мессии, Отроку Господню.

"Являясь в мир, Отрок Господень изображается здесь, как исполнитель воли Божией (Пс 39:8-9; Мф 5:17); а так как исполнение таковой воли составляло историческое призвание израильского народа и служило к прославлению Господа, то исполнивший всю волю Божию, Отрок Господень, чрез это являлся представителем Израилем, через которого прославится Бог (ср. 42:1; Ин 17:4: - СПб. проф.).

В Тебе Я прославлюсь... Лучшим комментарием этих слов является известное, торжественное начало прощальной беседы Иисуса Христа со своими учениками: "ныне прославился Сын Человеческий, и Бог прославился в Нем" (Ин 13:31). А святой Иоанн Златоуст в одном из своих толкований прекрасно поясняет, что "Бог почитает наше спасение Своею славою" (Том 10. Бес. 7, на 1: Кор 2:6-7).
Albert Barnes: Notes on the Bible - 1834
49:3: And said unto me - That is, as I suppose, to the Messiah. God said to him that he was his servant; he by whom he would be particularly glorified and honored.
Thou art my servant, O Israel - There has been great variety, as was intimated in the analysis of the chapter, in the interpretation of this verse. The question of difficulty is, to whom does the word 'Israel' refer? And if it refer to the Messiah, why is this name given to him? There is no variety in the ancient versions, or in the MSS. The opinions which have been maintained have been referred to in the analysis, and are briefly these:
1. The most obvious interpretation of the verse, if it stood alone, would be to refer it to the Jews as 'the servant of Jehovah,' in accordance with Isa 41:8, by whom he would be glorified in accordance with the declaration in Isa 44:23. This is the opinion of Rosenmuller and of some others. But the objection to this is, that the things which are affirmed of this 'servant,' by no means apply to the Jews. It is evidently an individual that is addressed; and in no conceivable sense can that be true of the Jews at large which is affirmed of this person in Isa 49:4 ff.
2. It has been referred to Isaiah. This was the opinion of Grotius, Dathe, Saadias, Doderlin, and others. Grotius supposes it means, 'thou art my servant for the good of Israel.' So Dathe renders it: 'It is for Israel's benefit that I will glorify myself in thee.' Saadias renders it, 'Thou art my ambassador to Israel.' Aben Ezra says of the passage, 'Thou art my servant, descended from Israel, in whom I will be glorified. Or, the sense is this: Thou who in my eyes art reputed as equal to all Israel.' But, as has been remarked in the analysis, this interpretation is attended with all the difficulty of the interpretation which refers it to the Messiah, and is inconsistent with the known character of Isaiah, and with the declarations made of the person referred to in the following verses. There is certainly no more reason why the name 'Israel' should be given to Isaiah, than there is why it should be given to the Messiah; and it is certain that Isaiah never arrogated to himself such high honor as that of being a light to the Gentiles, and a covenant of the people, and as being one before whom kings would rise up, and to whom princes would do homage.
3. Gesenius supposes that the word 'Israel' is not genuine, but has come by error into the text. But for this there is no authority except one manuscript, to which he himself attaches no weight.
4. The only other interpretation, therefore, is that which refers it to the Messiah. This, which has been the common exposition of commentators, most manifestly agrees with the verses which follow, and with the account which occurs in the New Testament.
The account in Isa 49:4-8, is such as can be applied to no other one than he, and is as accurate and beautiful a description of him as if it had been made by one who had witnessed his labors, and heard from him the statement of his own plans. But still, a material question arises, why is this name 'Israel' applied to the Messiah? It is applied to him nowhere else, and it is certainly remarkable that a name should be applied to an individual which is usually applied to an entire people. To this question the following answers, which are, indeed, little more than conjectures, may be returned:
1. Lowth and Vitringa suppose that it is because the name, in its full import and signification, can be given only to him; and that there is a reference here to the fact recorded in Gen 32:28, where Jacob is said to have wrestled with God, and pRev_ailed, and was, in consequence of that, called Israel. The full import of that name, says Lowth, pertains only to the Messiah, 'who contended powerfully with God in behalf of mankind.'
2. It is common in the Scriptures to use the names which occurred in the history of the Jews as descriptive of things which were to occur under the times of the Messiah, or as representing in general events that might occur at any time. Thus the names, Moab, Edom, Ashur, were used to denote the foes of God in general; the name of Elijah was given to John the Baptist (Hengstenberg).
3. In accordance with this, the name David is not unfrequently given to the Messiah, and he is spoken of under this name, as he was to be his descendant and successor.
4. For the same reason, the name Israel may be given to him - nor as the name of the Jewish people - but the name of the illustrious ancestor of the Jewish race, because he would possess his spirit, and would, like him, wrestle with God. He was to be a prince having power with God (compare Gen 32:28), and would pRev_ail. In many respects there would be a resemblance between him and this pious and illustrious ancestor of the Jewish people.
In whom I will be glorified - This means that the result of the Redeemer's work would be such as eminently to honor God. He would be glorified by the gift of such a Saviour; by his instructions, his example, the effect of his ministry while on earth, and by his death. The effect of the work of the Messiah as adapted to glorify God, is often referred to in the New Testament (see Joh 12:28; Joh 13:31-32; Joh 14:13; Joh 16:14; Joh 17:1-5).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:3: Isa 42:1, Isa 43:21, Isa 44:23, Isa 52:13, Isa 53:10; Zac 3:8; Mat 17:5; Luk 2:10-14; Joh 12:28, Joh 13:31, Joh 13:32, Joh 15:8, Joh 17:1, Joh 17:4; Eph 1:6; Phi 2:6-11; Pe1 2:9
Geneva 1599
49:3 And said to me, Thou [art] my servant, O (e) Israel, in whom I will be glorified.
(e) By Israel is meant Christ, and all the body of the faithful, as the members and their head.
John Gill
49:3 And said unto me,.... Both in the everlasting council, and when he made a covenant with him in eternity; when he found him and anointed him, and laid help on him; and also when he brought him, his first begotten, into the world, at his incarnation:
thou art my servant; of his choosing, appointing, calling, sending, bringing forth, and supporting; so he was as Mediator, especially in his estate of humiliation, when he appeared in the form of a servant, and came not to be ministered unto, but to minister, and give his life a ransom for many; thereby to obtain redemption, which was the great work and service he was appointed to; which he readily undertook, and willingly and cheerfully engaged in, and diligently and faithfully performed; to whom justly belong the characters of an obedient, diligent, prudent, and faithful servant; in answering which he showed his regard to his Father's will, his love to his people, and his great humility and condescension:
O Israel; a name of Christ, and which properly belongs to him, being the antitype of Jacob or Israel; the Head and representative of the whole Israel of God; who was of Israel according to the flesh, and an Israelite indeed in a spiritual sense, and was only sent to the lost sheep of the house of Israel. Israel is a name of the church, often given to it in this prophecy; Christ and his church, by virtue of the union between them, have the same names; as she is sometimes called by his names, Christ, and the Lord our righteousness, so he is here called by her name Israel, 1Cor 12:12,
in whom I will be glorified; this is Jehovah's end in all he does in nature or grace; and is what Christ had in view in working out our salvation; and all the divine perfections are glorified in it by him, the wisdom, power, faithfulness, holiness, justice, love, grace, and mercy of God. Some render the words actively, "in thee" or "in whom I will glory" (t); as his own Son, in whom he is well pleased, being the brightness of his glory, and the express image of his person; and in whom also all the seed of Israel glory, as well as are justified. Or, as others, Israel is he, of "whom by thee I will glory", or "glorify" (u); meaning, that it was the spiritual and mystical Israel, the church, whom he would save by his Son and servant, the Messiah, and bring to glory.
(t) "in quo gloriabor", Munster, Tigurine version, De Dieu; "quia in te gloriabor", V. L. (u) "Israel est is de quo, per te gloriaturus sum", Junius & Tremellius, Piscator; "vel glorificaturus", Gal.
John Wesley
49:3 O Israel - As the name of David is sometimes given to his successors, so here the name of Israel may not unfitly be given to Christ, not only because he descended from his loins; but also because he was the true and the great Israel, who, in a more eminent manner, prevailed with God, as that name signifies, of whom Jacob, who was first called Israel, was but a type.
Robert Jamieson, A. R. Fausset and David Brown
49:3 Israel--applied to Messiah, according to the true import of the name, the Prince who had power with God in wrestling in behalf of man, and who prevails (Gen 32:28; Hos 12:3-4). He is also the ideal Israel, the representative man of the nation (compare Mt 2:15 with Hos 11:1).
in whom . . . glorified-- (Jn 14:13; Jn 17:1-5).
49:449:4: Եւ ասեմ. Զո՛ւր ուրեմն վաստակէի տարապարտուց, յոչի՛նչ ետու զզօրութիւն իմ. վասն այսորիկ իրաւունք իմ ՚ի Տեառնէ, եւ վաստա՛կ իմ առաջի Աստուծոյ իմոյ[10148]։ [10148] Ոմանք. ՚Ի տարապարտուց... վասն այնորիկ իրա՛՛... եւ վաստակք իմ։
4 Իսկ ես ասացի. «Ուրեմն զուր տեղը չարչարուեցի, իմ ուժն անմիտ բաների վրայ ծախսեցի, բայց իմ իրաւունքը Տիրոջից է, եւ իմ վաստակն իմ Աստծու առաջ է:
4 Ու ես ըսի. «Պարապ տեղը աշխատեցայ Եւ իմ զօրութիւնս ոչինչ ու դատարկ տեղը գործածեցի. Բայց իմ իրաւունքս Տէրոջը առջեւն Եւ իմ գործս իմ Աստուծոյս քովն է»։
Եւ ասեմ. Զուր ուրեմն վաստակէի տարապարտուց, յոչինչ ետու զզօրութիւն իմ. վասն այսորիկ իրաւունք իմ ի Տեառնէ, եւ վաստակ իմ առաջի Աստուծոյ իմոյ:

49:4: Եւ ասեմ. Զո՛ւր ուրեմն վաստակէի տարապարտուց, յոչի՛նչ ետու զզօրութիւն իմ. վասն այսորիկ իրաւունք իմ ՚ի Տեառնէ, եւ վաստա՛կ իմ առաջի Աստուծոյ իմոյ[10148]։
[10148] Ոմանք. ՚Ի տարապարտուց... վասն այնորիկ իրա՛՛... եւ վաստակք իմ։
4 Իսկ ես ասացի. «Ուրեմն զուր տեղը չարչարուեցի, իմ ուժն անմիտ բաների վրայ ծախսեցի, բայց իմ իրաւունքը Տիրոջից է, եւ իմ վաստակն իմ Աստծու առաջ է:
4 Ու ես ըսի. «Պարապ տեղը աշխատեցայ Եւ իմ զօրութիւնս ոչինչ ու դատարկ տեղը գործածեցի. Բայց իմ իրաւունքս Տէրոջը առջեւն Եւ իմ գործս իմ Աստուծոյս քովն է»։
zohrab-1805▾ eastern-1994▾ western am▾
49:449:4 А Я сказал: напрасно Я трудился, ни на что и вотще истощал силу Свою. Но Мое право у Господа, и награда Моя у Бога Моего.
49:4 καὶ και and; even ἐγὼ εγω I εἶπα επω say; speak κενῶς κενως hollowly ἐκοπίασα κοπιαω exhausted; labor καὶ και and; even εἰς εις into; for μάταιον ματαιος superficial καὶ και and; even εἰς εις into; for οὐδὲν ουδεις no one; not one ἔδωκα διδωμι give; deposit τὴν ο the ἰσχύν ισχυς force μου μου of me; mine διὰ δια through; because of τοῦτο ουτος this; he ἡ ο the κρίσις κρισις decision; judgment μου μου of me; mine παρὰ παρα from; by κυρίῳ κυριος lord; master καὶ και and; even ὁ ο the πόνος πονος pain μου μου of me; mine ἐναντίον εναντιον next to; before τοῦ ο the θεοῦ θεος God μου μου of me; mine
49:4 וַ wa וְ and אֲנִ֤י ʔᵃnˈî אֲנִי i אָמַ֨רְתִּי֙ ʔāmˈartî אמר say לְ lᵊ לְ to רִ֣יק rˈîq רִיק emptiness יָגַ֔עְתִּי yāḡˈaʕtî יגע be weary לְ lᵊ לְ to תֹ֥הוּ ṯˌōhû תֹּהוּ emptiness וְ wᵊ וְ and הֶ֖בֶל hˌevel הֶבֶל breath כֹּחִ֣י kōḥˈî כֹּחַ strength כִלֵּ֑יתִי ḵillˈêṯî כלה be complete אָכֵן֙ ʔāḵˌēn אָכֵן surely מִשְׁפָּטִ֣י mišpāṭˈî מִשְׁפָּט justice אֶת־ ʔeṯ- אֵת together with יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and פְעֻלָּתִ֖י fᵊʕullāṯˌî פְּעֻלָּה work אֶת־ ʔeṯ- אֵת together with אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
49:4. et ego dixi in vacuum laboravi sine causa et vane fortitudinem meam consumpsi ergo iudicium meum cum Domino et opus meum cum Deo meoAnd I said: I have laboured in vain, I have spent my strength without cause and in vain: therefore my judgment is with the Lord, and my work with my God.
4. But I said, I have laboured in vain, I have spent my strength for nought and vanity: yet surely my judgment is with the LORD, and my recompence with my God.
Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: [yet] surely my judgment [is] with the LORD, and my work with my God:

49:4 А Я сказал: напрасно Я трудился, ни на что и вотще истощал силу Свою. Но Мое право у Господа, и награда Моя у Бога Моего.
49:4
καὶ και and; even
ἐγὼ εγω I
εἶπα επω say; speak
κενῶς κενως hollowly
ἐκοπίασα κοπιαω exhausted; labor
καὶ και and; even
εἰς εις into; for
μάταιον ματαιος superficial
καὶ και and; even
εἰς εις into; for
οὐδὲν ουδεις no one; not one
ἔδωκα διδωμι give; deposit
τὴν ο the
ἰσχύν ισχυς force
μου μου of me; mine
διὰ δια through; because of
τοῦτο ουτος this; he
ο the
κρίσις κρισις decision; judgment
μου μου of me; mine
παρὰ παρα from; by
κυρίῳ κυριος lord; master
καὶ και and; even
ο the
πόνος πονος pain
μου μου of me; mine
ἐναντίον εναντιον next to; before
τοῦ ο the
θεοῦ θεος God
μου μου of me; mine
49:4
וַ wa וְ and
אֲנִ֤י ʔᵃnˈî אֲנִי i
אָמַ֨רְתִּי֙ ʔāmˈartî אמר say
לְ lᵊ לְ to
רִ֣יק rˈîq רִיק emptiness
יָגַ֔עְתִּי yāḡˈaʕtî יגע be weary
לְ lᵊ לְ to
תֹ֥הוּ ṯˌōhû תֹּהוּ emptiness
וְ wᵊ וְ and
הֶ֖בֶל hˌevel הֶבֶל breath
כֹּחִ֣י kōḥˈî כֹּחַ strength
כִלֵּ֑יתִי ḵillˈêṯî כלה be complete
אָכֵן֙ ʔāḵˌēn אָכֵן surely
מִשְׁפָּטִ֣י mišpāṭˈî מִשְׁפָּט justice
אֶת־ ʔeṯ- אֵת together with
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
פְעֻלָּתִ֖י fᵊʕullāṯˌî פְּעֻלָּה work
אֶת־ ʔeṯ- אֵת together with
אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
49:4. et ego dixi in vacuum laboravi sine causa et vane fortitudinem meam consumpsi ergo iudicium meum cum Domino et opus meum cum Deo meo
And I said: I have laboured in vain, I have spent my strength without cause and in vain: therefore my judgment is with the Lord, and my work with my God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
4: А Я сказал: напрасно Я трудился... Данными словами Отрок Господень, Сын Божий, выражает сомнение в успехе своей миссии - даже больше того - сознает ее бесполезность и как бы разочаровывается в ней. Историческое оправдание этих слов должно видеть в том печальном обстоятельстве, что первая и ближайшая цель пришествия Мессии - собрание заблужденных овец дома Израилева (Мф 15:24; 23:37) - по жестокосердию последнего не осуществилась (Ин 1:11). В сознании этой как бы некоторой недостаточности и неполноты искупительной миссии Богочеловека и следует видеть главную причину той глубочайшей сердечной муки и того чувства подавленности и покинутости, которые испытывал по человечеству Божественный Страдалец, как еще накануне, во время моления о чаше в Гефсиманской роще, так и вися на кресте, в последний предсмертный момент (26:37-38: и 27:46).

Но Мое право - у Господа, и награда Моя - у Бога Моего... Вместо слов "право" и "награда" LXX и славян. перевод имеют: "суд" и "труд". В евр. тексте первое понятие выражено термином mischpath, что значит "суд", а также и признанное судом "юридическое право" на что-нибудь (Втор 21:17); а термин - peulla соответствующий себе синоним имеет в латинском слове merces - "награда", "плата за труд". Следовательно, смысл этого утешения будет таков: хотя дело Мессии, т. е. результат Его искупительного служения, и не будет сопровождаться желанным успехом в отношении к большей части еврейского народа, однако через это оно не потеряет своей цены в очах высшей Божественной правды, которая ясно видит, что причина такого некоторого неуспеха лежит не в деятельности Мессии, а в жестокосердии людей, противящихся истине. Выражения, аналогичные данному, встречались нам у пророка Исаии и раньше (35:4; 40:10). О самом же характере и содержании этой награды речь будет ниже (53:10-12).
Albert Barnes: Notes on the Bible - 1834
49:4: Then I said - I the Messiah. In the pRev_ious verses he speaks of his appointment to the office of Messiah, and of his dignity. The design here is to prepare the way for the announcement of the fact that he would make known his gospel to the pagan, and would be for a light to the Gentiles. For this purpose he speaks of his labors among his own countrymen; he laments the little success which attended his work at the commencement, but consoles himself with the reflection that his cause was with God, and that his labors would not go unrewarded.
I have labored in vain - This is to be regarded as the language of the Messiah when his ministry would be attended with comparatively little success; and when in view of that fact, he would commit himself to God, and resolve to extend his gospel to other nations. The expression used here is not to be taken absolutely, as if he had no success in his work, but it means that he had comparatively no success; he was not received and welcomed by the united people; he was rejected and despised by them as a whole. It is true that the Saviour had success in his work, and far more success than is commonly supposed (see the notes at Co1 15:6). But it is also true that by the nation at large he was despised and and rejected. The idea here is, that there were not results in his ministry, at all commensurate with the severity of his labors, and the strength of his claims.
I have spent my strength for nought - Comparatively for nought. This does not mean that he would not be ultimately as successful as he desired to be (compare the notes at Isa 53:11); but it means, that in his personal ministry he had exhausted his strength, and seen comparatively little fruit of his toils.
Yet surely my judgment is with the Lord - My cause is committed to him, and he will regard it. This expresses the confidence of the speaker, that God approved of his work, and that he would ultimately give such effect to his labors as he had desired. The sense is, 'I know that Jehovah approves my work, and that he will grant me the reward of my toils, and my sufferings.'
And my work with my God - Margin, 'Reward' (see the notes at Isa 40:10). The idea is, that he knew that God would own and accept his work though it was rejected by mankind. It indicates perfect confidence in God, and a calm and un wavering assurance of his favor, though his work was comparatively unsuccessful - a spirit which, it is needless to say, was evinced throughout the whole life of the Redeemer. Never did he doubt that God approved his work; never did he become disheartened and desponding, as if God would not ultimately give success to his plans and to the labors of his life. He calmly committed himself to God. He did not attempt to avenge himself for being rejected, or for any of the injuries done him. But he left his name, his character, his reputation, his plans, his labors, all with God, believing that his cause was the cause of God, and that he would yet be abundantly rewarded for all his toils. This verse teaches:
1. That the most faithful labors, the most self-denying toil, and the efforts of the most holy life, may be for a time unsuccessful. If the Redeemer of the world had occasion to say that he had labored in vain, assuredly his ministers should not be surprised that they have occasion to use the same language. It maybe no fault of the ministry that they are unsuccessful. The world may be so sinful, and opposition may be got up so mighty, as to frustrate their plans, and pRev_ent their success.
2. Yet, though at present unsuccessful, faithful labor will ultimately do good, and be blessed. In some way, and at some period, all honest effort in the cause of God may be expected to be crowned with success.
3. They who labor faithfully may commit their cause to God, with the assurance that they and their work will be accepted. The ground of their acceptance is not the success of their labors. They will be acceptable in proportion to the amount of their fidelity and self-denying zeal (see the notes at Co2 2:15-16).
4. The ministers of religion, when their message is rejected, and the world turns away from their ministry, should imitate the example of the Redeemer, and say, 'my judgment is with Jehovah. My cause is his cause; and the result of my labors I commit to him.' To do this as he did, they should labor as he did; they should honestly devote all their strength and talent and time to his service; and then they can confidently commit all to him, and then and then only they will find peace, as he did, in the assurance that their work will be ultimately blessed, and that they will find acceptance with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:4: I have laboured: Isa 65:2; Eze 3:19; Mat 17:17, Mat 23:37; Joh 1:11; Rom 10:21; Gal 4:11
spent: Lev 26:20; Co2 12:15
yet: Isa 53:10-12; Psa 22:22-31; Luk 24:26; Joh 17:4, Joh 17:5; Co2 2:15; Phi 2:9, Phi 2:10; Heb 12:2
work: or, reward, Isa 40:10, Isa 62:11
Carl Friedrich Keil and Franz Delitzsch
49:4
In the next v. the speaker meets the words of divine calling and promise with a complaint, which immediately silences itself, however. "And I, I said, I have wearied myself in vain, and thrown away my strength for nothing and to no purpose; yet my right is with Jehovah, and my reward with my God." The Vav with which the v. opens introduces the apparent discrepancy between the calling he had received, and the apparent failure of his work. אכן, however, denotes the conclusion which might be drawn from this, that there was neither reality nor truth in his call. The relation between the clauses is exactly the same as that in Ps 31:23 and Jon 2:5 (where we find אך, which is more rarely used in this adversative sense); compare also Ps 30:7 (but I said), and the psalm of Hezekiah in Is 38:10 with the antithesis in Ps 38:15. In the midst of his activity no fruit was to be seen, and the thought came upon him, that it was a failure; but this disturbance of his rejoicing in his calling was soon quieted in the confident assurance that his mishpât (i.e., his good right in opposition to all contradiction and resistance) and his "work" (i.e., the result and fruit of the work, which is apparently in vain) are with Jehovah, and laid up with Him until the time when He will vindicate His servant's right, and crown his labour with success. We must not allow ourselves to be led astray by such parallels as Is 40:10; Is 62:11. The words are not spoken in a collective capacity any more than in the former part of the verse; the lamentation of Israel as a people, in Is 40:27, is expressed very differently.
Geneva 1599
49:4 Then I said, I have (f) laboured in vain, I have spent my strength for nothing, and in vain: [yet] surely my judgment [is] with the LORD, and my work with my God.
(f) Thus Christ in his members complains that his labour and preaching take no effect, yet he is contented that his doings are approved by God.
John Gill
49:4 Then I said,.... The Messiah said, by way of objection, in a view of what treatment he should meet with, or when entered on his work, and which he found by experience, what follows:
I have laboured in vain; this is not to be understood of the travail of his soul, or of his sufferings and death, which were not in vain, but issued in the redemption and salvation of his people; but of his ministry and miracles, and fatiguing journeys among the Jews; which, with respect to them, were in vain, as to their conversion and reformation; they rejecting the Messiah, slighting his doctrines and miracles, refusing to be gathered by him, being a faithless and perverse generation:
I have spent my strength for naught, and in vain; by frequent preaching and working of miracles, and travelling from place to place: the same thing is designed as before, repeated in other words, to express the certainty of it, to chew the ingratitude and wickedness of the people, and to utter the complaints of his mind:
yet surely my judgment is with the Lord; or is manifest before the Lord, as the Targum; the Lord knew that he had called him to his office; how prudently, diligently, and faithfully he had executed it; and what was his right and due, and which would be given him; and with this he corrects his former complaint, and makes himself easy, and quiets and satisfies his mind:
and my work with my God; or the reward of my works is before my God, as the Targum; and before himself also, Is 40:10 as his work was assigned him by the Lord, so his reward was promised him, and which he knew he should have; and having done his work, be asked for his reward, and had it, Jn 17:4.
John Wesley
49:4 Then said I - Lord, thou sayest thou wilt be glorified by my ministry; but I find it otherwise. In vain - Without any considerable fruit of my word and works among the Israelites. My judgment - My right, the reward which by his promise, and my purchase, is my right.
Robert Jamieson, A. R. Fausset and David Brown
49:4 I--Messiah.
in vain--comparatively in the case of the greater number of His own countrymen. "He came unto His own, and His own received Him not" (Is 53:1-3; Lk 19:14; Jn 1:11; Jn 7:5). Only a hundred twenty disciples met after His personal ministry was ended (Acts 1:15).
yet . . . my judgment . . . with the Lord--Ultimately, God will do justice to My cause, and reward (Margin for "work," compare Is 40:10; Is 62:11) My labors and sufferings. He was never "discouraged" (Is 42:4; Is 50:7, Is 50:10). He calmly, in spite of seeming ill success for the time, left the result with God, confident of final triumph (Is 53:10-12; 1Pet 2:23). So the ministers of Christ (1Cor 4:1-5; 1Pet 4:19).
49:549:5: Եւ արդ՝ ա՛յսպէս ասէ Տէր որ ստեղծ զիս յորովայնէ ծառայ իւր, ժողովել զՅակովբ եւ զԻսրայէլ առ ինքն. եւ ժողովեցայց եւ փառաւորեցայց առաջի Տեառն, եւ Աստուած իմ է ինձ զօրութիւն։
5 Արդ, Տէրը, որն ինձ որովայնից իր համար ծառայ ստեղծեց, ասաց, որ Յակոբին եւ Իսրայէլին իր շուրջը հաւաքեմ: Պիտի հաւաքուեմ ու փառաւորուեմ Տիրոջ առաջ, եւ իմ Աստուածը ինձ համար զօրութիւն է լինելու:
5 Հիմա այսպէս կ’ըսէ Տէրը, Որ զիս որովայնէն իրեն ծառայ ըլլալու համար ստեղծեց, Որ Յակոբը անոր դարձնեմ Եւ Իսրայէլ անոր քով հաւաքուի, Որ Տէրոջը առջեւ փառաւորուիմ Եւ իմ Աստուածս ինծի զօրութիւն ըլլայ.
Եւ արդ այսպէս ասէ Տէր որ ստեղծ զիս յորովայնէ ծառայ իւր, [756]ժողովել զՅակոբ եւ զԻսրայէլ առ ինքն. եւ ժողովեցայց եւ`` փառաւորեցայց առաջի Տեառն, եւ Աստուած իմ է ինձ զօրութիւն:

49:5: Եւ արդ՝ ա՛յսպէս ասէ Տէր որ ստեղծ զիս յորովայնէ ծառայ իւր, ժողովել զՅակովբ եւ զԻսրայէլ առ ինքն. եւ ժողովեցայց եւ փառաւորեցայց առաջի Տեառն, եւ Աստուած իմ է ինձ զօրութիւն։
5 Արդ, Տէրը, որն ինձ որովայնից իր համար ծառայ ստեղծեց, ասաց, որ Յակոբին եւ Իսրայէլին իր շուրջը հաւաքեմ: Պիտի հաւաքուեմ ու փառաւորուեմ Տիրոջ առաջ, եւ իմ Աստուածը ինձ համար զօրութիւն է լինելու:
5 Հիմա այսպէս կ’ըսէ Տէրը, Որ զիս որովայնէն իրեն ծառայ ըլլալու համար ստեղծեց, Որ Յակոբը անոր դարձնեմ Եւ Իսրայէլ անոր քով հաւաքուի, Որ Տէրոջը առջեւ փառաւորուիմ Եւ իմ Աստուածս ինծի զօրութիւն ըլլայ.
zohrab-1805▾ eastern-1994▾ western am▾
49:549:5 И ныне говорит Господь, образовавший Меня от чрева в раба Себе, чтобы обратить к Нему Иакова и чтобы Израиль собрался к Нему; Я почтен в очах Господа, и Бог Мой сила Моя.
49:5 καὶ και and; even νῦν νυν now; present οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the πλάσας πλασσω contrive; form με με me ἐκ εκ from; out of κοιλίας κοιλια insides; womb δοῦλον δουλος subject ἑαυτῷ εαυτου of himself; his own τοῦ ο the συναγαγεῖν συναγω gather τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward αὐτόν αυτος he; him συναχθήσομαι συναγω gather καὶ και and; even δοξασθήσομαι δοξαζω glorify ἐναντίον εναντιον next to; before κυρίου κυριος lord; master καὶ και and; even ὁ ο the θεός θεος God μου μου of me; mine ἔσται ειμι be μου μου of me; mine ἰσχύς ισχυς force
49:5 וְ wᵊ וְ and עַתָּ֣ה׀ ʕattˈā עַתָּה now אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH יֹצְרִ֤י yōṣᵊrˈî יצר shape מִ mi מִן from בֶּ֨טֶן֙ bbˈeṭen בֶּטֶן belly לְ lᵊ לְ to עֶ֣בֶד ʕˈeveḏ עֶבֶד servant לֹ֔ו lˈô לְ to לְ lᵊ לְ to שֹׁובֵ֤ב šôvˈēv שׁוב return יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob אֵלָ֔יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֹ֣ולא *lˈô לְ to יֵאָסֵ֑ף yēʔāsˈēf אסף gather וְ wᵊ וְ and אֶכָּבֵד֙ ʔekkāvˌēḏ כבד be heavy בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וֵ wē וְ and אלֹהַ֖י ʔlōhˌay אֱלֹהִים god(s) הָיָ֥ה hāyˌā היה be עֻזִּֽי׃ ʕuzzˈî עֹז protection
49:5. et nunc dicit Dominus formans me ex utero servum sibi ut reducam Iacob ad eum et Israhel non congregabitur et glorificatus sum in oculis Domini et Deus meus factus est fortitudo meaAnd now saith the Lord, that formed me from the womb to be his servant, that I may bring back Jacob unto him, and Israel will not be gathered together: and I am glorified in the eyes of the Lord, and my God is made my strength.
5. And now saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, and that Israel be gathered unto him: ( for I am honourable in the eyes of the LORD, and my God is become my strength:)
And now, saith the LORD that formed me from the womb [to be] his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength:

49:5 И ныне говорит Господь, образовавший Меня от чрева в раба Себе, чтобы обратить к Нему Иакова и чтобы Израиль собрался к Нему; Я почтен в очах Господа, и Бог Мой сила Моя.
49:5
καὶ και and; even
νῦν νυν now; present
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
πλάσας πλασσω contrive; form
με με me
ἐκ εκ from; out of
κοιλίας κοιλια insides; womb
δοῦλον δουλος subject
ἑαυτῷ εαυτου of himself; his own
τοῦ ο the
συναγαγεῖν συναγω gather
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
αὐτόν αυτος he; him
συναχθήσομαι συναγω gather
καὶ και and; even
δοξασθήσομαι δοξαζω glorify
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
καὶ και and; even
ο the
θεός θεος God
μου μου of me; mine
ἔσται ειμι be
μου μου of me; mine
ἰσχύς ισχυς force
49:5
וְ wᵊ וְ and
עַתָּ֣ה׀ ʕattˈā עַתָּה now
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
יֹצְרִ֤י yōṣᵊrˈî יצר shape
מִ mi מִן from
בֶּ֨טֶן֙ bbˈeṭen בֶּטֶן belly
לְ lᵊ לְ to
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
לֹ֔ו lˈô לְ to
לְ lᵊ לְ to
שֹׁובֵ֤ב šôvˈēv שׁוב return
יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob
אֵלָ֔יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֹ֣ולא
*lˈô לְ to
יֵאָסֵ֑ף yēʔāsˈēf אסף gather
וְ wᵊ וְ and
אֶכָּבֵד֙ ʔekkāvˌēḏ כבד be heavy
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וֵ וְ and
אלֹהַ֖י ʔlōhˌay אֱלֹהִים god(s)
הָיָ֥ה hāyˌā היה be
עֻזִּֽי׃ ʕuzzˈî עֹז protection
49:5. et nunc dicit Dominus formans me ex utero servum sibi ut reducam Iacob ad eum et Israhel non congregabitur et glorificatus sum in oculis Domini et Deus meus factus est fortitudo mea
And now saith the Lord, that formed me from the womb to be his servant, that I may bring back Jacob unto him, and Israel will not be gathered together: and I am glorified in the eyes of the Lord, and my God is made my strength.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
5: И ныне говорит Господь... Я почтен в очах Господа и Бог Мой - сила Моя... Настоящий стих стоит в самой тесной связи с предыдущим и служит дальнейшим раскрытием и усилением заключающейся в нем мысли. В четвертом стихе изображается процесс внутренней борьбы в душе Мессии относительно ценности и пользы его служения, закончившийся победой положительных настроений. Здесь такое решение как бы санкционируется авторитетом Самого Бога, Который торжественно удостоверяет, что деятельность Его посланника не только не потеряет своей награды, но и заслужит особый почет, потому что, в сущности, она совершается именем и силою Самого Бога. Весь же опущенный нами период, со слов образовавший Меня от чрева... и кончая словами чтобы Израиль собрался к Нему - представпяет собой обычную вставку, только, так сказать, обостряющую главную мысль, но не вносящую в нее никаких новых данных.

По поводу этой вставки, собственно второй половины ее, можно разве заметить только то, на что усиленное внимание обратил еще блаженный Иероним, именно, разночтение в текстах и переводах: еврейский, мазоретский, Таргум, LXX и Акилла читают в положительном смысле: чтобы обратить к Нему Иакова и чтобы Израиль собрался к Нему; блаженный же Иероним, а также Симмах и Феодорит переводят в отрицательной форме: Иаков не обратится и Израиль не соберется.
Adam Clarke: Commentary on the Bible - 1831
49:5: And now, saith the Lord "And now, thus saith Jehovah" - The word כה coh, before אמר amar, is dropped out of the text: it is supplied by eight MSS. (two ancient) of Dr. Kennicott's, two of De Rossi's, and the Septuagint, Syriac, and Vulgate.
Though Israel be not gathered "And that Israel unto him might be gathered" - Five MSS. (two ancient) confirm the Keri, or marginal correction of the Masoretes, לו lo, unto him, instead of לא lo, not, in the text; and so read Aquila; and the Chaldee, Septuagint, and Arabic omit the negative. But the Septuagint, MSS. Pachom, and 1. D. 2 express also the Keri לו lo by προς αυτον, to him.
Albert Barnes: Notes on the Bible - 1834
49:5: And now, saith the Lord that formed me - This verse contains the reason why he cherished the hope that his work would not be unaccepted. The reason is, that Yahweh had said to him that he should be glorious in his eyes, and that he would be his strength. He stood so high in his favor, and he had such assurances of that favor, that he could confidently commit himself to his care.
That formed thee from the womb - Who appointed me before I was born to the office of a servant to accomplish important purposes (see the notes at Isa 49:1).
To bring Jacob again to him - To recover the Jewish people again to the pure worship of Yahweh. To them the Messiah was first to be sent, and when they rejected him, he was to proffer the same salvation to the Gentiles (see Isa 49:6; compare Mat 21:33-43). Accordingly the Saviour spent his life in preaching to the Jews, and in endeavoring to bring them back to God, and for this purpose he regarded himself as sent (Mat 15:24; see Act 3:26).
Though Israel be not gathered - This metaphor is taken from a scattered flock which a shepherd endeavors to gather, or collect to himself. There is great variety in the interpretation of this expression. The margin reads it, 'That Israel may be gathered to him, and I may' be glorious. So Lowth, 'That Israel unto him may be gathered.' So Noyes, 'To gather Israel to him.' Jerome renders it, 'Israel shall not be gathered.' The Septuagint renders it, 'To gather Jacob unto him, and Israel.' The Syriac, 'That I may gather Jacob unto him, and assemble Israel.' This variety has arisen front the different readings in the Hebrew text. The reading in the text is לא lo' ("not"); but instead of this the marginal reading, or the Qere' of the Masoretes is, לו lô, "to him." 'Five manuscripts (two ancient),' says Lowth, 'confirm the Qere', or marginal construction of the Masoretes; and so read Aquila, and the Chaldee, Septuagint, and Arabic.' Gesenius and Rosenmuller adopt this, and suppose that לא lo' is only a different form of writing לו lô. Grotius and Hengstenberg render it as it is in our version. It is impossible to determine the true reading; and the only guide is the context, and the views which shall be entertained of the design of the passage. To me it seems that the parallelism demands that we should adopt the reading of the Keri, the Septuagint, the Chaldee, and the Syriac, and which has been adopted by Lowth. According to this, it means that he had been appointed to gather in the lost sheep of the house of Israel, and gave his life to it. Other parts of this statement Isa 49:4-6 show, that by them he was rejected, and that then salvation was sent to other parts of the world. Luther renders it, 'That Israel be not carried away.'
Yet shall I be - Or, "and" (ו ve) I shall be glorious. The sense is, that as the result of this appointment he would be in some way glorious in the sight of Yahweh. Though he would be rejected by the nation, yet he would be honored by God. He would not only approve his character and work, but would secure his being honored among people by making him the light of the Gentiles (compare Isa 43:4).
And my God shall be my strength - He might be rejected by the people, but in God he would find an unfailing source of support and consolation. It is not needful to say, that this applies most accurately to the cbaracter of the Redeemer as exhibited in the New Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:5: that formed: Isa 49:1
to bring: Isa 56:8; Mat 15:24; Act 10:36; Rom 15:8
Though: etc. or, That Israel may be gathered to him, and I may, etc
Israel: Mat 21:37-41, Mat 23:37; Luk 19:42; Th1 2:15, Th1 2:16
yet: Psa 110:1-3; Mat 3:17, Mat 11:27, Mat 17:5, Mat 28:18; Joh 3:35, Joh 5:20-27; Eph 1:20-22; Pe1 3:22
Carl Friedrich Keil and Franz Delitzsch
49:5
The expression "and now" (ועתּה), which follows, evidently indicates a fresh turn in the official life of the person speaking here. At the same time, it is evident that it is the failure of his labours within his own people, which has forced out the lamentation in Is 49:4. For his reason for addressing his summons in Is 49:1 to the world of nations, is that Jehovah has not guaranteed to him, the undaunted one, success to his labours among his own people, but has assigned him a mission extending far beyond and reaching to all mankind. "And now, saith Jehovah, that formed me from the womb to be His servant, to bring back Jacob to Him, and that Israel may be gathered together to Him; and I am honoured in the eyes of Jehovah, and my God has become my strength. He saith, It is only a small thing that thou becomest my servant, to set up the tribes of Jacob, and to bring back the preserved of Israel. I have set thee for the light of the Gentiles, to become my salvation to the end of the earth." Both shōbhēbh and hâshı̄bh unite within themselves the meanings reducere (Jer 50:19) and restituere. On לא = לו generally, see at Is 9:2; Is 63:9. Jerome is wrong in his rendering, et Israel qui non congregabitur (what could a prophecy of the rejection of the Jews do here?); so also is Hitzig's rendering, "since Israel is not swept away;" and Hofmann's, "Israel, which is not swept away." In the present instance, where the restoration of Israel is the event referred to, אצף must signify "the gathering together of Israel," as in Is 11:12. לו (parallel אליו) points to Jehovah as the author of the gathering, and as the object of it also. The transition from the infinitive of design to the finite verb of desire, is the same as in Is 13:9; Is 14:25. The attributive clause, added to the name Jehovah, expresses the lofty mission of the servant of God with regard to Israel. The parenthesis, "I have honour in the eyes of Jehovah, and my God has become my strength, i.e., has become mighty in me, the apparently weak one," looks beyond to the still loftier mission, by which the former lofty one is far surpassed. On account of this parenthetically inserted praise of Jehovah, the אמר is resumed in ויּאמר. Instead of נקל היותך (compare 3Kings 16:31), i.e., it is a small thing that thou shouldst be, we have it here, as in Ezek 8:17, with a comparative min, which must not, however, be logically pressed: "It is smaller than that," i.e., it is too small a thing that thou shouldst be. The netsı̄rē (Keri, netsūrē) of Israel are those who have been preserved in exile (Ezek 6:12); in other cases, we find שׁאר, שׁארית, or פּלטה. Not only is the restoration of the remnant of Israel the work of the servant of Jehovah; but Jehovah has appointed him for something higher than this. He has given or set him for the light of the heathen ("a light to lighten the Gentiles," Lk 2:32), to become His salvation to the end of the earth (lxx: τοῦ εἶναι σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς). Those who regard Israel as a nation as speaking here (e.g., Hitzig, Ewald, Umbreit, etc.) go right away from this, which is the most natural sense of the words, and explain them as meaning, "that my salvation may be, reach, or penetrate to the end of the earth." But inasmuch as the servant of Jehovah is the light of the world, he is through that very fact the salvation of the world; and he is both of these through Jehovah, whose counsels of ישׁוּעה are brought by him into historical realization and visible manifestation.
Geneva 1599
49:5 And now, saith the LORD that formed me from the womb [to be] his servant, to bring Jacob again to him, Though Israel be not gathered, (g) yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.
(g) Though the Jews refuse my doctrine, yet God will approve my ministry.
John Gill
49:5 And now, saith the Lord,.... Jehovah the Father, in confirmation of the call, office, and work of Christ, which he hath declared, Is 49:1,
that formed me from the womb to be his servant; who preordained him to this service before the world began, and prepared him for it from the womb of his mother Mary, by filling him with grace and wisdom and with the Spirit without measure; anointing him with the oil of gladness above his fellows, and so fitting him as man and Mediator for the preaching of the Gospel, and every other service he called him:
to bring Jacob again, to him; the lost sheep of the house of Israel, God's elect among the Jews, which were as straying sheep; or all his chosen people, whether Jews or Gentiles, which were scattered abroad, and were afar off from God, whom Christ was to bring back again, and bring nigh unto God, and did:
though Israel be not gathered: in general, only a remnant, according to the election of grace, the greater part refusing to be gathered ministerially by him; and the rulers not suffering the common people to attend on his ministry. Mt 23:37. It may be observed that there is a marginal reading of the Hebrew, different from the written text; instead of "not" it is "to him"; and may be rendered thus, "and Israel shall be gathered unto him"; and then the sense entirely agrees with the preceding clause, with which the words are connected, and not with the following, as the accent "athnach" shows, thus; the Lord appointed and formed me to be his servant to bring back Jacob, and that Israel might be gathered to him; as all the Israel of God, all the elect of God were by the sufferings and death of Christ; see Eph 1:10. The marginal reading, and the writing, may be both retained, as in some other places, thus, "and shall not Israel be gathered to him?" since he has formed me to bring back Jacob to him? verily he shall. The marginal reading is followed by the Targum, and the passage paraphrased thus,
"to return the house of Jacob to his service, and Israel shall be brought nigh, to his fear.''
And so it is by Jarchi, Aben Ezra, and Kimchi, and by the Septuagint, Syriac, and Arabic versions, and by Aquila: "yet shall I be glorious" in the eyes of the Lord; or "I shall be glorious", &c.; as he was at his baptism and transfiguration on the mount; by the wonderful things done in heaven and on earth at the time of his death, at his resurrection from the dead, his ascension to heaven, and exaltation at the right hand of God, far above all principalities and powers, angels, authorities, and powers, being subject to him; and by the ministration of the Gospel in the Gentile world, and particularly when he shall reign gloriously in the latter day, and in the New Jerusalem church state:
and my God shall be my strength; to keep up his spirits under all discouragements; to protect him from his enemies; to support him in his work as man; to carry him through it, and enable him completely to perform it, as he promised he would, and as he did, Is 49:8.
John Wesley
49:5 To bring - To convert the apostate Israelites to God. Not gathered - Not brought home to God by my ministry. Yet - God will not despise me for the unsuccessfulness of my labours, but will honour and glorify me. My strength - To support and strengthen me under this and all other discouragements.
Robert Jamieson, A. R. Fausset and David Brown
49:5 The reason why He was confident that His work would be accepted and rewarded, namely, because He is "glorious in the eyes of Jehovah," &c.
to bring Jacob again to him-- (Mt 15:24; Acts 3:26).
Though Israel be not gathered--metaphor from a scattered flock which the shepherd gathers together again; or a hen and her chickens (Mt 23:37). Instead of the text "not," the Keri has the similar Hebrew word, "to Him," which the parallelism favors: "And that Israel may be gathered to Him."
yet--rather, parenthetically. "For I am glorious, &c., and My God is My strength." Then (Is 49:6) resuming the words from the beginning of Is 49:5, "He saith" (I repeat), &c. HORSLEY explains, "Notwithstanding the incredulity of the Jews, Messiah shall be glorified in the conversion of the Gentiles," reading as English Version: but if the Keri be read, "Israel shall at one time or other be gathered, notwithstanding their incredulity during Messiah's sojourn on earth."
49:649:6: Եւ ասէ ցիս. Մե՛ծ է քեզ այդ, կոչել զքեզ ծառայ իմ. հաստատել զազգսն Յակովբայ՝ եւ զցրուեալսն Իսրայէլի դարձուցանել։ Ահաւասիկ եդի զքեզ յուխտ ազգի եւ ՚ի լոյս հեթանոսաց, լինել փրկութիւն մինչեւ ՚ի ծագս երկրի[10149]։ [10149] Ոմանք. Կոչելդ քեզ ծառայ իմ, հաստատել զազգն Յակոբու... ահաւադիկ ե՛՛։
6 Ապա ասաց ինձ. «Մեծ բան է քեզ համար այն, որ քեզ իմ ծառան եմ կոչում, որպէսզի հաստատես Յակոբի ազգը եւ Իսրայէլի ցրուածներին վերադարձնես: Ահաւասիկ ազգի համար քեզ իբրեւ ուխտ հաստատեցի եւ հեթանոսների համար՝ իբրեւ լոյս, որպէսզի փրկութիւն լինես մինչեւ աշխարհի չորս ծագերը»:
6 Այսպէս կ’ըսէ. «Յակոբին ցեղերը նորէն հաստատելու համար Եւ Իսրայէլին ազատուածները դարձնելու համար, Իմ ծառաս ըլլալդ քեզի քիչ է։Ահա քեզ ազգերուն լոյս պիտի ընեմ, Որպէս զի մինչեւ երկրին ծայրը իմ փրկութիւնս ըլլաս»։
Եւ ասէ ցիս. [757]Մեծ է քեզ այդ, կոչել զքեզ ծառայ իմ``, հաստատել զազգսն Յակոբայ, եւ զցրուեալսն Իսրայելի դարձուցանել. [758]ահաւասիկ եդի զքեզ յուխտ ազգի եւ`` ի լոյս հեթանոսաց, լինել փրկութիւն[759] մինչեւ ի ծագս երկրի:

49:6: Եւ ասէ ցիս. Մե՛ծ է քեզ այդ, կոչել զքեզ ծառայ իմ. հաստատել զազգսն Յակովբայ՝ եւ զցրուեալսն Իսրայէլի դարձուցանել։ Ահաւասիկ եդի զքեզ յուխտ ազգի եւ ՚ի լոյս հեթանոսաց, լինել փրկութիւն մինչեւ ՚ի ծագս երկրի[10149]։
[10149] Ոմանք. Կոչելդ քեզ ծառայ իմ, հաստատել զազգն Յակոբու... ահաւադիկ ե՛՛։
6 Ապա ասաց ինձ. «Մեծ բան է քեզ համար այն, որ քեզ իմ ծառան եմ կոչում, որպէսզի հաստատես Յակոբի ազգը եւ Իսրայէլի ցրուածներին վերադարձնես: Ահաւասիկ ազգի համար քեզ իբրեւ ուխտ հաստատեցի եւ հեթանոսների համար՝ իբրեւ լոյս, որպէսզի փրկութիւն լինես մինչեւ աշխարհի չորս ծագերը»:
6 Այսպէս կ’ըսէ. «Յակոբին ցեղերը նորէն հաստատելու համար Եւ Իսրայէլին ազատուածները դարձնելու համար, Իմ ծառաս ըլլալդ քեզի քիչ է։Ահա քեզ ազգերուն լոյս պիտի ընեմ, Որպէս զի մինչեւ երկրին ծայրը իմ փրկութիւնս ըլլաս»։
zohrab-1805▾ eastern-1994▾ western am▾
49:649:6 И Он сказал: мало того, что Ты будешь рабом Моим для восстановления колен Иаковлевых и для возвращения остатков Израиля, но Я сделаю Тебя светом народов, чтобы спасение Мое простерлось до концов земли.
49:6 καὶ και and; even εἶπέν επω say; speak μοι μοι me μέγα μεγας great; loud σοί σοι you ἐστιν ειμι be τοῦ ο the κληθῆναί καλεω call; invite σε σε.1 you παῖδά παις child; boy μου μου of me; mine τοῦ ο the στῆσαι ιστημι stand; establish τὰς ο the φυλὰς φυλη tribe Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even τὴν ο the διασπορὰν διασπορα diaspora τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐπιστρέψαι επιστρεφω turn around; return ἰδοὺ ιδου see!; here I am τέθεικά τιθημι put; make σε σε.1 you εἰς εις into; for διαθήκην διαθηκη covenant γένους γενος family; class εἰς εις into; for φῶς φως light ἐθνῶν εθνος nation; caste τοῦ ο the εἶναί ειμι be σε σε.1 you εἰς εις into; for σωτηρίαν σωτηρια safety ἕως εως till; until ἐσχάτου εσχατος last; farthest part τῆς ο the γῆς γη earth; land
49:6 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say נָקֵ֨ל nāqˌēl קלל be slight מִֽ mˈi מִן from הְיֹותְךָ֥ hᵊyôṯᵊḵˌā היה be לִי֙ lˌî לְ to עֶ֔בֶד ʕˈeveḏ עֶבֶד servant לְ lᵊ לְ to הָקִים֙ hāqîm קום arise אֶת־ ʔeṯ- אֵת [object marker] שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וּו *û וְ and נְצוּרֵ֥ינצירי *nᵊṣûrˌê נצר watch יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to הָשִׁ֑יב hāšˈîv שׁוב return וּ û וְ and נְתַתִּ֨יךָ֙ nᵊṯattˈîḵā נתן give לְ lᵊ לְ to אֹ֣ור ʔˈôr אֹור light גֹּויִ֔ם gôyˈim גֹּוי people לִֽ lˈi לְ to הְיֹ֥ות hᵊyˌôṯ היה be יְשׁוּעָתִ֖י yᵊšûʕāṯˌî יְשׁוּעָה salvation עַד־ ʕaḏ- עַד unto קְצֵ֥ה qᵊṣˌē קָצֶה end הָ hā הַ the אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
49:6. et dixit parum est ut sis mihi servus ad suscitandas tribus Iacob et feces Israhel convertendas dedi te in lucem gentium ut sis salus mea usque ad extremum terraeAnd he said: It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold, I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth.
6. yea, he saith, It is too light a thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.
And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth:

49:6 И Он сказал: мало того, что Ты будешь рабом Моим для восстановления колен Иаковлевых и для возвращения остатков Израиля, но Я сделаю Тебя светом народов, чтобы спасение Мое простерлось до концов земли.
49:6
καὶ και and; even
εἶπέν επω say; speak
μοι μοι me
μέγα μεγας great; loud
σοί σοι you
ἐστιν ειμι be
τοῦ ο the
κληθῆναί καλεω call; invite
σε σε.1 you
παῖδά παις child; boy
μου μου of me; mine
τοῦ ο the
στῆσαι ιστημι stand; establish
τὰς ο the
φυλὰς φυλη tribe
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
τὴν ο the
διασπορὰν διασπορα diaspora
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐπιστρέψαι επιστρεφω turn around; return
ἰδοὺ ιδου see!; here I am
τέθεικά τιθημι put; make
σε σε.1 you
εἰς εις into; for
διαθήκην διαθηκη covenant
γένους γενος family; class
εἰς εις into; for
φῶς φως light
ἐθνῶν εθνος nation; caste
τοῦ ο the
εἶναί ειμι be
σε σε.1 you
εἰς εις into; for
σωτηρίαν σωτηρια safety
ἕως εως till; until
ἐσχάτου εσχατος last; farthest part
τῆς ο the
γῆς γη earth; land
49:6
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
נָקֵ֨ל nāqˌēl קלל be slight
מִֽ mˈi מִן from
הְיֹותְךָ֥ hᵊyôṯᵊḵˌā היה be
לִי֙ lˌî לְ to
עֶ֔בֶד ʕˈeveḏ עֶבֶד servant
לְ lᵊ לְ to
הָקִים֙ hāqîm קום arise
אֶת־ ʔeṯ- אֵת [object marker]
שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וּו
וְ and
נְצוּרֵ֥ינצירי
*nᵊṣûrˌê נצר watch
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
הָשִׁ֑יב hāšˈîv שׁוב return
וּ û וְ and
נְתַתִּ֨יךָ֙ nᵊṯattˈîḵā נתן give
לְ lᵊ לְ to
אֹ֣ור ʔˈôr אֹור light
גֹּויִ֔ם gôyˈim גֹּוי people
לִֽ lˈi לְ to
הְיֹ֥ות hᵊyˌôṯ היה be
יְשׁוּעָתִ֖י yᵊšûʕāṯˌî יְשׁוּעָה salvation
עַד־ ʕaḏ- עַד unto
קְצֵ֥ה qᵊṣˌē קָצֶה end
הָ הַ the
אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
49:6. et dixit parum est ut sis mihi servus ad suscitandas tribus Iacob et feces Israhel convertendas dedi te in lucem gentium ut sis salus mea usque ad extremum terrae
And he said: It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold, I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: И Он сказал: мало того... Я сделаю Тебя светом народов, чтобы спасение Мое простерлось до концов земли. Божественное ободрение Мессии достигает своего высшего пункта. Мало того, что труд твой - говорит Господь - не будет совершенно безрезультатен и в отношении к ближайшей его цели - спасению Израиля, так как лучшие представители Израиля "его святой остаток" услышит проповедь Мессии и отзовется на нее; он получит новую и огромную прибыль чрез привлечение к проповеди Мессии новых членов царствия Божия, язычников, расселенных по всему лицу земли (Ис 1:9; 11:11; 42:6; Иоил 2:32; Лк 2:30-32; Деян 13:46; Рим 9:27). Здесь, таким образом, миссия Христа переходит за тесные рамки еврейской национальности и получает свой надлежащий универсально-христианский характер.
Adam Clarke: Commentary on the Bible - 1831
49:6: And to restore the preserved of Irsrae "And to restore the branches of Israel" - נצירי netsirey, or נצורי netsurey, as the Masoretes correct it in the marginal reading. This word has been matter of great doubt with interpreters: the Syriac renders it the branch, taking it for the same with נצר netser, Isa 11:1. See Michaelis Epim. in Praelect. xix.
Albert Barnes: Notes on the Bible - 1834
49:6: And he said - That is, Yahweh said in his promise to the Messiah.
It is a light thing - Margin, 'Art thou lighter than that thou,' etc. Lowth renders it, 'It is a small thing.' Hengstenberg, 'It is too little that thou shouldest be my servant to raise up the tribes of Jacob.' The sense is, that God designed to glorify him in an eminent degree, and that it would not be as much honor as be designed to confer on him, to appoint him merely to produce a reformation among the Jews, and to recover them to the spiritual worship of God. He designed him for a far more important work - for the recovery of the Gentile world, and for the spread of the true religion among all nations. The Septuagint renders this, It is a great thing for thee to be called my servant.' The Chaldee proposes it as a question, 'Is it a small thing for you that you are called my servant?'
My servant - (See Isa 49:3).
To raise up the tribes of Jacob - Hebrew, (להקים lehâ qiym) - 'To establish,' or confirm the tribes of Jacob; that is, to establish them in the worship of God, and in prosperity. This is to be understood in a spiritual sense, since it is to be synonymous with the blessings which he would bestow on the pagan. His work in regard to both, was to be substantially the same. In regard to the Jews, it was to confirm them in the worship of the true God; and in regard to the pagan, it was to bring them to the knowledge of the same God.
And to restore - To bring back (להשׁיב lehâ shiyb) that is, to recover them from their sin and hypocrisy, and bring them back to the worship of the true and only God. The Chaldee, however, renders this, 'To bring back the captivity of Israel.' But it means, doubtless, to recover the alienated Jewish people to the pure and spiritual worship of God.
The preserved of Israel - Lowth renders this, 'To restore the branches of Israel;' as if it were נצרי netsâ rē y in the text, instead of נצוּרי netsû rē y. The word נצר nê tser means "branch" (see the notes at Isa 11:1; Isa 14:9), and Lowth supposes that it means the branches of Israel; that is, the descendants of Israel or Jacob, by a similitude drawn from the branches of a tree which are all derived from the same stem, or root. The Syriac here renders it, 'The branch of Israel.' But the word properly means those who are kept, or preserved (from נצר nâ tsar, "to keep, preserve"), and may be applied either literally to those who were kept alive, or who survived any battle, captivity, or calamity - as a remnant; or spiritually, to those who are preserved for purposes of mercy and grace out of the common mass that is corrupt and unbelieving. It refers here, I suppose, to the latter, and means those whom it was the purpose of God to preserve out of the common mass of the Jews that were sunk in hypocrisy and sin. These, it was the design of God to restore to himself, and to do this, was the primary object in the appointment of the Messiah.
I will also give thee for a light to the Gentiles - I will appoint thee to the higher office of extending the knowledge of the true religion to the darkened pagan world. The same expression and the same promise occur in Isa 42:6 (see the notes at that verse).
That thou mayest be my salvation unto the end of the earth - (See the note at Isa 42:10). The true religion shall be extended to the pagan nations, and all parts of the world shall see the salvation of God. This great work was to be entrusted to the Redeemer, and it was regarded as a high honor that he should thus be made the means of diffusing light and truth among all nations. We may learn hence, first, that God will raise up the tribes of Jacob; that is, that large numbers of the Jews shall yet be 'preserved,' or recovered to himself; secondly, that the gospel shall certainly be extended to the ends of the earth; thirdly, that it is an honor to be made instrumental in extending the true religion. So great is this honor, that it is mentioned as the highest which could be conferred even on the Redeemer in this world. And if he deemed it an honor, shall we not also regard it as a privilege to engage in the work of Christian missions, and to endeavor to save the world from ruin? There is no higher glory for man than to tread in the footsteps of the Son of God; and he who, by self-denial and charity, and personal toil and prayer, does most for the conversion of this whole world to God, is most like the Redeemer, and will have the most elevated seat in the glories of the heavenly world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:6: It is a light thing that: or, Art thou lighter, than that, etc. Kg2 3:18, Kg2 20:10
preserved: or, desolations
I will also: Isa 42:6, Isa 60:3; Luk 2:32; Joh 1:4-9; Act 13:47, Act 26:18
that thou mayest: Isa 11:10, Isa 24:14-16, Isa 46:13, Isa 52:10; Psa 98:2, Psa 98:3; Luk 24:46, Luk 24:47
Geneva 1599
49:6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give (h) thee for a light to the Gentiles, that thou mayest be my salvation to the end of the earth.
(h) To declare my gospel to the Gentiles, as in (Is 42:6; Acts 13:47; Lk 2:32).
John Gill
49:6 And he said,.... Or "even he said"; namely, the Lord his God, that called, appointed, and strengthened him for his service:
Tit is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; the tribes of Jacob and the preserved of Israel are the elect of God among the Jews; though the characters agree with all the chosen of God of other nations, who, are distinguished from the rest of the world, and are "preserved in Christ", Jude 1:1, where they are preserved before they are redeemed and called; not from falling in Adam with the rest of mankind, nor from the general corruption of nature, nor from actual sins and transgressions; yet from the condemnation of the law, the damning power of sin, and the second death; the ground of which is, their being in the love of God, in the covenant of grace, and in the hands of Christ: and yet, notwithstanding this, they are in a most miserable condition as the descendants of Adam, and, in a state of nature; they are "fallen" creatures, which is supposed by the "raising them up" by Christ, whose work it is; they fell in Adam, and are fallen from a state of honour, friendship, and communion with God; from the glorious image stamped on man in his creation; from righteousness and holiness into sin and misery, poverty and beggary; into a very low estate indeed, and are not able to raise up themselves, being feeble and without strength, yea, dead in trespasses and sins; they are gone back from God, and out of the good way, and are gone astray like lost sheep, which is supposed by the "restoring" of them: now it is Christ's work to "raise up", "restore", or "return" these; he raises them to a state of justification and acceptance with God, to a better righteousness than they fell from, and to greater riches, honour, and glory; in consequence of redemption by Christ they are raised to a state of grace here, and to glory hereafter; they are brought nigh to God, from whom they were departed, sons to have access unto him and fellowship with him now, and to be with him for evermore. Now to do all this is said to be a "light thing"; it was not so in itself, it was a "great thing", famous and excellent, to be a servant of the Lord, and to be employed in such work as this; and so the Septuagint and Arabic versions render it; but this is to be understood either by way of interrogation, as by the Targum, Kimchi, Ben Melech, and so the Syriac version, "is it a matter of small moment that thou shouldest be my servant?" &c.; surely it is not; or, if it is, I will find thee other work to do: or else it is to be understood comparatively, the elect of God among the Jews being few, in comparison of those among the Gentiles; wherefore it was not work enough, nor honour enough, only to be employed in the redemption of them: and therefore it follows,
I will also give thee for a light to the Gentiles; which supposes the Gentiles to be in a state of darkness, as they were before the coming of Christ, and the ministration of the Gospel to them; they were in the dark about the divine Being, the unity of God, and the persons in the Godhead; about the worship of God; about a future state, and about their own state and condition; and about revelation, the truths, doctrines, and ordinances of it: and this expresses, that Christ should be a "light" to them, as he has been, not only in a way of nature, as he is to every man, but in a way of special grace through the ministry of the word; not in his own person, for he only preached in Judea, but by his apostles, by whom he went and preached peace to them afar off; and particularly he was so to them by his Spirit, as a spirit of illumination; and so they came to have light in divine things, and which is a "gift" of the free grace of God. Simeon has respect to this passage, Lk 2:32 and the Apostle Paul cites it, and applies it to Gospel times, Acts 13:47, it follows,
that thou mayest be my salvation unto the end of the earth; Christ was given, that he might be the author of that salvation, which God had chosen and appointed his people to, and provided for them in covenant; and that being the salvation of his own people, he calls it his own salvation; and which should reach to them all everywhere, in the several parts of the world, and the corners and ends of it, east, west, north, and south, wherever they were. Kimchi refers this to the saving of the Gentiles, after the war of Gog and Magog, yet to come; and with it compares Is 60:3.
John Wesley
49:6 He - The Lord. It is - This is but a small favour. The tribes - That remnant of them which shall survive all their calamities. My salvation - The great instrument and author of that eternal salvation which I will give to the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
49:6 It is a light thing--"It is too little that Thou shouldest," [HENGSTENBERG], that is, It is not enough honor to Thee to raise up Jacob and Israel, but I design for Thee more, namely, that Thou shouldest be the means of enlightening the Gentiles (Is 42:6-7; Is 60:3).
the preserved--namely, those remaining after the judgments of God on the nation--the elect remnant of Israel reserved for mercy. LOWTH, with a slight but needless change of the Hebrew, translates for "tribes" and "preserved," the "scions"--the "branches."
49:749:7: Ա՛յսպէս ասէ Տէր որ փրկեացն զքեզ Աստուած Իսրայէլի. Սրբեցէ՛ք զայն որ խոտէն զանձն իւր, զաղարտեալն յազգաց ՚ի ծառայիցն իշխանաց. թագաւորք տեսցեն զնա՝ եւ յո՛տն կացցեն. իշխանք՝ եւ երկի՛ր պագցեն նմա վասն Տեառն. զի հաւատարի՛մ է Սուրբն Իսրայէլի՝ եւ որ ընտրեաց զքեզ[10150]։ [10150] Ոմանք. Իսրայէլի, որ ընտրեացն։
7 Այսպէս է ասում Տէրը՝ Իսրայէլի Աստուածը, որ փրկեց քեզ. «Սրբացրէ՛ք նրան, ով անարգում է իր անձը, ով արհամարհուած է ազգերի կողմից եւ իշխանների ծառաներից, թագաւորները պիտի տեսնեն նրան եւ ոտքի ելնեն, իշխանները պիտի երկրպագեն նրան յանուն Տիրոջ, որը հաւատարիմ է, եւ յանուն Իսրայէլի սրբի, որն ընտրեց քեզ»:
7 Այսպէս կ’ըսէ Տէրը՝ Իսրայէլի Փրկիչը, անոր Սուրբը, Անարգուած անձին, ազգերու ատելի եղողին, իշխաններու ծառային.«Թագաւորները պիտի տեսնեն ու ոտքի պիտի ելլեն. Իշխաններն ալ երկրպագութիւն պիտի ընեն Տէրոջը համար, որ հաւատարիմ է, Իսրայէլի Սուրբին համար, որ քեզ ընտրեր է»։
Այսպէս ասէ Տէր [760]որ փրկեացն զքեզ Աստուած Իսրայելի. Սրբեցէք զայն որ խոտէն զանձն իւր, զաղարտեալն յազգաց ի ծառայիցն`` իշխանաց. թագաւորք տեսցեն զնա եւ յոտն կացցեն. իշխանք` եւ երկիր պագցեն նմա վասն Տեառն. զի հաւատարիմ է Սուրբն Իսրայելի` եւ որ ընտրեաց զքեզ:

49:7: Ա՛յսպէս ասէ Տէր որ փրկեացն զքեզ Աստուած Իսրայէլի. Սրբեցէ՛ք զայն որ խոտէն զանձն իւր, զաղարտեալն յազգաց ՚ի ծառայիցն իշխանաց. թագաւորք տեսցեն զնա՝ եւ յո՛տն կացցեն. իշխանք՝ եւ երկի՛ր պագցեն նմա վասն Տեառն. զի հաւատարի՛մ է Սուրբն Իսրայէլի՝ եւ որ ընտրեաց զքեզ[10150]։
[10150] Ոմանք. Իսրայէլի, որ ընտրեացն։
7 Այսպէս է ասում Տէրը՝ Իսրայէլի Աստուածը, որ փրկեց քեզ. «Սրբացրէ՛ք նրան, ով անարգում է իր անձը, ով արհամարհուած է ազգերի կողմից եւ իշխանների ծառաներից, թագաւորները պիտի տեսնեն նրան եւ ոտքի ելնեն, իշխանները պիտի երկրպագեն նրան յանուն Տիրոջ, որը հաւատարիմ է, եւ յանուն Իսրայէլի սրբի, որն ընտրեց քեզ»:
7 Այսպէս կ’ըսէ Տէրը՝ Իսրայէլի Փրկիչը, անոր Սուրբը, Անարգուած անձին, ազգերու ատելի եղողին, իշխաններու ծառային.«Թագաւորները պիտի տեսնեն ու ոտքի պիտի ելլեն. Իշխաններն ալ երկրպագութիւն պիտի ընեն Տէրոջը համար, որ հաւատարիմ է, Իսրայէլի Սուրբին համար, որ քեզ ընտրեր է»։
zohrab-1805▾ eastern-1994▾ western am▾
49:749:7 Так говорит Господь, Искупитель Израиля, Святый Его, презираемому всеми, поносимому народом, рабу властелинов: цари увидят, и встанут; князья поклонятся ради Господа, Который верен, ради Святаго Израилева, Который избрал Тебя.
49:7 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the ῥυσάμενός ρυομαι rescue σε σε.1 you ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἁγιάσατε αγιαζω hallow τὸν ο the φαυλίζοντα φαυλιζω the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him τὸν ο the βδελυσσόμενον βδελυσσω abominate; loathsome ὑπὸ υπο under; by τῶν ο the ἐθνῶν εθνος nation; caste τῶν ο the δούλων δουλος subject τῶν ο the ἀρχόντων αρχων ruling; ruler βασιλεῖς βασιλευς monarch; king ὄψονται οραω view; see αὐτὸν αυτος he; him καὶ και and; even ἀναστήσονται ανιστημι stand up; resurrect ἄρχοντες αρχων ruling; ruler καὶ και and; even προσκυνήσουσιν προσκυνεω worship αὐτῷ αυτος he; him ἕνεκεν ενεκα for the sake of; on account of κυρίου κυριος lord; master ὅτι οτι since; that πιστός πιστος faithful ἐστιν ειμι be ὁ ο the ἅγιος αγιος holy Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐξελεξάμην εκλεγω select; choose σε σε.1 you
49:7 כֹּ֣ה kˈō כֹּה thus אָֽמַר־ ʔˈāmar- אמר say יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH גֹּאֵ֨ל gōʔˌēl גאל redeem יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel קְדֹושֹׁ֗ו qᵊḏôšˈô קָדֹושׁ holy לִ li לְ to בְזֹה־ vᵊzō- בזה despise נֶ֜פֶשׁ nˈefeš נֶפֶשׁ soul לִ li לְ to מְתָ֤עֵֽב mᵊṯˈāʕˈēv תעב be abhorrent גֹּוי֙ gôy גֹּוי people לְ lᵊ לְ to עֶ֣בֶד ʕˈeveḏ עֶבֶד servant מֹשְׁלִ֔ים mōšᵊlˈîm משׁל rule מְלָכִים֙ mᵊlāḵîm מֶלֶךְ king יִרְא֣וּ yirʔˈû ראה see וָ wā וְ and קָ֔מוּ qˈāmû קום arise שָׂרִ֖ים śārˌîm שַׂר chief וְ wᵊ וְ and יִֽשְׁתַּחֲוּ֑וּ yˈištaḥᵃˈûû חוה bow down לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נֶאֱמָ֔ן neʔᵉmˈān אמן be firm קְדֹ֥שׁ qᵊḏˌōš קָדֹושׁ holy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יִּבְחָרֶֽךָּ׃ yyivḥārˈekkā בחר examine
49:7. haec dicit Dominus redemptor Israhel Sanctus eius ad contemptibilem animam ad abominatam gentem ad servum dominorum reges videbunt et consurgent principes et adorabunt propter Dominum quia fidelis est et Sanctum Israhel qui elegit teThus saith the Lord the redeemer of Israel, his Holy One, to the soul that is despised, to the nation that is abhorred, to the servant of rulers: Kings shall see, and princes shall rise up, and adore for the Lord's sake, because he is faithful, and for the Holy One of Israel, who hath chosen thee.
7. Thus saith the LORD, the redeemer of Israel, his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers: Kings shall see and arise; princes, and they shall worship; because of the LORD that is faithful, the Holy One of Israel, who hath chosen thee.
Thus saith the LORD, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, [and] the Holy One of Israel, and he shall choose thee:

49:7 Так говорит Господь, Искупитель Израиля, Святый Его, презираемому всеми, поносимому народом, рабу властелинов: цари увидят, и встанут; князья поклонятся ради Господа, Который верен, ради Святаго Израилева, Который избрал Тебя.
49:7
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
ῥυσάμενός ρυομαι rescue
σε σε.1 you
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἁγιάσατε αγιαζω hallow
τὸν ο the
φαυλίζοντα φαυλιζω the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
τὸν ο the
βδελυσσόμενον βδελυσσω abominate; loathsome
ὑπὸ υπο under; by
τῶν ο the
ἐθνῶν εθνος nation; caste
τῶν ο the
δούλων δουλος subject
τῶν ο the
ἀρχόντων αρχων ruling; ruler
βασιλεῖς βασιλευς monarch; king
ὄψονται οραω view; see
αὐτὸν αυτος he; him
καὶ και and; even
ἀναστήσονται ανιστημι stand up; resurrect
ἄρχοντες αρχων ruling; ruler
καὶ και and; even
προσκυνήσουσιν προσκυνεω worship
αὐτῷ αυτος he; him
ἕνεκεν ενεκα for the sake of; on account of
κυρίου κυριος lord; master
ὅτι οτι since; that
πιστός πιστος faithful
ἐστιν ειμι be
ο the
ἅγιος αγιος holy
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐξελεξάμην εκλεγω select; choose
σε σε.1 you
49:7
כֹּ֣ה kˈō כֹּה thus
אָֽמַר־ ʔˈāmar- אמר say
יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH
גֹּאֵ֨ל gōʔˌēl גאל redeem
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
קְדֹושֹׁ֗ו qᵊḏôšˈô קָדֹושׁ holy
לִ li לְ to
בְזֹה־ vᵊzō- בזה despise
נֶ֜פֶשׁ nˈefeš נֶפֶשׁ soul
לִ li לְ to
מְתָ֤עֵֽב mᵊṯˈāʕˈēv תעב be abhorrent
גֹּוי֙ gôy גֹּוי people
לְ lᵊ לְ to
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
מֹשְׁלִ֔ים mōšᵊlˈîm משׁל rule
מְלָכִים֙ mᵊlāḵîm מֶלֶךְ king
יִרְא֣וּ yirʔˈû ראה see
וָ וְ and
קָ֔מוּ qˈāmû קום arise
שָׂרִ֖ים śārˌîm שַׂר chief
וְ wᵊ וְ and
יִֽשְׁתַּחֲוּ֑וּ yˈištaḥᵃˈûû חוה bow down
לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נֶאֱמָ֔ן neʔᵉmˈān אמן be firm
קְדֹ֥שׁ qᵊḏˌōš קָדֹושׁ holy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּבְחָרֶֽךָּ׃ yyivḥārˈekkā בחר examine
49:7. haec dicit Dominus redemptor Israhel Sanctus eius ad contemptibilem animam ad abominatam gentem ad servum dominorum reges videbunt et consurgent principes et adorabunt propter Dominum quia fidelis est et Sanctum Israhel qui elegit te
Thus saith the Lord the redeemer of Israel, his Holy One, to the soul that is despised, to the nation that is abhorred, to the servant of rulers: Kings shall see, and princes shall rise up, and adore for the Lord's sake, because he is faithful, and for the Holy One of Israel, who hath chosen thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: [В Славянском переводе 70-и вместо "Так говорит Господь, Искупитель Израиля, Святый Его, презираемому всеми, поносимому народом, рабу властелинов" - "Так говорит Господь, избавивый тя Бог Израилев: освятите уничижающего душу свою, гнушаемого от язык рабов княжеских". Получается совершенно другой, гораздо более подобающий избраннику Божию смысл. Не раб властелинов - но всего лишь временно поносимый языками рабов князей!" Прим. ред. ]

Так говорит Господь... презираемому всеми, поносимому народом, рабу властелинов... Это, собственно говоря, начало уже новой речи Господа, хотя и тесно связанной с прежней. В ней идет раскрытие чудесно-благодетельных плодов мессианского служения, которое, конечно, является вместе с тем и лучшим доказательством его высокого значения и смысла.

"Седьмой стих является довольно важным моментом в процессе постепенного сообщения ветхозаветного откровения о страждущем Праведнике. С одной стороны он воспроизводит известный 21: Пс (отчасти 68), в котором Страдалец-Христос говорит о Себе: "Я - червь, а не человек, поношение у людей и презрение в народе" (7: с. Ср. 68:15), а с другой - служит вступлением к пророчеству 42-43: глав, где с такой подробностью изображаются страдания праведника" (И. Григорьев "Пророчество Исаии о Мессии и Его царстве" - 168: с. Казань 1902).

Но за этим кратким моментом временного уничижения Мессии тотчас же последует момент возвышения, который изображается у пророка в таких чертах; цари увидят - и встанут; князья поклонятся ради Господа, Который верен Себе... Который избрал Тебя. Из состояния добровольного уничижения Спаситель мира будет вознесен на высоту подобающей ему славы. "Цари Фарсиса и островов поднесут ему дань; цари Аравии и Савы принесут дары; и поклонятся Ему все цари; все народы будут служит Ему" (Пс 71:10-11).

Фактическое исполнение этого пророчества дает вся история христианских народов, где цари и властители нередко шли впереди всех ко Христу и вели к Нему свои народы. Не без основания также древнехристианская традиция считает и известных восточных мудрецов, пришедших в пещеру на поклонение Христу-Младенцу, местными князьями, или царями (The pulp. Comment. 231: р.). Все это совершится "ради Господа, Который верен, ради святого Израилева", "потому что, Мессия - посланный от Господа - единосущен Отцу; потому что, несмотря на образ раба, Он - Бог Всемогущий; потому что Избирающий и Избранный одна суть: "Я и Отец - одно" (Ин 10:30: - Властов).

"Вторая половина стиха переносит читателя в будущий момент торжества Мессии, когда Он победит мировой грех и будет окружен блестящим ореолом неземного величия. Цари, которые прежде презирали смиренного Раба, теперь с благоговейным почтением станут вокруг Его престола; князья, которые до сих пор гнушались страждущим Отроком, преклонять пред Ним колена и подчинятся Ему" (И. Григорьев Op. cit.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee. 8 Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; 9 That thou mayest say to the prisoners, Go forth; to them that are in darkness, Show yourselves. They shall feed in the ways, and their pastures shall be in all high places. 10 They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. 11 And I will make all my mountains a way, and my highways shall be exalted. 12 Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim.
In these verses we have,
I. The humiliation and exaltation of the Messiah (v. 7): The Lord, the Redeemer of Israel, and Israel's Holy One, who had always taken care of the Jewish church and wrought out for them those deliverances that were typical of the great salvation, speaks here to him, who was the undertaker of that salvation. And, 1. He takes notice of his humiliation, the instances of which were uncommon, nay, unparalleled. He was one whom man despised. He is despised and rejected of men, ch. liii. 3. To be despised by so mean a creature (man, who is himself a worm) bespeaks the lowest and most contemptible condition imaginable. Man, whom he came to save and to put honour upon, yet despised him and put contempt upon him; so wretchedly ungrateful were his persecutors. The ignominy he underwent was not the least of his sufferings. They not only made him despicable, but odious. He was one whom the nation abhorred; they treated him as the worst of men, and cried out, Crucify him, crucify him. The nation did it, the Gentiles as well as Jews, and the Jews herein worse than Gentiles; for his cross was to the one a stumbling-block and to the other foolishness. He was a servant of rulers; he was trampled upon, abused, scourged, and crucified as a slave. Pilate boasted of his power over him, John xix. 10. This he submitted to for our salvation. 2. He promises him his exaltation. Honour was done him even in the depth of his humiliation. Herod the king stood in awe of him, saying, I it John the Baptist; noblemen, rulers, centurions came and kneeled to him. But this was more fully accomplished when kings received his gospel, and submitted to his yoke, and joined in the worship of him, and called themselves the vassals of Christ. Not that Christ values the rich more than the poor (they stand upon a level with him), but it is for the honour of his kingdom among men when the great ones of the earth appear for him and do homage to him. This shall be the accomplishment of God's promise, and he will give him the heathen for his inheritance, and therefore it shall be done, because of the Lord who is faithful and true to his promise; and this shall be an evidence that Christ had a commission for what he did, and that God had chosen him, and would own the choice he had made.
II. The blessings he has in store for all those to whom he is made salvation.
1. God will own and stand by him in his undertaking (v. 8): In an acceptable time have I heard thee, that is, I will hear thee. Christ, in the days of his flesh, offered up strong cries, and was heard, Heb. v. 7. He knew that the Father heard him always (John xi. 42), heard him for himself (for, though the cup might not pass from him, yet he was enabled to drink it), heard him for all that are his, and therefore he interceded for them as one having authority. Father, I will, John xvii. 24. All our happiness results from the Son's interest in the Father and the prevalency of his intercession, that he always heard him; and this makes the gospel time an acceptable time, welcome to us, because we are accepted of God, both reconciled and recommended to him, that God hears the Redeemer for us, Heb. vii. 25. Nor will he hear him only, but help him to go through with his undertaking. The Father was always with him at his right hand, and did not leave him when his disciples did. Violent attacks were made upon our Lord Jesus by the powers of darkness, when it was their hour, to drive him off from his undertakings, but God promises to preserve him and enable him to persevere in it; on that one stone were seven eyes, Zech. iii. 9. God would preserve him, would preserve his interest, his kingdom among men, though fought against on all sides. Christ is preserved while Christianity is.
2. God will authorize him to apply to his church the benefits of the redemption he is to work out. God's preserving and helping him was to make the day of his gospel a day of salvation. And so the apostle understands it: Behold, now is the day of salvation, now the word of reconciliation by Christ is preached, 2 Cor. vi. 2.
(1.) He shall be guarantee of the treaty of peace between God and man: I will give thee for a covenant of the people. This we had before (ch. xlii. 6), and it is here repeated as faithful, and well worthy of all acceptation and observation. He is given for a covenant, that is, for a pledge of all the blessings of the covenant. It was in him that God was reconciling the world to himself; and he that spared not his own Son will deny us nothing. He is given for a covenant, not only as he is the Mediator of the covenant, the blessed days-man who has laid his hand upon us both, but as he is all in all in the covenant. All the duty of the covenant is summed up in our being his; and all the privilege and happiness of the covenant are summed up in his being ours.
(2.) He shall repair the decays of the church and build it upon a rock. He shall establish the earth, or rather the land, the land of Judea, a type of the church. He shall cause the desolate heritages to be inherited; so the cities of Judah were after the return out of captivity, and so the church, which in the last and degenerate ages of the Jewish nation had been as a country laid waste, but was again replenished by the fruits of the preaching of the gospel.
(3.) He shall free the souls of men from the bondage of guilt and corruption and bring them into the glorious liberty of God's children. He shall say to the prisoners that were bound over to the justice of God, and bound under the power of Satan, Go forth, v. 9. Pardoning mercy is a release from the curse of the law, and renewing grace is a release from the dominion of sin. Both are from Christ, and are branches of the great salvation. It is he that says, Go forth; it is the Son that makes us free, and then we are free indeed. He saith to those that are in darkness, Show yourselves; "not only see, but be seen, to the glory of God and your own comfort." When he discharged the lepers from their confinement, he said, Go show yourselves to the priest. When we see the light, let our light shine.
(4.) He shall provide for the comfortable passage of those whom he sets at liberty to the place of their rest and happy settlement, v. 9-11. These verses refer to the provision made for the Jews' return out of their captivity, who were taken under the particular care of the divine Providence, as favourites of Heaven, and now so in a special manner; but they are applicable to that guidance of divine grace which all God's spiritual Israel are under, from their release out of bondage to their settlement in the heavenly Canaan. [1.] They shall have their charges borne and shall be fed at free cost with food convenient: They shall feed in the ways, as sheep; for now, as formerly, God leads Joseph like a flock. When God pleases even highway ground shall be good ground for the sheep of his pasture to feed in. Their pastures shall be not only in the valleys, but in all high places, which are commonly dry and barren. Wherever God brings his people he will take care they shall want nothing that is good for them, Ps. xxxiv. 10. And so well shall they be provided for that they shall not hunger nor thirst, for what they need they shall have seasonably, before their need of it comes to an extremity. [2.] They shall be sheltered and protected from every thing that would incommode them: Neither shall the heat nor sun smite them, or God causes his flock to rest at noon, Cant. i. 7. No evil thing shall befal those that put themselves under a divine protection; they shall be enabled to bear the burden and heat of the day. [3.] They shall be under God's gracious guidance: He that has mercy on them, in bringing them out of their captivity, shall lead them, as he did their fathers in the wilderness, by a pillar of cloud and fire. Even by springs of water, which will be ready to them in their march, shall he guide them. God will furnish them with suitable and seasonable comforts, not like the pools of rainwater in the valley of Baca, but like the water out of the rock which followed Israel. Those who are under a divine guidance, and follow that closely, while they do so, may, upon good grounds, hope for divine comforts and cordials. The world leads its followers by broken cisterns, or brooks that fail in summer; but God leads those that are his by springs of water. And those whom God guides shall find a ready road and all obstacles removed (v. 11): I will make all my mountains a way. He that in times past made the sea a way, now with as much ease will make the mountains a way, though they seemed impassable. The highway, or causeway, shall be raised, to make it both the plainer and the fairer. Note, The ways in which God leads his people he himself will be the overseer of, and will take care that they be well mended and kept in repair, as of old the ways that led to the cities of refuge. The levelling of the roads from Babylon, as it was foretold (ch. xl. 2, 3), was applied to gospel work, and so may this be. Though there be difficulties in the way to heaven, which we cannot by our own strength get over, yet the grace of God shall be sufficient to help us over them and to make even the mountains a way, ch. xxxv. 8.
(5.) He shall bring them all together from all parts, that they may return in a body, that they may encourage one another and be the more taken notice of. They were dispersed into several parts of the country of Babylon, as their enemies pleased, to prevent any combination among themselves. But, when God's time shall come to bring them home together, one spirit shall animate them all, all that lie at the greatest distance from each other, and those also that had taken shelter in other countries shall meet them in the land of Judah, v. 12. Here shall a party come from far, some from the north, some from the west, some from the land of Sinim, which probably is some province of Babylon not elsewhere named in scripture, but some make it to be a country belonging to one of the chief cities of Egypt, called Sin, of which we read, Ezek. xxx. 15, 16. Now this promise was to have a further accomplishment in the great confluence of converts to the gospel church, and its full accomplishment when God's chosen shall come from the east and from the west to sit down with the patriarchs in the kingdom of God, Matt. viii. 11.
Adam Clarke: Commentary on the Bible - 1831
49:7: The Redeemer of Israel, and his Holy One "The Redeemer of Israel, his Holy One" - "Perhaps we should read לקדושו likdosho," Secker: that is, to his Holy One. The preceding word ends with a ל lamed, which might occasion that letter's being lost here. The Talmud of Babylon has וקדושו ukedosho, and his Holy One.
To him whom man despiseth "To him whose person is despised" - "Perhaps we should read נבזה nibzeh," Secker; or בזוי bazui, Le Clerc; that is, instead of the active, the passive form, which seems here to be required.
Albert Barnes: Notes on the Bible - 1834
49:7: Thus saith the Lord - This verse contains a promise of the future honor that should await the Redeemer, and of the success which should crown his work. The sense is, that Yahweh had promised to him who was despised and rejected, that kings and princes should yet rise up and honor him.
The Redeemer of Israel - (See the note at Isa 43:1).
To him whom man despiseth - On the construction of the Hebrew here, see Gesenius, Vitringa, and Hengstenberg. The phrase לבזה־נפשׁ libezoh-nephesh (to the despised of soul), means evidently one who is despised, rejected, contemned by people. The word 'soul' here (נפשׁ nephesh) means the same as man; that is, every man. It was a characteristic of him that he was despised and rejected by all; and the prophet, in this verse, has given a summary of all that be has said respecting him in Isa 53:1-12.
To him whom the nation abhorreth - The word 'nation' here refers doubtless to the Jewish people, as in Isa 1:4; Isa 10:6. The word rendered 'abhorreth' means "for an abomination" (למתעב limetâ‛ ē b), Piel participle, from תעב tâ‛ ab), and the idea is, that he was regarded as an abomination by the people. The same idea is more fully expressed in Isa 53:3-4, that the Messiah would be rejected and treated with abhorrence by the nation as such - a statement which the slightest acquaintance with the New Testament will lead anyone to see has been literally fulfilled. No being ever excited more abhorrence; no man was ever regarded with so much abomination by any people as Jesus of Nazareth was, and still is, by the Jewish people. He was condemned by the Sanhedrim; publicly rejected by the nation; and at the instigation and by the desire of the assembled people at Jerusalem, he was executed as a malefactor in the most shameful and ignominious manner then known (see Luk 23:18-23). To this day, his name excites the utmost contempt among Jews, and they turn from him and his claims with the deepest abhorrence. The common name by which he is designated in the Jewish writings is Tolvi - 'the crucified;' and nothing excites more deep abhorrence and contempt than the doctrine that they, and all others, can be saved only by the merits of 'the crucified.' The Chaldee renders all this in the plural, 'To those who are contemned among the people, to those who have migrated to ether kingdoms, to those who serve other lords.'
To a servant of rulers - This probably means that the Messiah voluntarily submitted himself to human power, and yielded obedience to human rulers. The idea, if interpreted by the facts as recorded in the New Testament, is, that though he was the ruler of all worlds, yet he voluntarily became subject to human laws, and yielded submission and obedience to human rulers. For this purpose he conformed to the existing institutions of his country at the time when he lived; he paid the customary tax or tribute that was laid for the support of religion Mat 17:27; he submitted to a trial before the Sanhedrim, and before Pilate, though both were conducted in a manner that violated all the principles of justice; and he submitted to the unjust decree which condemned him to die. He was, therefore, all his life, subject to rulers. He was not only exemplary and strict in obeying the laws of the land; but he became, in a more strict sense, their servant, as he was deprived of his liberty, comfort, and life at their caprice. He refrained himself from exerting his divine power, and voluntarily became subject to the will of others.
Kings shall see and arise - That is, kings shall see this, and shall rise up with demonstrations of respect and Rev_erence. They shall see the fulfillment of the divine promises by which he is destined to be the light of the nations, and they shall render him honor as their teacher and Redeemer. To rise up, or to prostrate themselves, are both marks of respect and veneration.
Princes also shall worship - The word used here, (ישׁתחווּ yı̂ shettachă vû), from שׁחה shâ châ h) means "to bow down, to incline oneself"; it then means "to prostrate oneself" before anyone, in order to do him honor or Rev_erence. This was the customary mode of showing respect or Rev_erence in the East. It consisted generally in falling upon the knees, and then touching the forehead to the ground, and is often alluded to in the Bible (see Gen 42:6; Gen 18:2; Gen 19:1; Neh 8:6). This honor was paid not only to kings and princes as superior Sa2 9:8, but also to equals Gen 23:7; Gen 37:7, Gen 37:9-10. It was the customary form of religious homage, as it is still in the East, and denoted sometimes religious worship Gen 22:5; Sa1 1:3; but not necessarily, or always (see the note at Mat 2:11; compare Mat 8:2; Mat 14:33; Mat 15:25; Mat 18:26; Mar 5:6). Here it does not mean that they would render to him religious homage, but that they would show him honor, or respect.
Because of the Lord that is faithful - It is because Yahweh is faithful in the fulfillment of his promises, and will certainly bring this to pass. The fact that he shall be thus honored shall be traced entirely to the faithfulness era covenant-keeping God.
And he shall choose thee - Select thee to accomplish this, and to be thus a light to the pagan world. It is needless to say that this has been fulfilled. Kings and princes have bowed before the Redeemer; and the time will yet come when in far greater numbers they shall adore him. It is as needless to say, that these expressions can be applied to no other one than the Messiah. It was not true of Isaiah that he was the light of the pagan, or for salvation to the ends of the earth; nor was it true of him that kings arose and honored him, or that princes prostrated themselves before him, and did him Rev_erence. Of the Messiah, the Lord Jesus alone, was all this true; and the assurance is thus given, that though he was rejected by his own nation, yet the time will come when the kings and princes of all the world shall do him homage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:7: the Redeemer: Isa 48:7; Rev 3:7
to him whom man despiseth: or, to him that is despised in soul, Isa 53:3; Psa 22:6-8, Psa 69:7-9, Psa 69:19; Zac 11:8; Mat 26:67, Mat 27:38-44; Luk 23:18, Luk 23:23; Joh 18:40, Joh 19:6, Joh 19:15
to a: Mat 20:28; Luk 22:27
Kings: Isa 49:23, Isa 52:15, Isa 60:3, Isa 60:10, Isa 60:16; Psa 2:10-12, Psa 68:31, Psa 72:10, Psa 72:11; Rev 11:15
and he: Isa 42:1; Luk 23:35; Pe1 2:4
Carl Friedrich Keil and Franz Delitzsch
49:7
The words of the servant of God, in which he enforces his claim upon the nations, are now lost in words of Jehovah to him, which are no longer reported by him, but are appended as an independent address. His present condition is one of the deepest humiliation. "Thus saith Jehovah, the Redeemer of Israel, His Holy One, to him of contemptible soul, to the abhorrence of the people, to the servant of tyrants: kings shall see and arise; princes, and prostrate themselves for the sake of Jehovah, who is faithful, the Holy One of Israel, that He hath chosen thee." As bâzōh with a changeable kamtez (cf., châmōts, Is 1:17) has, if not exactly a passive force, yet something very like a passive circumstantial meaning, בּזה־נפשׁ must mean the man who is contemptible as regards his soul, i.e., held in contempt, or, as Hofmann explains it, whom men do not think worthy to live (though he follows Ewald, and takes bezōh as an infinitive treated as a substantive). Accordingly מתעב is also to be taken personally. The meaning abhorring is unsuitable; but תּעב is also used in a causative sense, to cause to abhor, i.e., to make a thing an abomination (Ezek 16:25), or to excite abhorrence: hence, "to him who excites the people's abhorrence," which is the same, so far as the sense is concerned, as "to the object of their abhorrence." But even as a participial substantive מתעב would literally mean the thing exciting abhorrence, i.e., the abhorrence, just as mekhasseh in Is 23:18 signifies the thing covering, i.e., the covering. All these participial substantives of the piel indicate the thing, place, or instrument accomplishing that which the piel affirms. We need not raise the question whether gōi refers to Israel or to the heathen. It signifies the mass of men, the people, like ‛âm in Ps 62:9, and in those passages in which it is used by our prophet for the human race generally. The mōsheilim, of whom the person here addressed is the servant or enslaved one, are obviously heathen tyrants. What is here affirmed of the "one servant of Jehovah" was no doubt also applicable to the nation generally, and more especially to that portion of the nation which was true to its calling and confession. He in whom Israel's relation of servant to Jehovah was fully realized, did indeed spring out of His own nation, when it was under the oppression of the powers of this world; and all the shame and persecution which those who remained faithful among His people had to endure from the heathen oppressors, and also from the ungodly among their own countrymen (see, for example, Is 66:5), discharge their force like a violent storm upon Him as an individual. When, therefore, we find the sufferings of the people and the glory of which they became partakers described in other passages in just the same terms, we must not infer from this that "servant of Jehovah" is a collective epithet in the passage before us. The person addressed here is the Restorer of Israel, the Light of the Gentiles, the Salvation of Jehovah for all mankind. When kings and princes shall behold Him who was once brought so low, delivered from His humiliation, and exalted to the glorious height of the work to which He has been called, they will rise up with reverence from their thrones, and prostrate themselves upon the ground in worship for the sake of Jehovah, as before Him who (אשׁר emphatic, utpote qui) is faithful, showing Himself sincere in His promises, and for the sake of the Holy One of Israel, in that, as is now made manifest, "He hath chosen thee." The fut. consec. particularizes the general motive assigned, and carries it still further.
Geneva 1599
49:7 Thus saith the LORD, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a (i) servant of rulers, Kings shall see and (k) arise, princes also shall worship, because of the LORD that is faithful, [and] the Holy One of Israel, and he shall choose thee.
(i) Meaning, the Jews whom tyrants kept in bondage.
(k) The benefit of their deliverance will be so great, that great and small will acknowledge it, and revere God for it.
John Gill
49:7 Thus saith the Lord, the Redeemer of Israel, and his Holy One,.... These are all the titles of the Father of Christ, who is the Jehovah, the self-existent Being, and from whom all have their Being; "the redeemer of Israel", being concerned with his Son in the redemption, of his people, in the contriving and settling the method of it, and bringing it about; "and his Holy One", or the Holy One of Israel, the sanctifier of them, together with the blessed Spirit; who speaks the following words, not to the Prophet Isaiah, as Aben Ezra, nor to the people of the Jews, as the Targum, Jarchi, and Kimchi, but to Christ:
to him whom man despiseth; whom the Jews despised, because of the meanness of his descent, parentage, and education; because of his doctrines, disciples, and followers; and because his kingdom was not of this world, and came not with observation: or "whom a soul despiseth", or "despised in soul" (w); heartily despised, as Christ was; or "who despiseth his soul" (x), or life, as Christ did his, for the sake of his people, for whom he freely laid his life down, and made his soul an offering for sin:
to him whom the nation abhorreth; the nation of the Jews abhorred Christ, his person, doctrine, and miracles; they hated him, and would not have him to rule over them: they persecuted him, and sought to slay him, and at last delivered him up to the Romans to be crucified:
to a servant of rulers; of Jewish rulers in subjection to them, being made under the law; and of Gentile rulers, paying tribute to Caesar, and when scourged by Pilate, and crucified by his order, which was the usual death of servants or slaves. But though he was so ill used, despised, and abhorred, he is encouraged by his divine Father, and great glory and honour are promised him:
kings shall see and arise, princes also shall worship; they shall see the glory and majesty of Christ, and rise up in reverence of him, and fall down before him and worship him; which has had its accomplishment in part in Constantine, Theodosius, Valentinian, and other Christian princes, and will have a further fulfilment in the latter day; see Is 49:23. This passage is interpreted by the Jews of the Messiah (y):
because of the Lord that is faithful; to his promises to him in raising him from the dead, and giving him glory; in exalting him at his own right hand; in giving him gifts for men, which he bestowed on them; in spreading and succeeding his Gospel in the Gentile world; and in the enlargement of his kingdom and interest in it; all which obliged, and will oblige, the kings and princes of the earth to own him, and pay homage to him:
and the Holy One of Israel, and he shall choose thee; or make it appear that he has chosen thee to be the Saviour and Redeemer of his people, the Head of the church, and the Judge of the whole world.
(w) "ad eum quem contemnens est anima cujusque", Glassius; "ad contemptum anima", Montanus; "contemptui animae", Cocceius. (x) , Sept. "ad contemporem animea suae", Grotius; so the Arabic version. (y) Zohar in Gen. fol. 127. 2.
John Wesley
49:7 His Holy One - The Holy One of Israel. To him - To Christ, to whom, in the days of his flesh, this description fully agrees: for men, both Jews and Gentiles among whom he lived, did despise him from their hearts; and the nation, of which he was a member, abhorred both his person and his doctrine; and he was so far from being a temporal monarch, that he came in the form of a servant, and was a servant of rulers, professing subjection and paying tribute unto Caesar. Kings - Though for a time thou shalt be despised, yet after a while thou shalt be advanced to such glory, that kings shall look upon thee with reverence. Arise - From their seats to worship thee. Faithful - Because God shall make good his promises to thee. Chuse thee - And although thou shalt be rejected by thine own people, yet God will manifest to the world, that thou, and thou only, art the person whom he hath chosen to be the Redeemer of mankind.
Robert Jamieson, A. R. Fausset and David Brown
49:7 whom man despiseth--Hebrew, "the despised of soul," that is, by every soul, by all men (Is 52:14-15; Is 53:3; Is 50:6-9; Ps 22:6). LOWTH translates, "whose person is despised."
abhorreth--literally, "who is an abomination to the nation" (Lk 23:18-23). The Jews contemptuously call Him always Tolvi, "the crucified." I prefer, on account of Goi, the Hebrew term for nation being usually applied to the Gentiles, and that for people to the Jews (Hos 1:9; so the Greek terms respectively also Laos and Ethne, Rom 9:25), to take "nation" here collectively for the Gentile world, which also spurned Him (Ps 2:1-3; Acts 4:25-27).
servant of rulers-- (Mt 17:27). He who would not exert His power against the rulers (Mt 26:52-53).
shall see--namely the fulfilment of God's promises (Is 49:3, Is 49:6), "when He (shall be) a light to the Gentiles."
arise--to reverence Thee (Ps 72:10-11; Phil 2:10).
princes also--rather, for the parallelism, supply the ellipsis, thus, "Princes shall see and shall worship."
faithful--namely, to His promises.
choose thee--as God's elect (Is 42:1).
49:849:8: Այսպէս ասէ Տէր ցԻսրայէլ. ՚Ի ժամանակի ընդունելութեան լուա՛յ քեզ, եւ յաւուր փրկութեան օգնեցի քեզ. եւ ստեղծի զքեզ, եւ ետու զքեզ յո՛ւխտ հեթանոսաց հաստատել զերկիր, եւ ժառանգեցուցանել զժառանգութիւնս աւերակ[10151]. [10151] Ոմանք. Փրկութեան ստեղծի զքեզ եւ օգնե՛՛... աւերակս։
8 Այսպէս է ասում Տէրն Իսրայէլին. «Պատեհ ժամանակ քեզ լսեցի եւ փրկութեան օրը օգնեցի. ես քեզ ստեղծեցի եւ ուխտի նպատակով հեթանոսներին տուեցի քեզ՝ երկիրը վերականգնելու եւ աւերակ ժառանգութիւնները ժառանգներին վերադարձնելու համար,
8 Տէրը այսպէս կ’ըսէ.«Ընդունելի ժամանակի մը մէջ քեզի լսեցի, Փրկութեան օրը քեզի օգնութիւն ըրի, Քեզ պահեցի եւ ժողովուրդին նախապէս ուխտ ըրի, Որպէս զի երկիրը հաստատես, Աւերուած ժառանգութիւնները՝ բաժնես
Այսպէս ասէ Տէր [761]ցԻսրայէլ. Ի ժամանակի ընդունելութեան լուայ քեզ, եւ յաւուր փրկութեան օգնեցի քեզ. եւ [762]ստեղծի զքեզ, եւ ետու զքեզ յուխտ հեթանոսաց`` հաստատել զերկիր, եւ ժառանգեցուցանել զժառանգութիւնս աւերակս:

49:8: Այսպէս ասէ Տէր ցԻսրայէլ. ՚Ի ժամանակի ընդունելութեան լուա՛յ քեզ, եւ յաւուր փրկութեան օգնեցի քեզ. եւ ստեղծի զքեզ, եւ ետու զքեզ յո՛ւխտ հեթանոսաց հաստատել զերկիր, եւ ժառանգեցուցանել զժառանգութիւնս աւերակ[10151].
[10151] Ոմանք. Փրկութեան ստեղծի զքեզ եւ օգնե՛՛... աւերակս։
8 Այսպէս է ասում Տէրն Իսրայէլին. «Պատեհ ժամանակ քեզ լսեցի եւ փրկութեան օրը օգնեցի. ես քեզ ստեղծեցի եւ ուխտի նպատակով հեթանոսներին տուեցի քեզ՝ երկիրը վերականգնելու եւ աւերակ ժառանգութիւնները ժառանգներին վերադարձնելու համար,
8 Տէրը այսպէս կ’ըսէ.«Ընդունելի ժամանակի մը մէջ քեզի լսեցի, Փրկութեան օրը քեզի օգնութիւն ըրի, Քեզ պահեցի եւ ժողովուրդին նախապէս ուխտ ըրի, Որպէս զի երկիրը հաստատես, Աւերուած ժառանգութիւնները՝ բաժնես
zohrab-1805▾ eastern-1994▾ western am▾
49:849:8 Так говорит Господь: во время благоприятное Я услышал Тебя, и в день спасения помог Тебе; и Я буду охранять Тебя, и сделаю Тебя заветом народа, чтобы восстановить землю, чтобы возвратить наследникам наследия опустошенные,
49:8 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master καιρῷ καιρος season; opportunity δεκτῷ δεκτος acceptable ἐπήκουσά επακουω hear from σου σου of you; your καὶ και and; even ἐν εν in ἡμέρᾳ ημερα day σωτηρίας σωτηρια safety ἐβοήθησά βοηθεω help σοι σοι you καὶ και and; even ἔδωκά διδωμι give; deposit σε σε.1 you εἰς εις into; for διαθήκην διαθηκη covenant ἐθνῶν εθνος nation; caste τοῦ ο the καταστῆσαι καθιστημι establish; appoint τὴν ο the γῆν γη earth; land καὶ και and; even κληρονομῆσαι κληρονομεω inherit; heir κληρονομίαν κληρονομια inheritance ἐρήμου ερημος lonesome; wilderness
49:8 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in עֵ֤ת ʕˈēṯ עֵת time רָצֹון֙ rāṣôn רָצֹון pleasure עֲנִיתִ֔יךָ ʕᵃnîṯˈîḵā ענה answer וּ û וְ and בְ vᵊ בְּ in יֹ֥ום yˌôm יֹום day יְשׁוּעָ֖ה yᵊšûʕˌā יְשׁוּעָה salvation עֲזַרְתִּ֑יךָ ʕᵃzartˈîḵā עזר help וְ wᵊ וְ and אֶצָּרְךָ֗ ʔeṣṣārᵊḵˈā נצר watch וְ wᵊ וְ and אֶתֶּנְךָ֙ ʔettenᵊḵˌā נתן give לִ li לְ to בְרִ֣ית vᵊrˈîṯ בְּרִית covenant עָ֔ם ʕˈām עַם people לְ lᵊ לְ to הָקִ֣ים hāqˈîm קום arise אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth לְ lᵊ לְ to הַנְחִ֖יל hanḥˌîl נחל take possession נְחָלֹ֥ות nᵊḥālˌôṯ נַחֲלָה heritage שֹׁמֵמֹֽות׃ šōmēmˈôṯ שׁמם be desolate
49:8. haec dicit Dominus in tempore placito exaudivi te et in die salutis auxiliatus sum tui et servavi te et dedi te in foedus populi ut suscitares terram et possideres hereditates dissipatasThus saith the Lord: In an acceptable time I have heard thee, and in the day of salvation I have helped thee: and I have preserved thee, and given thee to be a covenant of the people, that thou mightest raise up the earth, and possess the inheritances that were destroyed:
8. Thus saith the LORD, In an acceptable time have I answered thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to raise up the land, to make them inherit the desolate heritages;
Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages:

49:8 Так говорит Господь: во время благоприятное Я услышал Тебя, и в день спасения помог Тебе; и Я буду охранять Тебя, и сделаю Тебя заветом народа, чтобы восстановить землю, чтобы возвратить наследникам наследия опустошенные,
49:8
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
καιρῷ καιρος season; opportunity
δεκτῷ δεκτος acceptable
ἐπήκουσά επακουω hear from
σου σου of you; your
καὶ και and; even
ἐν εν in
ἡμέρᾳ ημερα day
σωτηρίας σωτηρια safety
ἐβοήθησά βοηθεω help
σοι σοι you
καὶ και and; even
ἔδωκά διδωμι give; deposit
σε σε.1 you
εἰς εις into; for
διαθήκην διαθηκη covenant
ἐθνῶν εθνος nation; caste
τοῦ ο the
καταστῆσαι καθιστημι establish; appoint
τὴν ο the
γῆν γη earth; land
καὶ και and; even
κληρονομῆσαι κληρονομεω inherit; heir
κληρονομίαν κληρονομια inheritance
ἐρήμου ερημος lonesome; wilderness
49:8
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
עֵ֤ת ʕˈēṯ עֵת time
רָצֹון֙ rāṣôn רָצֹון pleasure
עֲנִיתִ֔יךָ ʕᵃnîṯˈîḵā ענה answer
וּ û וְ and
בְ vᵊ בְּ in
יֹ֥ום yˌôm יֹום day
יְשׁוּעָ֖ה yᵊšûʕˌā יְשׁוּעָה salvation
עֲזַרְתִּ֑יךָ ʕᵃzartˈîḵā עזר help
וְ wᵊ וְ and
אֶצָּרְךָ֗ ʔeṣṣārᵊḵˈā נצר watch
וְ wᵊ וְ and
אֶתֶּנְךָ֙ ʔettenᵊḵˌā נתן give
לִ li לְ to
בְרִ֣ית vᵊrˈîṯ בְּרִית covenant
עָ֔ם ʕˈām עַם people
לְ lᵊ לְ to
הָקִ֣ים hāqˈîm קום arise
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
לְ lᵊ לְ to
הַנְחִ֖יל hanḥˌîl נחל take possession
נְחָלֹ֥ות nᵊḥālˌôṯ נַחֲלָה heritage
שֹׁמֵמֹֽות׃ šōmēmˈôṯ שׁמם be desolate
49:8. haec dicit Dominus in tempore placito exaudivi te et in die salutis auxiliatus sum tui et servavi te et dedi te in foedus populi ut suscitares terram et possideres hereditates dissipatas
Thus saith the Lord: In an acceptable time I have heard thee, and in the day of salvation I have helped thee: and I have preserved thee, and given thee to be a covenant of the people, that thou mightest raise up the earth, and possess the inheritances that were destroyed:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
8: Так говорит Господь: во время благоприятное Я услышал Тебя и в день спасения помог Тебе. Содержание 8-го стиха дает прямой ответ и разрешает сомнение, изложенное в 4-м стихе: напрасно Я трудился, ни на что и вотще истощал силу Свою... Нет, все это было сделано отнюдь не напрасно, а дошло до Бога и получило от Него соответствующий повод. Хотя глаголы "услышал" и "помог" и стоят, по-видимому, в прошедших формах, но в действительности они относятся к будущему времени, к моменту имеющего наступить прославления Сына Божия после Его добровольного уничижения.

Это - так называемое - praeteritum propheticum - "прошедшее пророческое", которое для выражения несомненности будущего говорит о нем языком прошедшего.

Хотя та помощь Господа Своему Рабу и была, как известно, оказываема Ему во все продолжение Его мессианского служения (Лк 2:40, 52; Ин 3:2; 8:28; 12:28; 14:10: и др.), но преимущественным и для всех очевидным моментом ее ниспослания здесь указывается особое время благоприятное (kairw-dektw), день спасения. Апостол Павел, приводя это место из пророка Исаии, относит его к своему времени, т. е. к торжеству церкви христианской, и в частности, видит исполнение данного пророчества в универсальности христианства и в его всепобеждающей силе (2: Кор 6:2-10). Все это красноречивее всяких слов говорило, что дело Мессии далеко не было тщетным.

И сделаю Тебя заветом народа, чтобы восстановить землю, чтобы возвратить наследникам наследия опустошенные. Раскрывая еще определеннее и яснее объем и характер мессианского служения Своего Посланника, Господь говорит, что главной ролью Его будет роль учредителя, или восстановителя завета между Богом и людьми. До известной степени, она будет аналогична с ролью посредников Ветхого Завета (Моисея и Иисуса Навина - Втор 3:28; Нав 1:6, которые восстанавливали завет еврейского народа с Богом и делили Ханаанскую землю между коленами Израиля), но и бесконечно будет их превосходить, по своей широте и всеобъемлемости.

Отсюда, под "наследиями опустошенными" в мессианском смысле следует разуметь всю область языческого мира, опустошенную заблуждениями идолопоклонства, но некогда знавшую лучшие времена, более близкие к истинному богопочтению ("древний монотеизм". Потому-то и сказано "возвратить").
Albert Barnes: Notes on the Bible - 1834
49:8: Thus saith the Lord - Still an address to the Messiah, and designed to give the assurance that he should extend the true religion, and repair the evils of sin on the earth. The Messiah is represented as having asked for the divine favor to attend his efforts, and this is the answer, and the assurance that his petition had not been offered in vain.
In an acceptable time - Hebrew, 'In a time of delight or will,' that is, a time when Yahweh was willing, or pleased to hear him. The word רצין râ tsô n means properly delight, satisfaction, acceptance Pro 14:35; Isa 56:7; will, or pleasure Est 8:1; Psa 40:9; Dan 8:4-11; then also goodwill, favor, grace Pro 16:15; Pro 19:12. The Septuagint renders this, Καιρῷ δεκτῷ Kairō dektō - 'In an acceptable time.' So Jerome, Gesenius, and Hengstenberg render it, 'In a time of grace or mercy.' The main idea is plain, that Yahweh was well pleased to hear him when he called upon him, and would answer his prayers. In a time of favor; in a time that shall be adjudged to be the best fitted to the purposes of salvation, Yahweh will be pleased to exalt the Messiah to glory, and to make him the means of salvation to all mankind.
Have I heard thee - Have I heard thy petitions, and the desires of thy heart. The giving of the world to the Messiah is represented as in answer to his prayer in Psa 2:8 :
Ask of me, and I shall give time the pagan for thine inheritance,
And the uttermost parts of the earth for thy possession.
And in a day of salvation - In a time when I am disposed to grant salvation; when the period for imparting salvation shall have arrived.
Have I helped thee - Have I imparted the assistance which is needful to accomplish the great purpose of salvation to the world. This passage is quoted by Paul in Co2 6:2, and is by him applied to the times of the Messiah. It means that the time would come, fixed by the purpose of God, which would be a period in which he would be disposed, that is, well pleased, to extend salvation to the world through the Messiah: and that in that time he would afford all the requisite aid and help by his grace, for the extension of the true religion among the nations.
I will preserve thee - That is, the cause of the Redeemer would be dear to the heart of God, and he would preserve that cause from being destroyed on the earth.
And give thee for a covenant of the people - The 'people' (עם 'â m) refers doubtless primarily to the Jews - the better portion of the Israelite people - the true Israel Rom 2:28-29. To them he was first sent, and his own personal work was with them (see the notes at Isa 49:6). On the meaning of the phrase 'for a covenant,' see the notes at Isa 42:6.
To establish the earth - Margin, as Hebrew, 'To raise up.' The language is derived from restoring the ruins of a land that has been overrun by an enemy, when the cities have been demolished, and the country laid waste. It is to be taken here in a spiritual sense, as meaning that the work of the Messiah would be like that which would be accomplished if a land lying waste should be restored to its former prosperity. In regard to the spiritual interests of the people, he would accomplish what would be accomplished if there should be such a restoration; that is, he would recover the true Israel from the ravages of sin, and would establish the church on a firm foundation.
To cause to inherit the desolate heritages - The image here is taken from the condition of the land of Israel during the Babylonian captivity. It was in ruins. The cities were all desolate. Such, spiritually, would be the condition of the nation when the Messiah should come; and his work would be like restoring the exiles to their own land, and causing them to re-enter on their former possessions. The one would be an appropriate emblem of the other; and the work of the Messiah would be like rebuilding dilapidated towns; restoring fertility to desolate fields; replanting vineyards and olive gardens; and diffusing smiling peace and plenty over a land that had been subjected to the ravages of fire and sword, and that had long been a scene of mournful desolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:8: In an: Psa 69:13; Joh 11:41, Joh 11:42; Co2 6:2; Eph 1:6; Heb 5:7
have I helped: Isa 42:1, Isa 50:7-9; Act 2:24-32
give thee: Isa 42:6; Mat 26:28; Heb 8:6, Heb 12:24
establish: or, raise up, Isa 51:16; Psa 75:3
to cause: Isa 49:19, Isa 51:3, Isa 54:3, Isa 58:12, Isa 61:4; Psa 2:8; Eph 2:12-19
Carl Friedrich Keil and Franz Delitzsch
49:8
The next two vv. describe (though only with reference to Israel, the immediate circle) what is the glory of the vocation to which Jehovah, in accordance with His promise, exalts His chosen One. "Thus saith Jehovah, In a time of favour have I heard thee, and in the day of salvation have I helped thee: and I form thee, and set thee for a covenant of the people, to raise up the land, to apportion again desolate inheritances, saying to prisoners, Go ye out: to those who are in darkness, Come ye to the light." Jehovah heard His servant, and came to his help when he prayed to Him out of the condition of bondage to the world, which he shared with his people. He did it at the time for the active display of His good pleasure, and for the realizing of salvation, which had been foreseen by Him, and had now arrived. The futures which follow are to be taken as such. The fact that Jehovah makes His servant "a covenant of the people," i.e., the personal bond which unites Israel and its God in a new fellowship (see Is 42:6), is the fruit of his being heard and helped. The infinitives with Lamed affirm in what way the new covenant relation will be made manifest. The land that has fallen into decay rises into prosperity again, and the desolate possessions return to their former owners. This manifestation of the covenant grace, that has been restored to the nation again, is effected through the medium of the servant of Jehovah. The rendering of the lxx is quite correct: τοῦ καταστῆσαι τὴν γῆν καὶ κληρονομῆσαι κληρονομίας ἐρήμους λέγοντα לאמר is a dicendo governed by both infinitives. The prisoners in the darkness of the prison and of affliction are the exiles (Is 42:22). The mighty word of the servant of Jehovah brings to them the light of liberty, in connection with which (as has been already more than once observed) the fact should be noticed, that the redemption is viewed in connection with the termination of the captivity, and, in accordance with the peculiar character of the Old Testament, is regarded as possessing a national character, and therefore is purely external.
The person of the servant of Jehovah now falls into the background again, and the prophecy proceeds with a description of the return of the redeemed. "They shall feed by the ways, and there is pasture for them upon all field-hills. They shall not hunger nor thirst, and the mirage and sun shall not blind them: for He that hath mercy on them shall lead them, and guide them by bubbling water-springs. And I make all my mountains ways, and my roads are exalted. Behold these, they come from afar; and, behold, these from the north and from the sea; and these from the land of the Sinese." The people returning home are represented as a flock. By the roads that they take to their homes, they are able to obtain sufficient pasture, without being obliged to go a long way round in order to find a sufficient supply; and even upon bare sandy hills (Is 41:18) there is pasture found for them. Nothing is wanting; even the shârâb (see Is 35:7) and the sun do not hurt them, the former by deceiving and leading astray, the latter by wearying them with its oppressive heat: for He whose compassion has been excited by their long pining misery (Is 41:17-20) is leading them, and bringing them along in comfort by bubbling springs of real and refreshing water (ינחל, as Petrarch once says of shepherds, Move la schira sua soavemente). Jehovah also makes all the mountains into roads for those who are returning home, and the paths of the desert are lifted up, as it were, into well-made roads (yerumūn, Ges. 47, Anm. 4). They are called my mountains and my highways (differently from Is 14:25), because they are His creation; and therefore He is also able to change them, and now really does change them for the good of His people, who are returning to the land of their forefathers out of every quarter of the globe. Although in Ps 107:3 yâm (the sea) appears to stand for the south, as referring to the southern part of the Mediterranean, which washes the coast of Egypt, there is no ground at all in the present instance for regarding it as employed in any other than its usual sense, namely the west; mērâchōq (from far) is therefore either the south (cf., Is 43:6) or the east, according to the interpretation that we give to 'erets Sı̄nı̄m, as signifying a land to the east or to the south.
The Phoenician Sinim (Ges. Is 10:17), the inhabitants of a fortified town in the neighbourhood of Area, which has now disappeared, but which was seen not only by Jerome, but also by Mariono Sanuto (de castro Arachas ad dimidiam leucam est oppidum Sin), cannot be thought of, for the simple reason that this Sin was too near, and was situated to the west of Babylon and to the north of Jerusalem; whilst Sin (= Pelusium) in Egypt, to which Ewald refers, did not give its name to either a tribe or a land. Arias Montanus was among the first to suggest that the Sinim are the Sinese (Chinese); and since the question has been so thoroughly discussed by Gesenius (in his Commentary and Thesaursu), most of the commentators, and also such Orientalists as Langles (in his Recherches asiatiques), Movers (in his Phoenicians), Lassen (in his Indische Alterthumskunde, i. 856-7), have decided in favour of this opinion. The objection brought against the supposition, that the name of the Chinese was known to the nations of the west at so early a period as this, viz., that this could not have been the case till after the reign of the emperor Shi-hoang-ti, of the dynasty of Thsin, who restored the empire that had been broken up into seven smaller kingdoms (in the year 247 b.c.), and through whose celebrated reign the name of his dynasty came to be employed in the western nations as the name of China generally, is met by Lassen with the simple fact that the name occurs at a much earlier period than this, and in many different forms, as the name of smaller states into which the empire was broken up after the reign of Wu-wang (1122-1115 b.c.). "The name Θῖναι (Strabo), Σῖναι (Ptol.), Τζίνιτζα (Kosmas), says the Sinologist Neumann, did not obtain currency for the first time from the founder of the great dynasty of Tsin; but long before this, Tsin was the name of a feudal kingdom of some importance in Shen-si, one of the western provinces of the Sinese land, and Fei-tse, the first feudal king of Tsin, began to reign as early as 897 b.c." It is quite possible, therefore, that the prophet, whether he were Isaiah or any other, may have heard of the land of the Sinese in the far east, and this is all that we need assume; not that Sinese merchants visited the market of the world on the Euphrates (Movers and Lassen), but only that information concerning the strange people who were so wealthy in rare productions, had reached the remote parts of the East through the medium of commerce, possibly from Ophir, and through the Phoenicians. But Egli replies: "The seer on the streams of Babel certainly could not have described any exiles as returning home from China, if he had not known that some of his countrymen were pining there in misery, and I most positively affirm that this was not the case." What is here assumed - namely, that there must have been a Chinese diaspora in the prophet's own time - is overthrown by what has been already observed in Is 11:11; and we may also see that it is to purely by accident that the land of the Sinese is given as the farthest point to the east, from my communications concerning the Jews of China in the History of the Post-biblical Poetry of the Jews (1836, pp. 58-62, cf., p. 21). I have not yet seen Sionnet's work, which has appeared since, viz., Essai sur les Juifs de la Chine et sur l'influence, qu'ils ont eue sur la litrature de ce vaste empire, avant l're chrtienne; but I have read the Mission of Enquiry to the Jews in China in the Jewish Intelligence, May 1851, where a facsimile of their thorah is given. The immigration took place from Persia (cf., ‛Elâm, Is 11:11), at the latest, under the Han dynasty (205 b.c.-220 a.d.), and certainly before the Christian era.
Geneva 1599
49:8 Thus saith the LORD, (l) In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give (m) thee for a covenant of the people, to establish the (n) earth, to cause to inherit the desolate heritages;
(l) Thus he speaks of his Church when he would show his mercy toward it, (2Cor 6:2).
(m) Meaning, Christ alone.
(n) Signifying that before Christ renewed the earth by his word, there is nothing but confusion and disorder.
John Gill
49:8 Thus saith the Lord,.... These are the words of God the Father to his Son continued; the Jews themselves interpret them of the Messiah (z):
in an acceptable time have I heard thee: this was the time when Christ was here on earth, when he became incarnate, and suffered and died for his people: this was an acceptable time to God the Father; his very sufferings were acceptable; his sacrifice was of a sweet smelling savour; his righteousness was well pleasing to him; for by all this his perfections were glorified, his purposes were answered, his covenant and promises fulfilled, and his people saved: it was acceptable to men, the things that were now done and procured; as pardon of sin, peace and reconciliation, a justifying righteousness, and complete salvation; which is worthy the acceptation of all that are lost and undone, and see themselves so, and that nothing they can do will save them: or "in a time of good will" (a); such was the time of Christ's first coming; it was good will to men, Lk 2:14. God showed his good will to men by the Person whom he sent to save them, his own, only, and beloved Son; and by sending him to save sinners, the chief of sinners, even enemies; and this time was fixed and settled by the good will and pleasure of God; and during this time the Lord heard Christ; he always heard him interceding for himself, and for his people; he heard him in the garden, and on the cross, and at all other times; see Heb 5:7.
and in a day of salvation have I helped thee; at the time when he wrought out the salvation of his people, then he helped him in it, and through it, as he promised him, and as Christ believed he would, Is 42:1. This is to be understood of him as man and Mediator, and to show the greatness of the work of salvation, and the concern of God in it; otherwise, as Christ is the mighty God, he needed no help, and his own arm brought salvation to him:
and I will preserve thee; as he did from his enemies in life, in his infancy, and when grown up, that his life might not be taken away before his time; from being overcome by his enemies in the garden, and on the cross; from the power of death and the grave, by raising him up from thence; he preserved him to his kingdom and glory, and now retains him in heaven until the time of the restitution of all things; and will preserve his seed, and his throne, his cause, and interest, to the end of time:
and give thee for a covenant of the people; Jews and Gentiles, all that are given to him, and whom he redeems by his blood, whom the Spirit sanctifies, and applies the blessings and promises of the covenant to; which is to be understood of the covenant of grace: Christ is said to be given for it unto them, he being a covenantee in it; the representative of these people in it; the surety of it for them; the Mediator and messenger of it to them; and the ratifier and confirmer of it; and as he is the great blessing of it, the sum and substance of it; and as all the blessings and promises of it are in him; and this may respect the constitution of the covenant from everlasting, and the manifestation of it in time; and this is a gift of God honourable to Christ, of free grace to his people, very comprehensive and unspeakable. Kimchi says this refers to the times of the Messiah: and the end of all this is
to establish the earth; not the land of Judea, but the whole earth; which, were it not for Christ, and his covenant and suretyship engagements for his people, and for the sake of them, and their salvation, would long ago have been dissolved and broke to pieces; but he bears up the pillars of it; and, when he has gathered in all his people, will destroy it: or the end in his being given for a covenant was to "raise up" the fallen inhabitants of the earth, for so the word (b) may be rendered; or to raise up the elect of God unto life, who were obnoxious to death; or to establish, settle, and confirm the church of God on earth; see Ps 89:36. The Targum is, "to raise up the righteous that lie in the dust", referring it to the resurrection of the dead:
to cause to inherit the desolate heritages; the desolate cities of Judah, or the Gentile world, which was like a desolate wilderness: it seems to denote the desolate condition of the church, which should become comfortable and flourishing through the numerous conversions of Jews and Gentiles, as the fruit and effect of the covenant of grace made with Christ; in which the Heathen were given for his inheritance, and the uttermost parts of the earth for his possession, Ps 2:8.
(z) In Pesikta Rabbati in Yalkut in loc. (a) "in tempore gratuitae voluntatis", Munster; "in tempore placito", V. L. Pagninus; "beneplaciti", Piscator. (b) "ad suscitandam terram", Pagninus, Montanus; "ut erigas terram", Piscator; "ad erigendam terram", Vitringa.
John Wesley
49:8 The Lord - God the Father unto Christ. Heard thee - Though not so as to deliver thee from death; yet so as to crown thee with glory and honour. For a covenant - To be the Mediator and surety of that covenant, which is made between me and them. To establish - To establish truth and righteousness upon earth, and subdue those lusts and passions, which are the great disturbers of human society. Desolate heritages - That desolate places may be repaired and repossessed. That Christ may possess the Heathen, who were in a spiritual sense in a most desolate condition.
Robert Jamieson, A. R. Fausset and David Brown
49:8 Messiah is represented as having asked for the grace of God in behalf of sinners; this verse contains God the Father's favorable answer.
an acceptable time--"In a time of grace" [HENGSTENBERG]. A limited time (Is 61:2; 2Cor 6:2). The time judged by God to be the best fitted for effecting the purposes of His grace by Messiah.
heard thee-- (Ps 2:8; Heb 5:7).
day of salvation--when "the fulness of time" (Gal 4:4) shall have come. The day of salvation is "to-day" (Heb 4:7).
helped--given Thee the help needed to enable Thee, as man, to accomplish man's salvation.
preserve--from the assaults and efforts of Satan, to divert Thee from Thy voluntary death to save man.
covenant of the people--(See on Is 42:6). "The people," in the singular, is always applied exclusively to Israel.
establish the earth--rather, "to restore the land," namely, Canaan to Israel. Spiritually, the restoration of the Church (the spiritual Israel) to the heavenly land forfeited by man's sin is also included.
cause to inherit . . . desolate heritages--image from the desolate state of Judea during the Babylonish captivity. Spiritually, the Gentile world, a moral waste, shall become a garden of the Lord. Literally, Judea lying desolate for ages shall be possessed again by Israel (compare Is 61:7, "in their land"). Jesus, the antitype of, and bearing the same name as Joshua (Heb 4:8), shall, like him, divide the land among its true heirs (Is 54:3; Is 61:4).
49:949:9: ասել կապելոց՝ թէ ելէ՛ք, եւ որ ՚ի խաւարին իցեն՝ թէ յայտնեցարո՛ւք։ Յամենայն ճանապարհս արածեսցին, եւ յամենայն շաւիղս ճարակք նոցա։
9 շղթայուածներին ասելու, թէ՝ ելէ՛ք, իսկ խաւարի մէջ գտնուողներին, թէ՝ յայտնուեցէ՛ք: Նրանք պիտի արածեն բոլոր ճանապարհներին, նրանց արօտը պիտի լինի բոլոր շաւիղների վրայ:
9 Եւ կապուածներուն ըսես՝ «Ելէ՛ք» Ու խաւարի մէջ եղողներուն՝ «Յայտնուեցէ՛ք»։Անոնք ճամբաներու վրայ պիտի արածին Եւ անոնց արօտը բոլոր բլուրներուն վրայ պիտի ըլլայ։
ասել կապելոց թէ` Ելէք, եւ որ ի խաւարին իցեն թէ` Յայտնեցարուք: Յամենայն ճանապարհս արածեսցին, եւ յամենայն շաւիղս ճարակք նոցա:

49:9: ասել կապելոց՝ թէ ելէ՛ք, եւ որ ՚ի խաւարին իցեն՝ թէ յայտնեցարո՛ւք։ Յամենայն ճանապարհս արածեսցին, եւ յամենայն շաւիղս ճարակք նոցա։
9 շղթայուածներին ասելու, թէ՝ ելէ՛ք, իսկ խաւարի մէջ գտնուողներին, թէ՝ յայտնուեցէ՛ք: Նրանք պիտի արածեն բոլոր ճանապարհներին, նրանց արօտը պիտի լինի բոլոր շաւիղների վրայ:
9 Եւ կապուածներուն ըսես՝ «Ելէ՛ք» Ու խաւարի մէջ եղողներուն՝ «Յայտնուեցէ՛ք»։Անոնք ճամբաներու վրայ պիտի արածին Եւ անոնց արօտը բոլոր բլուրներուն վրայ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
49:949:9 сказать узникам: >, и тем, которые во тьме: >. Они при дорогах будут пасти, и по всем холмам будут пажити их;
49:9 λέγοντα λεγω tell; declare τοῖς ο the ἐν εν in δεσμοῖς δεσμος bond; confinement ἐξέλθατε εξερχομαι come out; go out καὶ και and; even τοῖς ο the ἐν εν in τῷ ο the σκότει σκοτος dark ἀνακαλυφθῆναι ανακαλυπτω uncover καὶ και and; even ἐν εν in πάσαις πας all; every ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him βοσκηθήσονται βοσκω pasture; feed καὶ και and; even ἐν εν in πάσαις πας all; every ταῖς ο the τρίβοις τριβος path ἡ ο the νομὴ νομη grazing; spreading αὐτῶν αυτος he; him
49:9 לֵ lē לְ to אמֹ֤ר ʔmˈōr אמר say לַֽ lˈa לְ to אֲסוּרִים֙ ʔᵃsûrîm אסר bind צֵ֔אוּ ṣˈēʔû יצא go out לַ la לְ to אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness הִגָּל֑וּ higgālˈû גלה uncover עַל־ ʕal- עַל upon דְּרָכִ֣ים dᵊrāḵˈîm דֶּרֶךְ way יִרְע֔וּ yirʕˈû רעה pasture וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole שְׁפָיִ֖ים šᵊfāyˌîm שְׁפִי track מַרְעִיתָֽם׃ marʕîṯˈām מַרְעִית pasturage
49:9. ut diceres his qui vincti sunt exite et his qui in tenebris revelamini super vias pascentur et in omnibus planis pascua eorumThat thou mightest say to them that are bound: Come forth: and to them that are in darkness: Shew yourselves. They shall feed in the ways, and their pastures shall be in every plain.
9. saying to them that are bound, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and on all bare heights shall be their pasture.
That thou mayest say to the prisoners, Go forth; to them that [are] in darkness, Shew yourselves. They shall feed in the ways, and their pastures [shall be] in all high places:

49:9 сказать узникам: <<выходите>>, и тем, которые во тьме: <<покажитесь>>. Они при дорогах будут пасти, и по всем холмам будут пажити их;
49:9
λέγοντα λεγω tell; declare
τοῖς ο the
ἐν εν in
δεσμοῖς δεσμος bond; confinement
ἐξέλθατε εξερχομαι come out; go out
καὶ και and; even
τοῖς ο the
ἐν εν in
τῷ ο the
σκότει σκοτος dark
ἀνακαλυφθῆναι ανακαλυπτω uncover
καὶ και and; even
ἐν εν in
πάσαις πας all; every
ταῖς ο the
ὁδοῖς οδος way; journey
αὐτῶν αυτος he; him
βοσκηθήσονται βοσκω pasture; feed
καὶ και and; even
ἐν εν in
πάσαις πας all; every
ταῖς ο the
τρίβοις τριβος path
ο the
νομὴ νομη grazing; spreading
αὐτῶν αυτος he; him
49:9
לֵ לְ to
אמֹ֤ר ʔmˈōr אמר say
לַֽ lˈa לְ to
אֲסוּרִים֙ ʔᵃsûrîm אסר bind
צֵ֔אוּ ṣˈēʔû יצא go out
לַ la לְ to
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness
הִגָּל֑וּ higgālˈû גלה uncover
עַל־ ʕal- עַל upon
דְּרָכִ֣ים dᵊrāḵˈîm דֶּרֶךְ way
יִרְע֔וּ yirʕˈû רעה pasture
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
שְׁפָיִ֖ים šᵊfāyˌîm שְׁפִי track
מַרְעִיתָֽם׃ marʕîṯˈām מַרְעִית pasturage
49:9. ut diceres his qui vincti sunt exite et his qui in tenebris revelamini super vias pascentur et in omnibus planis pascua eorum
That thou mightest say to them that are bound: Come forth: and to them that are in darkness: Shew yourselves. They shall feed in the ways, and their pastures shall be in every plain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: С 9-12: идет непосредственное продолжение и дальнейшее развитие той же самой мысли - о благодетельных плодах мессианского служения Посланника Божия. Из них два первых стиха (9-10) служат даже окончанием того периода, который начался со второй половины 8-го стиха.

Чтобы... сказать узникам: выходите, и тем, которые во тьме: покажитесь. Не будут терпеть голода и жажды и не поразит их зной и солнце... Употребленный здесь образ "узников, выпущенных из темницы" дает некоторым основание предполагать, что речь идет о выходе евреев из вавилонского плена. Но сопоставляя этот образ со всеми другими, имеющимися здесь же (избавление от голода и жажды, от солнца и зноя), а также снося соответствующие параллели (61:1: и 62:7), мы вполне убеждаемся, что все это ничто иное, как символы и эмблемы для выражения идеи высокой духовной радости. Причем образ "темницы или вообще тьмы", в которой находились языческие народы, получает особенную выразительность и силу, по контрасту с тем "светом", который принес с Собой Мессия (Ин 1:4-5; Мф 5:14; Флп 2:15). Точно так же замечательно удачным должно признать и другой, чисто евангельский образ "доброго пастыря", употребленный здесь, а также не раз и раньше пророком Исаией (30:23; 40:11; 42:15-16; Ср. Ин 10:9-11).

"Весь стих 10-й берет образы из кн. Исхода. Но настоящее значение голода и жажды и утоления их навечно в смысле духовном раскрыто лишь Господом (Ин 6:35, 54)... О полном и окончательном исполнении в будущем пророчества о приводимых "Милующим к источнику вод" ср. Откровение 7:16-17: "они не будут уже ни алкать, ни жаждать, и не будет палить их солнце и никакой зной... ибо Агнец будет пасти их и водить на живые источники вод" (Властов)".
Adam Clarke: Commentary on the Bible - 1831
49:9: To them that are in darkness "And to those that are in darkness" - Fifteen MSS. (five ancient) of Dr. Kennicott's, eleven of De Rossi's, and one ancient of my own, and the two old editions of 1486 and 1488, and three others, add the conjunction ו vau at the beginning of this member. Another MS. had it so at first, and two others have a rasure at the place: and it is expressed by the Septuagint, Syriac, Chaldee, and Vulgate.
Albert Barnes: Notes on the Bible - 1834
49:9: That thou mayest say to the prisoners, Go forth - This language occurs also in Isa 42:7. For an explanation of it, see the notes on that place.
To them that are in darkness - Synonymous with being prisoners, as prisoners are usually confined in dark cells.
Show yourselves - Hebrew, 'Rev_eal,' or manifest yourselves; that is, as those who come out of a dark cell come into light, so do you, who have been confined in the darkness of sin, come forth into the light of the Sun of righteousness, and be manifest as the redeemed.
They shall feed in the ways - In the remainder of this verse, and in the following verses, the Messiah is represented under the image of a shepherd, who leads forth his flock to green fields, and who takes care that they shall be guarded from the heat of the sun, and shall not hunger nor thirst. The phrase 'they shall feed in the ways,' means, probably, that in the way in which they were going they should find abundant food. They should not be compelled to turn aside for pasturage, or to go and seek for it in distant places. It is equivalent to the language which so often occurs, that God would provide for the needs of his people, even when passing through a desert, and that he would open before them unexpected sources of supply.
And their pastures shall be in all high places - This means, that on the hills and mountains, that are naturally barren and unproductive, they should find an abundance of food. To see the force of this, we are to remember that in many parts of the East the hills and mountains are utterly destitute of vegetation. This is the case with the mountainous regions of Horeb and Sinai, and even with the mountains about Jerusalem, and with the hills and mountains in Arabia Deserta. The idea here is, that in the ways, or paths that were commonly traveled, and where all verdure would be consumed or trodden down by the caravans, and on the hills that were usually barren and desolate, they would find abundance. God would supply them as if he should make the green grass spring up in the hard-trodden way, and on the barren and rocky hills vegetation should start up suddenly in abundance, and all their needs should be supplied.
This is an image which we have frequently had in Isaiah, and perhaps the meaning may be, that to his people the Redeemer would open unexpected sources of comfort and joy; that in places and times in which they would scarcely look for a supply of their spiritual needs, he would suddenly meet and satisfy them as if green grass for flocks and herds should suddenly start up in the down-trodden way, or luxuriant vegetation burst forth on the sides and the tops of barren, rocky, and desolate hills. Harmer, however, supposes that this whole description refers rather to the custom which pRev_ailed in the East, of making feasts or entertainments by the sides of fountains or rivers. 'To fountains or rivers,' Dr. Chandler tells us in his Travels, 'the Turks and the Greeks frequently repair for refreshment; especially the latter, in their festivals, when whole families are seen sitting on the grass, and enjoying their early or evening repast, beneath the trees, by the side of a rill' - (Travels in Asia Minor, p. 21.) Compare Kg1 1:9. Thus Harmer supposes that the purpose of the prophet is, to contrast the state of the Jews when they were shut up in prison in Babylon, secluded from fresh air, and even the light itself, or in unwholesome dungeons, with their state when walking at liberty, enjoying the verdure, and the enlivening air of the country; passing from the tears, the groans, and the apprehensions of such a dismal confinement, to the music, the songs, and the exquisite repasts of Eastern parties of pleasure (see Harmer's Obs., vol. ii. pp. 18-25; Ed. Lond. 1808). The interpretation, however, above suggested, seems to me most natural and beautiful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:9: to the: Isa 42:7, Isa 61:1; Psa 69:33, Psa 102:20, Psa 107:10-16, Psa 146:7; Zac 9:11, Zac 9:12; Luk 4:18; Col 1:13; Pe1 2:9
to them: Isa 9:2, Isa 42:16, Isa 60:1, Isa 60:2; Luk 1:79; Joh 8:12; Act 26:18; Co2 4:4-6; Eph 5:8, Eph 5:14; Th1 5:5, Th1 5:6
They shall feed: Isa 5:17, Isa 55:1, Isa 55:2, Isa 65:13; Psa 22:26, Psa 23:1, Psa 23:2; Eze 34:13-15, Eze 34:23, Eze 34:29; Joe 3:18; Joh 6:53-58, Joh 10:9
high: Deu 32:13
Geneva 1599
49:9 That thou mayest say to the (o) prisoners, Go forth; to them that [are] in darkness, Show yourselves. They shall feed in the ways, and their (p) pastures [shall be] in all high places.
(o) To them who are in the prison of sin and death.
(p) Being in Christ's protection, they will be safe against all dangers, and free from fear of the enemies.
John Gill
49:9 That thou mayest say to the prisoners, go forth,.... God's covenant people, while unconverted, are prisoners; they are in the prison of sin, under the power and dominion of it, and under the guilt of it, and obligation to punishment for it; and they are in the prison of the law, they are transgressors of it, and are accused and convicted by it, and are condemned, and put in prison, and held there; and they are also Satan's prisoners, and are held and led captive by him at his will; and by virtue of the covenant, and the blood of it, these prisoners are set free; and Christ in the. Gospel speaks unto them, and proclaims liberty to them; and by the knowledge of the truth they are made free, and are brought into the liberty of the children of God; and are bid to go forth, and they are brought forth from their prison houses; and bid to go to the house of God, and walk at liberty, enjoying all the privileges and ordinances of the Gospel:
to them that are in darkness; in a state of nature and unregeneracy, which is a state of infidelity and ignorance; when men are in the dark, and know not themselves, nor their lost state and condition; nor the exceeding sinfulness of sin; nor Christ, and the way of salvation by him; nor the Spirit, and the operations of his grace; nor the Scriptures, and the doctrines of them:
show yourselves; among the people of God, in his house and ordinances, when called, converted, and enlightened by Christ; or "be revealed" (c) or manifested, when they are known to be, what they were not knows before, the people and children of God. The Targum is,
"be revealed to the light;''
such are called to partake of the light of grace, and to enjoy the light of comfort and communion:
they shall feed in the ways; not in the broad road and highways of sin, but in the ways of God, in the word and ordinances: this denotes the publicness and pleasantness of them, and the plenty of provisions in them; and yet where it might not be expected, and where exposed to enemies: the allusion is to cattle, that are drove from place to place, and as they pass along feed in the ways upon such pasture as they there find; and suggests, that the saints are travellers, and as such have food provided them by the way:
and their pastures shall be in all high places; on hills and mountains, which are often barren and unfruitful. The Targum is,
"in or by rivers of water shall be the place of their habitation.''
(c) "revelamini", V. L. Munster, Junius & Tremellius, Piscator.
John Wesley
49:9 Prisoners - To the Gentiles who are fast bound by the cords of their sins, and taken captive by the devil at his will. Go forth - Come forth to the light, receive divine illumination. In high places - They shall have abundant provision in all places, yea even in those which commonly are unfruitful, such are both common roads and high grounds.
Robert Jamieson, A. R. Fausset and David Brown
49:9 (Is 42:7; Zech 9:12).
prisoners--the Jews bound in legal bondage.
them . . . in darkness--the Gentiles having no light as to the one true God [VITRINGA].
Show yourselves--not only see but be seen (Mt 5:16; Mk 5:19). Come forth from the darkness of your prison into the light of the Sun of righteousness.
in the ways, &c.--In a desert there are no "ways," nor "high places," with "pastures"; thus the sense is: "They shall have their pastures, not in deserts, but in cultivated and inhabited places." Laying aside the figure, the churches of Christ at the first shall be gathered, not in obscure and unknown regions, but in the most populous parts of the Roman empire, Antioch, Alexandria, Rome, &c. [VITRINGA]. Another sense probably is the right one. Israel, on its way back to the Holy Land, shall not have to turn aside to devious paths in search of necessaries, but shall find them in all places wherever their route lies; so ROSENMULLER. God will supply them as if He should make the grass grow in the trodden ways and on the barren high places.
49:1049:10: Ո՛չ քաղցիցեն եւ ո՛չ ծարաւեսցին, եւ ո՛չ խորշակահար լիցին յարեւու. այլ որ ողորմելոցն է մխիթարեսցէ զնոսա, եւ ընդ աղբիւրակո՛ւնս ածցէ զնոսա[10152]։ [10152] Ոմանք. Որ ողորմելոցն իցէ... եւ ընդ աղբերակա՛նս ածցէ զնոսա։
10 Նրանք ո՛չ քաղց են զգալու, ո՛չ ծարաւելու, ո՛չ էլ արեւից խորշակահար են լինելու, եւ նա, որ ողորմելու է, պիտի մխիթարի նրանց, աղբիւրների ակունքների մօտ պիտի տանի նրանց:
10 Անոնք պիտի չանօթենան ու չծարաւին, Խորշակը կամ արեւը պիտի չզարնէ անոնց, Քանզի անոնց ողորմութիւն ընողը պիտի առաջնորդէ անոնց Ու ջուրի աղբերակներու քով պիտի տանի զանոնք։
Ոչ քաղցիցեն եւ ոչ ծարաւեսցեն, եւ ոչ խորշակահար լիցին յարեւու. այլ որ ողորմելոցն է [763]մխիթարեսցէ զնոսա, եւ ընդ աղբերակունս ածցէ զնոսա:

49:10: Ո՛չ քաղցիցեն եւ ո՛չ ծարաւեսցին, եւ ո՛չ խորշակահար լիցին յարեւու. այլ որ ողորմելոցն է մխիթարեսցէ զնոսա, եւ ընդ աղբիւրակո՛ւնս ածցէ զնոսա[10152]։
[10152] Ոմանք. Որ ողորմելոցն իցէ... եւ ընդ աղբերակա՛նս ածցէ զնոսա։
10 Նրանք ո՛չ քաղց են զգալու, ո՛չ ծարաւելու, ո՛չ էլ արեւից խորշակահար են լինելու, եւ նա, որ ողորմելու է, պիտի մխիթարի նրանց, աղբիւրների ակունքների մօտ պիտի տանի նրանց:
10 Անոնք պիտի չանօթենան ու չծարաւին, Խորշակը կամ արեւը պիտի չզարնէ անոնց, Քանզի անոնց ողորմութիւն ընողը պիտի առաջնորդէ անոնց Ու ջուրի աղբերակներու քով պիտի տանի զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
49:1049:10 не будут терпеть голода и жажды, и не поразит их зной и солнце; ибо Милующий их будет вести их и приведет их к источникам вод.
49:10 οὐ ου not πεινάσουσιν πειναω hungry οὐδὲ ουδε not even; neither διψήσουσιν διψαω thirsty οὐδὲ ουδε not even; neither πατάξει πατασσω pat; impact αὐτοὺς αυτος he; him καύσων καυσων scorching heat οὐδὲ ουδε not even; neither ὁ ο the ἥλιος ηλιος sun ἀλλὰ αλλα but ὁ ο the ἐλεῶν ελεος mercy αὐτοὺς αυτος he; him παρακαλέσει παρακαλεω counsel; appeal to καὶ και and; even διὰ δια through; because of πηγῶν πηγη well; fountain ὑδάτων υδωρ water ἄξει αγω lead; pass αὐτούς αυτος he; him
49:10 לֹ֤א lˈō לֹא not יִרְעָ֨בוּ֙ yirʕˈāvû רעב be hungry וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִצְמָ֔אוּ yiṣmˈāʔû צמא be thirsty וְ wᵊ וְ and לֹא־ lō- לֹא not יַכֵּ֥ם yakkˌēm נכה strike שָׁרָ֖ב šārˌāv שָׁרָב heat וָ wā וְ and שָׁ֑מֶשׁ šˈāmeš שֶׁמֶשׁ sun כִּי־ kî- כִּי that מְרַחֲמָ֣ם mᵊraḥᵃmˈām רחם have compassion יְנַהֲגֵ֔ם yᵊnahᵃḡˈēm נהג drive וְ wᵊ וְ and עַל־ ʕal- עַל upon מַבּ֥וּעֵי mabbˌûʕê מַבּוּעַ spring מַ֖יִם mˌayim מַיִם water יְנַהֲלֵֽם׃ yᵊnahᵃlˈēm נהל lead
49:10. non esurient neque sitient et non percutiet eos aestus et sol quia miserator eorum reget eos et ad fontes aquarum portabit eosThey shall not hunger, nor thirst, neither shall the heat nor the sun strike them: for he that is merciful to them, shall be their shepherd, and at the fountains of waters he shall give them drink.
10. They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them.
They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them:

49:10 не будут терпеть голода и жажды, и не поразит их зной и солнце; ибо Милующий их будет вести их и приведет их к источникам вод.
49:10
οὐ ου not
πεινάσουσιν πειναω hungry
οὐδὲ ουδε not even; neither
διψήσουσιν διψαω thirsty
οὐδὲ ουδε not even; neither
πατάξει πατασσω pat; impact
αὐτοὺς αυτος he; him
καύσων καυσων scorching heat
οὐδὲ ουδε not even; neither
ο the
ἥλιος ηλιος sun
ἀλλὰ αλλα but
ο the
ἐλεῶν ελεος mercy
αὐτοὺς αυτος he; him
παρακαλέσει παρακαλεω counsel; appeal to
καὶ και and; even
διὰ δια through; because of
πηγῶν πηγη well; fountain
ὑδάτων υδωρ water
ἄξει αγω lead; pass
αὐτούς αυτος he; him
49:10
לֹ֤א lˈō לֹא not
יִרְעָ֨בוּ֙ yirʕˈāvû רעב be hungry
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִצְמָ֔אוּ yiṣmˈāʔû צמא be thirsty
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יַכֵּ֥ם yakkˌēm נכה strike
שָׁרָ֖ב šārˌāv שָׁרָב heat
וָ וְ and
שָׁ֑מֶשׁ šˈāmeš שֶׁמֶשׁ sun
כִּי־ kî- כִּי that
מְרַחֲמָ֣ם mᵊraḥᵃmˈām רחם have compassion
יְנַהֲגֵ֔ם yᵊnahᵃḡˈēm נהג drive
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מַבּ֥וּעֵי mabbˌûʕê מַבּוּעַ spring
מַ֖יִם mˌayim מַיִם water
יְנַהֲלֵֽם׃ yᵊnahᵃlˈēm נהל lead
49:10. non esurient neque sitient et non percutiet eos aestus et sol quia miserator eorum reget eos et ad fontes aquarum portabit eos
They shall not hunger, nor thirst, neither shall the heat nor the sun strike them: for he that is merciful to them, shall be their shepherd, and at the fountains of waters he shall give them drink.
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Albert Barnes: Notes on the Bible - 1834
49:10: They shall not hunger nor thirst - All their needs shall be abundantly provided for, as a shepherd will provide for his flock. In the book of Rev_elation, this entire passage is applied Isa 7:16-17 to the happiness of the redeemed in heaven, and the use which is made of it there is not foreign to the sense in Isaiah. It means that the Messiah as a shepherd shall abundantly satisfy all the needs of his people; and it may with as much propriety be applied to the joys of heaven, as to the happiness which they will experience on earth. Their longing desires for holiness and salvation; their hungering and thirsting after righteousness Mat 5:6, shall be abundantly satisfied.
Neither shall the heat nor sun smite them - In Rev 7:16, this is, 'Neither shall the sun light on them, nor any heat;' that is, the burning heat of the sun shall not oppress them - an image of refreshment, protection, and joy, as when the traveler in burning sands finds the grateful shade of a rock or of a grove (see the notes at Isa 4:6; Isa 14:3; Isa 25:4; Isa 32:2). The word rendered here 'heat' (שׁרב shâ râ b), denotes properly heat, burning; and then the heated vapor which in burning deserts produces the phenomenon of the mirage (see it explained in the notes at Isa 35:7). It is equivalent here to intense heat; and means that they shall not be exposed to any suffering like that of the intense heat of the burning sun reflected from sandy wastes.
For he that hath mercy on them - That God and Saviour who shall have redeemed them shall be their shepherd and their guide, and they shall have nothing to fear.
Even by the springs of water - In Rev 7:17, 'Shall lead them unto living fountains of waters' (see the notes at Isa 35:6). The whole figure in this verse is taken from the character of a faithful shepherd who conducts his flock to places where they may feed in plenty; who guards them from the intense heat of a burning sun on sandy plains; and who leads them beside cooling and refreshing streams. It is a most beautiful image of the tender care of the Great Shepherd of his people in a world like this - a world in its main features, in regard to real comforts, not unaptly compared to barren hills, and pathless burning sands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:10: shall not: Mat 5:6; Joh 6:35; Rev 7:16, Rev 7:17
neither: Isa 4:6, Isa 25:4, Isa 32:2; Psa 121:5, Psa 121:6
he that: Isa 54:10; Psa 23:2-4; Jer 31:9; Eze 34:23; Joh 10:3, Joh 10:4
Geneva 1599
49:10 They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy (q) on them shall lead them, even by the springs of water shall he guide them.
(q) Meaning, that there would be nothing in their way from Babylon that would hinder or hurt them: but this is accomplished spiritually.
John Gill
49:10 They shall not hunger nor thirst,.... Being fed in the ways and high places of Gospel ordinances with the love of God, with covenant mercies and precious promises, with Christ, the bread of life, and his grace the water of life, and with the doctrines of the Gospel; they do not desire carnal things, as formerly, but spiritual ones, which they have and are satisfied with, and desire no other food: it signifies that there shall be no famine of the word, nor want of spiritual provisions; it is applied to the New Jerusalem state, Rev_ 7:16 and so the following clause,
neither shall the heat nor sun smite them; not the sun of persecution, nor the heat of fiery trials and afflictions, particularly in the latter day; nor the heat of a fiery law and divine wrath, or of Satan's fiery darts; not however in the above mentioned state, or in the ultimate glory:
for he that hath mercy on them shall lead them; Christ, the great and good Shepherd of the sheep, who had mercy on them in eternity, and therefore undertook to feed them; and in time, and therefore laid down his life for them; and now in heaven, and sympathizes with him; and at the last day they shall find mercy with him: these he leads out of a state of nature, from the wilderness, where he finds them; out of their sinful ways, and from the pastures of their own righteousness; and he leads them in paths they had not known, in which they should go, in the way of truth, faith, and holiness; in right, though sometimes rough ways; he leads them to himself, his blood, righteousness, and fulness; into his Father's presence, and to his house and ordinances; into Gospel truths, and from one degree of grace to another, and at last to eternal glory; all which he does gradually, softly, gently, in proportion to their strength, and as they are able to bear:
even by the springs of water shall he guide them; or "fountains of water" (d); even of living water; which are no other than God himself, and the plenty of his grace and mercy; Christ, and the fulness of grace that is in him; the covenant of grace, and the blessings of it; the Gospel, and its ordinances; see Rev_ 7:17.
(d) , Sept. "fontes aquarum", V. L. rather flows of water which come from fountains, so Ben Melech; "scaturigines aquarum", Montanus; "scatebras aquarum", Vitringa.
Robert Jamieson, A. R. Fausset and David Brown
49:10 Messiah will abundantly satisfy all the wants, both of literal Israel on their way to Palestine, and of the spiritual on their way to heaven, as their Shepherd (Is 65:13; Mt 5:6), also in heaven (Rev_ 7:16-17).
49:1149:11: Եւ եդից զամենայն լերինս ՚ի ճանապարհ, եւ զամենայն շաւիղս յարօտս նոցա[10153]։ [10153] ՚Ի լուս՛՛. Յարօտս նոցին. համաձայն այլոց ՚ի բնաբ՛՛։
11 Իմ բոլոր լեռները նրանց համար ճանապարհ պիտի դարձնեմ եւ բոլոր շաւիղներս արօտների վերածեմ:
11 Բոլոր լեռներս ճամբայ պիտի ընեմ Ու իմ պողոտաներս պիտի բացուին։
Եւ եդից զամենայն լերինս ի ճանապարհ, եւ [764]զամենայն շաւիղս յարօտս նոցին:

49:11: Եւ եդից զամենայն լերինս ՚ի ճանապարհ, եւ զամենայն շաւիղս յարօտս նոցա[10153]։
[10153] ՚Ի լուս՛՛. Յարօտս նոցին. համաձայն այլոց ՚ի բնաբ՛՛։
11 Իմ բոլոր լեռները նրանց համար ճանապարհ պիտի դարձնեմ եւ բոլոր շաւիղներս արօտների վերածեմ:
11 Բոլոր լեռներս ճամբայ պիտի ընեմ Ու իմ պողոտաներս պիտի բացուին։
zohrab-1805▾ eastern-1994▾ western am▾
49:1149:11 И все горы Мои сделаю путем, и дороги Мои будут подняты.
49:11 καὶ και and; even θήσω τιθημι put; make πᾶν πας all; every ὄρος ορος mountain; mount εἰς εις into; for ὁδὸν οδος way; journey καὶ και and; even πᾶσαν πας all; every τρίβον τριβος path εἰς εις into; for βόσκημα βοσκημα he; him
49:11 וְ wᵊ וְ and שַׂמְתִּ֥י śamtˌî שׂים put כָל־ ḵol- כֹּל whole הָרַ֖י hārˌay הַר mountain לַ la לְ to † הַ the דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way וּ û וְ and מְסִלֹּתַ֖י mᵊsillōṯˌay מְסִלָּה highway יְרֻמֽוּן׃ yᵊrumˈûn רום be high
49:11. et ponam omnes montes meos in viam et semitae meae exaltabunturAnd I will make all my mountains a way, and my paths shall be exalted.
11. And I will make all my mountains a way, and my highways shall be exalted.
And I will make all my mountains a way, and my highways shall be exalted:

49:11 И все горы Мои сделаю путем, и дороги Мои будут подняты.
49:11
καὶ και and; even
θήσω τιθημι put; make
πᾶν πας all; every
ὄρος ορος mountain; mount
εἰς εις into; for
ὁδὸν οδος way; journey
καὶ και and; even
πᾶσαν πας all; every
τρίβον τριβος path
εἰς εις into; for
βόσκημα βοσκημα he; him
49:11
וְ wᵊ וְ and
שַׂמְתִּ֥י śamtˌî שׂים put
כָל־ ḵol- כֹּל whole
הָרַ֖י hārˌay הַר mountain
לַ la לְ to
הַ the
דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way
וּ û וְ and
מְסִלֹּתַ֖י mᵊsillōṯˌay מְסִלָּה highway
יְרֻמֽוּן׃ yᵊrumˈûn רום be high
49:11. et ponam omnes montes meos in viam et semitae meae exaltabuntur
And I will make all my mountains a way, and my paths shall be exalted.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: И все горы Мои сделаю путем... Вот, одни придут издалека; и вот, одни от севера и моря, а другие из земли Синим. Заключая Свою речь о благоплодном и многоплодном служении Мессии, Господь пророчески раскрывает картину дивного и величественного умножения христианской церкви, путь куда будет своего рода "большой, торной дорогой" для всех народов, по которой беспрерывно и потянутся густые толпы народов от всех концов земли. Имеющиеся в указанных стихах образы "гор" и "дорог" должны быть сопоставлены с их параллелями: "приготовьте путь Господу... всяк дол да наполнится и всякая гора и холм да понизятся... (40:1, 4). "И будет там большая дорога и путь по ней назовется путем святым" (35:8). Следует привлечь сюда также и известное мессианское пророчество Исаии о "горе дома Господня", которая явлена будет в последние дни и поставлена будет в главу гор и возвысится над холмами и потекут к ней все народы (2:2-3; Ср. 56:7).
Albert Barnes: Notes on the Bible - 1834
49:11: And I will make all my mountains a way - I will make all the mountains for a highway; or an even, level way. That is, he would remove all obstructions from their path. The image is taken from the return from Babylon to the land of Palestine, in which God so often promises to make the hills a plain, and the crooked places straight (see the notes at Isa 40:4).
And my highways shall be exalted - That is, the way shall be cast up (see Isa 57:14; Isa 62:10), as when a road is made over valleys and gulf (see the notes at Isa 40:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:11: Isa 11:16, Isa 35:8-10, Isa 40:3, Isa 40:4, Isa 43:19, Isa 57:14, Isa 62:10; Psa 107:4, Psa 107:7; Luk 3:4, Luk 3:5; Joh 14:6
John Gill
49:11 And I will make all my mountains a way,.... Or "for", or "into a way" (e); signifying that they should be dug through or levelled, and a way made through them, over them, or upon them, for his people to pass: very probably the allusion is to the mountains that lay between Babylon and Judea; and which the Lord calls his, because of his making and settling, and was therefore able to make them a way, or passable: though the words are not to be literally understood, but denote the removing of all impediments, obstructions, and difficulties, in the people's return from captivity; which was typical of redemption by Christ, which had its difficulties, which he only could get over; he came leaping over these hills and mountains, and they became a plain before him, the great Zerubbabel; such as the assumption of a sinless nature, to make atonement in for sin, which only could be produced in an uncommon and extraordinary way; the fulfilling of a broken law, satisfying divine justice, engaging with many enemies who were to be conquered, sin, Satan, the world, and death; bearing the wrath of God, and submitting to an accursed death: and so in the conversion of the Gentiles, which may here be referred to, and of any sinner, there are many mountains of difficulties in the way of it, which the Lord only can remove; great opposition is made by the men of the world to the preaching of the Gospel, the means of it to the work itself, by Satan, who is loathe to lose a subject of his kingdom; and by men themselves, whose carnal minds are enmity to God, and all that is good difficulties arise from the state of deadness, darkness, and hardness of heart men are in before conversion from the corruptions of their nature, and strong habits of sin; from the general depravity of all the powers and faculties of the soul; from the bad company they have got into; or from their own self-righteousness, they are loathe to part with: and when men are called, and a work of God is begun, there are many mountains appear in their way of coming to Christ; as their numerous and aggravated sins, and doubts about the willingness Christ to receive such sinners; but, when God works, nothing can let. Many are the obstructions the saints meet with in their passage, through this world, by reason of a body of sin, Satan's temptations, the world's persecutions, afflictions of various kinds, strait circumstances of life, losses, crosses, and disappointments; unbelief of itself is a mountain, and raises many others; but the Lord makes a way for his people through all; it may be some respect may be had to the spread of the Gospel in the world, and the introduction of latter day glory, and the difficulties in the way thereof, which the Lord has been removing, and will remove. Rome Pagan is one mountain which God has removed; and Rome Papal is another he will, move, with all the antichristian powers; and the Turkish empire is another:
and my highways shall be exalted; Christ is the great highway of all, and next his word and ordinances, which are ways of holiness and righteousness; these may be said to be "exalted", being conspicuous and visible; and, like causeways, or, highways cast up, that are above, and carry over the mire and dirt; so these carry over the mire and dirt of sin and corruption; and may be said to be so when made use of, approved, and valued: or the words may be rendered, "they shall be", or "let them be exalted on my highways" (f); that is, his people, being in the exercise of faith, and in the discharge of their duty; see Ps 18:33 with these words compare Is 40:3 perhaps this passage may be best explained by Rev_ 16:12, where mention is made of the drying up of the river Euphrates, or of the destruction of the Ottoman empire, to make way for the conversion of the eastern nations, prophesied of, among others, in the following verse.
(e) "in viam", V. L. Piscator, Montanus, Cocceius; "ut siut pervii", Junius & Tremellius; "in viam planam", Vitringa. (f) "et in aggeribus meis emineant", Junius & Tremellius.
John Wesley
49:11 A way - I will remove all hindrances, and prepare the way for them, by levelling high grounds, and raising low grounds.
Robert Jamieson, A. R. Fausset and David Brown
49:11 my--All things are God's.
mountains a way--I will remove all obstructions out of the way (Is 40:4).
exalted--that is, cast up (Is 57:14; Is 62:10); for instance, over valleys. VITRINGA explains "mountains" as great kingdoms, Egypt, Syria, &c., subjected to Rome, to facilitate the spreading of the Gospel; "highways," the Christian doctrine wherein those who join the Church walk, and which, at the time of Constantine, was to be raised into prominence before all, and publicly protected (Is 35:8-9).
49:1249:12: ※ Ահաւասիկ ոմանք եկեսցե՛ն ՚ի հեռաստանէ, ※ ոմանք ՚ի հիւսւսոյ եւ ՚ի ծովէ, եւ ոմանք յերկրէ՛ Պարսից։
12 Ահա ոմանք պիտի գան հեռաստանից, ոմանք՝ հիւսիսից եւ ծովից, եւ ոմանք՝ Պարսից[30] երկրից»:[30] 30. Եբրայերէնում՝ Սինիմ երկրից:
12 Ահա ոմանք՝ հեռուէն, Ոմանք՝ հիւսիսէն ու արեւմուտքէն Եւ ոմանք Սինէացիներու երկրէն պիտի գան»։
Ահաւասիկ ոմանք եկեսցեն ի հեռաստանէ, ոմանք ի հիւսիսոյ եւ ի ծովէ, եւ ոմանք յերկրէ [765]Պարսից:

49:12: ※ Ահաւասիկ ոմանք եկեսցե՛ն ՚ի հեռաստանէ, ※ ոմանք ՚ի հիւսւսոյ եւ ՚ի ծովէ, եւ ոմանք յերկրէ՛ Պարսից։
12 Ահա ոմանք պիտի գան հեռաստանից, ոմանք՝ հիւսիսից եւ ծովից, եւ ոմանք՝ Պարսից[30] երկրից»:
[30] 30. Եբրայերէնում՝ Սինիմ երկրից:
12 Ահա ոմանք՝ հեռուէն, Ոմանք՝ հիւսիսէն ու արեւմուտքէն Եւ ոմանք Սինէացիներու երկրէն պիտի գան»։
zohrab-1805▾ eastern-1994▾ western am▾
49:1249:12 Вот, одни придут издалека; и вот, одни от севера и моря, а другие из земли Синим.
49:12 ἰδοὺ ιδου see!; here I am οὗτοι ουτος this; he πόρρωθεν πορρωθεν from afar ἔρχονται ερχομαι come; go οὗτοι ουτος this; he ἀπὸ απο from; away βορρᾶ βορρας north wind καὶ και and; even οὗτοι ουτος this; he ἀπὸ απο from; away θαλάσσης θαλασσα sea ἄλλοι αλλος another; else δὲ δε though; while ἐκ εκ from; out of γῆς γη earth; land Περσῶν περσης Persēs; Persis
49:12 הִנֵּה־ hinnē- הִנֵּה behold אֵ֕לֶּה ʔˈēlleh אֵלֶּה these מֵ mē מִן from רָחֹ֖וק rāḥˌôq רָחֹוק remote יָבֹ֑אוּ yāvˈōʔû בוא come וְ wᵊ וְ and הִֽנֵּה־ hˈinnē- הִנֵּה behold אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these מִ mi מִן from צָּפֹ֣ון ṣṣāfˈôn צָפֹון north וּ û וְ and מִ mi מִן from יָּ֔ם yyˈom יָם sea וְ wᵊ וְ and אֵ֖לֶּה ʔˌēlleh אֵלֶּה these מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth סִינִֽים׃ sînˈîm סִינִים Aswan
49:12. ecce isti de longe venient et ecce illi ab aquilone et mari et isti de terra australiBehold these shall come from afar, and behold these from the north and from the sea, and these from the south country.
12. Lo, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim.
Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim:

49:12 Вот, одни придут издалека; и вот, одни от севера и моря, а другие из земли Синим.
49:12
ἰδοὺ ιδου see!; here I am
οὗτοι ουτος this; he
πόρρωθεν πορρωθεν from afar
ἔρχονται ερχομαι come; go
οὗτοι ουτος this; he
ἀπὸ απο from; away
βορρᾶ βορρας north wind
καὶ και and; even
οὗτοι ουτος this; he
ἀπὸ απο from; away
θαλάσσης θαλασσα sea
ἄλλοι αλλος another; else
δὲ δε though; while
ἐκ εκ from; out of
γῆς γη earth; land
Περσῶν περσης Persēs; Persis
49:12
הִנֵּה־ hinnē- הִנֵּה behold
אֵ֕לֶּה ʔˈēlleh אֵלֶּה these
מֵ מִן from
רָחֹ֖וק rāḥˌôq רָחֹוק remote
יָבֹ֑אוּ yāvˈōʔû בוא come
וְ wᵊ וְ and
הִֽנֵּה־ hˈinnē- הִנֵּה behold
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
מִ mi מִן from
צָּפֹ֣ון ṣṣāfˈôn צָפֹון north
וּ û וְ and
מִ mi מִן from
יָּ֔ם yyˈom יָם sea
וְ wᵊ וְ and
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
סִינִֽים׃ sînˈîm סִינִים Aswan
49:12. ecce isti de longe venient et ecce illi ab aquilone et mari et isti de terra australi
Behold these shall come from afar, and behold these from the north and from the sea, and these from the south country.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Вот, одни придут издалека... одни от севера и моря, а другие - из земли Синим. [По LXX "Персефия" и славянскому переводу "инии же от земли Персския" - Прим. ред. ]. Блаженный Иероним видит здесь обычные в Библии указания на четыре страны света. Если "север" и "море" - служат довольно ясным указанием на Север и Запад, то "издалека" и "земля Синим", очевидно, определяют Восток и Юг; термин "издалека" (merahoh), по всей вероятности, дает намек на Восток; тогда земля Синим - будет указывать на Юг. [Совершенно ясно - придут от севера и моря. Море - Средиземное, там все острова. А земля Персская -лежащая на востоке Персия. Издалека - юг. Там обитаемые страны лежат далеко, за Аравийской пустыней. Прим. ред. ]

Большинство новейших комментаторов склонно под землею "Син" или "Хин" видеть намек на отдаленную юго-восточную страху - Китай, сведения о котором пророк будто бы уже мог иметь и в его время (Гезениус - СПб. проф. 776: с.). Однако "настольный английский комментарий" оспаривает это, на том веском основании, что этническое наименование Китая не было известно даже и грекам до эпохи Птолемея (за 120: до Р. Х.). Поэтому, под землею Синим он видит одну из южно-финикийских областей, о которой под именем земли "Синеев или Синитов" говорится и в известной библейской таблице народов (Быт 10:17).
Adam Clarke: Commentary on the Bible - 1831
49:12: Behold, these shall come from far - "Babylon was far and east, ממזרח mimmizrach, (non sic Vett.), Sinim, Pelusians, to the south." - Secker.
The land of Sinim - Prof. Doederlein thought of Syene, the southern limit of Egypt, but does not abide by it. Michaelis thinks it is right, and promises to give his reasons for so thinking in the second part of his Spicilegium Geographiae Hebraeorum Exterae. See Biblioth. Oriental. Part 11 p. 176.
סין sin signifies a bush, and סינים sinim, bushes, woods, etc. Probably this means that the land where several of the lost Jews dwell is a woodland. The ten tribes are gone, no one knows whither. On the slave coast in Africa, some Jewish rites appear among the people, and all the males are circumcised. The whole of this land, as it appears from the coast, may be emphatically called ארץ שינים erets sinim, the land of bushes, as it is all covered with woods as far as the eye can reach. Many of the Indians in North America, which is also a woodland, have a great profusion of rites, apparently in their basis Jewish. Is it not possible that the descendants of the ten lost tribes are among those in America, or among those in Africa, whom European nations think they have a right to enslave? It is of those lost tribes that the twenty-first verse speaks: "And these, where had they been?"
Albert Barnes: Notes on the Bible - 1834
49:12: Behold, these shall come from far - That is, one part shall come from a distant land, and another from the north and west. This is a statement of the fulfillment of the promise made to him Isa 49:6-7, that he should be for a light to the Gentiles, and that kings and princes should rise up and honor him. The words 'from far,' denote a distant land, without specifying the particular direction from which they would come. The most distant nations should embrace his religion, and submit to him. Lowth and Seeker understand it of Babylon; Grotius of the East, that is, Persia, and the other countries east of Judea. But it more properly denotes any distant country; and the sense is, that converts should be made from the most distant lands.
And lo, these - Another portion.
From the north - The regions north of Palestine.
And from the west - Hebrew, 'From the sea;' that is, the Mediterranean. This word is commonly used to denote the west. The western countries known to the Hebrews were some of the islands of that sea, and a few of the maritime regions. The idea here in general is, that those regions would furnish many who would embrace the true religion. If it be understood as referring to the Messiah, and the accession to his kingdom among the Gentiles, it is needless to say that the prediction has been already strikingly fulfilled. Christianity soon spread to the west of Palestine, and the countries in Europe have been thus far the principal seat of its influence and power. It has since spread still further to the west; and, from a western world unknown to Isaiah, million have come and acknowledged the Messiah as their Redeemer.
And these - Another portion, carrying out the idea that they were to come from every part of the world.
From the land of Sinim - There have been many different opinions in regard to the 'land of Sinim.' The name 'Sinim' (סינים siyniym) occurs nowhere else in the Bible, and of course it is not easy to determine what country is meant. It is evident that it is some remote country, and it is remarkable that it is the only land specified here by name. Some, it is said, should come from far, some from the north, others from the west, and another portion from the country here specifically mentioned. Jerome understands it of the south in general - Isti de terra Australi. The Septuagint understands it as denoting Persia - Ἄλλοι δὲ ἐκ γῆς Περσῶν alloi di ek gē s Persō n. The Chaldee also interprets it as Jerome has done, of the south. The Syriac has not translated it, but retained the name Sinim. The Arabic coincides with the Septuagint, and renders it, 'From the land of Persia.' Grotius supposes that it means the region of Sinim to the south of Palestine, and Vitringa also coincides with this opinion.
Bochart supposes that it means the same as Sin or Syene, that is, Pelusium, a city of Egypt; and that it is used to denote Egypt, as Pelusium was a principal city in Egypt. In Eze 30:15, Sin or Pelusium (margin) is mentioned as 'the strength of Egypt.' Gesenius supposes that it refers to the Chinese, and that the country here referred to is Sina or China. 'This very ancient and celebrated people,' says he, 'was known to the Arabians and Syrians by the name Sin, Tein, Tshini; and a Hebrew writer might well have heard of them, especially if sojourning in Babylon, the metropolis as it were of all Asia. This name appears to have been given to the Chinese by the other Asiatics; for the Chinese themselves do not employ it, and seem indeed to be destitute of any ancient domestic name, either adopting the names of the reigning dynasties, or ostentatiously assuming high-sounding titles, as "people of the empire in the center of the world." 'The Rev_. Peter Parker, M. D., missionary to China, remarked in an address delivered in Philadelphia, that 'the Chinese have been known from time immemorial by the name Tschin. Tschin means a Chinaman.' When they first received this appellation, cannot be determined, nor is the reason of its being given to them now known.
As there is remarkable permanency in the names as well as in the customs of the East, it is possible that they may have had it from the commencement of their history. If so, there is no improbability in supposing that the name was known to the Jews in the time of Isaiah. Solomon had opened a considerable commerce with the East. For this he had built Palmyra, or Tadmor, and caravans passed constantly toward Palestine and Tyre, conveying the rich productions of India. The country of Tschin or Sinim may be easily supposed to have been often referred to by the foreign merchants as a land of great extent and riches, and it is not impossible that even at that early day a part of the merchandise conveyed to the west might have come from that land. It is not necessary to suppose that the Hebrews in the time of Isaiah had any very extensive or clear views of that country; but all that is necessary to be supposed is that they conceived of the nation as lying far in the east, and as abounding in wealth, sufficiently so to entitle it to the pre-eminency which it now has in the enumeration of the nations that would be blessed by the gospel.
If this be the correct interpretation - and I have on a re-examination come to this opinion, though a different view was given in the first edition of these Notes - then the passage furnishes an interesting prediction respecting the future conversion of the largest kingdom of the world. It may be added, that this is the only place where that country is referred to in the Bible, and there may be some plausibility in the supposition that while so many other nations, far inferior in numbers and importance, are mentioned by name, one so vast as this would not wholly be omitted by the Spirit of Inspiration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:12: these shall: Isa 2:2, Isa 2:3, Isa 11:10, Isa 11:11, Isa 43:5, Isa 43:6, Isa 60:9-14, Isa 66:19, Isa 66:20; Psa 22:27, Psa 72:10, Psa 72:11, Psa 72:17; Mic 4:2; Zac 2:11, Zac 8:20-23; Mat 8:11; Luk 13:29; Rev 7:9, Rev 11:15
Geneva 1599
49:12 Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of (r) Sinim.
(r) Meaning, the south country, so that Christ will deliver his from all the parts of the world.
John Gill
49:12 Behold, these shall come from far,.... This is a prophecy of the conversion of the Jews, or of the Gentiles, or of both, in the latter day, in the several parts of the world; who shall come to Christ, and to his churches, and join in fellowship with them: the allusion is to the return of the Jews from their captivity in Babylon, and from all other parts at that time; some are said to come "from far", from the east, as it is generally interpreted, from the several eastern nations, as Persia, Judea lying west from them, on the western or Mediterranean sea:
and, lo, these from the north; from Media, as some; or rather from Babylon, which lay north of Judea:
and from the west; or "from the sea"; the Mediterranean sea, and the countries beyond it, which lie west of Judea:
and these from the land of Sinim. The Targum and Vulgate Latin version render it, from the land of the south, with which Jarchi and Kimchi agree, where dwelt the Sinites, which were of the children of Canaan, Gen 10:17, as the latter observes; and where were the wilderness of Sin, and mountain of Sinai, according to the observation of Jerom. Aben Ezra thinks Egypt is meant, which lay south of Judea, and conjectures that Sinai, a place in it, is designed; perhaps Sin, as others are of opinion, called "the strength of Egypt", Ezek 30:15, the same city the Greeks called Pelusium; and R. Saadiah, in Kimchi, supposes it is here intended, which is most likely; the Pelusiotae are meant. Manasseh ben Israel (g) will have it that the Chinese are intended: China is indeed called, by Ptolemy (h), the country of the Sinites; and if this is designed, which is not probable, it cannot be so called from the family of Cina, as Martinius (i) thinks, since that family was not in being till two or three hundred years after this prophecy; and, if it concerns them, it will have its accomplishment, when the kingdoms of this world shall become Christ's, Rev_ 11:15 compare with this Mt 8:12 yea, they are said to have received the Gospel, in the first times of it, by the means of the apostles, Thomas, or Bartholomew (k). The Septuagint version renders it, "from the land of the Persians"; and the Arabic version, "from the land of Persia"; and the Syriac version, "from the sea of Senjam".
(g) Spes Israelis, p. 48. (h) Geograph. l. 7. c. 3. (i) Hist. Sinic. p. 195. (k) Vid Fabricii Lux Evangelii, p. 652, 653.
John Wesley
49:12 These - My people shall be gathered from the most remote parts of the earth. He speaks here, and in many other places, of the conversion of the Gentiles, with allusion to that work of gathering, and bringing back the Jews from all parts where they were dispersed, into their own land. Sinim - Either of the Sinites as they are called, Gen 10:17, who dwelt about the wilderness. Or of Sin, a famous city of Egypt, which may be put for all Egypt, and that for all southern parts.
Robert Jamieson, A. R. Fausset and David Brown
49:12 Sinim--The Arabians and other Asiatics called China Sin, or Tchin; the Chinese had no special name for themselves, but either adopted that of the reigning dynasty or some high-sounding titles. This view of "Sinim" suits the context which requires a people to be meant "from far," and distinct from those "from the north and from the west" [GESENIUS].
49:1349:13: Ուրա՛խ լերուք երկինք՝ եւ ցնծասցէ երկիր. գոչեսցե՛ն լերինք զցնծութիւն, եւ բլուրք զարդարութիւն. զի ողորմեցաւ Աստուած ժողովրդեան իւրում, եւ զխոնարհս ժողովրդեան իւրոյ մխիթարեա՛ց[10154]։ [10154] Օրինակ մի. Գոչեսցեն երկինք զցնծ՛՛։ Ոսկան. Զի ողորմեցաւ Տէր ժողո՛՛։
13 Ուրախացի՛ր, երկի՛նք, եւ ցնծա՛, երկի՛ր, թող լեռները ցնծութիւն կանչեն, եւ բլուրները՝ արդարութիւն, քանզի Աստուած ողորմեց իր ժողովրդին, մխիթարեց իր ժողովրդի տառապեալներին:
13 Ո՛վ երկինք, ուրա՛խ եղէք ու ո՛վ երկիր, ցնծութի՛ւն ըրէ, Ո՛վ լեռներ, ուրախութեան ձայնով աղաղակեցէ՛ք, Քանզի Տէրը իր ժողովուրդին մխիթարութիւն տուաւ Ու իր տնանկներուն ողորմեցաւ։
Ուրախ լերուք, երկինք, եւ ցնծասցէ երկիր, գոչեսցեն լերինք զցնծութիւն [766]եւ բլուրք զարդարութիւն``. զի ողորմեցաւ [767]Աստուած ժողովրդեան իւրում, եւ զխոնարհս ժողովրդեան իւրոյ մխիթարեաց:

49:13: Ուրա՛խ լերուք երկինք՝ եւ ցնծասցէ երկիր. գոչեսցե՛ն լերինք զցնծութիւն, եւ բլուրք զարդարութիւն. զի ողորմեցաւ Աստուած ժողովրդեան իւրում, եւ զխոնարհս ժողովրդեան իւրոյ մխիթարեա՛ց[10154]։
[10154] Օրինակ մի. Գոչեսցեն երկինք զցնծ՛՛։ Ոսկան. Զի ողորմեցաւ Տէր ժողո՛՛։
13 Ուրախացի՛ր, երկի՛նք, եւ ցնծա՛, երկի՛ր, թող լեռները ցնծութիւն կանչեն, եւ բլուրները՝ արդարութիւն, քանզի Աստուած ողորմեց իր ժողովրդին, մխիթարեց իր ժողովրդի տառապեալներին:
13 Ո՛վ երկինք, ուրա՛խ եղէք ու ո՛վ երկիր, ցնծութի՛ւն ըրէ, Ո՛վ լեռներ, ուրախութեան ձայնով աղաղակեցէ՛ք, Քանզի Տէրը իր ժողովուրդին մխիթարութիւն տուաւ Ու իր տնանկներուն ողորմեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
49:1349:13 Радуйтесь, небеса, и веселись, земля, и восклицайте, горы, от радости; ибо утешил Господь народ Свой и помиловал страдальцев Своих.
49:13 εὐφραίνεσθε ευφραινω celebrate; cheer οὐρανοί ουρανος sky; heaven καὶ και and; even ἀγαλλιάσθω αγαλλιαω jump for joy ἡ ο the γῆ γη earth; land ῥηξάτωσαν ρηγνυμι gore; burst τὰ ο the ὄρη ορος mountain; mount εὐφροσύνην ευφροσυνη celebration καὶ και and; even οἱ ο the βουνοὶ βουνος mound δικαιοσύνην δικαιοσυνη rightness; right standing ὅτι οτι since; that ἠλέησεν ελεεω show mercy; have mercy on ὁ ο the θεὸς θεος God τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the ταπεινοὺς ταπεινος humble τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him παρεκάλεσεν παρακαλεω counsel; appeal to
49:13 רָנּ֤וּ ronnˈû רנן cry of joy שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and גִ֣ילִי ḡˈîlî גיל rejoice אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּי *û וְ and פִצְח֥וּפצחו *fiṣḥˌû פצח be serene הָרִ֖ים hārˌîm הַר mountain רִנָּ֑ה rinnˈā רִנָּה cry of joy כִּֽי־ kˈî- כִּי that נִחַ֤ם niḥˈam נחם repent, console יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עַמֹּ֔ו ʕammˈô עַם people וַ wa וְ and עֲנִיָּ֖ו ʕᵃniyyˌāw עָנִי humble יְרַחֵֽם׃ ס yᵊraḥˈēm . s רחם have compassion
49:13. laudate caeli et exulta terra iubilate montes laudem quia consolatus est Dominus populum suum et pauperum suorum miserebiturGive praise, O ye heavens, and rejoice, O earth, ye mountains, give praise with jubilation: because the Lord hath comforted his people, and will have mercy on his poor ones.
13. Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have compassion upon his afflicted.
Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted:

49:13 Радуйтесь, небеса, и веселись, земля, и восклицайте, горы, от радости; ибо утешил Господь народ Свой и помиловал страдальцев Своих.
49:13
εὐφραίνεσθε ευφραινω celebrate; cheer
οὐρανοί ουρανος sky; heaven
καὶ και and; even
ἀγαλλιάσθω αγαλλιαω jump for joy
ο the
γῆ γη earth; land
ῥηξάτωσαν ρηγνυμι gore; burst
τὰ ο the
ὄρη ορος mountain; mount
εὐφροσύνην ευφροσυνη celebration
καὶ και and; even
οἱ ο the
βουνοὶ βουνος mound
δικαιοσύνην δικαιοσυνη rightness; right standing
ὅτι οτι since; that
ἠλέησεν ελεεω show mercy; have mercy on
ο the
θεὸς θεος God
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
τοὺς ο the
ταπεινοὺς ταπεινος humble
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
παρεκάλεσεν παρακαλεω counsel; appeal to
49:13
רָנּ֤וּ ronnˈû רנן cry of joy
שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
גִ֣ילִי ḡˈîlî גיל rejoice
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וּי
וְ and
פִצְח֥וּפצחו
*fiṣḥˌû פצח be serene
הָרִ֖ים hārˌîm הַר mountain
רִנָּ֑ה rinnˈā רִנָּה cry of joy
כִּֽי־ kˈî- כִּי that
נִחַ֤ם niḥˈam נחם repent, console
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עַמֹּ֔ו ʕammˈô עַם people
וַ wa וְ and
עֲנִיָּ֖ו ʕᵃniyyˌāw עָנִי humble
יְרַחֵֽם׃ ס yᵊraḥˈēm . s רחם have compassion
49:13. laudate caeli et exulta terra iubilate montes laudem quia consolatus est Dominus populum suum et pauperum suorum miserebitur
Give praise, O ye heavens, and rejoice, O earth, ye mountains, give praise with jubilation: because the Lord hath comforted his people, and will have mercy on his poor ones.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
13: Радуйтесь, небеса, веселись земля, и восклицайте, горы, от радости... Настоящий стих занимает в построении 49: гл. особое, серединное положение, являясь как бы разделом двух ее половин - одной, оригинально-мессианской (1-12), другой - служащей повторением и более подробным раскрытием первой (14-26). Сам же по себе, он представляет довольно обычный для автора настоящей книги торжественно-хвалебный гимн Богу Творцу и Искупителю от лица всей вселенной (44:23; 52:9: и др.).

Ибо утешил Господь народ Свой и помиловал страдальцев Своих... Здесь указываются мотивы той высокой радости, к которой пророк приглашает весь мир. [В Славянском переводе с 70-и: - и смиренныя люди своя утеши. Прим. ред. ] Под упомянутыми здесь "помилованием" и "утешением", по ходу мыслей автора, должно разуметь не столько ближайшее избавление Израиля от вавилонского плена, сколько его более отдаленный, мессианский образ - освобождение духовного Израиля из уз греха, проклятия и смерти (2:3). В интересах единства и подлинности кн. пророка Исаии, следует также обратить внимание на употребленный здесь, довольно характерный, термин "страдальцы", встречающийся также и в первой части книги пророка Исаии (11:4). [В Славянском переводе с 70-и - 11:4: ...но судит правдою смиренному суд и облечет правостию смиренныя земли... Прим. ред. ]
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted. 14 But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me. 15 Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. 16 Behold, I have graven thee upon the palms of my hands; thy walls are continually before me. 17 Thy children shall make haste; thy destroyers and they that made thee waste shall go forth of thee.
The scope of these verses is to show that the return of the people of God out of their captivity, and the eternal redemption to be wrought out by Christ (of which that was a type), would be great occasions of joy to the church and great proofs of the tender care God has of the church.
I. Nothing can furnish us with better matter for songs of praise and thanksgiving, v. 13. Let the whole creation join with us in songs of joy, for it shares with us in the benefits of the redemption, and all they can contribute to this sacred melody is little enough in return for such inestimable favours, Ps. xcvi. 11. Let there be joy in heaven, and let the angels of God celebrate the praises of the great Redeemer; let the earth and the mountains, particularly the great ones of the earth, be joyful, and break forth into singing, for the earnest expectation of the creature that waits for the glorious liberty of the children of God (Rom. viii. 19, 21) shall now be abundantly answered. God's people are the blessings and ornaments of the world, and therefore let there be universal joy, for God has comforted his people that were in sorrow and he will have mercy upon the afflicted because of his compassion, upon his afflicted because of his covenant.
II. Nothing can furnish us with more convincing arguments to prove the most tender and affectionate concern God has for his church, and her interests and comforts.
1. The troubles of the church have given some occasion to question God's care and concern for it, v. 14. Zion, in distress, said, The Lord has forsaken me, and looks after me no more; my Lord has forgotten me, and will look after me no more. See how deplorable the case of God's people may be sometimes, such that they may seem to be forsaken and forgotten of their God; and at such a time their temptations may be alarmingly violent. Infidels, in their presumption, say God has forsaken the earth (Ezek. viii. 12), and has forgotten their sins, Ps. x. 11. Weak believers, in their despondency, are ready to say, "God has forsaken his church and forgotten the sorrows of his people." But we have no more reason to question his promise and grace than we have to question his providence and justice. He is as sure a rewarder as he is a revenger. Away therefore with these distrusts and jealousies, which are the bane of friendship.
2. The triumphs of the church, after her troubles, will in due time put the matter out of question.
(1.) What God will do for Zion we are told, v. 17. [1.] Her friends, who had deserted her, shall be gathered to her, and shall contribute their utmost to her assistance and comfort: Thy children shall make haste. Converts to the faith of Christ are the children of the church; they shall join themselves to her with great readiness and cheerfulness, and flock into the communion of saints, as doves to their windows. "Thy builders shall make haste" (so some read it), "who shall build up thy houses, thy walls, especially thy temple; they shall do it with expedition." Church work is usually slow work; but, when God's time shall come, it shall be done suddenly. [2.] Her enemies, who had threatened and assaulted her, shall be forced to withdraw from her: Thy destroyers, and those who made thee waste, who had made themselves masters of the country and ravaged it, shall go forth of thee. By Christ the prince of this world, the great destroyer, is cast out, is dispossessed, has his power broken and his attempts quite baffled.
(2.) Now by this it will appear that Zion's suggestions were altogether groundless, that God has not forsaken her, nor forgotten her, nor ever will. Be assured, [1.] That God has a tender affection for his church and people, v. 15. In answer to Zion's fears, God speaks as one concerned for his own glory (he takes himself to be reflected upon if Zion say, The Lord has forsaken me, and he will clear himself), as one concerned also for his people's comfort; he would not have them droop, and be discouraged, and give way to any uneasy thoughts. "You think that I have forgotten you. Can a woman forget her sucking child?" First, It is not likely that she should. A woman, whose honour it is to be of the tender sex as well as the fair one, cannot but have compassion for a child, which, being both harmless and helpless, is a proper object of compassion. A mother, especially, cannot but be concerned for her own child; for it is her own, a piece of herself, and very lately one with her. A nursing mother, most of all, cannot but be tender of her sucking child; her own breasts will soon put her in mind of it if she should forget it. But, Secondly, It is possible that she may forget. A woman may perhaps be so unhappy as not to be able to remember her sucking child (she may be sick, and dying, and going to the land of forgetfulness), or she may be so unnatural as not to have compassion on the son of her womb, as those who, to conceal their shame, are the death of their children as soon as they are their life, Lam. iv. 10; Deut. xxviii. 57. But, says God, I will not forget thee. Note, God's compassions to his people infinitely exceed those of the tenderest parents towards their children. What are the affections of nature to those of the God of nature! [2.] That he has a constant care of his church and people (v. 16): I have engraven thee upon the palms of my hands. This does not allude to the foolish art of palmistry, which imagines every man's fate to be engraved in the palms of his hands and to be legible in the lines there, but to the custom of those who tie a string upon their hands or fingers to put them in mind of things which they are afraid they shall forget, or to the wearing of signet or locket-rings in remembrance of some dear friend. His setting them thus as a seal upon his arm denotes his setting them as a seal upon his heart, and his being ever mindful of them and their interests, Cant. viii. 6. If we bind God's law as a sign upon our hand (Deut. vi. 8, 11, 18), he will engrave our interests as a sign on his hand, and will look upon that and remember the covenant. He adds, "Thy walls shall be continually before me; thy ruined walls, though no pleasing spectacle, shall be in my thoughts of compassion." Do Zions' friends favour her dust? Ps. cii. 14. So does her God. Or, "The plan and model of thy walls, that are to be rebuilt, is before me, and they shall certainly be built according to it." Or, "Thy walls (that is, thy safety) are my continual care; so are the watchmen on thy walls." Some apply his engraving his church on the palms of his hands to the wounds in Christ's hands when he was crucified; he will look on the marks of them, and remember those for whom he suffered and died.
Adam Clarke: Commentary on the Bible - 1831
49:13: Break forth into singing, O mountains "Ye mountains, burst forth into song" - Three ancient MSS. are without the י yod or the conjunction ו vau before the verb: and so the Septuagint, Syriac, and Vulgate.
Albert Barnes: Notes on the Bible - 1834
49:13: Sing, O heavens - In view of the glorious truths stated in the pRev_ious verses, that kings should rise up, and princes worship; that the Messiah would be for a light to the Gentiles, and that the true religion would be extended to each of the four quarters of the globe. The idea in this verse is, that it was an occasion on which the heavens and the earth would have cause to exult together. It is common in Isaiah thus to interpose a song of praise on the announcement of any great and glorious truth, and to call on the heavens and the earth to rejoice together (see the notes at Isa 12:1-6; Isa 42:10-11; Isa 44:23).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:13: O heavens: Isa 42:10, Isa 42:11, Isa 44:23, Isa 52:9, Isa 55:12; Psa 96:11-13, Psa 98:4-9; Luk 2:13, Luk 2:14, Luk 15:10; Rev 5:8-13, Rev 7:9-12
the Lord: Isa 12:1, Isa 40:1, Isa 40:2, Isa 51:3, Isa 61:2, Isa 61:3, Isa 66:13, Isa 66:14; Jer 31:13; Co2 7:6; Th2 2:16, Th2 2:17
Carl Friedrich Keil and Franz Delitzsch
49:13
In this return of the exiles from every quarter of the globe to their fatherland, and for this mighty work of God on behalf of His church, which has been scattered in all directions, the whole creation is to praise Him. "Sing, O heavens; and shout, O earth; and break out into singing, O mountains! for Jehovah hath comforted His people, and He hath compassion upon His afflicted ones." The phrase רנּה פּצח, like ורנּן פּצח (which occurs in Ps 98:4 as well as in Isaiah), is peculiarly Isaiah's (Is 14:7, and several times in chapters 40-66). "The afflicted ones" (‛ăniyyı̄m) is the usual Old Testament name for the ecclesia militans. The future alternates with the perfect: the act of consolation takes place once for all, but the compassion lasts for ever. Here again the glorious liberty of the children of God appears as the focus from which the whole world is glorified. The joy of the Israel of God becomes the joy of heaven and earth. With the summons to this joy the first half of the prophecy closes; for the word תאמר, which follows, shows clearly enough that the prophecy has merely reached a resting-point here, since this word is unsuitable for commencing a fresh prophecy.
Geneva 1599
49:13 Sing, O (s) heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted.
(s) Read (Is 44:23).
John Gill
49:13 Sing, O heavens, and be joyful, O earth,.... Which may be understood of the heavens, and the earth by a personification, a figure usual in Scripture, to express the greatness of the benefit received, and to raise thankfulness and admiration in the hearts of God's people; see Ps 90:11 or by the heavens may be meant the angels in heaven, who, as they rejoice at the conversion of a single sinner, will much more rejoice at such numerous conversions among Jews and Gentiles, here prophesied of, Lk 15:10 and, by the "earth", the saints on earth, the excellent in it, who have a more immediate concern in, and must be affected with, the case here represented:
and break forth into singing, O mountains; such as are in high office either in the state, as Christian kings and princes, Is 49:23 or in the church, as prophets and apostles, Rev_ 18:20. The reason of all this is,
for the Lord hath comforted his people; with the discoveries of his love and grace; by his gracious presence among them; by the coming of Christ unto them in a spiritual way; by sending his Spirit, and renewing the face of things, and reviving his work in the midst of them; by the pure and powerful preaching of the Gospel, and comfortable administration of Gospel ordinances; and by large additions of converts made unto them:
and will have mercy upon his afflicted, or "poor", or "meek" and "humble" ones, as the words (l) may be rendered: the Lord's people is a poor and afflicted people, poor in a temporal and spiritual sense; the church and interest of Christ is in a poor and low condition: the Lord's people are afflicted outwardly and inwardly, and so become meek, and are kept humble; these the Lord, in the latter day, will raise from a low and distressed condition to a more exalted and comfortable one; which will be an instance of his mercy and compassion, and be matter of joy unto them.
(l) "pauperum suorum", V. L. "pauperes suos", Forerius; "inopes suos", Vitringa; "humiles", Sept. "mansuetorum", Targum.
Robert Jamieson, A. R. Fausset and David Brown
49:13 So Rev_ 12:12. God will have mercy on the afflicted, because of His compassion; on His afflicted, because of His covenant.
49:1449:14: Բայց Սիովն ասաց. Եթո՛ղ զիս Տէր եւ մոռացաւ զիս Աստուած։
14 Բայց Սիոնն ասաց. «Տէրն ինձ թողեց, Աստուած ինձ մոռացաւ»:
14 Բայց Սիօն ըսաւ. «Եհովան զիս թողուց Ու Տէրը զիս մոռցաւ»։
Բայց Սիոն ասաց. Եթող զիս [768]Տէր եւ մոռացաւ զիս [769]Աստուած:

49:14: Բայց Սիովն ասաց. Եթո՛ղ զիս Տէր եւ մոռացաւ զիս Աստուած։
14 Բայց Սիոնն ասաց. «Տէրն ինձ թողեց, Աստուած ինձ մոռացաւ»:
14 Բայց Սիօն ըսաւ. «Եհովան զիս թողուց Ու Տէրը զիս մոռցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
49:1449:14 А Сион говорил: >
49:14 εἶπεν επω say; speak δὲ δε though; while Σιων σιων Siōn; Sion ἐγκατέλιπέν εγκαταλειπω abandon; leave behind με με me κύριος κυριος lord; master καὶ και and; even ὁ ο the κύριος κυριος lord; master ἐπελάθετό επιλανθανομαι forget μου μου of me; mine
49:14 וַ wa וְ and תֹּ֥אמֶר ttˌōmer אמר say צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion עֲזָבַ֣נִי ʕᵃzāvˈanî עזב leave יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and אדֹנָ֖י ʔḏōnˌāy אֲדֹנָי Lord שְׁכֵחָֽנִי׃ šᵊḵēḥˈānî שׁכח forget
49:14. et dixit Sion dereliquit me Dominus et Dominus oblitus est meiAnd Sion said: The Lord hath forsaken me, and the Lord hath forgotten me.
14. But Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me.
But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me:

49:14 А Сион говорил: <<оставил меня Господь, и Бог мой забыл меня!>>
49:14
εἶπεν επω say; speak
δὲ δε though; while
Σιων σιων Siōn; Sion
ἐγκατέλιπέν εγκαταλειπω abandon; leave behind
με με me
κύριος κυριος lord; master
καὶ και and; even
ο the
κύριος κυριος lord; master
ἐπελάθετό επιλανθανομαι forget
μου μου of me; mine
49:14
וַ wa וְ and
תֹּ֥אמֶר ttˌōmer אמר say
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
עֲזָבַ֣נִי ʕᵃzāvˈanî עזב leave
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
אדֹנָ֖י ʔḏōnˌāy אֲדֹנָי Lord
שְׁכֵחָֽנִי׃ šᵊḵēḥˈānî שׁכח forget
49:14. et dixit Sion dereliquit me Dominus et Dominus oblitus est mei
And Sion said: The Lord hath forsaken me, and the Lord hath forgotten me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
14-17. Включительно идет особая, ободряющая речь пророка, обращенная им к Сиону. В сущности, она представляет несколько измененное повторение раннейшей речи Самого Мессии (4: ст.). Как там Мессия сетовал на ненужность и как бы бесцельность своей будущей миссии, так и здесь весь тот народ, представителем которого был Мессия, изливает несправедливые жалобы на Свою оставленность и покинутость Богом. И подобно тому как тогда Господь рассеял всякие сомнения и уныние у Своего Раба, так точно и теперь Он ясно обнаруживает всю неосновательность подобных опасений у Сиона.

А Сион говорил: оставил меня Господь, и Бог Мой забыл меня! Сопоставляя это место с одной из ближайших параллелей (40:27), мы имеем полное право относить его к историческому Израилю и к тому малодушному ропоту на Бога, который не раз выходил из уст этого жестоковыйного и неблагодарного народа, всегда готового ответственность за все свои мнимые и действительные несчастия сложить с себя на кого-либо другого, главным образом, на Самого Бога.

И в данном случае под Сионом, роптавшим на Бога, должно разуметь, очевидно, опять тот же народ израильский, в лице его, современного пророку, поколения... Представители его, переживая целый ряд исторических невзгод, слушая грозные обличительные речи пророка и не ведя осуществления своих земных ложно-мессианских планов, приходили в уныние и, по обыкновению, роптали на Бога за то, что Он их оставил и забыл. Пророк не оставляет всего этого без ответа; но в самом ответе он искусно подставляет новый предмет речи: вместо старого Сиона - т. е. плотского исторического Израиля, он переходит к новому, духовному Сиону, т. е. к Церкви Христовой и прекрасно выясняет, что этого подлинного и единственно-достойного Бога Сиона, Господь никогда не оставит и не забудет Своей милостью, а наоборот - даст ему широкое распространение и высокое процветание. "В ветхозаветный период Сионом называлась гора Божия, на которой возвышался храм Всевышнего, освященный Им (3: Цар 8-9: гл.). Духовный центр человечества находился среди общины верных Господу, которые с верой и надеждой внимали пророкам, говорившим об Эммануиле. Грехи народа и постоянные осквернения храма (Иез 8-9:7; 10-11:23), по-видимому, уничтожили Сион на земле... Но в следующих словах пророчества Исаии мы видим, что Господь исполняет обетования, данные всему человечеству, и тогда имя Сиона переносится на всех тех, которые призовут имя Господне (Иоил 2:28-32; Деян 2:21); ибо, как говорит Апостол Павел всем христианам: "вы приступили к горе Сиону и ко граду Бога живого, к небесному Иерусалиму и тьмам Ангелов, к торжествующему собору и церкви первенцев, написанных на небесах". (Евр 12:22-24: - Властов).
Adam Clarke: Commentary on the Bible - 1831
49:14: The Lord (יהוה Yehovah) hath forsaken me, and my Lord (אדני Adonai) hath forgotten me - But a multitude of MSS. and several ancient editions read יהוה Yehovah in both places.
Albert Barnes: Notes on the Bible - 1834
49:14: But Zion said - On the word 'Zion,' see the note at Isa 1:8. The language here is that of complaint, and expresses the deep feeling of the people of God amidst many calamities, afflictions, and trials. It may be applicable to the exile Jews in Babylon during their long captivity, as if God had forsaken them; or to those who were waiting for the coming of the Messiah, and who were sighing for the divine interposition under him to restore the beauty of Zion, and to extend his kingdom; or in general, to the church when wickedness triumphs in a community, and when God seems to have forsaken Zion, and to have forgotten its interests. The language here was suggested, doubtless, by a view of the desolations of Jerusalem and Judea, and of the long and painful captivity in Babylon; but it is general, and is applicable to the people of God, in all times of similar oppression and distress. The object of the prophet is to furnish the assurance that, whatever might be the trials and the sufferings of his people, God had not forgotten them, and he neither could nor would forsake them. For this purpose, he makes use of two most striking and forcible arguments Isa 49:15-16, to show in the strongest possible manner that the interests of his people were safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:14: The Lord: Isa 40:27; Psa 22:1, Psa 31:22, Psa 77:6-9, Psa 89:38-46; Rom 11:1-5
my Lord: Psa 13:1; Jer 23:39; Lam 5:20
Carl Friedrich Keil and Franz Delitzsch
49:14
The prophet, looking back at the period of suffering from the standpoint of the deliverance, exclaims from the midst of this train of thought: Is 49:14 "Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me." The period of suffering which forces out this lamentation still continues. What follows, therefore, applies to the church of the present, i.e., of the captivity. Is 49:15, Is 49:16 "Does a woman forget her sucking child, so as not to have compassion upon the child of her womb? Even though mothers should forget, I will not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls stand continually before me." In reply to the complaining church, which knows that her home is in Zion-Jerusalem, and which has been kept so long away from her home, Jehovah sets forth His love, which is as inalienable as a mother's love, yea, far greater than even maternal love. On עוּל, the min in mērachēm is equivalent to ὥστε μή, as in Is 23:1; Is 24:10; Is 33:15, etc. גּם, so far as the actual sense is concerned, is equivalent to גּם־כּי (Ewald, 362, b): "granted that such (mothers) should forget, i.e., disown, their love." The picture of Zion (not merely the name, as Is 49:16 clearly shows) is drawn in the inside of Jehovah's hands, just as men are accustomed to burn or puncture ornamental figures and mementoes upon the hand, the arm, and the forehead, and to colour the punctures with alhenna or indigo (see Tafel, xii., in vol. ii. pp. 33-35 of Lane's Manners and Customs of the Modern Egyptians). There is the figure of Zion, unapproachable to every creature, as close to Him as He is to Himself, and facing Him amidst all the emotions of His divine life. There has He the walls of Zion constantly before Him (on neged, see at Is 1:15; Is 24:23); and even if for a time they are broken down here below, with Him they have an eternal ideal existence, which must be realized again and again in an increasingly glorious form.
Geneva 1599
49:14 But Zion said, The LORD hath (t) forsaken me, and my Lord hath forgotten me.
(t) He objects what the faithful might say in their long affliction and answers to comfort them with a most proper comparison and full of consolation.
John Gill
49:14 But Zion said,.... By way of objection, as some think, to the above prophecies of glorious and comfortable times; she being now in a very disconsolate condition, and could not tell how to take it in, how it should thus be, when the case was with her as it was; though I rather think the words should be rendered, "for Zion had said"; and which is mentioned to show the uncomfortable condition she had been in, and to observe the method the Lord took to comfort her, as he before promises. Reference may be had to the Jews in the times of the Babylonish captivity, mentioned under the name of Zion; because, as Kimchi says, that was the chief city of the kingdom of Israel; who, because of the length of their captivity, might think themselves forsaken and forgotten by the Lord: yet, by Zion is meant the church under the Gospel dispensation, the saints that meet at Mount Zion, the hundred and forty and four thousand, with the Lamb there, Heb 12:22,
the Lord hath forsaken me, and my Lord hath forgotten me: so the church might be tempted to conclude, during the persecutions under Rome Pagan, and the long reign of antichrist not yet at an end, and because of his oppressions and cruelties; and because of the low and declining state of the interest of Christ, as it now is; few being converted by the ministry of the word; great opposition made to the truths of the Gospel with success; the ordinances of it perverted or neglected; the presence of God in them very little enjoyed; great indifference and lukewarmness among professors of religion, and discord and dissensions in churches. And so it is with particular believers, when they do not enjoy the presence of God as formerly, either in private or in public ordinances; have not had a promise for a long time; nor are favoured with the discoveries of the love of God, or with any visit from him; then they are apt to say they are forsaken by the Lord, though they cannot give up their interest in him, and therefore call him "my Lord".
John Wesley
49:14 But - This is an objection. How can these things be true, when the condition of God's church is now so desperate?
Robert Jamieson, A. R. Fausset and David Brown
49:14 Zion--the literal Israel's complaint, as if God had forsaken her in the Babylonian captivity; also in their dispersion previous to their future restoration; thereby God's mercy shall be called forth (Is 63:15-19; Ps 77:9-10; Ps 102:17).
49:1549:15: Միթէ մոռանայցէ՞ կին զմանուկ իւր, կամ թէ ո՞չ գթասցի ՚ի ծնունդս որովայնի իւրոյ. եւ եթէ մոռանայցէ զայն կին՝ սակայն ես ո՛չ մոռացայց զքեզ ասէ Տէր[10155]։ [10155] Ոմանք. Կամ ոչ գթայցէ... մոռանայցէ զայս կին։
15 «Մի՞թէ կինը կը մոռանայ իր մանկանը կամ չի գթայ իր որովայնի ծնունդներին, եւ եթէ կինը մոռանալու էլ լինի այդ, ես, սակայն, քեզ չեմ մոռանայ», -ասում է Տէրը: -
15 Միթէ կինը իր կաթնկեր մանուկը կրնա՞յ մոռնալ, Այնպէս որ իր որովայնին ծննդեանը վրայ չգթայ։Թէեւ անոնք մոռնան, Բայց ես քեզ պիտի չմոռնամ։
Միթէ մոռանայցէ՞ կին [770]զմանուկ իւր, կամ թէ ո՞չ գթասցի ի ծնունդս որովայնի իւրոյ. եւ եթէ մոռանայցէ զայն կին` սակայն ես ոչ մոռացայց զքեզ, ասէ Տէր:

49:15: Միթէ մոռանայցէ՞ կին զմանուկ իւր, կամ թէ ո՞չ գթասցի ՚ի ծնունդս որովայնի իւրոյ. եւ եթէ մոռանայցէ զայն կին՝ սակայն ես ո՛չ մոռացայց զքեզ ասէ Տէր[10155]։
[10155] Ոմանք. Կամ ոչ գթայցէ... մոռանայցէ զայս կին։
15 «Մի՞թէ կինը կը մոռանայ իր մանկանը կամ չի գթայ իր որովայնի ծնունդներին, եւ եթէ կինը մոռանալու էլ լինի այդ, ես, սակայն, քեզ չեմ մոռանայ», -ասում է Տէրը: -
15 Միթէ կինը իր կաթնկեր մանուկը կրնա՞յ մոռնալ, Այնպէս որ իր որովայնին ծննդեանը վրայ չգթայ։Թէեւ անոնք մոռնան, Բայց ես քեզ պիտի չմոռնամ։
zohrab-1805▾ eastern-1994▾ western am▾
49:1549:15 Забудет ли женщина грудное дитя свое, чтобы не пожалеть сына чрева своего? но если бы и она забыла, то Я не забуду тебя.
49:15 μὴ μη not ἐπιλήσεται επιλανθανομαι forget γυνὴ γυνη woman; wife τοῦ ο the παιδίου παιδιον toddler; little child αὐτῆς αυτος he; him τοῦ ο the μὴ μη not ἐλεῆσαι ελεεω show mercy; have mercy on τὰ ο the ἔκγονα εκγονος descendant τῆς ο the κοιλίας κοιλια insides; womb αὐτῆς αυτος he; him εἰ ει if; whether δὲ δε though; while καὶ και and; even ἐπιλάθοιτο επιλανθανομαι forget ταῦτα ουτος this; he γυνή γυνη woman; wife ἀλλ᾿ αλλα but ἐγὼ εγω I οὐκ ου not ἐπιλήσομαί επιλανθανομαι forget σου σου of you; your εἶπεν επω say; speak κύριος κυριος lord; master
49:15 הֲ hᵃ הֲ [interrogative] תִשְׁכַּ֤ח ṯiškˈaḥ שׁכח forget אִשָּׁה֙ ʔiššˌā אִשָּׁה woman עוּלָ֔הּ ʕûlˈāh עוּל suckling מֵ mē מִן from רַחֵ֖ם raḥˌēm רחם have compassion בֶּן־ ben- בֵּן son בִּטְנָ֑הּ biṭnˈāh בֶּטֶן belly גַּם־ gam- גַּם even אֵ֣לֶּה ʔˈēlleh אֵלֶּה these תִשְׁכַּ֔חְנָה ṯiškˈaḥnā שׁכח forget וְ wᵊ וְ and אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i לֹ֥א lˌō לֹא not אֶשְׁכָּחֵֽךְ׃ ʔeškāḥˈēḵ שׁכח forget
49:15. numquid oblivisci potest mulier infantem suum ut non misereatur filio uteri sui et si illa oblita fuerit ego tamen non obliviscar tuiCan a woman forget her infant, so as not to have pity on the son of her womb? and if she should forget, yet will not I forget thee.
15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, these may forget, yet will not I forget thee.
Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee:

49:15 Забудет ли женщина грудное дитя свое, чтобы не пожалеть сына чрева своего? но если бы и она забыла, то Я не забуду тебя.
49:15
μὴ μη not
ἐπιλήσεται επιλανθανομαι forget
γυνὴ γυνη woman; wife
τοῦ ο the
παιδίου παιδιον toddler; little child
αὐτῆς αυτος he; him
τοῦ ο the
μὴ μη not
ἐλεῆσαι ελεεω show mercy; have mercy on
τὰ ο the
ἔκγονα εκγονος descendant
τῆς ο the
κοιλίας κοιλια insides; womb
αὐτῆς αυτος he; him
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
ἐπιλάθοιτο επιλανθανομαι forget
ταῦτα ουτος this; he
γυνή γυνη woman; wife
ἀλλ᾿ αλλα but
ἐγὼ εγω I
οὐκ ου not
ἐπιλήσομαί επιλανθανομαι forget
σου σου of you; your
εἶπεν επω say; speak
κύριος κυριος lord; master
49:15
הֲ hᵃ הֲ [interrogative]
תִשְׁכַּ֤ח ṯiškˈaḥ שׁכח forget
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
עוּלָ֔הּ ʕûlˈāh עוּל suckling
מֵ מִן from
רַחֵ֖ם raḥˌēm רחם have compassion
בֶּן־ ben- בֵּן son
בִּטְנָ֑הּ biṭnˈāh בֶּטֶן belly
גַּם־ gam- גַּם even
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
תִשְׁכַּ֔חְנָה ṯiškˈaḥnā שׁכח forget
וְ wᵊ וְ and
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
לֹ֥א lˌō לֹא not
אֶשְׁכָּחֵֽךְ׃ ʔeškāḥˈēḵ שׁכח forget
49:15. numquid oblivisci potest mulier infantem suum ut non misereatur filio uteri sui et si illa oblita fuerit ego tamen non obliviscar tui
Can a woman forget her infant, so as not to have pity on the son of her womb? and if she should forget, yet will not I forget thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Забудет ли женщина грудное дитя свое... но если бы и она забыла, то Я не забуду тебя. Сила любви и заботы Господа о Его верном Сионе превосходит все, самые крепкие и самые неразрывные естественные, человеческие узы.
Albert Barnes: Notes on the Bible - 1834
49:15: Can a woman forget her sucking child? - The design of this verse is apparent. It is to show that the love which God has for his people is stronger than that which is produced by the most tender ties created by any natural relation. The love of a mother for her infant child is the strongest attachment in nature. The question here implies that it was unusual for a mother to be unmindful of that tie, and to forsake the child that she should nourish and love.
That she should not have compassion - That she should not pity and succor it in times of sickness and distress; that she should see it suffer without any attempt to relieve it, and turn away, and see it die unpitied and unalleviated.
Yea, they may forget - They will sooner forget their child than God will forget his afflicted and suffering people. The phrase 'they may forget,' implies that such a thing may occur. In pagan lands, strong as is the instinct which binds a mother to her offspring, it has not been uncommon for a mother to expose her infant child, and to leave it to die. In illustration of this fact, see the notes at Rom 1:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:15: a woman: Kg1 3:26, Kg1 3:27; Psa 103:13; Mal 3:17; Mat 7:11
that she should not have compassion: Heb. from having compassion
they may: Lev 26:29; Deu 28:56, Deu 28:57; Kg2 6:28, Kg2 6:29, Kg2 11:1, Kg2 11:2; Lam 4:3, Lam 4:10; Rom 1:31
yet: Isa 44:21; Jer 31:20; Hos 11:1; Rom 11:28, Rom 11:29
John Gill
49:15 Can a woman forget her sucking child, that she should not have compassion on the son of her womb?.... This is the Lord's answer to the church's complaint, instancing in the care and affection of a mother to her child, thereby illustrating his love to his people; he instances in a "woman", the tender sex; in a "child" of her's, an infant, not one grown up, from which her affections might be alienated by disobedience; her suckling child, she had in her arms, and on her knees, and whom her breasts would put her in mind of; and since one that is not an own child may be suckled, it is called "the son of her womb"; and is it possible for such an one to be forgotten?
yea, they may forget; through inadvertency, want of affection, a cruel disposition, hurry of business, sickness, public calamities, &c. Lam 4:3, such monsters in nature there may be, though rare:
yet will I not forget thee; he cannot forget, because of is nature, on which forgetfulness cannot properly fall; he will not, because of his promise, which never fails; he may seem to his people to have forgotten them, and he may be thought to have done so by others; he forgets their sins, but not their persons; he cannot forget his love, nor his covenant with them, nor his promises made to them; nor does he forget their love to him, nor their works, words, and thoughts; the righteous are had by him in everlasting remembrance. All this suggests that the Lord stands in the relation of a parent to his people, and they stand in the relation of children to him; they are born of him, and are as it were pieces of himself, and little images of him, and dear to him as the apple of his eye; they are like sucking children, that suck in the milk of his word, and suck at the breasts of his ordinances; and they are used by him in the most tender manner, as infants are; they are kissed by him, and dandled on the knee; they are led by him, and taught to go; he delights in them when they begin to speak in prayer or praise, though in a lisping and stammering manner; all their little actions are engaging, their works done by them, though imperfect, and a great deal of childishness in them; when anything ails them, he sympathizes with them, he takes care of them, and provides for them; and it is a concern to him whenever he is obliged to chastise them, and can he therefore forget them?
Robert Jamieson, A. R. Fausset and David Brown
49:15 (Is 44:21; Ps 103:13; Mt 7:11).
49:1649:16: Ահաւասիկ ՚ի վերայ ձեռաց իմոց նկարեցի զպարիսպ քո. եւ առաջի՛ իմ ես դու յամենայն ժամ[10156]. [10156] Ոմանք. Զպարիսպս քո։
16 «Ահա իմ ձեռքերի ափերի մէջ գծագրեցի քո պարիսպը, եւ ամէն ժամ դու իմ առաջ ես:
16 Ահա ես քեզ իմ ձեռքերուս մէջ դրոշմեցի, Քու պարիսպներդ միշտ իմ առջեւս են։
Ահաւասիկ ի վերայ ձեռաց իմոց նկարեցի [771]զպարիսպ քո, եւ առաջի իմ ես դու յամենայն ժամ:

49:16: Ահաւասիկ ՚ի վերայ ձեռաց իմոց նկարեցի զպարիսպ քո. եւ առաջի՛ իմ ես դու յամենայն ժամ[10156].
[10156] Ոմանք. Զպարիսպս քո։
16 «Ահա իմ ձեռքերի ափերի մէջ գծագրեցի քո պարիսպը, եւ ամէն ժամ դու իմ առաջ ես:
16 Ահա ես քեզ իմ ձեռքերուս մէջ դրոշմեցի, Քու պարիսպներդ միշտ իմ առջեւս են։
zohrab-1805▾ eastern-1994▾ western am▾
49:1649:16 Вот, Я начертал тебя на дланях {Моих}; стены твои всегда предо Мною.
49:16 ἰδοὺ ιδου see!; here I am ἐπὶ επι in; on τῶν ο the χειρῶν χειρ hand μου μου of me; mine ἐζωγράφησά ζωγραφεω of you; your τὰ ο the τείχη τειχος wall καὶ και and; even ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine εἶ ειμι be διὰ δια through; because of παντός πας all; every
49:16 הֵ֥ן hˌēn הֵן behold עַל־ ʕal- עַל upon כַּפַּ֖יִם kappˌayim כַּף palm חַקֹּתִ֑יךְ ḥaqqōṯˈîḵ חקק engrave חֹומֹתַ֥יִךְ ḥômōṯˌayiḵ חֹומָה wall נֶגְדִּ֖י neḡdˌî נֶגֶד counterpart תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
49:16. ecce in manibus meis descripsi te muri tui coram oculis meis semperBehold, I have graven thee in my hands: thy walls are always before my eyes.
16. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.
Behold, I have graven thee upon the palms of [my] hands; thy walls [are] continually before me:

49:16 Вот, Я начертал тебя на дланях {Моих}; стены твои всегда предо Мною.
49:16
ἰδοὺ ιδου see!; here I am
ἐπὶ επι in; on
τῶν ο the
χειρῶν χειρ hand
μου μου of me; mine
ἐζωγράφησά ζωγραφεω of you; your
τὰ ο the
τείχη τειχος wall
καὶ και and; even
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
εἶ ειμι be
διὰ δια through; because of
παντός πας all; every
49:16
הֵ֥ן hˌēn הֵן behold
עַל־ ʕal- עַל upon
כַּפַּ֖יִם kappˌayim כַּף palm
חַקֹּתִ֑יךְ ḥaqqōṯˈîḵ חקק engrave
חֹומֹתַ֥יִךְ ḥômōṯˌayiḵ חֹומָה wall
נֶגְדִּ֖י neḡdˌî נֶגֶד counterpart
תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
49:16. ecce in manibus meis descripsi te muri tui coram oculis meis semper
Behold, I have graven thee in my hands: thy walls are always before my eyes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Вот Я начертал тебя на дланях... Новый, не менее сильный образ непрестанного памятования со стороны Бога об Его духовном Сионе. Вместе с тем, он отмечает и одну характерную, чисто бытовую черту, примитивных народов Востока - делать себе на лице или руках особые, мнемонические знаки, о чем свидетельствуют этнографы и историки Палестины (Втор 6:8; 11:18: The pulp. Commentary - 233: ст.).

Стены твои всегда предо Мною. Как Сион служит эмблемой всего народа, так "стены" Сиона являются символом целого города (Пс 50:20). Святой Кирилл Александр, под "стенами" христианской церкви аллегорически понимает апостолов, евангелистов и вообще, пастырей и предстоятелей церкви.
Adam Clarke: Commentary on the Bible - 1831
49:16: Behold, I have graven thee upon the palms of my hands "Behold, on the palms of my hands have I delineated thee" - This is certainly an allusion to some practice, common among the Jews at that time, of making marks on their hands or arms by punctures on the skin, with some sort of sign or representation of the city or temple, to show their affection and zeal for it. They had a method of making such punctures indelible by fire, or by staining. See note on Isa 44:6 (note). It is well known, that the pilgrims at the holy sepulcher get themselves marked in this manner with what are called the ensigns of Jerusalem. See Maundrell, p. 75, where he tells us how it is performed: and this art is practiced by travelling Jews all over the world at this day.
Albert Barnes: Notes on the Bible - 1834
49:16: Behold, I have graven thee upon the palms of my hands - This is another argument in answer to the complaint of Zion in Isa 49:14. There have been various interpretations of this passage. Grotius supposes that it refers to a custom of placing some mark or sign on the hand, or on one of the fingers when they wished to remember anything, and appeals to Exo 13:9. Lowth supposes that it is an allusion to some practice common among the Jews at that time, of making marks on their hands or arms by means of punctures in the skin with some sign or representation of the city or temple, to show their zeal and affection for it. In illustration of this, he refers to the fact that the pilgrims to the Holy Sepulchre are accustomed to get themselves marked in this manner with what are called the signs of Jerusalem. Vitringa supposes that it alludes to the custom of architects, in which they delineate the size, form, and proportions of an edifice on parchment, before they commence building it - such as we mean by the draft or model of the building; and that the sense here is, that God, in like manner, had delineated or drawn Jerusalem on his hands long before it was founded, and had it constantly before his eyes. According to this, the idea is, that God had laid out the plan of Jerusalem long before it was built, and that it was so dear to him that he had even engraven it on his hands. Others have supposed that it refers to a device on a signet, or on a ring worn on the finger or the wrist, and that the plan of Jerusalem was drawn and engraven there. To me, it seems that the view of Lowth is most accordant with probability, and is best, sustained by the Oriental customs. The essential idea is, that Zion was dear to his heart; and that he had sketched or delineated it as an object in which he felt a deep interest - so deep as even to delineate its outlines on the palms of his bands, where it would be constantly before him.
Thy walls - The meaning is, that he constantly looked upon them; that he never forgot them. He had a constant and sacred regard for his people, and amidst all their disasters and trials, still remembered them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:16: I have: Exo 13:9; Sol 8:6; Jer 22:24; Hag 2:23
thy walls: Isa 26:1, Isa 54:12, Isa 60:18; Rev 21:10-21
Geneva 1599
49:16 Behold, I have graven thee upon the palms of [my] (u) hands; thy (x) walls [are] continually before me.
(u) Because I would not forget you.
(x) Meaning, the good order of policy and discipline.
John Gill
49:16 Behold, I have graven thee upon the palms of my hands,.... Not upon his thick clouds, the clouds of heaven under him, always in view, as R. Saadiah Gaon, mentioned by Jarchi, Aben Ezra, and Kimchi: much better the Targum,
"lo, as upon the hands thou art engraven before me;''
signifying that his people were always in his sight, his eyes were ever upon them, and never withdrawn from them; as anything held in the hand, or tied to or wore upon it, as a signet or ring that has the name of a person on it, to which the allusion may be; which shows how near and dear they are to him, what affection he has for them, and care of them; see Song 8:6. Some think respect is had to the wounds in the hands of Christ, which, being on their account, are looked upon and remembered by him; or, however, to their being in his hands, out of which none can pluck them, Jn 10:28,
thy walls are continually before me; not the walls of Jerusalem to rebuild, though there may be an allusion to them; but either the walls of their houses where they dwell; his delights being in the habitable parts of his earth, where his saints are; or rather the walls of the church of God, for the erecting and establishing of which he is concerned. The metaphor seems to be taken from an architect that has the plan of a building, a house, or a city and its walls, in his hand, or lying before him. The phrase denotes the constant care and concern of Jehovah for the protection and safety of his church and people; who places angels about them, salvation for walls and bulwarks to them, yea, he himself is a wall of fire about them, Is 26:1.
John Wesley
49:16 Graven - He alludes to the common practice of men who put signs upon their hands or fingers of such things as they would remember.
Robert Jamieson, A. R. Fausset and David Brown
49:16 Alluding to the Jews' custom (perhaps drawn from Ex 13:9) of puncturing on their hands a representation of their city and temple, in token of zeal for them [LOWTH], (Song 8:6).
49:1749:17: եւ արա՛գ շինեսջիր յայնցանէ որ քակեցին զքեզ, եւ որ աւերեցինն զքեզ՝ ՚ի քէն ՚ի բա՛ց մերժեսցին։
17 Դու արագօրէն պիտի վերաշինուես նրանց ձեռքով, որոնք քանդեցին քեզ: Քեզ աւերողները քո միջից պիտի վտարուեն:
17 Քեզ շինողները պիտի գան Եւ քեզ փլցնողները եւ աւերողները պիտի մեկնին։
եւ արագ շինեսջիր յայնցանէ`` որ քակեցին զքեզ, եւ որ աւերեցինն զքեզ` ի քէն ի բաց մերժեսցին:

49:17: եւ արա՛գ շինեսջիր յայնցանէ որ քակեցին զքեզ, եւ որ աւերեցինն զքեզ՝ ՚ի քէն ՚ի բա՛ց մերժեսցին։
17 Դու արագօրէն պիտի վերաշինուես նրանց ձեռքով, որոնք քանդեցին քեզ: Քեզ աւերողները քո միջից պիտի վտարուեն:
17 Քեզ շինողները պիտի գան Եւ քեզ փլցնողները եւ աւերողները պիտի մեկնին։
zohrab-1805▾ eastern-1994▾ western am▾
49:1749:17 Сыновья твои поспешат {к тебе}, а разорители и опустошители твои уйдут от тебя.
49:17 καὶ και and; even ταχὺ ταχυ quickly οἰκοδομηθήσῃ οικοδομεω build ὑφ᾿ υπο under; by ὧν ος who; what καθῃρέθης καθαιρεω take down; demolish καὶ και and; even οἱ ο the ἐρημώσαντές ερημοω desolate; desert σε σε.1 you ἐκ εκ from; out of σοῦ σου of you; your ἐξελεύσονται εξερχομαι come out; go out
49:17 מִֽהֲר֖וּ mˈihᵃrˌû מהר hasten בָּנָ֑יִךְ bānˈāyiḵ בֵּן son מְהָֽרְסַ֥יִךְ mᵊhˈārᵊsˌayiḵ הרס tear down וּ û וְ and מַחֲרִבַ֖יִךְ maḥᵃrivˌayiḵ חרב be dry מִמֵּ֥ךְ mimmˌēḵ מִן from יֵצֵֽאוּ׃ yēṣˈēʔû יצא go out
49:17. venerunt structores tui destruentes te et dissipantes a te exibuntThy builders are come: they that destroy thee and make thee waste shall go out of thee.
17. Thy children make haste; thy destroyers and they that made thee waste shall go forth of thee.
Thy children shall make haste; thy destroyers and they that made thee waste shall go forth of thee:

49:17 Сыновья твои поспешат {к тебе}, а разорители и опустошители твои уйдут от тебя.
49:17
καὶ και and; even
ταχὺ ταχυ quickly
οἰκοδομηθήσῃ οικοδομεω build
ὑφ᾿ υπο under; by
ὧν ος who; what
καθῃρέθης καθαιρεω take down; demolish
καὶ και and; even
οἱ ο the
ἐρημώσαντές ερημοω desolate; desert
σε σε.1 you
ἐκ εκ from; out of
σοῦ σου of you; your
ἐξελεύσονται εξερχομαι come out; go out
49:17
מִֽהֲר֖וּ mˈihᵃrˌû מהר hasten
בָּנָ֑יִךְ bānˈāyiḵ בֵּן son
מְהָֽרְסַ֥יִךְ mᵊhˈārᵊsˌayiḵ הרס tear down
וּ û וְ and
מַחֲרִבַ֖יִךְ maḥᵃrivˌayiḵ חרב be dry
מִמֵּ֥ךְ mimmˌēḵ מִן from
יֵצֵֽאוּ׃ yēṣˈēʔû יצא go out
49:17. venerunt structores tui destruentes te et dissipantes a te exibunt
Thy builders are come: they that destroy thee and make thee waste shall go out of thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: В нем пророк возвещает прочный, внутренний мир верному Сиону, через возращение истинных сынов и удаление всех вредных членов. Вместо слов: сыновья твоя поспешат к тебе LXX, Таргум, Вульгата [в Славянском переводе - вскоре возградишася; Прим. ред. ]и др. переводы имеют "строители твои", - что произошло благодаря смешенью двух сходных фонетически еврейских слов - banajh ("сыновья твои") и bonajh ("строющие тебя"), - в соответствии с чем сделано некоторое изменение и последующей речи. Комментарий СПб. проф. отдает предпочтение еврейско-мазоретскому тексту. В мессианском смысле под истинными сынами духовного Сиона разумеются "сыны света", на которых зиждется храм Бога живого (Ин 12:36; 1: Кор 3:16-17; 6:19; 2: Кор 6:16); а под разорителями и опустошителями - те лжеучители и ересиархи юной христианской церкви, на которых жаловались еще святой Апостол Иоанн Богослов: "они вышли от нас, но не были наши" (Ин 2:19) и Павел: "О если бы удалены были возмущающие вас!" (Гал 5:12).
Adam Clarke: Commentary on the Bible - 1831
49:17: Thy children shall make haste "They that destroyed thee shall soon become thy builders" - Auctor Vulgatae pro בניך banayich, videtur legisse בוניך bonayich, unde vertit, structores tui; cui et Septuaginta fere consentiunt, qui verterunt ῳκοδομηθης, aedificata es, prout in Plantiniana editione habetur; in Vaticana sive Romana legitur, οικοδομηθησῃ, aedificaberis. Hisce etiam Targum Jonathanis aliquatenus consentit, ubi, et aedificabunt. Confer infra Esai. Isa 54:13, ad quem locum rabbini quoque notarunt en tractatu Talmudico Berachot, c. ix., quod non legendum sit בניך banayich, id est. filii tui; sed בניך bonayich, aedificatores tui. Confer not. ad librum Prec. Jud. part ii., p. 226, ut et D Wagenseil Sot. p. 253, n. 9. "The author of the Vulgate appears to have read בוניך bonayich for בניך banayich, as he translates it by structures tui, 'thy builders.' The Septuagint is almost the same with the Vulgate, having ῳκοδομηθης, art built, as in the Plantin edition: but the Vatican or Roman copy reads οικοδομηθησῃ, those shalt be built. To these readings the Targum of Jonathan has some sort of correspondence, translating et aedificabunt, 'and they shall build.' See Isa 54:13; on which place the rabbins also remark, in the Talmudic tract Berachoth, c. 9, that we should not read בניך banayich, thy sons, but בניך bonayich, thy builders. See the note in Prae. Jud. part ii., p. 226, and also D. Wagenseil, Sot. p. 253, n. 9. "See also Breithaupt. not. ad Jarchi in loc.; and the note on this place in De Sac. Poes. Hebr. Praelect. 31. Instead of בוניך or בניך bonayich, thy builders, several MSS. read בניך baneycha, thy sons. So also the Syriac: see the above note.
Shall go forth of thee "Shall become thine offspring" - ממך יצאו mimmech yetseu, shall proceed, spring, issue, from thee, as thy children. The phrase is frequently used in this sense: see Isa 11:1; Mic 5:2; Nah 1:11. The accession of the Gentiles to the Church of God is considered as an addition made to the number of the family and children of Sion: see Isa 49:21, Isa 49:22, and Isa 60:4. The common rendering, "shall go forth of thee, or depart from thee," is very flat, after their zeal had been expressed by "shall become thy builders:" and as the opposition is kept up in one part of the sentence, one has reason to expect it in the other, which should be parallel to it.
Albert Barnes: Notes on the Bible - 1834
49:17: Thy children - The children of Zion - the true people of God. But there is here considerable variety in the interpretation. The Hebrew of the present text is בניך bâ nâ yı̂ k ("thy sons"). But Jerome reads it, Structores tui - 'Thy builders;' as if it were בונין. The Septuagint renders it, 'Thou shalt be speedily built (ταχὺ οἰκοδομηθήσῃ tachu oikodomē thē sē) by those by whom thou hast been destroyed.' The Chaldee renders it, 'Those that rebuild thy waste places shall hasten.' The Syriac reads it, 'Thy sons;' and the Arabic, 'Thou shalt be rebuilt by those by whom thou hast been destroyed.' But there is no good authority for changing the present Hebrew text. nor is it necessary. The sense probably is, the descendants of those who dwelt in Zion, who are now in exile, shall hasten to rebuild the wastes of the desolate capital, and restore its ruins. And may it not mean, that in the great work under the Messiah, of restoring the nation to the worship of God, and of spreading the true religion, God would make use of those who dwelt in Zion; that is, of the Jews, as his ambassadors?
They that made thee waste - Language drawn from the destruction of Jerusalen. The sense is, that they would seek no longer to retain possession, but would permit its former inhabitants to return, and engage in repairing its ruins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:17: children: Isa 51:18-20, Isa 62:5; Ezr 1:5; Neh 2:4-9, Neh 2:17; Eze 28:24
haste: Or, by a slight change of the points, "Thy builders shall make haste:" those appointed to build the city and walls of Zion, shall speedily begin and accomplish the work.
thy destroyers: Isa 49:19, Isa 51:13, Isa 51:22, Isa 51:23
Carl Friedrich Keil and Franz Delitzsch
49:17
Tit is this fact of a renewed glorification which presents itself afresh to the prophet's mind. "Thy children make haste, thy destroyers and masters draw out from thee. Lift up thine eyes round about, and see: all these assemble themselves together, and come to thee. As truly as I live, saith Jehovah, thou wilt put them all on like jewellery, and gird them round thee like a bride." The pointing adopted by the lxx, Targ., Jer. and Saad., is בּניך. The antithesis favours this reading; but בּניך suits Is 49:18, Is 49:19 better; and the thought that Zion's children come and restore her fallen walls, follows of itself from the very antithesis: her children come; and those who destroyed their maternal home, and made it a desolate ruin, have to depart from both city and land. Zion is to lift up her eyes, that have been cast down till now, yea, to lift them up round about; for on all sides those whom she thought she had lost are coming in dense crowds לך (cf., לא = לו with אליו, Is 49:5), to her, i.e., henceforth to belong to her again. Jehovah pledges His life (chai 'ănı̄, ζῶν ἐγώ, Ewald, 329, a) that a time of glory is coming for Zion and her children. כּי in the affirmative sense, springing out of the confirmative after an affirming oath, equivalent to אם־לא elsewhere (e.g., Is 5:9). The population which Zion recovers once more, will be to her like the ornaments which a woman puts on, like the ornamental girdle (Is 3:20) which a bride fastens round her wedding dress.
Geneva 1599
49:17 Thy children shall make (y) haste; thy destroyers and they that made thee waste shall go forth from thee.
(y) I have continual care to build you up again and to destroy your enemies.
John Gill
49:17 Thy children shall make haste,.... Regenerate persons, young converts, such as are born again of incorruptible seed by the word; these shall flock to the church,
as doves to the windows; join themselves to her, and submit to Gospel ordinances, and
make haste, and delay not, to keep the Lord's commandments; which is no small pleasure, joy, and comfort to the church of God. Some render it, "thy builders" (m) "shall make haste"; Gospel ministers, who are wise masterbuilders under Christ; these shall come with all readiness and cheerfulness, and build in the temple, the church of God, and rebuild her walls, and repair her breaches:
thy destroyers and they that made thee waste, shall go forth of thee; tyrants and persecutors of the church shall cease, and be no more; and false teachers, that corrupt the minds of men, subvert their faith, and destroy their souls, as antichrist and his ministers, shall be drove out of the church, and destroyed by Christ, the Head of it; see Rev_ 11:18.
(m) "structores vel aedificatores tui", Munster, Montanus, Calvin, Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
49:17 Thy children--Israel (Is 49:20-21; Is 43:6). JEROME reads, for "Thy children," "Thy builders"; they that destroyed thee shall hasten to build thee.
haste--to rebuild thy desolate capital.
shall go forth--Thy destroyers shall leave Judea to Israel in undisturbed possession.
49:1849:18: Ամբա՛րձ շուրջ զքեւ զաչս քո, եւ տե՛ս զամենեսին. զի ահաւասիկ ժողովեցան եւ եկի՛ն առ քեզ. Կենդանի՛ եմ ես ասէ Տէր. զի զամենեսին զնոսա իբրեւ զպատմուճա՛ն զգեցցիս, եւ արկցես զնոսա զքեւ իբրեւ զզարդ հարսին[10157]։ [10157] Բազումք. Զի ահաւադիկ ժողովե՛՛։ Յօրինակին. Զամենեսին իբրեւ զնոսա իբրեւ զպատմուճան։
18 Բարձրացրո՛ւ քո աչքերը, նայի՛ր շուրջդ եւ տե՛ս բոլորին. ահա հաւաքուել ու գալիս են դէպի քեզ: Կենդանի եմ ես, -ասում է Տէրը: Նրանց բոլորին պիտի հագնես ինչպէս պատմուճան, նրանց քո վրայ պիտի կրես ինչպէս հարսի զարդ:
18 Աչքերդ վերցուր ու բոլորտիքդ նայէ՛.Ամէնքը կը հաւաքուին ու քեզի կու գան։Տէրը կ’ըսէ. «Որչափ ատեն որ ես կենդանի եմ, Անշուշտ անոնք բոլորը զարդերու պէս պիտի հագնիս Եւ անոնցմով հարսի պէս պիտի զարդարուիս։
Ամբարձ շուրջ զքեւ զաչս քո, եւ [772]տես զամենեսին, զի ահաւադիկ`` ժողովեցան եւ եկին առ քեզ. Կենդանի եմ ես` ասէ Տէր, զի զամենեսին զնոսա իբրեւ զպատմուճան զգեցցիս, եւ արկցես զնոսա զքեւ իբրեւ զզարդ հարսին:

49:18: Ամբա՛րձ շուրջ զքեւ զաչս քո, եւ տե՛ս զամենեսին. զի ահաւասիկ ժողովեցան եւ եկի՛ն առ քեզ. Կենդանի՛ եմ ես ասէ Տէր. զի զամենեսին զնոսա իբրեւ զպատմուճա՛ն զգեցցիս, եւ արկցես զնոսա զքեւ իբրեւ զզարդ հարսին[10157]։
[10157] Բազումք. Զի ահաւադիկ ժողովե՛՛։ Յօրինակին. Զամենեսին իբրեւ զնոսա իբրեւ զպատմուճան։
18 Բարձրացրո՛ւ քո աչքերը, նայի՛ր շուրջդ եւ տե՛ս բոլորին. ահա հաւաքուել ու գալիս են դէպի քեզ: Կենդանի եմ ես, -ասում է Տէրը: Նրանց բոլորին պիտի հագնես ինչպէս պատմուճան, նրանց քո վրայ պիտի կրես ինչպէս հարսի զարդ:
18 Աչքերդ վերցուր ու բոլորտիքդ նայէ՛.Ամէնքը կը հաւաքուին ու քեզի կու գան։Տէրը կ’ըսէ. «Որչափ ատեն որ ես կենդանի եմ, Անշուշտ անոնք բոլորը զարդերու պէս պիտի հագնիս Եւ անոնցմով հարսի պէս պիտի զարդարուիս։
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49:1849:18 Возведи очи твои и посмотри вокруг, все они собираются, идут к тебе. Живу Я! говорит Господь, всеми ими ты облечешься, как убранством, и нарядишься ими, как невеста.
49:18 ἆρον αιρω lift; remove κύκλῳ κυκλω circling; in a circle τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your καὶ και and; even ἰδὲ οραω view; see πάντας πας all; every ἰδοὺ ιδου see!; here I am συνήχθησαν συναγω gather καὶ και and; even ἤλθοσαν ερχομαι come; go πρὸς προς to; toward σέ σε.1 you ζῶ ζαω live; alive ἐγώ εγω I λέγει λεγω tell; declare κύριος κυριος lord; master ὅτι οτι since; that πάντας πας all; every αὐτοὺς αυτος he; him ἐνδύσῃ ενδυω dress in; wear καὶ και and; even περιθήσῃ περιτιθημι put around / on αὐτοὺς αυτος he; him ὡς ως.1 as; how κόσμον κοσμος world; adornment νύμφης νυμφη bride; daughter-in-law
49:18 שְׂאִֽי־ śᵊʔˈî- נשׂא lift סָבִ֤יב sāvˈîv סָבִיב surrounding עֵינַ֨יִךְ֙ ʕênˈayiḵ עַיִן eye וּ û וְ and רְאִ֔י rᵊʔˈî ראה see כֻּלָּ֖ם kullˌām כֹּל whole נִקְבְּצ֣וּ niqbᵊṣˈû קבץ collect בָֽאוּ־ vˈāʔû- בוא come לָ֑ךְ lˈāḵ לְ to חַי־ ḥay- חַי alive אָ֣נִי ʔˈānî אֲנִי i נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH כִּ֤י kˈî כִּי that כֻלָּם֙ ḵullˌām כֹּל whole כָּ kā כְּ as † הַ the עֲדִ֣י ʕᵃḏˈî עֲדִי ornament תִלְבָּ֔שִׁי ṯilbˈāšî לבשׁ cloth וּֽ ˈû וְ and תְקַשְּׁרִ֖ים ṯᵊqaššᵊrˌîm קשׁר tie כַּ ka כְּ as † הַ the כַּלָּֽה׃ kkallˈā כַּלָּה bride
49:18. leva in circuitu oculos tuos et vide omnes isti congregati sunt venerunt tibi vivo ego dicit Dominus quia omnibus his velut ornamento vestieris et circumdabis tibi eos quasi sponsaLift up thy eyes round about, and see all these are gathered together, they are come to thee: I live, saith the Lord, thou shalt be clothed with all these as with an ornament, and as a bride thou shalt put them about thee.
18. Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I l live, saith the LORD, thou shalt surely clothe thee with them all as with an ornament, and gird thyself with them, like a bride.
Lift up thine eyes round about, and behold: all these gather themselves together, [and] come to thee. [As] I live, saith the LORD, thou shalt surely clothe thee with them all, as with an ornament, and bind them [on thee], as a bride:

49:18 Возведи очи твои и посмотри вокруг, все они собираются, идут к тебе. Живу Я! говорит Господь, всеми ими ты облечешься, как убранством, и нарядишься ими, как невеста.
49:18
ἆρον αιρω lift; remove
κύκλῳ κυκλω circling; in a circle
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
ἰδὲ οραω view; see
πάντας πας all; every
ἰδοὺ ιδου see!; here I am
συνήχθησαν συναγω gather
καὶ και and; even
ἤλθοσαν ερχομαι come; go
πρὸς προς to; toward
σέ σε.1 you
ζῶ ζαω live; alive
ἐγώ εγω I
λέγει λεγω tell; declare
κύριος κυριος lord; master
ὅτι οτι since; that
πάντας πας all; every
αὐτοὺς αυτος he; him
ἐνδύσῃ ενδυω dress in; wear
καὶ και and; even
περιθήσῃ περιτιθημι put around / on
αὐτοὺς αυτος he; him
ὡς ως.1 as; how
κόσμον κοσμος world; adornment
νύμφης νυμφη bride; daughter-in-law
49:18
שְׂאִֽי־ śᵊʔˈî- נשׂא lift
סָבִ֤יב sāvˈîv סָבִיב surrounding
עֵינַ֨יִךְ֙ ʕênˈayiḵ עַיִן eye
וּ û וְ and
רְאִ֔י rᵊʔˈî ראה see
כֻּלָּ֖ם kullˌām כֹּל whole
נִקְבְּצ֣וּ niqbᵊṣˈû קבץ collect
בָֽאוּ־ vˈāʔû- בוא come
לָ֑ךְ lˈāḵ לְ to
חַי־ ḥay- חַי alive
אָ֣נִי ʔˈānî אֲנִי i
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֤י kˈî כִּי that
כֻלָּם֙ ḵullˌām כֹּל whole
כָּ כְּ as
הַ the
עֲדִ֣י ʕᵃḏˈî עֲדִי ornament
תִלְבָּ֔שִׁי ṯilbˈāšî לבשׁ cloth
וּֽ ˈû וְ and
תְקַשְּׁרִ֖ים ṯᵊqaššᵊrˌîm קשׁר tie
כַּ ka כְּ as
הַ the
כַּלָּֽה׃ kkallˈā כַּלָּה bride
49:18. leva in circuitu oculos tuos et vide omnes isti congregati sunt venerunt tibi vivo ego dicit Dominus quia omnibus his velut ornamento vestieris et circumdabis tibi eos quasi sponsa
Lift up thy eyes round about, and see all these are gathered together, they are come to thee: I live, saith the Lord, thou shalt be clothed with all these as with an ornament, and as a bride thou shalt put them about thee.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: С 18-21: включительно все эти мысли, с еще большей выразительностью и силой развиваются в новом величавом образе, особенно близком и понятном народам древнего Востока. Для них, в особенности для евреев, не было большего несчастия, как бездетность и вдовство, и наоборот - не было большей радости, как многочисленное потомство. И вот, Сион, который сначала выводится в скорбной роли бездетной вдовицы, изображается теперь в положении ликующей невесты, которой уже обеспечено самое многочисленное потомство, настолько обильное, что ему будет даже тесно около своей матери, которая и сама будет удивляться, откуда у ней, еще так недавно бездетной, бесплодной и всеми покинутой, вдруг собралась такая большая и уже взрослая семья?

Возведи очи твои и посмотри вокруг, - все они собираются, идут к тебе. Вдохновенный, высоко-поэтический призыв, встречающийся у пророка Исаии и еще не раз, в связи с призванием в церковь Христову язычников (9:4; 61:10). Недаром он вошел в состав одной из песен известного пасхального канона.

Всеми ими ты облечешься, как убранством, и нарядишься ими, как невеста. "Обилие, разнообразие и красота собравшихся отовсюду чад Сиона подобны обилию, разнообразию и красоте украшенной невесты. Сравнение церкви с невестой в Священном Писании одно из обычных, ср. Песнь Песней, Еф 5:23-24: " (СПб. проф.).

"Невестой" Христовой в Новом Завете называется вся церковь, а не одна какая-либо часть ее (2: Кор 11:2; Еф 5:29, 32; Откр 21:2, 9; 22:17: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith the LORD, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride doeth. 19 For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away. 20 The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell. 21 Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been? 22 Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. 23 And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me.
Two things are here promised, which were to be in part accomplished in the reviving of the Jewish church after its return out of captivity, but more fully in the planting of the Christian church by the preaching of the gospel of Christ; and we may take the comfort of these promises.
I. That the church shall be replenished with great numbers added to it. It was promised (v. 17) that her children should make haste; that promise is here enlarged upon, and is made very encouraging. It is promised,
1. That multitudes shall flock to the church from all parts. Look round, and see how they gather themselves to thee (v. 18), by a local accession to the Jewish church. They come to Jerusalem from all the adjacent countries, for that was then the centre of their unity; but, under the gospel, it is by a spiritual accession to the mystical body of Christ in faith and love. Those that come to Jesus as the Mediator of the new covenant do thereby come to the Mount Zion, the church of the first-born, Heb. xii. 22, 23. Lift up thy eyes, and behold how the fields are white unto the harvest, John iv. 35. Note, It is matter of joy to the church to see a multitude of converts to Christ.
2. That such as are added to the church shall not be a burden and blemish to her, but her strength and ornament. This part of the promise is confirmed with an oath: As I live, saith the Lord, thou shalt surely clothe thyself with them all. The addition of such numbers to the church shall complete her clothing; and, when all that were chosen are effectually called, then the bride, the Lamb's wife, shall have made herself ready, shall be quite dressed, Rev. xix. 7. They shall make her to appear comely and considerable; and she shall therefore bind them on with as much care and complacency as a bride does her ornaments. When those that are added to the church are serious, and holy, and exemplary in their conversation, they are an ornament to it.
3. That thus the country which was waste and desolate, and without inhabitant (ch. v. 9; vi. 11), shall be again peopled, nay, it shall be over-peopled (v. 19): "Thy waste and thy desolate places, that have long lain so, and the land of thy destruction, that land of thine which was destroyed with thee and which nobody cared for dwelling in, shall now be so full of people that there shall be no room for the inhabitants." Here is blessing poured out till there be not room enough to receive it, Mal. iii. 10. Not that they shall be crowded by their enemies, or straitened for room, as Abraham and Lot were, because of the Canaanite in the land. "No, those that swallow thee up, and took possession of thy land when thy possession of it was discontinued, shall be far away. Thy people shall be numerous, and there shall be no stranger, no enemy, among them." Thus the kingdom of God among men, which had been impoverished and almost depopulated, partly by the corruptions of the Jewish church and partly by the abominations of the Gentile world, was again peopled and enriched by the setting up of the Christian church, and by its graces and glories.
4. That the new converts shall strangely increase and multiply. Jerusalem, after she has lost abundance of her children by the sword, famine, and captivity, shall have a new family growing up instead of them, children which she shall have after she has lost the other (v. 20), as Seth, who was appointed another seed instead of Abel, and Job's children, which God blessed him with instead of those that were killed in the ruins of the house. God will repair his church's losses and secure to himself a seed to serve him in it. It is promised to the Jews, after their return, that Jerusalem shall be full of boys and girls playing in the streets, Zech. viii. 5. The church, after it has lost the Jews, who will be cut off by their own infidelity, shall have abundance of children still, more than she had when the Jews belonged to her. See Gal. iv. 27. They shall be so numerous that, (1.) The Children shall complain for want of room; they shall say (and it is a good hearing), "Our numbers increase so fast that the place is too strait for us;" as the sons of the prophets complained, 2 Kings vi. 1. But, strait as the place is, still more shall desire to be admitted, and the church shall gladly admit them, and the inconvenient straitness of the place shall be no hindrance to either; for it will be found, whatever we think, that even when the poor and the maimed, the halt and the blind, are brought in, yet still there is room, room enough for those that are in and room for more, Luke xiv. 21, 22. (2.) The mother shall stand amazed at the increase of her family, v. 21. She shall say, Who has begotten me these? and, Who has brought up these? They come to her with all the duty, affection, and submission of children; and yet she never bore any pain for them, nor took any pains with them, but has them ready reared to her hand. This gives her a pleasing surprise, and she cannot but be astonished at it, considering what her condition had been very lately and very long. The Jewish nation had left her children; they were cut off. She had been desolate, without ark, and altar, and temple-service, those tokens of God's espousals to them; nay, she had been a captive, and continually removing to and fro, in an unsettled condition, and not likely to bring up children either for God or herself. She was left alone in obscurity (this is Zion whom no man seeks after), left in all the solitude and sorrow of a widowed state. How then came she to be thus replenished? See here, [1.] That the church is not perpetually visible, but there are times when it is desolate, and left alone, and made few in number. [2.] That yet on the other hand its desolations shall not be perpetual, nor will it be found too hard for God to repair them, and out of stones to raise up children unto Abraham. [3.] That sometimes this is done in a very surprising way, as when a nation is born at once, ch. lxvi. 8.
5. That this shall be done with the help of the Gentiles, v. 22. The Jews were cast off, among whom it was expected that the church should be built up; but God will sow it to himself in the earth, and will thence reap a plentiful crop, Hos. ii. 23. Observe, (1.) How the Gentiles shall be called in. God will lift up his hand to them, to invite or beckon them, having all the day stretched it out in vain to the Jews, ch. lxv. 2. Or it denotes the exerting of an almighty power, that of his Spirit and grace, to compel them to come in, to make them willing. And he will set up his standard to them, the preaching of the everlasting gospel, to which they shall gather, and under which they shall enlist themselves. (2.) How they shall come: They shall bring thy sons in their arms. They shall assist the sons of Zion, which are found among them, in their return to their own country, and shall forward them with as much tenderness as ever any parent carried a child that was weak and helpless. God can raise up friends for returning Israelites even among Gentiles. The earth helped the woman, Rev. xii. 16. Or, "When they come themselves, they shall bring their children, and make them thy children;" compare ch. lx. 4. "Dost thou ask, Who has begotten and brought up these? Know that they were begotten and brought up among the Gentiles, but they are now brought into thy family." Let all that are concerned about young converts, and young beginners in religion, learn hence to deal very tenderly and carefully with them, as Christ does with the lambs which he gathers with his arms and carries in his bosom.
II. That the church shall have a great and prevailing interest in the nations, v. 22, 23. 1. Some of the princes of the nations shall become patrons and protectors to the church: King shall be thy nursing fathers, to carry thy sons in their arms (as Moses, Num. xi. 12); and, because women are the most proper nurses, their queens shall be thy nursing mothers. This promise was in part fulfilled to the Jews, after their return out of captivity. Several of the kings of Persia were very tender of their interests, countenanced and encouraged them, as Cyrus, Darius, and Artaxerxes; Esther the queen was a nursing mother to the Jews that remained in their captivity, putting her life in her hand to snatch the child out of the flames. The Christian church, after a long captivity, was happy in some such kings and queens as Constantine and his mother Helena, and afterwards Theodosius, and others, who nursed the church with all possible care and tenderness. Whenever the sceptre of government is put into the hands of religious princes, then this promise is fulfilled. The church in this world is in an infant state, and it is in the power of princes and magistrates to do it a great deal of service; it is happy when they do so, when their power is a praise to those that do well. 2. Others of them, who stand it out against the church's interests, will be forced to yield and to repent of their opposition: They shall bow down to thee and lick the dust. The promise to the church of Philadelphia seems to be borrowed from this (Rev. iii. 9): I will make those of the synagogue of Satan to come and worship before thy feet. Or it may be meant of the willing subjection which kings and kingdoms shall pay to Christ the church's King, as he manifests himself in the church (Ps. lxxii. 11): All kings shall fall down before him. And by all this it shall be made to appear, (1.) That God is the Lord, the sovereign Lord of all, against whom there is no standing out nor rising up. (2.) That those who wait for him, in a dependence upon his promise and a resignation to his will, shall not be made ashamed of their hope; for the vision of peace is for an appointed time, and at the end it shall speak and shall not lie.
Adam Clarke: Commentary on the Bible - 1831
49:18: Bind them on thee, as a bride doeth "Bind them about thee, as a bride her jewels" - The end of the sentence is manifestly imperfect. Does a bride bind her children, or her new subjects, about her? Sion clothes herself with her children, as a bride clothes herself, - with what? some other thing certainly. The Septuagint help us out in this difficulty, and supply the lost word: ὡς κοσμον νυμφη· as a bride her ornaments. ככליה כלה kichleyha callah, or ככלה כליה kecallah keleyha. The great similitude of the two words has occasioned the omission of one of them. See Isa 61:10.
Albert Barnes: Notes on the Bible - 1834
49:18: Lift up thine eyes round about - That is, see the multitudes that shall be converted to thee; see thy ruined city rise again in its former beauty; see the Gentiles come and yield themselves to the worship of the true God; see kings and princes approach and do thee homage.
All these gather themselves - That is, from a far country, from the north, the west, and the south, Isa 49:12.
As I live, saith the Lord - The customary form of an oath when Yahweh swears It is a solemn assurance that the event shall as certainly occur as he has an existence (see the note at Isa 45:23; compare Jer 22:24; Eze 5:11; Eze 14:16, Eze 14:18, Eze 14:20; Eze 16:48).
Thou shalt surely clothe thee with them - Zion is here represented, as it is often elsewhere, as a female (see the note at Isa 1:8); and the accession of converts from abroad is represented under the figure of bridal ornaments. The accession of converts karo the Gentiles should be to her what jewels are to a bride.
And bind them on thee as a bride doth - The sentence here is manifestly incomplete. It means, as a bride binds on her ornaments. The Septuagint has supplied this, and renders it, 'As a bride her ornaments' (ὡς κόσμον νύμφη hō s kosmon numphē). The sentiment is, that the accession of the large humber of converts under the Messiah to the true church of God, would be the real ornament of Zion, and would greatly increase her beauty and loveliness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:18: Lift up: Isa 60:4; Gen 13:14; Mat 13:41, Mat 13:42; Rev 22:15
all these: Isa 49:12, Isa 49:22, Isa 43:5, Isa 43:6, Isa 54:1-3, Isa 60:5-11, Isa 66:12, Isa 66:13, Isa 66:20; Jer 31:8; Gal 3:28, Gal 3:29
As I live: Isa 54:9; Gen 22:16; Heb 6:13-18
thou shalt: Isa 61:10; Pro 17:6
as a bride: Jer 2:32; Rev 21:2
doeth: Bp. Lowth adds from the LXX, "her jewels.
Geneva 1599
49:18 Lift up thy eyes around, and behold: all these gather themselves together, [and] come to thee. [As] I live, saith the LORD, thou shalt surely (z) clothe thee with them all, as with an ornament, and bind them [on thee], as a bride [doeth].
(z) He shows what are the ornaments of the Church: to have many children, who are assembled by the word of God, and governed by his Spirit.
John Gill
49:18 Lift up thine eyes round about, and behold,.... Look east, west, north, and south, and behold the flocking converts from all parts; see on Is 49:12. The words are spoken to the church, and for her comfort; and so the Targum,
"lift up thine eyes round about, O Jerusalem, and see all the children of the people of thy captivity:''
all these gather themselves together, and come to thee; though of different nations, and come from different quarters, yet coalesce together, make one body, and join themselves with the church, in which they centre, and are incorporated:
as I live, saith the Lord; this is the form of an oath, sometimes used by the Lord, to denote the importance and certainty of a thing, and to assure his people of it:
thou shalt surely clothe thee with them all as with an ornament; as children's children are the crown of old men, Prov 17:6, so young converts are the crown, glory, and ornament of the church; even such who are beautified with the graces of the Spirit, and whose conversations are as become the Gospel of Christ:
and bind them on thee as a bride doeth; her clothes, the attire of her head, and her jewels. So in the latter day, when the Jews are converted, and the fulness of the Gentiles brought in, the marriage of the Lamb will be come, and the church made ready, as a bride, for her husband, and be very beautiful and comely in his sight, as well as very comfortable and glorious in herself; and which will be matter of joy to all the saints, Rev_ 19:7. The Targum is,
"all these shall be unto thee as a garment of glory, and their works in the midst of thee as the ornament of a bride.''
John Wesley
49:18 These - Gentiles. Thy church shall not only be restored, but vastly enlarged and adorned by the accession of the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
49:18 As Zion is often compared to a bride (Is 54:5), so the accession of converts is like bridal ornaments ("jewels," Is 62:3; Mal 3:17). Her literal children are, however, more immediately meant, as the context refers to their restoration; and only secondarily to her spiritual children by conversion to Christ. Israel shall be the means of the final complete conversion of the nations (Mic 5:7; Rom 11:12, Rom 11:15).
as a bride--namely, binds on her ornaments.
49:1949:19: Զի աւերակքն եւ ապականեալքն՝ եւ կործանեալքն քո, արդ նեղեսցի՛ն ՚ի բնակչացն իւրեանց, եւ հեռասցի՛ն ՚ի քէն՝ որ կլանէինն զքեզ[10158]։ [10158] Ոմանք. Զի աւերեալքն եւ ապա՛՛։
19 Արդարեւ, քո աւերակները, ամայացած ու կործանուած երկիրը նեղուածք պիտի լինեն իրենց բնակիչների համար, եւ քեզ կուլ տուողները քեզնից պիտի հեռանան:
19 Քանզի քու աւերակներդ, ամայի տեղերդ Ու քու կործանուած երկիրդ Հիմա իր բնակիչներուն նեղ պիտի գայ Եւ քեզ կլլողները պիտի հեռանան։
Զի [773]աւերակքն եւ ապականեալքն եւ կործանեալքն քո` արդ նեղեսցին ի բնակչացն իւրեանց``, եւ հեռասցին ի քէն որ կլանէինն զքեզ:

49:19: Զի աւերակքն եւ ապականեալքն՝ եւ կործանեալքն քո, արդ նեղեսցի՛ն ՚ի բնակչացն իւրեանց, եւ հեռասցի՛ն ՚ի քէն՝ որ կլանէինն զքեզ[10158]։
[10158] Ոմանք. Զի աւերեալքն եւ ապա՛՛։
19 Արդարեւ, քո աւերակները, ամայացած ու կործանուած երկիրը նեղուածք պիտի լինեն իրենց բնակիչների համար, եւ քեզ կուլ տուողները քեզնից պիտի հեռանան:
19 Քանզի քու աւերակներդ, ամայի տեղերդ Ու քու կործանուած երկիրդ Հիմա իր բնակիչներուն նեղ պիտի գայ Եւ քեզ կլլողները պիտի հեռանան։
zohrab-1805▾ eastern-1994▾ western am▾
49:1949:19 Ибо развалины твои и пустыни твои, и разоренная земля твоя будут теперь слишком тесны для жителей, и поглощавшие тебя удалятся от тебя.
49:19 ὅτι οτι since; that τὰ ο the ἔρημά ερημος lonesome; wilderness σου σου of you; your καὶ και and; even τὰ ο the διεφθαρμένα διαφθειρω deteriorate; ruin καὶ και and; even τὰ ο the πεπτωκότα πιπτω fall νῦν νυν now; present στενοχωρήσει στενοχωρεω distress ἀπὸ απο from; away τῶν ο the κατοικούντων κατοικεω settle καὶ και and; even μακρυνθήσονται μακρυνω from; away σοῦ σου of you; your οἱ ο the καταπίνοντές καταπινω swallow; consume σε σε.1 you
49:19 כִּ֤י kˈî כִּי that חָרְבֹתַ֨יִךְ֙ ḥārᵊvōṯˈayiḵ חָרְבָּה ruin וְ wᵊ וְ and שֹׁ֣מְמֹתַ֔יִךְ šˈōmᵊmōṯˈayiḵ שׁמם be desolate וְ wᵊ וְ and אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth הֲרִֽסֻתֵ֑יךְ hᵃrˈisuṯˈêḵ הֲרִיסֻת ruin כִּ֤י kˈî כִּי that עַתָּה֙ ʕattˌā עַתָּה now תֵּצְרִ֣י tēṣᵊrˈî צרר wrap, be narrow מִ mi מִן from יֹּושֵׁ֔ב yyôšˈēv ישׁב sit וְ wᵊ וְ and רָחֲק֖וּ rāḥᵃqˌû רחק be far מְבַלְּעָֽיִךְ׃ mᵊvallᵊʕˈāyiḵ בלע swallow
49:19. quia deserta tua et solitudines tuae et terra ruinae tuae nunc angusta erunt prae habitatoribus et longe fugabuntur qui absorbebant teFor thy deserts, and thy desolate places, and the land of thy destruction shall now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be chased far away.
19. For, as for thy waste and thy desolate places and thy land that hath been destroyed, surely now shalt thou be too strait for the inhabitants, and they that swallowed thee up shall be far away.
For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away:

49:19 Ибо развалины твои и пустыни твои, и разоренная земля твоя будут теперь слишком тесны для жителей, и поглощавшие тебя удалятся от тебя.
49:19
ὅτι οτι since; that
τὰ ο the
ἔρημά ερημος lonesome; wilderness
σου σου of you; your
καὶ και and; even
τὰ ο the
διεφθαρμένα διαφθειρω deteriorate; ruin
καὶ και and; even
τὰ ο the
πεπτωκότα πιπτω fall
νῦν νυν now; present
στενοχωρήσει στενοχωρεω distress
ἀπὸ απο from; away
τῶν ο the
κατοικούντων κατοικεω settle
καὶ και and; even
μακρυνθήσονται μακρυνω from; away
σοῦ σου of you; your
οἱ ο the
καταπίνοντές καταπινω swallow; consume
σε σε.1 you
49:19
כִּ֤י kˈî כִּי that
חָרְבֹתַ֨יִךְ֙ ḥārᵊvōṯˈayiḵ חָרְבָּה ruin
וְ wᵊ וְ and
שֹׁ֣מְמֹתַ֔יִךְ šˈōmᵊmōṯˈayiḵ שׁמם be desolate
וְ wᵊ וְ and
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
הֲרִֽסֻתֵ֑יךְ hᵃrˈisuṯˈêḵ הֲרִיסֻת ruin
כִּ֤י kˈî כִּי that
עַתָּה֙ ʕattˌā עַתָּה now
תֵּצְרִ֣י tēṣᵊrˈî צרר wrap, be narrow
מִ mi מִן from
יֹּושֵׁ֔ב yyôšˈēv ישׁב sit
וְ wᵊ וְ and
רָחֲק֖וּ rāḥᵃqˌû רחק be far
מְבַלְּעָֽיִךְ׃ mᵊvallᵊʕˈāyiḵ בלע swallow
49:19. quia deserta tua et solitudines tuae et terra ruinae tuae nunc angusta erunt prae habitatoribus et longe fugabuntur qui absorbebant te
For thy deserts, and thy desolate places, and the land of thy destruction shall now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be chased far away.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
19: 19-20: стихи особенно ясно говорят о замене прежних чад плотского Израиля новыми сынами духовного Израиля, причем самые краски для этой картины берутся из всей последующей судьбы исторического Израиля.

Ибо развалины твои и пустыни твои и разоренная земля твоя... Разоренная нашествием вавилонян Иудея служит для пророка также и символом бездушной и бесплодной религии образа, во что выродилось у позднейших иудеев полное духа и силы законодательство Моисея. И вот теперь, в церкви обновленного Израиля на месте этой безлюдной пустыни появятся, по слову пророка, густые толпы народа, которым становится даже тесно в Иерусалиме в его окрестностях.
Albert Barnes: Notes on the Bible - 1834
49:19: For thy waste and thy desolate places - Thy land over which ruin has been spread, and ever which the exile nation mourns.
And the land of thy destruction - That is, thy land laid in ruins. The construction is not uncommon where a noun is used to express the sense of an adjective. Thus in Psa 2:6, the Hebrew phrase (margin) is correctly rendered 'my holy hill.' Here the sense is, that their entire country had been so laid waste as to be a land of desolation.
Shall even now be too narrow - Shall be too limited to contain all who shall become converted to the true God. The contracted territory of Palestine shall be incapable of sustaining all who will acknowledge the true God, and who shall be regarded as his friends.
And they that swallowed thee up - The enemies that laid waste thy land, and that "absorbed," as it were, thy inhabitants, and removed them to a distant land. They shall be all gone, and the land shall smile again in prosperity and in loveliness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:19: thy waste: Isa 49:8, Isa 51:3, Isa 54:1, Isa 54:2; Jer 30:18, Jer 30:19, Jer 33:10, Jer 33:11; Eze 36:9-15; Hos 1:10, Hos 1:11; Zac 2:4, Zac 2:11, Zac 10:10
they that: Isa 49:17, Isa 49:25, Isa 49:26; Psa 56:1, Psa 56:2, Psa 124:3; Pro 1:12; Jer 30:16, Jer 51:33, Jer 51:44; Eze 36:3
Carl Friedrich Keil and Franz Delitzsch
49:19
Thus will Zion shine forth once more with the multitude of her children as with a festal adorning. "For thy ruins and thy waste places and thy land full of ruin - yea, now thou wilt be too narrow for the inhabitants, and thy devourers are far away. Thy children, that were formerly taken from thee, shall say in thine ears, The space is too narrow for me; give way for me, that I may have room." The word "for" (kı̄) introduces the explanatory reason for the figures just employed of jewellery and a bridal girdle. Instead of the three subjects, "thy ruins," etc., the comprehensive "thou" is employed permutatively, and the sentence commenced afresh. כּי is repeated emphatically in עתּה כּי (for now, or yea now); this has essentially the same meaning as in the apodosis of hypothetical protasis (e.g., Gen 31:42; Gen 43:10), except that the sense is more decidedly affirmative than in the present instance, where one sees it spring out of the confirmative. Zion, that has been hitherto desolate, now becomes too small to hold her inhabitants; and her devourers are far away, i.e., those who took forcible possession of the land and cities, and made them untenable. עוד is to be understood in accordance with Ps 42:6, and בעזניך in accordance with Ps 54:2 (see at Is 5:9). It will even come to this, that the children of which Zion was formerly robbed will call to one another, so that she becomes a witness with her ears to that which they have so clearly seen: the space is too narrow, give way (geshâh, from nâgash, to advance, then to move generally, also to move in an opposite direction, i.e., to fall back, as in Gen 19:9) for me, that I may be able to settle down.
John Gill
49:19 For thy waste and thy desolate places, and the land of thy destruction,.... Or "thy land of destruction, or thy destroyed land" (n); laid waste and desolate by the enemy, without inhabitants; such countries in which there were few professors of the true religion:
shall even now be too narrow, by reason of the inhabitants; because of the multitude of them; a hyperbolical expression, setting forth the great numbers of Christian converts everywhere: this straitness will not be on account of strangers or enemies having taken possession; but on account of those who are true and proper possessors: for it follows,
and they that swallowed thee up shall be far away; from the church; the Heathen, the Gentiles, or Papists,
shall now perish out of his, Jehovah's, "land"; "sinners shall be consumed out of the earth, and the wicked be no more", Ps 10:16. Antichrist and his abettors, which "swallowed" up the people, their riches, and substance, like beasts of prey, to which he is compared, shall go into perdition, and never disturb the church any more, Rev_ 13:1.
(n) "terra tua destructa", Junius & Tremellius, Piscator, De Dieu; "et terram destructionis tuam", Cocceius; "et terram tuam quae destructa est", Vitringa.
John Wesley
49:19 Thy waste places - Thy own land, whereof divers parts lie waste for want of people to possess them. Land of destruction - Which before was desolate and destroyed.
Robert Jamieson, A. R. Fausset and David Brown
49:19 land of thy destruction--thy land once the scene of destruction.
too narrow-- (Is 54:1-2; Zech 10:10).
49:2049:20: Զի ասասցեն յականջս քո որդիքն քո զորս կորուսեր. Նե՛ղ է մեզ տեղիս, ընդարձակեա՛ մեզ զի բնակեսցուք[10159]։ [10159] Ոմանք. Զոր կորուսեր։
20 Քո որդիները, որոնց դու կորցրիր, քո ականջին պիտի ասեն. “ Այս տեղը նեղ է մեզ համար. ընդարձակի՛ր, որ բնակուենք”:
20 Քու ամլութենէդ յետոյ ծնանելու որդիներդ Քու ականջներուդ պիտի ըսեն.«Այս տեղը ինծի նեղ է, Տե՛ղ տուր ինծի, որ բնակիմ»։
Զի ասասցեն յականջս քո [774]որդիքն քո զորս կորուսեր``. Նեղ է մեզ տեղիս, ընդարձակեա մեզ զի բնակեսցուք:

49:20: Զի ասասցեն յականջս քո որդիքն քո զորս կորուսեր. Նե՛ղ է մեզ տեղիս, ընդարձակեա՛ մեզ զի բնակեսցուք[10159]։
[10159] Ոմանք. Զոր կորուսեր։
20 Քո որդիները, որոնց դու կորցրիր, քո ականջին պիտի ասեն. “ Այս տեղը նեղ է մեզ համար. ընդարձակի՛ր, որ բնակուենք”:
20 Քու ամլութենէդ յետոյ ծնանելու որդիներդ Քու ականջներուդ պիտի ըսեն.«Այս տեղը ինծի նեղ է, Տե՛ղ տուր ինծի, որ բնակիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
49:2049:20 Дети, которые будут у тебя после потери прежних, будут говорить вслух тебе: >.
49:20 ἐροῦσιν ερεω.1 state; mentioned γὰρ γαρ for εἰς εις into; for τὰ ο the ὦτά ους ear σου σου of you; your οἱ ο the υἱοί υιος son σου σου of you; your οὓς ος who; what ἀπολώλεκας απολλυμι destroy; lose στενός στενος narrow; strait μοι μοι me ὁ ο the τόπος τοπος place; locality ποίησόν ποιεω do; make μοι μοι me τόπον τοπος place; locality ἵνα ινα so; that κατοικήσω κατοικεω settle
49:20 עֹ֚וד ˈʕôḏ עֹוד duration יֹאמְר֣וּ yōmᵊrˈû אמר say בְ vᵊ בְּ in אָזְנַ֔יִךְ ʔoznˈayiḵ אֹזֶן ear בְּנֵ֖י bᵊnˌê בֵּן son שִׁכֻּלָ֑יִךְ šikkulˈāyiḵ שִׁכֻּלִים childlessness צַר־ ṣar- צַר narrow לִ֥י lˌî לְ to הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place גְּשָׁה־ gᵊšā- נגשׁ approach לִּ֥י llˌî לְ to וְ wᵊ וְ and אֵשֵֽׁבָה׃ ʔēšˈēvā ישׁב sit
49:20. adhuc dicent in auribus tuis filii sterilitatis tuae angustus mihi est locus fac spatium mihi ut habitemThe children of thy barrenness shall still say in thy ears: The place is too strait for me, make me room to dwell in.
20. The children of thy bereavement shall yet say in thine ears, The place is too strait for me: give place to me that I may dwell.
The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place [is] too strait for me: give place to me that I may dwell:

49:20 Дети, которые будут у тебя после потери прежних, будут говорить вслух тебе: <<тесно для меня место; уступи мне, чтобы я мог жить>>.
49:20
ἐροῦσιν ερεω.1 state; mentioned
γὰρ γαρ for
εἰς εις into; for
τὰ ο the
ὦτά ους ear
σου σου of you; your
οἱ ο the
υἱοί υιος son
σου σου of you; your
οὓς ος who; what
ἀπολώλεκας απολλυμι destroy; lose
στενός στενος narrow; strait
μοι μοι me
ο the
τόπος τοπος place; locality
ποίησόν ποιεω do; make
μοι μοι me
τόπον τοπος place; locality
ἵνα ινα so; that
κατοικήσω κατοικεω settle
49:20
עֹ֚וד ˈʕôḏ עֹוד duration
יֹאמְר֣וּ yōmᵊrˈû אמר say
בְ vᵊ בְּ in
אָזְנַ֔יִךְ ʔoznˈayiḵ אֹזֶן ear
בְּנֵ֖י bᵊnˌê בֵּן son
שִׁכֻּלָ֑יִךְ šikkulˈāyiḵ שִׁכֻּלִים childlessness
צַר־ ṣar- צַר narrow
לִ֥י lˌî לְ to
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
גְּשָׁה־ gᵊšā- נגשׁ approach
לִּ֥י llˌî לְ to
וְ wᵊ וְ and
אֵשֵֽׁבָה׃ ʔēšˈēvā ישׁב sit
49:20. adhuc dicent in auribus tuis filii sterilitatis tuae angustus mihi est locus fac spatium mihi ut habitem
The children of thy barrenness shall still say in thy ears: The place is too strait for me, make me room to dwell in.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Дети, которые будут у тебя после потери прежних... Образ взят от исторического факта - погибели в добровольной натурализации в Вавилоне многих иудеев, на место которых Господь обещает воздвигнуть новых чад Израиля, о которых подробнее говорится в следующем стихе.
Albert Barnes: Notes on the Bible - 1834
49:20: The children which thou shalt have - The increase of the population shall be so great.
After thou hast lost the other - Hebrew, 'The sons of thy widowhood.' That is, after thou hast lost those that have been killed in the wars, and those that have died in captivity in a distant land, there shall be again a great increase as if they were given to a widowed mother. And perhaps the general truth is taught here, that the persecution of the people of God will be attended ultimately with a vast increase; and that all the attempts to obliterate the church will only tend finally to enlarge and strengthen it.
Shall say again in thy ears - Or, shall say to thee.
The place is too strait for me - There is not room for us all. The entire language here denotes a vast accession to the church of God. It is indicative of such an increase as took place when the gospel was proclaimed by the apostles to the Gentiles, and of such an increase as shall Yet more abundantly take place when the whole world shall become converted to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:20: children: Isa 60:4; Hos 1:10; Mat 3:9; Gal 4:26-28
The place: Isa 51:3, Isa 54:1, Isa 54:2; Jos 17:14-16; Kg2 6:1
John Gill
49:20 The children which thou shalt have, after thou hast lost the other,.... Which "other lost" are not the Jews, the broken branches, rejected and cut off for unbelief; and the "children after" them not the Gentiles converted, which took their place; but "the other" are such who have been destroyed by the Heathen persecutions, and especially by the antichristian cruelties; and the "children after", the great numbers of converts upon the fall of antichrist. The words may be rendered, "the children of thine orbity" (o), or "childless state"; such as were born unto her in an uncommon, extraordinary, and unexpected way, when the church seemed to be in a widowhood estate, or like a woman that is past bearing children:
shall say again in thine ears; or, "shall yet say" (p); that is, hereafter, in time to come: for this is a prophecy of what should be said in the church's hearing, and such as had never been said before; and therefore improperly rendered "again"; for there never has been as yet such a time as this, or such a large number of converts, as to say,
the place is too strait for me to dwell in; there is not room enough for us, as in 4Kings 6:1,
give place to me that I may dwell; one and another of the children or converts should say, make room for me, that I may have a name and a place among you, and dwell with you, and abide in the house of the Lord, and partake of the privileges and ordinances of it: but the word used signifies drawing nigh, and not giving way or removing; and should rather be rendered, "draw nigh to me that I may dwell"; or "and I shall dwell" (q), or "sit"; come close to one another, and we shall all sit and dwell comfortably together; just as when a house is well filled with agreeable company, and there is an unwillingness to part with or lose any, they are desired to sit close together, that there may be room for all: and this is, and will be, the case with the church and her members; they will be desirous to sit regularly, and close together, in Gospel order, that everyone may be comfortable, and partake of the benefit of communion, and none be obliged to depart: and to this sense Gussetius (r) interprets the phrase.
(o) "filii orbitatis tuae", Junius & Tremellius, Piscator, Vitringa; "orbitatum tuarum", Pagninus, Montanus; "tui orbati", Munster. (The word "orbity" means "childless" or "without parents", Webster's 1828 Dictionary, Editor) (p) "adhuc dicent", Gataker, Junius & Tremellius, Piscator, Vitringa. q) "accede mihi & habitabo", Montanus; "contrahe te mea causa ut sedeam", Cocceius. (r) Ebr. Comment. p. 496.
John Wesley
49:20 The children - Those Gentiles which shall be begotten by thee, when thou shalt be deprived of thine own natural children, when the generality of the Jews cut themselves off from God.
Robert Jamieson, A. R. Fausset and David Brown
49:20 children . . . after . . . other--rather, "the children of thy widowhood," that is, the children of whom thou hast been bereft during their dispersion in other lands (see on Is 47:8) [MAURER].
again--rather, "yet."
give place--rather, "stand close to me," namely, in order that we may be the more able to dwell in in the narrow place [HORSLEY]. Compare as to Israel's spiritual children, and the extension of the gospel sphere, Rom 15:19, Rom 15:24; 2Cor 10:14-16. But Is 49:22 (compare Is 66:20) shows that her literal children are primarily meant. GESENIUS translates, "Make room."
49:2149:21: Եւ ասասցես ՚ի սրտի քում. Ո՞ ծնաւ ինձ զսոսա. զի ես անզաւա՛կ եւ այրի էի ※, պանդուխտ եւ արգելական. եւ զսոսա ինձ ո՞ սնոյց, զի ես միայն մնացեալ էի, եւ սոքա ո՞ւր էին։
21 Եւ քո մտքում պիտի ասես. “ Ո՞վ ինձ համար ծնեց սրանց. չէ՞ որ ես անզաւակ ու այրի էի, պանդուխտ ու արգելափակուած. ո՞վ սրանց սնեց ինձ համար, չէ՞ որ ես միայնակ էի մնացել, ո՞ւր էին սրանք”»:
21 Ու դուն սրտիդ մէջ պիտի ըսես.«Ասոնք ինծի ո՞վ ծնաւ. Ես անզաւակ ու ամուլ էի, Ես գերի ու աքսորուած էի, Ասոնք ո՞վ մեծցուց։Ահա ես մինակ մնացեր էի, Ասոնք ո՞ւր էին»։
Եւ ասասցես ի սրտի քում. Ո՞ ծնաւ ինձ զսոսա. զի ես անզաւակ եւ [775]այրի էի, պանդուխտ եւ արգելական. եւ զսոսա ինձ ո՞ սնոյց, զի ես միայն մնացեալ էի, եւ սոքա ո՞ւր էին:

49:21: Եւ ասասցես ՚ի սրտի քում. Ո՞ ծնաւ ինձ զսոսա. զի ես անզաւա՛կ եւ այրի էի ※, պանդուխտ եւ արգելական. եւ զսոսա ինձ ո՞ սնոյց, զի ես միայն մնացեալ էի, եւ սոքա ո՞ւր էին։
21 Եւ քո մտքում պիտի ասես. “ Ո՞վ ինձ համար ծնեց սրանց. չէ՞ որ ես անզաւակ ու այրի էի, պանդուխտ ու արգելափակուած. ո՞վ սրանց սնեց ինձ համար, չէ՞ որ ես միայնակ էի մնացել, ո՞ւր էին սրանք”»:
21 Ու դուն սրտիդ մէջ պիտի ըսես.«Ասոնք ինծի ո՞վ ծնաւ. Ես անզաւակ ու ամուլ էի, Ես գերի ու աքսորուած էի, Ասոնք ո՞վ մեծցուց։Ահա ես մինակ մնացեր էի, Ասոնք ո՞ւր էին»։
zohrab-1805▾ eastern-1994▾ western am▾
49:2149:21 И ты скажешь в сердце твоем: кто мне родил их? я была бездетна и бесплодна, отведена в плен и удалена; кто же возрастил их? вот, я оставалась одинокою; где же они были?
49:21 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned ἐν εν in τῇ ο the καρδίᾳ καρδια heart σου σου of you; your τίς τις.1 who?; what? ἐγέννησέν γενναω father; born μοι μοι me τούτους ουτος this; he ἐγὼ εγω I δὲ δε though; while ἄτεκνος ατεκνος childless καὶ και and; even χήρα χηρα widow τούτους ουτος this; he δὲ δε though; while τίς τις.1 who?; what? ἐξέθρεψέν εκτρεφω cherish; nourish μοι μοι me ἐγὼ εγω I δὲ δε though; while κατελείφθην καταλειπω leave behind; remain μόνη μονος only; alone οὗτοι ουτος this; he δέ δε though; while μοι μοι me ποῦ που.1 where? ἦσαν ειμι be
49:21 וְ wᵊ וְ and אָמַ֣רְתְּ ʔāmˈart אמר say בִּ bi בְּ in לְבָבֵ֗ךְ lᵊvāvˈēḵ לֵבָב heart מִ֤י mˈî מִי who יָֽלַד־ yˈālaḏ- ילד bear לִי֙ lˌî לְ to אֶת־ ʔeṯ- אֵת [object marker] אֵ֔לֶּה ʔˈēlleh אֵלֶּה these וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i שְׁכוּלָ֖ה šᵊḵûlˌā שָׁכוּל bereaved of children וְ wᵊ וְ and גַלְמוּדָ֑ה ḡalmûḏˈā גַּלְמוּד barren גֹּלָ֣ה׀ gōlˈā גלה uncover וְ wᵊ וְ and סוּרָ֗ה sûrˈā סוּר backsliding וְ wᵊ וְ and אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these מִ֣י mˈî מִי who גִדֵּ֔ל ḡiddˈēl גדל be strong הֵ֤ן hˈēn הֵן behold אֲנִי֙ ʔᵃnˌî אֲנִי i נִשְׁאַ֣רְתִּי nišʔˈartî שׁאר remain לְ lᵊ לְ to בַדִּ֔י vaddˈî בַּד linen, part, stave אֵ֖לֶּה ʔˌēlleh אֵלֶּה these אֵיפֹ֥ה ʔêfˌō אֵיפֹה where הֵֽם׃ פ hˈēm . f הֵם they
49:21. et dices in corde tuo quis genuit mihi istos ego sterilis et non pariens transmigrata et captiva et istos quis enutrivit ego destituta et sola et isti ubi hic erantAnd thou shalt say in thy heart: Who hath begotten these? I was barren and brought not forth, led away, and captive: and who hath brought up these? I was destitute and alone: and these, where were they?
21. Then shalt thou say in thine heart, Who hath begotten me these, seeing I have been bereaved of my children, and am solitary, an exile, and wandering to and fro? and who hath brought up these? Behold, I was left alone; these, where were they?
Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where [had] they:

49:21 И ты скажешь в сердце твоем: кто мне родил их? я была бездетна и бесплодна, отведена в плен и удалена; кто же возрастил их? вот, я оставалась одинокою; где же они были?
49:21
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
σου σου of you; your
τίς τις.1 who?; what?
ἐγέννησέν γενναω father; born
μοι μοι me
τούτους ουτος this; he
ἐγὼ εγω I
δὲ δε though; while
ἄτεκνος ατεκνος childless
καὶ και and; even
χήρα χηρα widow
τούτους ουτος this; he
δὲ δε though; while
τίς τις.1 who?; what?
ἐξέθρεψέν εκτρεφω cherish; nourish
μοι μοι me
ἐγὼ εγω I
δὲ δε though; while
κατελείφθην καταλειπω leave behind; remain
μόνη μονος only; alone
οὗτοι ουτος this; he
δέ δε though; while
μοι μοι me
ποῦ που.1 where?
ἦσαν ειμι be
49:21
וְ wᵊ וְ and
אָמַ֣רְתְּ ʔāmˈart אמר say
בִּ bi בְּ in
לְבָבֵ֗ךְ lᵊvāvˈēḵ לֵבָב heart
מִ֤י mˈî מִי who
יָֽלַד־ yˈālaḏ- ילד bear
לִי֙ lˌî לְ to
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
שְׁכוּלָ֖ה šᵊḵûlˌā שָׁכוּל bereaved of children
וְ wᵊ וְ and
גַלְמוּדָ֑ה ḡalmûḏˈā גַּלְמוּד barren
גֹּלָ֣ה׀ gōlˈā גלה uncover
וְ wᵊ וְ and
סוּרָ֗ה sûrˈā סוּר backsliding
וְ wᵊ וְ and
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
מִ֣י mˈî מִי who
גִדֵּ֔ל ḡiddˈēl גדל be strong
הֵ֤ן hˈēn הֵן behold
אֲנִי֙ ʔᵃnˌî אֲנִי i
נִשְׁאַ֣רְתִּי nišʔˈartî שׁאר remain
לְ lᵊ לְ to
בַדִּ֔י vaddˈî בַּד linen, part, stave
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
אֵיפֹ֥ה ʔêfˌō אֵיפֹה where
הֵֽם׃ פ hˈēm . f הֵם they
49:21. et dices in corde tuo quis genuit mihi istos ego sterilis et non pariens transmigrata et captiva et istos quis enutrivit ego destituta et sola et isti ubi hic erant
And thou shalt say in thy heart: Who hath begotten these? I was barren and brought not forth, led away, and captive: and who hath brought up these? I was destitute and alone: and these, where were they?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Кто мне родил их?... кто же возрастил?... где же они были? Этими возгласами удивления пророк довольно ясно показывает нам необычайность и сверхъестественность факта, о котором он говорит. Следовательно, здесь идет речь не о плотском рождении естественных чад, а о чудесном духовном рождении чад новозаветной церкви. Некоторые комментаторы в этом изумлении готовы видеть пророчественный намек на те споры об обрезании и о значении Моисеева закона, которые существовали в первенствующей (преимущ. иерусалимской) церкви и которые были разрешены на апостольском соборе (Деян 15:5-29).
Adam Clarke: Commentary on the Bible - 1831
49:21: These, where had they been "These then, where were they?" - The conjunction is added before אלה elleh, that is, ואלה veelleh. in thirty-two MSS. (nine ancient) of Kennicott's, and fifty-four of De Rossi's, and so the Septuagint, Chaldee, and Vulgate. See the note on Isa 49:12 (note).
Albert Barnes: Notes on the Bible - 1834
49:21: Then shalt thou say in thine heart - Thou shalt wonder at the multitude, and shalt ask with astonishment from where they all come. This verse is designed to describe the great increase of the true people of God under the image of a mother who had been deprived of her children, who should suddenly see herself surrounded with more than had been lost, and should ask in astonishment from where they all came.
Who hath begotten me these - The idea here is, that the increase would be from other nations. They would not be the natural increase of Zion or Jerusalem, but they would come in from abroad - as if a family that had been bereaved should be increased by an accession from other families.
I have lost my children - Jerusalem had been desolated by wars, and had become like a widow that was bereft of all her sons (compare the notes at Isa 47:8-9).
A captive, and removing to and fro - A captive in Babylon, and compelled to wander from my own land, and to live in a strange and distant country.
These, where had they been? - The image in this entire verse is one of great beauty. It represents a mother who had been suddenly deprived of all her children, who had been made a widow, and conveyed as a captive from land to land. She had seen ruin spread all around her dwelling, and regarded herself as alone. Suddenly she finds herself restored to her home, and surrounded with a happy family. She sees it increased beyond its former numbers, and herself blessed with more than her former prosperity. She looks with surprise on this accession, and asks with wonder from where all these have come, and where they have been. The language in this verse is beautifully expressive of the agitation of such a state of mind, and of the effect which would be thus produced. The idea is plain. Jerusalem had been desolate. Her inhabitants had been carried captive, or had been put to death. But she should be restored, and the church of God would be increased by a vast accession from the Gentile world, so much that the narrow limits which had been formerly occupied - the territory of Palestine - would now be too small for the vast numbers that would be united to those who professed to love and worship God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:21: seeing: Jer 31:15-17; Rom 11:11-17, Rom 11:24; Gal 3:29, Gal 4:26-29
am desolate: Isa 3:26, Isa 51:17-20, Isa 52:2, Isa 54:3-8, Isa 60:15, Isa 62:4, Isa 64:10; Lam 1:1-3; Mat 24:29, Mat 24:30; Luk 21:24; Rom 11:26-31
Carl Friedrich Keil and Franz Delitzsch
49:21
The words that sound in the ears of Zion are now followed by the thought of astonishment and surprise, that rises up in her heart. "And thou wilt say in thy heart, Who hath borne me these, seeing I was robbed of children, and barren, banished, and thrust away; and these, who hath brought them up? Behold, I was left alone; these, where were they?" She sees herself suddenly surrounded by a great multitude of children, and yet she was robbed of children, and galmūdâh (lit. hard, stony, Arab. 'galmad, 'gulmūd, e.g., es-sachr el'gulmūd, the hardest stone, mostly as a sugstantive, stone or rock, from gâlam, from which comes the Syriac gelomo, stony ground, related to châlam, whence challâmı̄sh, gravel, root gal, gam, to press together, or heap up in a lump or mass), i.e., one who seemed utterly incapacitated for bearing children any more. She therefore asks, Who hath borne me these (not, who hath begotten, and which is an absurd question)? She cannot believe that they are the children of her body, and her children's children. As a tree, whose foliage is all faded away, is called nōbheleth itself in Is 1:30, so she calls herself gōlâh vesūrâh, extorris et remota (sūr = mūsâr, like sūg in Prov 14:14 = nâsōg or mussâg), because her children have been carried away into exile. In the second question, the thought has dawned upon her mind, that those by whom she finds herself surrounded are her own children; but as she was left alone, whilst they went forth, as she thought to die in a foreign land, she cannot comprehend where they have been hitherto concealed, or where they have grown up into so numerous a people.
John Gill
49:21 Then shalt thou say in thine heart,.... In, a way of admiration, secretly within herself, astonished at the numerous crowds flocking in;
who hath begotten me these? not their natural parents, nor they themselves;
for they are not born of blood, nor of the will of man, nor of the will of the flesh; nor ministers of the Gospel, though they are instruments, yet not the cause; but God only, Father, Son, and Spirit, to whom regeneration is only ascribed: regeneration is a wonderful work of God; it is unaccountable to the natural man; it is amazing to the saints themselves; and it is matter of astonishment to the church of God; especially when on a sudden, and without means, and in great numbers, men are born again; and particularly when these come from among the Gentiles, which seems to be the case here:
seeing I have lost my children; by captivity and the sword, by the tyranny and cruelty of the man of sin:
and am desolate; or alone, as if without a husband, or any to take care of her: this represents the church in the wilderness, during the reign of antichrist, Rev_ 12:14, while she seems to be forsaken of the Lord her husband, though she is not:
and a captive; to the Romish antichrist; see Rev_ 13:10,
and removing to and fro; being forced to flee from place to place, by reason of persecution: there is, no doubt, an allusion in all this to the case of the Jews in the Babylonish captivity:
and who hath brought up these? the same that begot them, even the Lord himself; who nourishes and brings up his children with the milk of the Gospel, and the breasts of Gospel ordinances; so that they are brought up from children to young men, from young men to fathers, till they become perfect men; even the church in the wilderness, with her children, are nourished by him, for a time, and times, and half a time, Rev_ 12:14 which is wonderful:
behold, I was left alone; seemingly without husband or children, in a desolate and wilderness state:
these, where had they been? in the ruins of Adam's fall; in a state of darkness; in the graves of sin; in a pit wherein is no water; in the hands of Satan, and among wicked men; even in Babylon itself, but now called out; see Rev_ 18:4.
John Wesley
49:21 Who - Whence have I this numberless issue? Seeing - Seeing I was in a manner left childless. Desolate - Without an husband, being forsaken by God, who formerly owned himself for my husband.
Robert Jamieson, A. R. Fausset and David Brown
49:21 Who, &c.--Zion's joyful wonder at the unexpected restoration of the ten tribes. Secondarily, the accession of spiritual Israelites to the mother church of Jerusalem from the Gentiles is meant. This created surprise at first (Acts 10:45; Acts 14:27; Acts 15:3-4).
lost . . . am desolate, a captive, and removing to and fro--rather, "bereaved of . . . have been barren, an exile and outcast" [HORSLEY]. She had been "put away" by Jehovah, her husband (Is 50:1); hence her wonder at the children begotten to her.
49:2249:22: Այսպէս ասէ Տէ՛ր Տէր. Ահաւադիկ ամբարձից զձեռս իմ ՚ի վերայ ազգաց, եւ ՚ի կղզի՛ս կանգնեցից զնշան իմ. եւ ածցեն զորդիս քո ՚ի ծոցս իւրեանց, եւ զդստերս քո ՚ի վերայ ուսոց իւրեանց բարձեալ բերիցեն։
22 Այսպէս է ասում Տէր Աստուածն. «Ահա իմ ձեռքը պիտի բարձրացնեմ ազգերի վրայ եւ իմ դրօշը կանգնեցնեմ կղզիներում, ու քո որդիներին, իրենց գիրկն առած, եւ քո դուստրերին, իրենց ուսերին դրած, պիտի բերեն:
22 Այսպէս կ’ըսէ Տէր Եհովան.«Ահա իմ ձեռքս ազգերու վրայ պիտի վերցնեմ, Իմ դրօշակս ժողովուրդներու մէջ պիտի կանգնեցնեմ. Անոնք քու տղաքներդ իրենց գրկին մէջ պիտի կրեն, Քու աղջիկներդ անոնց ուսերուն վրայ պիտի վերցուին։
Այսպէս ասէ Տէր [776]Տէր. Ահաւադիկ ամբարձից զձեռս իմ ի վերայ ազգաց, եւ [777]ի կղզիս կանգնեցից զնշան իմ. եւ ածցեն զորդիս քո ի ծոցս իւրեանց, եւ զդստերս քո ի վերայ ուսոց իւրեանց բարձեալ բերիցեն:

49:22: Այսպէս ասէ Տէ՛ր Տէր. Ահաւադիկ ամբարձից զձեռս իմ ՚ի վերայ ազգաց, եւ ՚ի կղզի՛ս կանգնեցից զնշան իմ. եւ ածցեն զորդիս քո ՚ի ծոցս իւրեանց, եւ զդստերս քո ՚ի վերայ ուսոց իւրեանց բարձեալ բերիցեն։
22 Այսպէս է ասում Տէր Աստուածն. «Ահա իմ ձեռքը պիտի բարձրացնեմ ազգերի վրայ եւ իմ դրօշը կանգնեցնեմ կղզիներում, ու քո որդիներին, իրենց գիրկն առած, եւ քո դուստրերին, իրենց ուսերին դրած, պիտի բերեն:
22 Այսպէս կ’ըսէ Տէր Եհովան.«Ահա իմ ձեռքս ազգերու վրայ պիտի վերցնեմ, Իմ դրօշակս ժողովուրդներու մէջ պիտի կանգնեցնեմ. Անոնք քու տղաքներդ իրենց գրկին մէջ պիտի կրեն, Քու աղջիկներդ անոնց ուսերուն վրայ պիտի վերցուին։
zohrab-1805▾ eastern-1994▾ western am▾
49:2249:22 Так говорит Господь Бог: вот, Я подниму руку Мою к народам, и выставлю знамя Мое племенам, и принесут сыновей твоих на руках и дочерей твоих на плечах.
49:22 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am αἴρω αιρω lift; remove εἰς εις into; for τὰ ο the ἔθνη εθνος nation; caste τὴν ο the χεῖρά χειρ hand μου μου of me; mine καὶ και and; even εἰς εις into; for τὰς ο the νήσους νησος island ἀρῶ αιρω lift; remove σύσσημόν συσσημον signal μου μου of me; mine καὶ και and; even ἄξουσιν αγω lead; pass τοὺς ο the υἱούς υιος son σου σου of you; your ἐν εν in κόλπῳ κολπος bosom; bay τὰς ο the δὲ δε though; while θυγατέρας θυγατηρ daughter σου σου of you; your ἐπ᾿ επι in; on ὤμων ωμος shoulder ἀροῦσιν αιρω lift; remove
49:22 כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH הִנֵּ֨ה hinnˌē הִנֵּה behold אֶשָּׂ֤א ʔeśśˈā נשׂא lift אֶל־ ʔel- אֶל to גֹּויִם֙ gôyˌim גֹּוי people יָדִ֔י yāḏˈî יָד hand וְ wᵊ וְ and אֶל־ ʔel- אֶל to עַמִּ֖ים ʕammˌîm עַם people אָרִ֣ים ʔārˈîm רום be high נִסִּ֑י nissˈî נֵס signal וְ wᵊ וְ and הֵבִ֤יאוּ hēvˈîʔû בוא come בָנַ֨יִךְ֙ vānˈayiḵ בֵּן son בְּ bᵊ בְּ in חֹ֔צֶן ḥˈōṣen חֹצֶן bosom וּ û וְ and בְנֹתַ֖יִךְ vᵊnōṯˌayiḵ בַּת daughter עַל־ ʕal- עַל upon כָּתֵ֥ף kāṯˌēf כָּתֵף shoulder תִּנָּשֶֽׂאנָה׃ tinnāśˈenā נשׂא lift
49:22. haec dicit Dominus Deus ecce levo ad gentes manum meam et ad populos exaltabo signum meum et adferent filios tuos in ulnis et filias tuas super umeros portabuntThus saith the Lord God: Behold I will lift up my hand to the Gentiles, and will set up my standard to the people. And they shall bring thy sons in their arms, and carry thy daughters upon their shoulders.
22. Thus saith the Lord GOD, Behold, I will lift up mine hand to the nations, and set up my ensign to the peoples: and they shall bring thy sons in their bosom, and thy daughters shall he carried upon their shoulders.
Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in [their] arms, and thy daughters shall be carried upon [their] shoulders:

49:22 Так говорит Господь Бог: вот, Я подниму руку Мою к народам, и выставлю знамя Мое племенам, и принесут сыновей твоих на руках и дочерей твоих на плечах.
49:22
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
αἴρω αιρω lift; remove
εἰς εις into; for
τὰ ο the
ἔθνη εθνος nation; caste
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
καὶ και and; even
εἰς εις into; for
τὰς ο the
νήσους νησος island
ἀρῶ αιρω lift; remove
σύσσημόν συσσημον signal
μου μου of me; mine
καὶ και and; even
ἄξουσιν αγω lead; pass
τοὺς ο the
υἱούς υιος son
σου σου of you; your
ἐν εν in
κόλπῳ κολπος bosom; bay
τὰς ο the
δὲ δε though; while
θυγατέρας θυγατηρ daughter
σου σου of you; your
ἐπ᾿ επι in; on
ὤμων ωμος shoulder
ἀροῦσιν αιρω lift; remove
49:22
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
הִנֵּ֨ה hinnˌē הִנֵּה behold
אֶשָּׂ֤א ʔeśśˈā נשׂא lift
אֶל־ ʔel- אֶל to
גֹּויִם֙ gôyˌim גֹּוי people
יָדִ֔י yāḏˈî יָד hand
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
עַמִּ֖ים ʕammˌîm עַם people
אָרִ֣ים ʔārˈîm רום be high
נִסִּ֑י nissˈî נֵס signal
וְ wᵊ וְ and
הֵבִ֤יאוּ hēvˈîʔû בוא come
בָנַ֨יִךְ֙ vānˈayiḵ בֵּן son
בְּ bᵊ בְּ in
חֹ֔צֶן ḥˈōṣen חֹצֶן bosom
וּ û וְ and
בְנֹתַ֖יִךְ vᵊnōṯˌayiḵ בַּת daughter
עַל־ ʕal- עַל upon
כָּתֵ֥ף kāṯˌēf כָּתֵף shoulder
תִּנָּשֶֽׂאנָה׃ tinnāśˈenā נשׂא lift
49:22. haec dicit Dominus Deus ecce levo ad gentes manum meam et ad populos exaltabo signum meum et adferent filios tuos in ulnis et filias tuas super umeros portabunt
Thus saith the Lord God: Behold I will lift up my hand to the Gentiles, and will set up my standard to the people. And they shall bring thy sons in their arms, and carry thy daughters upon their shoulders.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
22: Как бы в ответ на вопросы предшествующего стиха, Сам Бог говорит, что это все произошло не само собою, не путем каких-либо естественных исторических процессов, а единственно по мановению Его всемогущей Десницы, которой послушны все сильные мира.

Я подниму руку Мою к народам, и выставлю знамя Мое племенам... Поднятие руки и водружение знамени - это знак, которым обращается внимание всех на важное содержание последующей речи. Блаженный Иероним под знаменем аллегорически разумеет орудие искупления - Крест Христов, символ победного знамения христиан. "Народы" и "племена" здесь определенно называются теми областями, которые выделят из своей среды главный контингент будущих чад духовного Израиля, т. е. Христовой церкви.
Adam Clarke: Commentary on the Bible - 1831
49:22: Thus saith the Lord God - אדני יהוה Adonai Yehovah. Adonai is wanting in one MS., in the Alexandrine copy of the Septuagint, and in the Arabic.
Albert Barnes: Notes on the Bible - 1834
49:22: Behold, I will lift up mine hand to the Gentiles - To lift up the hand is a sign of beckoning to, or inviting; and the idea here is, that God would call the Gentiles to partake of the blessings of the true religion, and to embrace the Messiah (see the notes at Isa 11:11).
And set up my standard to the people - To the people of other lands; the word here being synonymous with the word Gentiles. A standard, or an ensign was erected in times of war to rally the forces of a nation around it; and the sense here is, that God would erect an ensign high in the sight of all the nations, and would call them to himself, as a military leader musters his forces for battle; that is, he would call the nations to embrace the true religion. See this phrase explained in the the note at Isa 11:12.
They shall bring thy sons in their arms - Margin, 'Bosom.' Jerome renders it, In ulnis - 'In their arms.' The Septuagint, Ἐν κόλπῳ En kolpō - 'In the bosom.' Aquila, Symmachus, and Theodotion, Ἀγκαλας Agkalas - 'In their arms.' If it means bosom, as Gesenius renders it, it refers to the bosom of a garment in which things are carried. But it more probably means in the arms, as children are borne; and the idea is, that the distant nations would come and bear with them those who were the children of Zion, that is, those who would become the true friends and worshippers of God.
And thy daughters shall be carried upon their shoulders - Referring, doubtless, to the manner in which children were carried. In Isa 66:12, the same idea is expressed by their being carried upon the sides, referring to the custom still pRev_alent in the East, of placing a child when it is nursed astride on the side of the mother. The following quotation will more fully explain the customs here alluded to. 'It is a custom in many parts of the East, to carry their children astride upon the hip, with the arm around the body. In the kingdom of Algiers, where the slaves take the Children out, the boys ride upon their shoulders; and in a religious procession, which Symes had an opportunity of seeing at Ava, the capital of the Burman empire, the first personages of rank that passed by were three children borne astride, on people's shoulders. It is evident, from these facts, that the Oriental children are carried sometimes the one way, sometimes the other.
Nor was the custom, in reality, different in Judea, though the prophet expresses himself in these terms: "They shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders;" for, according to Dr. Russel, the children able to support themselves are usually carried astride on the shoulders; but in infancy they are carried in the arms, or awkwardly on one haunch. Dandini tells us that, on horseback, the Asiatics "carry their children upon their shoulders with great dexterity. These children hold by the head of him who carries them, whether he be on horseback or on foot, and do not hinder him from walking or doing what he pleases." This augments the import of the passage in Isaiah, who speaks of the Gentiles bringing children thus; so that distance is no objection to this mode of conveyance, since they may thus be brought on horseback from among the people, however remote.' (Paxton) 'Children of both sexes are carried on the shoulders.
Thus may be seen the father carrying his son, the little fellow being astride on the shoulder, having, with his hands, hold of his father's head. Girls, however, sit on the shoulder, as if on a chair, their legs banging in front, while they also, with their hands, lay hold of the head. In going to, or returning from pagan festivals, thousands of parents and their children may be thus seen marching along with joy.' (Roberts) The sense is, that converts should come from every land - that the nations should flock to the standard of the Messiah. And why may it not be regarded as a legitimate interpretation of this passage, that those who come should bring their children, their sons and their daughters, with them? That they were borne upon the arm, or upon the shoulder, is indicative of their being young children; and that is no forced interpretation of this passage which regards it as teaching, that the parents who should be converted among the Gentiles should bring their offspring to the Redeemer, and present them publicly to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:22: Behold: Isa 49:12, Isa 2:2, Isa 2:3, Isa 11:10, Isa 11:11, Isa 42:1-4, Isa 60:3-11, Isa 66:20; Psa 22:27, Psa 67:4-7; Psa 72:8, Psa 72:17, Psa 86:9; Mal 1:11; Luk 13:29
arms: Heb. bosom
Carl Friedrich Keil and Franz Delitzsch
49:22
The prophecy now takes a step backward in the domain of the future, and describes the manner in which the children of Zion get back to their home. "Thus saith the Lord Jehovah, Behold, I lift up my hand to nations, and set up my standard to peoples: and they bring thy sons in their bosom; and thy daughters, upon shoulders are they carried." The setting up of a standard (Is 5:26; Is 11:12; Is 18:3, cf., Is 62:10) is a favourite figure with Isaiah, as well as swaying the hand. Jehovah gives a sign to the heathen nations with His hand, and points out to them the mark that they are to keep in view, with a signal pole which is set up. They understand it, and carry out His instructions, and bring Zion's sons and daughters thither, and that as a foster-father ('ōmēn) carries an infant in the bosom of his dress (chōtsen, as in Neh 5:13; Arabic as in Ps 129:7, hidn, from hadana, to embrace, to press tenderly to one's self; vid., Num 11:12), or upon his arms, so that it reclines upon his shoulder (‛al-kâthēph; cf., ‛al-tsad, Is 60:4; Is 66:12).
Geneva 1599
49:22 Thus saith the Lord GOD, Behold, I will lift up my hand to the (a) Gentiles, and set up my standard to the people: and they shall bring thy sons in [their] arms, and thy daughters shall be carried upon [their] shoulders.
(a) He shows that Christ will not only gather this great number from the Jews but also from the Gentiles.
John Gill
49:22 Thus saith the Lord God,.... In answer to the questions, where had these children been? and from whence did they come? who begot them, and brought them up? and by what means was all this done, or would be done?
I will lift up mine hand to the Gentiles; beckoning them to come unto him, directing and ordering them what to do; or rather exerting the power of his grace in the conversion of them. The Targum is,
"I will reveal my power among the Gentiles;''
his efficacious grace attending the ministry of the word, whereby it becomes "the power of God unto salvation"; for when that hand is lifted up or exerted, the "word" comes "not in word only", "but in power, and in the Holy Ghost", and is effectual to saving purposes:
and set up my standard to the people; meaning Christ, "the ensign of the people"; who, in the ministration of the Gospel, is set up as a standard, to gather persons to him, as an ensign or standard is set up by a general of an army to collect soldiers to him, to come and enlist, and fight under his banners; see Is 11:10,
and they shall bring thy sons in their arms; or, "bosom" (s); such as are regenerated by the Spirit and grace of God, under the word, are to be tenderly dealt with by the ministers of the Gospel, as they are by Christ, Is 40:11 and to be encouraged to come and join themselves to the church, and be directed and assisted by them in that service:
and thy daughters shall be carried on their shoulders; meaning the same as before, only perhaps weaker converts, dealing with them according to their infirmities; carrying them with as much ease, care, and tenderness, as young children are carried on the shoulders of their parents or others. It may be these expressions are designed to show how assisting and encouraging the Christian Gentiles will be to the Jews, when converted in their several countries, both to admit them into Gospel churches, and bring them into their own land; see Is 66:19.
(s) , Sept. "in gremio", Tigurine version; "in sinu", Munster, Montanus. But Ben Melech interprets it "the arm".
John Wesley
49:22 Behold - I will call them to me. Set my standard - As generals do to gather their forces together. Thy sons - Those who shall be thine by adoption, that shall own God for their father, and Jerusalem for their mother. Carried - With great care and tenderness, as nurses carry young infants. Carried - As sick or infirm persons used to be carried.
Robert Jamieson, A. R. Fausset and David Brown
49:22 lift . . . hand--that is, beckon to (see on Is 13:2).
standard-- (Is 11:12).
bring . . . sons in . . . arms--The Gentiles shall aid in restoring Israel to its own land (Is 60:4; Is 66:20). Children able to support themselves are carried on the shoulders in the East; but infants, in the arms, or astride on one haunch (Is 60:12). "Thy sons" must be distinct from "the Gentiles," who carry them; and therefore cannot primarily refer to converts among the Gentiles.
49:2349:23: Եւ եղիցին թագաւորք դայեակք քո, եւ կանայք նոցա մանկակա՛լք քո. ՚ի վերայ երեսաց երկրի երկի՛ր պագանիցեն քեզ, եւ զհող ոտից քոց լիզեսցեն. եւ ծանիցես թէ ե՛ս եմ Տէր. եւ ո՛չ ամաչեսցեն ոյք սպասեն ինձ[10160]։ [10160] ՚Ի լուս՛՛. Եւ իշխանք նոցա մանկակալք. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Ոյք սպասէին ինձ։
23 Թագաւորները քո խնամակալներն են դառնալու, իսկ նրանց կանայք՝ քո ծծմայրերը, երկրի երեսին քեզ են երկրպագելու եւ լիզելու քո ոտքերի փոշին. պիտի գիտակցես, որ ես եմ Տէրը, ու ինձ ապաւինողները չպիտի ամաչեն:
23 Թագաւորները քու խնամակալներդ պիտի ըլլան, Անոնց թագուհիները՝ քու դայեակներդ։Երեսնին գետինը ծռելով՝ քեզի երկրպագութիւն պիտի ընեն, Ոտքերուդ փոշին պիտի լզեն Եւ պիտի գիտնաս, թէ ե՛ս եմ Տէրը։Ինծի ապաւինողները պիտի չամչնան»։
Եւ եղիցին թագաւորք դայեակք քո, եւ կանայք նոցա մանկակալք քո. ի վերայ երեսաց երկրի երկիր պագանիցեն քեզ, եւ զհող ոտից քոց լիզեսցեն. եւ ծանիցես թէ ես եմ Տէր. եւ ոչ ամաչեսցեն ոյք սպասեն ինձ:

49:23: Եւ եղիցին թագաւորք դայեակք քո, եւ կանայք նոցա մանկակա՛լք քո. ՚ի վերայ երեսաց երկրի երկի՛ր պագանիցեն քեզ, եւ զհող ոտից քոց լիզեսցեն. եւ ծանիցես թէ ե՛ս եմ Տէր. եւ ո՛չ ամաչեսցեն ոյք սպասեն ինձ[10160]։
[10160] ՚Ի լուս՛՛. Եւ իշխանք նոցա մանկակալք. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Ոյք սպասէին ինձ։
23 Թագաւորները քո խնամակալներն են դառնալու, իսկ նրանց կանայք՝ քո ծծմայրերը, երկրի երեսին քեզ են երկրպագելու եւ լիզելու քո ոտքերի փոշին. պիտի գիտակցես, որ ես եմ Տէրը, ու ինձ ապաւինողները չպիտի ամաչեն:
23 Թագաւորները քու խնամակալներդ պիտի ըլլան, Անոնց թագուհիները՝ քու դայեակներդ։Երեսնին գետինը ծռելով՝ քեզի երկրպագութիւն պիտի ընեն, Ոտքերուդ փոշին պիտի լզեն Եւ պիտի գիտնաս, թէ ե՛ս եմ Տէրը։Ինծի ապաւինողները պիտի չամչնան»։
zohrab-1805▾ eastern-1994▾ western am▾
49:2349:23 И будут цари питателями твоими, и царицы их кормилицами твоими; лицом до земли будут кланяться тебе и лизать прах ног твоих, и узнаешь, что Я Господь, что надеющиеся на Меня не постыдятся.
49:23 καὶ και and; even ἔσονται ειμι be βασιλεῖς βασιλευς monarch; king τιθηνοί τιθηνος of you; your αἱ ο the δὲ δε though; while ἄρχουσαι αρχω rule; begin τροφοί τροφος nurse σου σου of you; your ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of τῆς ο the γῆς γη earth; land προσκυνήσουσίν προσκυνεω worship σοι σοι you καὶ και and; even τὸν ο the χοῦν χους.1 dust τῶν ο the ποδῶν πους foot; pace σου σου of you; your λείξουσιν λειχω and; even γνώσῃ γινωσκω know ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master καὶ και and; even οὐκ ου not αἰσχυνθήσῃ αισχυνω shame; ashamed
49:23 וְ wᵊ וְ and הָי֨וּ hāyˌû היה be מְלָכִ֜ים mᵊlāḵˈîm מֶלֶךְ king אֹֽמְנַ֗יִךְ ʔˈōmᵊnˈayiḵ אמן be firm וְ wᵊ וְ and שָׂרֹֽותֵיהֶם֙ śārˈôṯêhem שָׂרָה mistress מֵינִ֣יקֹתַ֔יִךְ mênˈîqōṯˈayiḵ מֵינֶקֶת nursing woman אַפַּ֗יִם ʔappˈayim אַף nose אֶ֚רֶץ ˈʔereṣ אֶרֶץ earth יִשְׁתַּ֣חֲווּ yištˈaḥᵃwû חוה bow down לָ֔ךְ lˈāḵ לְ to וַ wa וְ and עֲפַ֥ר ʕᵃfˌar עָפָר dust רַגְלַ֖יִךְ raḡlˌayiḵ רֶגֶל foot יְלַחֵ֑כוּ yᵊlaḥˈēḵû לחך eat וְ wᵊ וְ and יָדַ֨עַתְּ֙ yāḏˈaʕat ידע know כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יֵבֹ֖שׁוּ yēvˌōšû בושׁ be ashamed קֹוָֽי׃ ס qôˈāy . s קוה wait for
49:23. et erunt reges nutricii tui et reginae nutrices tuae vultu in terra dimisso adorabunt te et pulverem pedum tuorum lingent et scies quia ego Dominus super quo non confundentur qui expectant eumAnd kings shall be thy nursing fathers, and queens thy nurses: they shall worship thee with their face toward the earth, and they shall lick up the dust of thy feet. And thou shalt know that I am the Lord, for they shall not be confounded that wait for him.
23. And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their faces to the earth, and lick the dust of thy feet; and thou shalt know that I am the LORD, and they that wait for me shall not be ashamed.
And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with [their] face toward the earth, and lick up the dust of thy feet; and thou shalt know that I [am] the LORD: for they shall not be ashamed that wait for me:

49:23 И будут цари питателями твоими, и царицы их кормилицами твоими; лицом до земли будут кланяться тебе и лизать прах ног твоих, и узнаешь, что Я Господь, что надеющиеся на Меня не постыдятся.
49:23
καὶ και and; even
ἔσονται ειμι be
βασιλεῖς βασιλευς monarch; king
τιθηνοί τιθηνος of you; your
αἱ ο the
δὲ δε though; while
ἄρχουσαι αρχω rule; begin
τροφοί τροφος nurse
σου σου of you; your
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
προσκυνήσουσίν προσκυνεω worship
σοι σοι you
καὶ και and; even
τὸν ο the
χοῦν χους.1 dust
τῶν ο the
ποδῶν πους foot; pace
σου σου of you; your
λείξουσιν λειχω and; even
γνώσῃ γινωσκω know
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
καὶ και and; even
οὐκ ου not
αἰσχυνθήσῃ αισχυνω shame; ashamed
49:23
וְ wᵊ וְ and
הָי֨וּ hāyˌû היה be
מְלָכִ֜ים mᵊlāḵˈîm מֶלֶךְ king
אֹֽמְנַ֗יִךְ ʔˈōmᵊnˈayiḵ אמן be firm
וְ wᵊ וְ and
שָׂרֹֽותֵיהֶם֙ śārˈôṯêhem שָׂרָה mistress
מֵינִ֣יקֹתַ֔יִךְ mênˈîqōṯˈayiḵ מֵינֶקֶת nursing woman
אַפַּ֗יִם ʔappˈayim אַף nose
אֶ֚רֶץ ˈʔereṣ אֶרֶץ earth
יִשְׁתַּ֣חֲווּ yištˈaḥᵃwû חוה bow down
לָ֔ךְ lˈāḵ לְ to
וַ wa וְ and
עֲפַ֥ר ʕᵃfˌar עָפָר dust
רַגְלַ֖יִךְ raḡlˌayiḵ רֶגֶל foot
יְלַחֵ֑כוּ yᵊlaḥˈēḵû לחך eat
וְ wᵊ וְ and
יָדַ֨עַתְּ֙ yāḏˈaʕat ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יֵבֹ֖שׁוּ yēvˌōšû בושׁ be ashamed
קֹוָֽי׃ ס qôˈāy . s קוה wait for
49:23. et erunt reges nutricii tui et reginae nutrices tuae vultu in terra dimisso adorabunt te et pulverem pedum tuorum lingent et scies quia ego Dominus super quo non confundentur qui expectant eum
And kings shall be thy nursing fathers, and queens thy nurses: they shall worship thee with their face toward the earth, and they shall lick up the dust of thy feet. And thou shalt know that I am the Lord, for they shall not be confounded that wait for him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
23: И будут цари питателями твоими и царицы их кормилицами твоими... Это, прежде всего, символ того высшего почета, которым пользоваться будут новообращенные чада новозаветной церкви. Но он не лишен и положительного исторического смысла, как это мы уже видели раньше (см. ком. на 7: ст.). В особенности, невольно вспоминается здесь пример святых равноапостольных царя Константина и матери его Елены.
Adam Clarke: Commentary on the Bible - 1831
49:23: With their face toward the earth "With their faces to the earth" - It is well known that expressions of submission, homage, and reverence always have been and are still carried to a great degree of extravagance in the eastern countries. When Joseph's brethren were introduced to him, "they bowed down themselves before him with their faces to the earth," Gen 42:6. The kings of Persia never admitted any one to their presence without exacting this act of adoration; for that was the proper term for it. Necesse est, says the Persian courtier to Conon, si in conspectum veneris, venerari te regem; quod προσκυνειν illi vocant. "It is necessary, if thou shouldest come in sight, to venerate thee as king; which they call worshipping." - Nepos in Conone. Alexander, intoxicated with success, affected this piece of oriental pride: Itaque more Persarum Macedonas venerabundos ipsum salutare, prosternentes humi corpora. "The Macedonians after the manner of the Persians, saluted their monarch with the ceremony of prostration." - Curtius, lib. 8. The insolence of eastern monarchs to conquered princes, and the submission of the latter, is astonishing. Mr. Warmer, Observ. 2:43, gives the following instance of it from D'Herbelot: "This prince threw himself one day on the ground, and kissed the prints that his victorious enemy's horse had made there; reciting some verses in Persian, which he had composed, to this effect: -
"The mark that the foot of your horse has left upon the dust, serves me now for a crown."
"The ring which I wear as the badge of my slavery, is become my richest ornament."
"While I shall have the happiness to kiss the dust of your feet, I shall think that fortune favors me with its tenderest caresses, and its sweetest kisses."
These expressions therefore of the prophet are only general poetical images, taken from the manners of the country, to denote great respect and reverence: and such splendid poetical images, which frequently occur in the prophetical writings, were intended only as general amplifications of the subject, not as predictions to be understood and fulfilled precisely according to the letter. For the different kinds of adoration in the east, see the note on Isa 44:17.
Albert Barnes: Notes on the Bible - 1834
49:23: And kings shall be thy nursing fathers - Margin, 'Nourishers.' That is, they would patronize the church of God; they would protect it by their laws, and foster it by their influence and become the personal advocates of the cause of Zion. The idea is properly that of guarding, educating, and proriding for children; and the sense is that kings and princes would evince the same tender care for the interests of the people of God which a parent or a nurse does for a child. It is needless to say that this has been already to a considerable extent fulfilled, and that many princes and monarchs have been the patrons of the church, though doubtless it is destined to a more ample fulfillment still in the brighter days of this world's history, when the gospel shall spread everywhere. It is remarkable that, in the Sandwich and South Sea Islands, the Christian religion has been uniformly, almost, taken under the protection of the kings and chiefs since its first introduction there, and has been carried forward and extended under their direct authority.
They shall bow down to thee with their face toward the earth - A posture indicating the profoundest Rev_erence. This is the common posture of showing great respect in the East.
And lick up the dust of thy feet - An act denoting the utmost possible respect and veneration for the church and people of God.
For they shall not be ashamed that wait for me - They who worship me shall not be ashamed of the act requiring the deepest self-abasement, to show their Rev_erence for me. Even those of most elevated rank shall be willing to humble themselves with the profoundest expressions of adoration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:23: kings: Cyrus, Darius, Artaxerxes, and other Persian monarchs, as well as Alexander the Great, and his successors, particularly Demetrius, conferred many privileges and immunities on the Jewish people, and were munificent benefactors to their temple. But the prophecy was more remarkably and fully fulfilled in the favour which Constantine the Great, and other Christian princes and princesses from his time to the present day, have shewn to the church of Christ; though it cannot be disputed, that the grand and signal accomplishment of these predictions is yet future. Isa 49:7, Isa 52:15, Isa 60:3, Isa 60:10, Isa 60:11, Isa 60:16, Isa 62:2; Ezr 1:2-4, Ezr 6:7-12, Ezr 7:11-28; Neh 2:6-10; Esth. 8:1-10:3; Psa 2:10-12, Psa 68:31, Psa 72:10, Psa 72:11, Psa 138:4; Rev 21:24-26
nursing fathers: Heb. nourishers, Num 11:12
queens: Heb. princesses
bow: Isa 45:14, Isa 60:14; Gen 43:26; Psa 72:9; Rev 3:9
lick up: Mic 7:17
for they: Isa 25:9, Isa 64:4; Psa 25:3, Psa 34:22, Psa 69:6; Rom 5:5, Rom 9:33, Rom 10:11; Pe1 2:6
Carl Friedrich Keil and Franz Delitzsch
49:23
Such affectionate treatment does the church receive, which is assembling once more upon its native soil, whilst kings and their consorts hasten to serve the re-assembled community. "And kings become thy foster-fathers, and their princesses they nurses: they bow down their face to thee to the earth, and they lick the dust of thy feet; and thou learnest that I am Jehovah, He whose hoping ones are not put to shame." As foster-fathers devote all their strength and care to those entrusted to them, and nurses nourish children from the very marrow of their own life, so will kings become the shelterers of Zion, and princesses the sustainers of her growth. All that is true in the regal headship of the church will be realized, and all that is false in regal territorialism will condemn itself: "vultu in terram demisso adorabunt te et pulverem pedum tuorum lingent" (Jerome). They do homage to the church, and kiss the ground upon which she stands and walks. According to Is 45:14, this adoration belongs to the God who is present in the church, and points the church itself away from all thought of her own merits to Jehovah, the God of salvation, cui qui confidunt non pudefient (וידעתּ with an auxiliary pathach, like יגעתּ in Is 47:15; Ges. 65, 2: אשׁר with the first person made into a relative as in Is 41:8; Ges. 123, 1, Anm. 1). Observe, however, that the state will not be swallowed up by the church - a thing which never will occur, and is never meant to occur; but by the state becoming serviceable to the church, there is realized a prelude of the perfected kingdom of God, in which the dualism of the state and the church is entirely abolished.
Geneva 1599
49:23 And kings (b) shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow to thee with [their] face toward the earth, and lick up the (c) dust of thy feet; and thou shalt know that I [am] the LORD: for they shall not be ashamed that wait for me.
(b) Meaning, that kings will be converted to the gospel, and bestow their power and authority for the preservation of the Church.
(c) Being joined with the Church, they will humble themselves to Christ their head, and give him all honour.
John Gill
49:23 And kings shall be thy nursing fathers, and their queens thy nursing mothers,.... Who shall show favour and respect to the church and people of God, grant them liberty, and protect and defend them in their religious privileges: for this is to be understood not figuratively of apostles and apostolical men, as Jerom, who are kings and priests unto God, and who feed the church with the milk of the word, and the breasts of ordinances; but literally of the kings and queens of the earth; and is thought to have had its fulfilment, at least in part, in Cyrus, Ahasuerus, Esther, and others; but more so in Christian kings and queens, as Constantine and Helena, Theodosius and Placilla, and others; and will have a far greater accomplishment in the latter day glory; see Is 60:3,
they shall bow down toward thee with their faces toward the earth; which expresses the great veneration and respect these great personages shall have for the church of God, and their entire submission and subjection to the Gospel of Christ, and the ordinances of it, and to the laws and discipline of his house; for they shall now become members of the Christian church, and be entirely under the government of it, as to religious things; see Rev_ 3:9.
and lick up the dust of thy feet; the allusion is to the eastern nations, especially the Persians, who, in the adoration of their kings, used to kiss the ground they stood on, and seemed to lick, if they did not, the dust that was about them; and it expresses the very low submission of kings and princes to the church, and their high veneration of it; their willingness to do the meanest office for the good of it, and their great regard and affection for the meanest of its members, the dust of Zion; see Ps 72:9,
and thou shalt know that I am the Lord; the King of kings, and Lord of lords, who has the hearts of all men, even of kings, in his hands, and can turn them, and bring them to a thorough submission to his will; and who is able to accomplish all his promises, and is true and faithful to them; this will be known and owned by the church, when the above things have their accomplishment:
for they shall not be ashamed that wait for me; or for my salvation, as the Targum; for favours from him; for the light of his countenance; for the discoveries and application of pardoning grace; for the performance of promises; for answers of prayer; for his spiritual coming, and for eternal glory and happiness; these shall not be ashamed of him for whom they wait, nor of their hope and expectation of him, nor at his coming.
John Wesley
49:23 Lick the dust - They shall highly reverence and honour thee. These expressions are borrowed from the practice of the eastern people, who bowed so low as to touch the ground. Ashamed - Their expectations shall not be disappointed.
Robert Jamieson, A. R. Fausset and David Brown
49:23 lick . . . dust--that is, kiss thy feet in token of humble submission.
for they . . . not . . . ashamed . . . wait for me--The restoration of Israel shall be in answer to their prayerful waiting on the Lord (Is 30:18-19; Ps 102:16-17; Zech 12:10; Zech 14:3).
49:2449:24: Միթէ հանիցէ՞ ոք զկողոպտած սկայի. կամ վարիցէ՞ ոք տարապարտուց գերի՝ եւ ապրիցի՞[10161]։ [10161] Ոմանք. Կամ թէ վարիցէ՞ ոք։
24 Որեւէ մէկը կարո՞ղ է միթէ խլել հսկայի կողոպուտը կամ կարո՞ղ է յանիրաւի գերեվարել ու ազատուել»:
24 Միթէ հզօրէն աւարը կ’առնուի՞,Կամ ահարկու* մարդուն գերի առածը կ’ազատուի՞։
Միթէ հանիցէ՞ ոք զկողոպտած սկայի, կամ [778]վարիցէ՞ ոք տարապարտուց գերի` եւ ապրիցի՞:

49:24: Միթէ հանիցէ՞ ոք զկողոպտած սկայի. կամ վարիցէ՞ ոք տարապարտուց գերի՝ եւ ապրիցի՞[10161]։
[10161] Ոմանք. Կամ թէ վարիցէ՞ ոք։
24 Որեւէ մէկը կարո՞ղ է միթէ խլել հսկայի կողոպուտը կամ կարո՞ղ է յանիրաւի գերեվարել ու ազատուել»:
24 Միթէ հզօրէն աւարը կ’առնուի՞,Կամ ահարկու* մարդուն գերի առածը կ’ազատուի՞։
zohrab-1805▾ eastern-1994▾ western am▾
49:2449:24 Может ли быть отнята у сильного добыча, и могут ли быть отняты у победителя взятые в плен?
49:24 μὴ μη not λήμψεταί λαμβανω take; get τις τις anyone; someone παρὰ παρα from; by γίγαντος γιγας spoil καὶ και and; even ἐὰν εαν and if; unless αἰχμαλωτεύσῃ αιχμαλωτευω capture τις τις anyone; someone ἀδίκως αδικως injuriously; unjustly σωθήσεται σωζω save
49:24 הֲ hᵃ הֲ [interrogative] יֻקַּ֥ח yuqqˌaḥ לקח take מִ mi מִן from גִּבֹּ֖ור ggibbˌôr גִּבֹּור vigorous מַלְקֹ֑וחַ malqˈôₐḥ מַלְקֹוחַ what is taken וְ wᵊ וְ and אִם־ ʔim- אִם if שְׁבִ֥י šᵊvˌî שְׁבִי captive צַדִּ֖יק ṣaddˌîq צַדִּיק just יִמָּלֵֽט׃ yimmālˈēṭ מלט escape
49:24. numquid tolletur a forte praeda aut quod captum fuerit a robusto salvum esse poteritShall the prey be taken from the strong? or can that which was taken by the mighty, be delivered?
24. Shall the prey be taken from the mighty, or the lawful captives be delivered?
Shall the prey be taken from the mighty, or the lawful captive delivered:

49:24 Может ли быть отнята у сильного добыча, и могут ли быть отняты у победителя взятые в плен?
49:24
μὴ μη not
λήμψεταί λαμβανω take; get
τις τις anyone; someone
παρὰ παρα from; by
γίγαντος γιγας spoil
καὶ και and; even
ἐὰν εαν and if; unless
αἰχμαλωτεύσῃ αιχμαλωτευω capture
τις τις anyone; someone
ἀδίκως αδικως injuriously; unjustly
σωθήσεται σωζω save
49:24
הֲ hᵃ הֲ [interrogative]
יֻקַּ֥ח yuqqˌaḥ לקח take
מִ mi מִן from
גִּבֹּ֖ור ggibbˌôr גִּבֹּור vigorous
מַלְקֹ֑וחַ malqˈôₐḥ מַלְקֹוחַ what is taken
וְ wᵊ וְ and
אִם־ ʔim- אִם if
שְׁבִ֥י šᵊvˌî שְׁבִי captive
צַדִּ֖יק ṣaddˌîq צַדִּיק just
יִמָּלֵֽט׃ yimmālˈēṭ מלט escape
49:24. numquid tolletur a forte praeda aut quod captum fuerit a robusto salvum esse poterit
Shall the prey be taken from the strong? or can that which was taken by the mighty, be delivered?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
24-26: Заканчивая Свою речь о силе исключительного Божественного покровительства новозаветной церкви, пророк от лица Господа говорит, что в сравнение с ним не могут идти никакие обычные подобия и примеры. Так, у людей принято думать, что никто не может вырвать добычу из рук сильного или пленников у победителя (24). У Господа же, наоборот, добыча тирана будет у него отнята и пленные будут избавлены от рабства победителя. Сами образы "добычи" и "плена" взяты, по-видимому, из эпохи вавилонского плена; но получили здесь мессиански аллегорический характер, который блаженный Иероним толкует приспособительно к речам Иисуса Христа о власти сатаны над грешным миром, уничтоженной кровью Искупителя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 Shall the prey be taken from the mighty, or the lawful captive delivered? 25 But thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children. 26 And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob.
Here is, I. An objection started against the promise of the Jews' release out of their captivity in Babylon, suggesting that it was a thing not to be expected; for (v. 24) they were a prey in the hand of the mighty, of such as were then the greatest potentates on earth, and therefore it was not likely they should be rescued by force. Yet that was not all: they were lawful captives; by the law of God, having offended, they were justly delivered into captivity; and by the law of nations, being taken in war, they were justly detained in captivity till they should be ransomed or exchanged. Now this is spoken either, 1. By the enemies, as justifying themselves in their refusal to let them go. They plead both might and right. Proud men think all their own that they can lay their hands on and their title good if they have but the longest sword. Or, 2. By their friends, either in a way of distrust, despairing of the deliverance ("for who is able to deal with those that detain us, either by force of arms or a treaty of peace?"), or in a way of thankfulness, admiring the deliverance. "Who would have thought that ever the prey should be taken from the mighty? Yet it is done." This is applicable to our redemption by Christ. As to Satan, we were a prey in the hand of the mighty, and yet delivered even from him that had the power of death, by him that had the power of life. As to the justice of God, we were lawful captives, and yet delivered by a price of inestimable value.
II. This objection answered by an express promise, and a further promise; for God's promises being all yea, and amen, they may well serve to corroborate one another. 1. Here is an express promise with a non-obstante--notwithstanding to the strength of the enemy (v. 25): "Even the captives of the mighty, though they are mighty, shall be taken away, and it is to no purpose for them to oppose it; and the prey of the terrible, though they are terrible, shall be delivered; and, as they cannot with all their strength outforce, so they cannot with all their impudence outface, the deliverance, and the counsels of God concerning it." The Lord saith thus, who, having all power and all hearts in his hands is able to make his words good. 2. Here is a further promise, showing how, and in what way, God will bring about the deliverance. He will bring judgments upon the oppressors, and so will work salvation for the oppressed: "I will contend with him that contends with thee, will plead thy cause against those that justify themselves in oppressing thee; whoever it be, though but a single person, that contends with thee, he shall know that it is at his peril, and thus I will save thy children." The captives shall be delivered by leading captivity captive, that is, sending those into captivity that had held God's people captive, Rev. xiii. 10. Nay, they shall have blood for blood (v. 26): "I will feed those that oppress thee with their own flesh, and they shall be drunken with their own blood. The proud Babylonians shall become not only an easy, but an acceptable, prey to one another. God will send a dividing spirit among them, and their ruin, which was begun by a foreign invasion, shall be completed by their intestine divisions. They shall bite and devour one another, till they are consumed one of another. They shall greedily and with delight prey upon those that are their own flesh and blood." God can make the oppressors of his church to be their own tormentors and their own destroyers. The New-Testament Babylon, having made herself drunk with the blood of the saints, shall have blood given her to drink, for she is worthy. See how cruel men sometimes are to themselves and to one another: indeed those who are so to others are so to themselves, for God's justice and men's revenge will mete to them what they have measured to others. They not only thirst after blood, but drink it so greedily that they are drunken with it, and with as much pleasure as if it were sweet wine. If God had not more mercy on sinners than they would have one upon another were their passions let loose, the world would be soon an Aceldama, nay, a desolation.
III. See what will be the effect of Babylon's ruin: All flesh shall know that I the Lord am thy Saviour. God will make it to appear, to the conviction of all the world, that, though Israel seem lost and cast off, they have a Redeemer, and, though they are made a prey to the mighty, Jacob has a mighty One, who is able to deal with all his enemies. God intends, by the deliverances of his church, both to notify and to magnify his own name.
Adam Clarke: Commentary on the Bible - 1831
49:24: Shall the prey be taken from the mighty "Shall the prey seized by the terrible be rescued" - For צדיק tsaddik, read עריץ arits. A palpable mistake, like that in Isa 42:19. The correction is self-evident from the very terms of the sentence; from the necessity of the strict correspondence in the expressions between the question and the answer made to it, - and it is apparent to the blindest and most prejudiced eye. However, if authority is also necessary, there is that of the Syriac and Vulgate for it; who plainly read עריץ arits, in Isa 49:24 as well as in Isa 49:25, rendering it in the former place by the same word as in the latter. - L.
These two last verses contain a glorious promise of deliverance to the persecuted Church of Christ from the terrible one - Satan, and all his representatives and vicegerents, persecuting antichristian rulers. They shall at last cease from destroying the Church of God, and destroy one another.
Albert Barnes: Notes on the Bible - 1834
49:24: Shall the prey be taken from the mighty? - This seems to be the language of Zion. It is not exactly the language of incredulity; it is the language of amazement and wonder. God had made great promises. He had promised a restoration of the captive Jews to their own land, and of their complete deliverance from the power of the Chaldeans. He had still further promised that the blessings of the true religion should be extended to the Gentiles, and that kings and queens should come and show the profoundest adoration for God and for his cause. With amazement and wonder at the greatness of these promises, with a full view of the difficulties to be surmounted, Zion asks here how it can be accomplished. It would involve the work of taking the prey from a mighty conqueror, and delivering the captive from the hand of the strong and the terrible - a work which had not been usually done.
Or the lawful captive delivered? - Margin, 'The captivity of the just.' Lowth reads this, 'Shall the prey seized by the terrible be rescued?' So Noyes. Lowth says of the present Hebrew text, that the reading is a 'palpable mistake;' and that instead of צדיק tsadiyq ("the just"), the meaning should be עריץ ‛ â rı̂ yts ("the terrible"). Jerome so read it, and renders it, A robusto - 'The prey taken by the strong.' So the Syriac reads it. The Septuagint renders it, 'If anyone is taken captive unjustly (ἀδίκως adikō s), shall he be saved?' But there is no authority from the manuscripts for changing the present reading of the Hebrew text; and it is not necessary. The word 'just,' here may either refer to the fact that the just were taken captive, and to the difficulty of rescuing them; or perhaps, as Rosenmuller suggests, it may be taken in the sense of severe, or rigid, standing opposed to benignity or mercy, and thus may be synonymous with severity and harshness; and the meaning may be that it was difficult to rescue a captive from the hands of those who had no clemency or benignity, such as was Babylon. Grotius understands it of those who were taken captive in a just war, or by the rights of war. But the connection rather demands that we should interpret it of those who were made captive by those who were indisposed to clemency, and who were severe and rigid in their treatment of their prisoners. The idea is, that it was difficult or almost impossible to rescue captives from such hands, and that therefore it was a matter of wonder and amazement that that could be accomplished which God here promises.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:24: Shall: Eze 37:3, Eze 37:11
prey: Isa 42:22, Isa 53:12; Psa 124:6, Psa 124:7, Psa 126:1-3; Mat 12:29; Luk 11:21, Luk 11:22
lawful captive: Heb. captivity of the just, Ezr 9:9, Ezr 9:13; Neh 9:33, Neh 9:37; Jer 25:6-9, Jer 25:11-14
Carl Friedrich Keil and Franz Delitzsch
49:24
There follows now a sceptical question prompted by weakness of faith; and the divine reply. The question, Is 49:24 : "Can the booty indeed be wrested from a giant, or will the captive host of the righteous escape?" The question is logically one, and only divided rhetorically into two (Ges. 153, 2). The giant, or gigantically strong one, is the Chaldean. Knobel, in opposition to Hitzig, who supposes the Persian to be referred to, points very properly to Is 51:12-13, and Is 52:5. He is mistaken, however, in thinking that we must read עריץ שׁבי in Is 49:24, as Ewald does after the Syriac and Jerome, on account of the parallelism. The exiles are called shebhı̄ tsaddı̄q, not, however, as captives wrested from the righteous (the congregation of the righteous), as Meier thinks, taking tsaddı̄q as the gen. obj.; still less as captives carried off by the righteous one, i.e., the Chaldean, for the Chaldean, even regarded as the accomplisher of the righteous judgment of God, is not tsaddı̄q, but "wicked" (Hab 1:13); but merely as a host of captives consisting of righteous men (Hitzig). The divine answer, Is 49:25, Is 49:26 : "Yea, thus saith Jehovah, Even the captive hosts of a giant are wrested from him, and the booty of a tyrant escapes: and I will make war upon him that warreth with thee, and I will bring salvation to thy children. And I feed them that pain thee with their own flesh; and they shall be drunken with their own blood, as if with new wine; and all flesh sees that I Jehovah am thy Saviour, and that thy Redeemer is the Mighty One of Jacob." We might take the kı̄ in Is 49:25 as a simple affirmative, but it is really to be taken as preceded by a tacit intermediate thought. Rosenmller's explanation is the correct one: "that which is hardly credible shall take place, for thus hath Jehovah said." He has also given the true interpretation of gam: "although this really seems incredible, yet I will give it effect." Ewald, on the contrary, has quite missed the sense of Is 49:24, Is 49:25, which he gives as follows: "The booty in men which a hero has taken in war, may indeed be taken from him again; but Jehovah will never let the booty that He takes from the Chaldean (viz., Israel) be wrested from Him again." This is inadmissible, for the simple reason that it presupposes the emendation עריץ שׁבי עריץ noita; and this 'ârı̄ts is quite unsuitable, partly because it would be Jehovah to whom the case supposed referred, and still more, because the correspondence in character between Is 49:24 and Is 49:14 is thereby destroyed. The gibbōr and 'ârı̄ts is called יריבך in Is 49:25, with direct reference to Zion. This is a noun formed from the future, like Jareb in Hos 5:13 and Hos 10:6 - a name chosen as the distinctive epithet of the Asiatic emperor (probably a name signifying "king Fighting-cock"). The self-laceration threatened against the Chaldean empire recals to mind Is 9:19-20, and Zech 11:9, and has as revolting a sound as Num 23:24 and Zech 9:15 -passages which Daumer and Ghillany understand in the cannibal sense which they appear to have, whereas what they understand literally is merely a hyperbolical figure. Moreover, it must not be forgotten that the Old Testament church was a nation, and that the spirit of revelation in the Old Testament assumed the national form, which it afterwards shattered to pieces. Knobel points to the revolt of the Hyrcanians and several satraps, who fought on the side of Cyrus against their former rulers (Cyrop. iv 2, 6, v. 1-3). All this will be subservient to that salvation and redemption, which form the historical aim of Jehovah and the irresistible work of the Mighty One of Jacob. The name of God which we meet with here, viz., the Mighty One of Jacob, only occurs again in Is 1:24, and shows who is the author of the prophecy which is concluded here. The first half set forth, in the servant of Jehovah, the mediator of Israel's restoration and of the conversion of the heathen, and closed with an appeal to the heaven and the earth to rejoice with the ransomed church. The second half (Is 49:14-26) rebukes the despondency of Zion, which fancies itself forgotten of Jehovah, by pointing to Jehovah's more than maternal love, and the superabundant blessing to be expected from Him. It also rebukes the doubts of Zion as to the possibility of such a redemption, by pointing to the faithfulness and omnipotence of the God of Israel, who will cause the exiles to be wrested from the Chaldean, and their tormentors to devour one another. The following chapter commences a fresh train of ideas.
Geneva 1599
49:24 Shall the prey be (d) taken from the mighty, or the lawful captive delivered?
(d) He makes this as an objection as though the Chaldeans were strong, and had them in just possession.
John Gill
49:24 Shall the prey be taken from the mighty,.... This is an objection to the accomplishment of what is predicted and promised above, taken from the power of the enemy, and his right to detain the people; and are either the words of the nations among whom the Jews were, according to Kimchi, boasting of, and presuming upon, and opposing to what is said, both their might and right, to keep the people in their own hands, bidding as it were defiance to any to attempt to take them from them; or the words of the prophet, in the name of the people, as Aben Ezra, objecting to their deliverance, doubting the effecting of it, or admiring at it: it may be applied to the taking of the Lord's people out of the hands of Satan, who may be said to be "mighty" or "strong", as he appears to be from his nature, a spirit; from his names, the strong man armed, a roaring lion, the great red dragon, leviathan, the piercing serpent, &c.; and from his power and dominion over the evil angels, and over men, both their bodies and souls; and to whom the Lord's own people are a "prey", while they are in a state of nature, as all mankind, and every unconverted man, be; a difficult thing it is to take any out of his hands, and a wonder of grace it is when it is done:
or the lawful captive delivered? justly and lawfully taken captive in war, as the Jews were by the Babylonians: or, "the captivity of the righteous be delivered" (t); that is, either the righteous who were taken captives; or those that took them, who were so in their opinion, at least with respect to the taking of them, doing, as they judged, what was lawful and just. The people of God are in their state of nature led by Satan at his will, and are lawful captives in the judgment of him, and his principalities; and are in reality taken in war by him, and not only led captive by him at his will, but with their own will, and are justly given up unto him. Perhaps all this may be better referred to the people of God being a prey to the Romish antichrist, and detained as a lawful captive by him, and to the difficult and wonderful deliverance of them from him in the latter day; see Rev_ 13:4. The Targum interprets this and the following verse of the captives of Esau and Ishmael, by whom seem to be meant the Pope and Turk.
(t) "et an captivitas justi evadet", Montanus; "vel liberabitur", Munster; "captiva turba justi", Vitringa. And by the righteous Gussetius (Ebr. Comment. p. 709.) understands God the Father, who is righteous as a judge, exercising vindictive justice; and from him another person delivers us, namely, God the Son, the Messiah. A sense truly evangelical.
John Wesley
49:24 Shall the prey - Here is a double impediment to their deliverance, the power of the enemy who kept them in bondage, and the justice of God which pleads against their deliverance.
Robert Jamieson, A. R. Fausset and David Brown
49:24 the prey--Israel, long a prey to mighty Gentile nations, whose oppression of her shall reach its highest point under Antichrist (Dan 11:36-37, Dan 11:41, Dan 11:45).
lawful captive--the Jews justly consigned for their sins (Is 50:1) as captives to the foe. Secondarily, Satan and Death are "the mighty" conquerors of man, upon whom his sin give them their "lawful" claim. Christ answers that claim for the sinners, and so the captive is set free (Job 19:25; Job 14:14; Mt 12:29; Hos 6:2, where Is 49:4 shows the primary reference is to Israel's restoration, to which the resurrection corresponds; Is 26:19; Eph 4:8; Heb 2:14-15). Others not so well translate, "the captives taken from among the just Israelites."
49:2549:25: Ա՛յսպէս ասէ Տէր. Եթէ ոք վարիցէ զսկայ գերի, առցէ զաւա՛ր նորա. եւ քաջ ապրէ՝ որ առնուցու զաւար սկայի։ Այլ ես զդատաստա՛ն իմ դատեցայց, եւ զորդիս իմ փրկեցի՛ց[10162]։ [10162] Ոմանք. Վարիցէ զհսկայ գերի՝ առցէ եւ զաւար նորա։
25 Այսպէս է ասում Տէրը. «Եթէ որեւէ մէկը հսկային գերեվարի, կ’առնի նրա աւարը. նա, ով հսկայի աւարը կը վերցնի, շատ լաւ էլ կ’ազատուի: Բայց ես իմ դատաստանն եմ անելու եւ փրկելու եմ իմ որդիներին:
25 Բայց Տէրը այսպէս կ’ըսէ.«Հզօրին գերի առածն անգամ պիտի առնուի Ու բռնաւոր մարդուն աւարը պիտի ազատուի Ու քեզի հետ վիճողներուն դէմ ես պիտի վիճիմ Եւ քու տղաքներդ ե՛ս պիտի ազատեմ։
Այսպէս ասէ Տէր. Եթէ ոք վարիցէ զսկայ գերի, առցէ զաւար նորա. եւ քաջ ապրէ` որ առնուցու զաւար սկայի: Այլ ես զդատաստան իմ դատեցայց, եւ զորդիս իմ փրկեցից:

49:25: Ա՛յսպէս ասէ Տէր. Եթէ ոք վարիցէ զսկայ գերի, առցէ զաւա՛ր նորա. եւ քաջ ապրէ՝ որ առնուցու զաւար սկայի։ Այլ ես զդատաստա՛ն իմ դատեցայց, եւ զորդիս իմ փրկեցի՛ց[10162]։
[10162] Ոմանք. Վարիցէ զհսկայ գերի՝ առցէ եւ զաւար նորա։
25 Այսպէս է ասում Տէրը. «Եթէ որեւէ մէկը հսկային գերեվարի, կ’առնի նրա աւարը. նա, ով հսկայի աւարը կը վերցնի, շատ լաւ էլ կ’ազատուի: Բայց ես իմ դատաստանն եմ անելու եւ փրկելու եմ իմ որդիներին:
25 Բայց Տէրը այսպէս կ’ըսէ.«Հզօրին գերի առածն անգամ պիտի առնուի Ու բռնաւոր մարդուն աւարը պիտի ազատուի Ու քեզի հետ վիճողներուն դէմ ես պիտի վիճիմ Եւ քու տղաքներդ ե՛ս պիտի ազատեմ։
zohrab-1805▾ eastern-1994▾ western am▾
49:2549:25 Да! так говорит Господь: и плененные сильным будут отняты, и добыча тирана будет избавлена; потому что Я буду состязаться с противниками твоими и сыновей твоих Я спасу;
49:25 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ἐάν εαν and if; unless τις τις anyone; someone αἰχμαλωτεύσῃ αιχμαλωτευω capture γίγαντα γιγας take; get σκῦλα σκυλον spoil λαμβάνων λαμβανω take; get δὲ δε though; while παρὰ παρα from; by ἰσχύοντος ισχυω have means; have force σωθήσεται σωζω save ἐγὼ εγω I δὲ δε though; while τὴν ο the κρίσιν κρισις decision; judgment σου σου of you; your κρινῶ κρινω judge; decide καὶ και and; even ἐγὼ εγω I τοὺς ο the υἱούς υιος son σου σου of you; your ῥύσομαι ρυομαι rescue
49:25 כִּי־ kî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH גַּם־ gam- גַּם even שְׁבִ֤י šᵊvˈî שְׁבִי captive גִבֹּור֙ ḡibbôr גִּבֹּור vigorous יֻקָּ֔ח yuqqˈāḥ לקח take וּ û וְ and מַלְקֹ֥וחַ malqˌôₐḥ מַלְקֹוחַ what is taken עָרִ֖יץ ʕārˌîṣ עָרִיץ ruthless יִמָּלֵ֑ט yimmālˈēṭ מלט escape וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with יְרִיבֵךְ֙ yᵊrîvēḵ יָרִיב opponent אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אָרִ֔יב ʔārˈîv ריב contend וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנַ֖יִךְ bānˌayiḵ בֵּן son אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i אֹושִֽׁיעַ׃ ʔôšˈîₐʕ ישׁע help
49:25. quia haec dicit Dominus equidem et captivitas a forte tolletur et quod ablatum fuerit a robusto salvabitur eos vero qui iudicaverunt te ego iudicabo et filios tuos ego salvaboFor thus saith the Lord: Yea verily, even the captivity shall be taken away from the strong: and that which was taken by the mighty, shall be delivered. But I will judge those that have judged thee, and thy children I will save.
25. But thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children.
But thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children:

49:25 Да! так говорит Господь: и плененные сильным будут отняты, и добыча тирана будет избавлена; потому что Я буду состязаться с противниками твоими и сыновей твоих Я спасу;
49:25
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐάν εαν and if; unless
τις τις anyone; someone
αἰχμαλωτεύσῃ αιχμαλωτευω capture
γίγαντα γιγας take; get
σκῦλα σκυλον spoil
λαμβάνων λαμβανω take; get
δὲ δε though; while
παρὰ παρα from; by
ἰσχύοντος ισχυω have means; have force
σωθήσεται σωζω save
ἐγὼ εγω I
δὲ δε though; while
τὴν ο the
κρίσιν κρισις decision; judgment
σου σου of you; your
κρινῶ κρινω judge; decide
καὶ και and; even
ἐγὼ εγω I
τοὺς ο the
υἱούς υιος son
σου σου of you; your
ῥύσομαι ρυομαι rescue
49:25
כִּי־ kî- כִּי that
כֹ֣ה׀ ḵˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
גַּם־ gam- גַּם even
שְׁבִ֤י šᵊvˈî שְׁבִי captive
גִבֹּור֙ ḡibbôr גִּבֹּור vigorous
יֻקָּ֔ח yuqqˈāḥ לקח take
וּ û וְ and
מַלְקֹ֥וחַ malqˌôₐḥ מַלְקֹוחַ what is taken
עָרִ֖יץ ʕārˌîṣ עָרִיץ ruthless
יִמָּלֵ֑ט yimmālˈēṭ מלט escape
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
יְרִיבֵךְ֙ yᵊrîvēḵ יָרִיב opponent
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
אָרִ֔יב ʔārˈîv ריב contend
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּנַ֖יִךְ bānˌayiḵ בֵּן son
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
אֹושִֽׁיעַ׃ ʔôšˈîₐʕ ישׁע help
49:25. quia haec dicit Dominus equidem et captivitas a forte tolletur et quod ablatum fuerit a robusto salvabitur eos vero qui iudicaverunt te ego iudicabo et filios tuos ego salvabo
For thus saith the Lord: Yea verily, even the captivity shall be taken away from the strong: and that which was taken by the mighty, shall be delivered. But I will judge those that have judged thee, and thy children I will save.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
49:25: But thus saith the Lord - The meaning of this verse is, that however difficult or impracticable this might seem to be, yet it should be done. The captives taken by the terrible and the mighty should be rescued, and should be restored to their own land.
Even the captives of the mighty shall be taken away - Margin, as Hebrew, 'The captivity of the mighty.' That which could not have been rescued by any ordinary means. The language here refers undoubtedly to Babylon, and to the captivity of the Jews there.
The prey of the terrible - Of a nation formidable, cruel, and not inclined to compassion; in the pRev_ious verse described as 'just,' that is, indisposed to mercy.
For I will contend with him - I will punish the nation that has inflicted these wrongs on thee, and will thus rescue thee from bondage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:25: Even: Isa 10:27, Isa 52:2-5; Jer 29:10, Jer 50:17-19, Jer 50:33, Jer 50:34; Zac 9:11; Heb 2:14, Heb 2:15; Jo1 3:8
captives: Heb. captivity
I will contend: Isa 41:11, Isa 41:12, Isa 54:15-17; Gen 12:3; Num 23:8, Num 23:9; Jer 51:35, Jer 51:36; Zac 9:13-16; Zac 12:3-6, Zac 14:3, Zac 14:12; Rom 8:31-39; Rev 18:20
I will save: Isa 54:13; Gal 4:26
Geneva 1599
49:25 But thus saith the LORD, (e) Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children.
(e) This is the answer to their objection, that no one is stronger than the Lord, neither has a more just title to them.
John Gill
49:25 But thus saith the Lord,.... In answer to the above objection, being mightier than the mighty, and stronger than he by whom his people are detained, being the Almighty:
even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; or, "the prey of the violent ones" (u); which is an answer both as to might and right; as to might, though they are the captives of the mighty, yet they shall be taken away from them by him that is mightier than they, even the mighty God; and as to right, they are the prey of persons that have by force and violence usurped a power over them, and therefore shall be delivered; as the Lord's people are out of the hands of Satan; both in redemption by Christ out of the hands of him that is stronger than they; and in conversion by him who is stronger than the strong man armed; and enters into their hearts, the palace of the devil, spoils his goods, takes his armour from him, overcomes and binds him, and delivers them from his power; so that he shall not have dominion over them, and much less destroy them, though he may sometimes be terrible to them by his temptations, Jer 31:11. This will have a further accomplishment, in the deliverance of the Lord's people from the mighty and terrible beast of Rome:
for I will contend with them that contend with thee; the Babylonians literally; Satan and his principalities figuratively; and also antichrist, and the antichristian kings and states, that quarrel with, fight against, and oppress the Lord's people:
and I will save thy children; regenerate persons, the members of the church, be they where they will; these the Lord will save with a temporal, spiritual, and eternal salvation, Deliverance from the Romish yoke and oppression seems to be here chiefly designed, when Jezebel's children will be killed with death, as follows; see Rev_ 2:23.
(u) "captura violenti", Moutanus Junius & Tremellius, Piscator; "turba captiva violenti", Vitringa.
John Wesley
49:25 For I - I the almighty God will undertake this work.
Robert Jamieson, A. R. Fausset and David Brown
49:25 (Is 53:12; Ps 68:18; Col 2:15).
contend with him, &c.-- (Is 54:17).
49:2649:26: Եւ կերիցեն նեղիչք քո զմարմինս իւրեանց, եւ արբցեն իբրեւ զգինի նո՛ր զարիւնս իւրեանց՝ եւ արբեսցին. եւ ծանիցէ ամենայն մարմին եթէ ե՛ս եմ Տէր՝ որ փրկեցի զքեզ, եւ օգնեցի՛ քեզ եւ զօրացուցի զՅակովբ[10163]։[10163] Ոմանք. Թէ ես եմ Տէր Տէր, որ փր՛՛... եւ օգնեցի եւ զօրացուցի զՅա՛՛։
26 Մեզ նեղողներն իրենց մարմինը պիտի ուտեն եւ, ինչպէս նոր գինի, պիտի խմեն իրենց արիւնն ու հարբեն: Եւ ամէն մարմին պիտի իմանայ, թէ ես եմ Տէրը, որ փրկեցի ու օգնեցի քեզ եւ զօրաւոր դարձրի Յակոբին»:
26 Քեզ հարստահարողներուն իրենց մարմինները պիտի կերցնեմ, Իրենց արիւնը նոր գինիի պէս խմելով՝ պիտի գինովնան։Ամէն մարմին պիտի գիտնայ Թէ ե՛ս եմ Տէրը, որ քեզ ազատեցի Ու քու Փրկիչդ, Յակոբին Հզօրը»։
Եւ կերիցեն նեղիչք քո`` զմարմինս իւրեանց. եւ արբցեն իբրեւ զգինի նոր զարիւնս իւրեանց` եւ արբեսցին. եւ ծանիցէ ամենայն մարմին եթէ ես եմ Տէր որ փրկեցի զքեզ, եւ [779]օգնեցի քեզ եւ զօրացուցի զՅակոբ:

49:26: Եւ կերիցեն նեղիչք քո զմարմինս իւրեանց, եւ արբցեն իբրեւ զգինի նո՛ր զարիւնս իւրեանց՝ եւ արբեսցին. եւ ծանիցէ ամենայն մարմին եթէ ե՛ս եմ Տէր՝ որ փրկեցի զքեզ, եւ օգնեցի՛ քեզ եւ զօրացուցի զՅակովբ[10163]։
[10163] Ոմանք. Թէ ես եմ Տէր Տէր, որ փր՛՛... եւ օգնեցի եւ զօրացուցի զՅա՛՛։
26 Մեզ նեղողներն իրենց մարմինը պիտի ուտեն եւ, ինչպէս նոր գինի, պիտի խմեն իրենց արիւնն ու հարբեն: Եւ ամէն մարմին պիտի իմանայ, թէ ես եմ Տէրը, որ փրկեցի ու օգնեցի քեզ եւ զօրաւոր դարձրի Յակոբին»:
26 Քեզ հարստահարողներուն իրենց մարմինները պիտի կերցնեմ, Իրենց արիւնը նոր գինիի պէս խմելով՝ պիտի գինովնան։Ամէն մարմին պիտի գիտնայ Թէ ե՛ս եմ Տէրը, որ քեզ ազատեցի Ու քու Փրկիչդ, Յակոբին Հզօրը»։
zohrab-1805▾ eastern-1994▾ western am▾
49:2649:26 и притеснителей твоих накормлю собственною их плотью, и они будут упоены кровью своею, как молодым вином; и всякая плоть узнает, что Я Господь, Спаситель твой и Искупитель твой, Сильный Иаковлев.
49:26 καὶ και and; even φάγονται φαγω swallow; eat οἱ ο the θλίψαντές θλιβω pressure; press against σε σε.1 you τὰς ο the σάρκας σαρξ flesh αὐτῶν αυτος he; him καὶ και and; even πίονται πινω drink ὡς ως.1 as; how οἶνον οινος wine νέον νεος new; young τὸ ο the αἷμα αιμα blood; bloodstreams αὐτῶν αυτος he; him καὶ και and; even μεθυσθήσονται μεθυω get drunk καὶ και and; even αἰσθανθήσεται αισθανομαι sense; perceive πᾶσα πας all; every σὰρξ σαρξ flesh ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the ῥυσάμενός ρυομαι rescue σε σε.1 you καὶ και and; even ἀντιλαμβανόμενος αντιλαμβανω relieve; lay hold of ἰσχύος ισχυς force Ιακωβ ιακωβ Iakōb; Iakov
49:26 וְ wᵊ וְ and הַאֲכַלְתִּ֤י haʔᵃḵaltˈî אכל eat אֶת־ ʔeṯ- אֵת [object marker] מֹונַ֨יִךְ֙ mônˈayiḵ ינה oppress אֶת־ ʔeṯ- אֵת [object marker] בְּשָׂרָ֔ם bᵊśārˈām בָּשָׂר flesh וְ wᵊ וְ and כֶ ḵe כְּ as † הַ the עָסִ֖יס ʕāsˌîs עָסִיס juice דָּמָ֣ם dāmˈām דָּם blood יִשְׁכָּר֑וּן yiškārˈûn שׁכר be drunk וְ wᵊ וְ and יָדְע֣וּ yāḏᵊʕˈû ידע know כָל־ ḵol- כֹּל whole בָּשָׂ֗ר bāśˈār בָּשָׂר flesh כִּ֣י kˈî כִּי that אֲנִ֤י ʔᵃnˈî אֲנִי i יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מֹֽושִׁיעֵ֔ךְ mˈôšîʕˈēḵ ישׁע help וְ wᵊ וְ and גֹאֲלֵ֖ךְ ḡōʔᵃlˌēḵ גאל redeem אֲבִ֥יר ʔᵃvˌîr אָבִיר strong יַעֲקֹֽב׃ ס yaʕᵃqˈōv . s יַעֲקֹב Jacob
49:26. et cibabo hostes tuos carnibus suis et quasi musto sanguine suo inebriabuntur et sciet omnis caro quia ego Dominus salvans te et redemptor tuus Fortis IacobAnd I will feed thy enemies with their own flesh: and they shall be made drunk with their own blood, as with new wine: and all flesh shall know, that I am the Lord that save thee, and thy Redeemer the Mighty One of Jacob.
26. And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD am thy saviour, and thy redeemer, the Mighty One of Jacob.
And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD [am] thy Saviour and thy Redeemer, the mighty One of Jacob:

49:26 и притеснителей твоих накормлю собственною их плотью, и они будут упоены кровью своею, как молодым вином; и всякая плоть узнает, что Я Господь, Спаситель твой и Искупитель твой, Сильный Иаковлев.
49:26
καὶ και and; even
φάγονται φαγω swallow; eat
οἱ ο the
θλίψαντές θλιβω pressure; press against
σε σε.1 you
τὰς ο the
σάρκας σαρξ flesh
αὐτῶν αυτος he; him
καὶ και and; even
πίονται πινω drink
ὡς ως.1 as; how
οἶνον οινος wine
νέον νεος new; young
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτῶν αυτος he; him
καὶ και and; even
μεθυσθήσονται μεθυω get drunk
καὶ και and; even
αἰσθανθήσεται αισθανομαι sense; perceive
πᾶσα πας all; every
σὰρξ σαρξ flesh
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
ῥυσάμενός ρυομαι rescue
σε σε.1 you
καὶ και and; even
ἀντιλαμβανόμενος αντιλαμβανω relieve; lay hold of
ἰσχύος ισχυς force
Ιακωβ ιακωβ Iakōb; Iakov
49:26
וְ wᵊ וְ and
הַאֲכַלְתִּ֤י haʔᵃḵaltˈî אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
מֹונַ֨יִךְ֙ mônˈayiḵ ינה oppress
אֶת־ ʔeṯ- אֵת [object marker]
בְּשָׂרָ֔ם bᵊśārˈām בָּשָׂר flesh
וְ wᵊ וְ and
כֶ ḵe כְּ as
הַ the
עָסִ֖יס ʕāsˌîs עָסִיס juice
דָּמָ֣ם dāmˈām דָּם blood
יִשְׁכָּר֑וּן yiškārˈûn שׁכר be drunk
וְ wᵊ וְ and
יָדְע֣וּ yāḏᵊʕˈû ידע know
כָל־ ḵol- כֹּל whole
בָּשָׂ֗ר bāśˈār בָּשָׂר flesh
כִּ֣י kˈî כִּי that
אֲנִ֤י ʔᵃnˈî אֲנִי i
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מֹֽושִׁיעֵ֔ךְ mˈôšîʕˈēḵ ישׁע help
וְ wᵊ וְ and
גֹאֲלֵ֖ךְ ḡōʔᵃlˌēḵ גאל redeem
אֲבִ֥יר ʔᵃvˌîr אָבִיר strong
יַעֲקֹֽב׃ ס yaʕᵃqˈōv . s יַעֲקֹב Jacob
49:26. et cibabo hostes tuos carnibus suis et quasi musto sanguine suo inebriabuntur et sciet omnis caro quia ego Dominus salvans te et redemptor tuus Fortis Iacob
And I will feed thy enemies with their own flesh: and they shall be made drunk with their own blood, as with new wine: and all flesh shall know, that I am the Lord that save thee, and thy Redeemer the Mighty One of Jacob.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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Albert Barnes: Notes on the Bible - 1834
49:26: And I will feed them that oppress thee with their own flesh - The language used here is that which appropriately describes the distresses resuiting from discord and internal strifes. Similar language occurs in Isa 9:20 (see the note on that verse). Their rage shall be excited against each other; and there shall be anarchy, internal discord, and the desire of mutual Rev_enge. They shall destroy themselves by mutual conflicts, until they are gorged with slaughter, and drunk with blood.
And they shall be drunken with their own blood - A similar expression occurs in Rev 16:6 : 'For they have shed the blood of the prophets, and thou hast given them blood to drink.' This expression describes a state of internal strife, where blood would be profusely shed, and where it would be, as it were, the drink of those who were contending with each other. Grotius supposes that it refers to the conflicts between the Persians and the Medes, and those of the Medes and Persians with the Babylonians. Vitringa supposes it received its fulfillment in the contests which took place in the Roman empire, particularly during the reign of Diocletian, when so many rivals contended for the sovereignty. Perhaps, however, it is in vain to attempt to refer this to any single conflict, or state of anarchy. The language is general; and it may mean in general that God would guard and protect his people; and that in doing this, he would fill the ranks of his foes with confusion, and suffer them to be torn and distracted with internal strifes; and amidst those strifes, and by means of them, would secure the deliverance and safety of his own people. It has not unfrequently happened that he has suffered or caused discord to spring up among the enemies of his people, and distracted their counsels, and thus secured the safety and welfare of those whom they were opposing and persecuting.
As with sweet wine - Margin, 'New.' The Hebrew word (עסיס ‛ â siys) means 'must,' or new wine Joe 1:5; Joe 3:18; Amo 9:13. The Septuagint renders it, Οῖνον νέον Oinon neon - 'New wine.' The 'must,' or new wine, was the pure juice which ran first after the grapes had been laid in a heap preparatory to pressure. The ancients had the art of preserving this for a long time, so as to retain its special flavor, and were in the habit of drinking it in the morning (see Hor. Sat. ii. 4). This had the intoxicating property very slightly, if at all; and Harmer (Obs. vol. ii. p. 151) supposes that the kind here meant was rather such as was used in 'royal palaces for its gratefulness,' which was capable of being kept to a great age. It is possible, I think, that there may be an allusion here to the fact that it required a 'large quantity of the must' or new wine to produce intoxication, and that the idea here is that a large quantity of blood would be shed.
And all flesh - The effect of all this shall be to diffuse the true religion throughout the world. The result of the contentions that shall be excited among the enemies of the people of God; of their civil wars and mutual slaughter; and of the consequent protection and defense of the people whom they were endeavoring to destroy, shall be to diffuse the true religion among the nations, and to bring all people to acknowledge that he who thus protects his church is the true and only God. It would be easy to show the fulfillment of this prediction from the records of the past, and from the efforts which have been made to destroy the church of God. But that would be foreign to the design of these notes. A very slight acquaintance with the repeated efforts to destroy the ancient people of God in Egypt, in the wilderness, in Babylon, and under Antiochus Epiphanes; with the early persecution of the Christians in Judea; with the successive persecutions in the Roman empire from the time of Nero to Diocletian; with the persecution of the Waldenses in Switserland; of the Huguenots in France; and of the Reformers in England, will be sufficient to convince anyone that God is the protector of the church, and that no weapons formed against her shall prosper. Her enemies shall be distracted in their counsels, and left to anarchy and overthrow; and the church shall rise resplendent from all their persecutions, and shall prosper ultimately just in proportion to their efforts to destroy it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:26: I will feed: Isa 9:20; Jdg 7:22
drunken: Rev 14:20, Rev 16:6, Rev 17:6
sweet wine: or, new wine
and all: Isa 41:14-20, Isa 45:6, Isa 60:16; Psa 9:16, Psa 58:10, Psa 58:11, Psa 83:18; Eze 39:7; Rev 15:3, Rev 15:4
Geneva 1599
49:26 And I will feed them that oppress thee with (f) their own flesh; and they shall be drunk with their own blood, as with sweet wine: and all flesh shall know that I the LORD [am] thy Saviour and thy Redeemer, the mighty One of Jacob.
(f) I will cause them to destroy one another as in (Judg 7:22; 2Chron 20:22; Is 19:2).
John Gill
49:26 And I will feed them that oppress thee with their own flesh,.... Not that they should feed upon their own flesh, because of famine, for this was not the case of Babylon when taken; but that they should destroy one another, as the Midianites did; and which was true of some of the Babylonians, who assisted Cyrus in taking the city, and destroying the inhabitants of it; and will be verified in the Popish party killing one another:
and they shall be drunken with their own blood as with sweet wine; which denotes the abundance of blood that shall be shed, and the pleasure in shedding of it. It will be a righteous thing with God to give the whore of Rome her own blood to drink, even so as to be made drunk with it as with wine, who has been drunk already with the blood of the saints, Rev_ 16:6. The Targum is,
"I will give the flesh of them that oppress thee for food to every fowl of the heavens; and as they are drunken with wine, so the beasts of the field shall be drunken with their blood;''
see Rev_ 19:17,
and all flesh shall know that I the Lord am thy Saviour and thy Redeemer, the mighty One of Jacob; it shall be notorious to all the world, that Jehovah, the "Lord" of lords, the Lord of the whole earth, is the "Saviour and Redeemer" of his church and people out of all their afflictions, oppressions, and persecutions, by the Romish antichrist; this will be apparently seen, and publicly owned and acknowledged, when antichrist shall be destroyed, and the church saved; by which it will be manifest, it being the Lord's work, and wondrous in the eyes of men, that he is "the mighty One of Jacob", able to help and save them.
Robert Jamieson, A. R. Fausset and David Brown
49:26 feed . . . own flesh--a phrase for internal strifes (Is 9:20).
own blood--a just retribution for their having shed the blood of God's servants (Rev_ 16:6).
sweet wine--that is must, or new wine, the pure juice which flows from the heap of grapes before they are pressed; the ancients could preserve it for a long time, so as to retain its flavor. It was so mild that it required a large quantity to intoxicate; thus the idea here is that very much blood would be shed (Rev_ 14:10, Rev_ 14:20).
all flesh shall, &c.--the effect on the world of God's judgments (Is 66:15-16, Is 66:18-19; Rev_ 15:3-4).