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jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-3. Грехи и преступления Израиля, как причина оставления его Богом. 4-9. Самоотверженное служение народу Мессии, вспомоществуемое Самим Господом. 10-11. Ободрение верующих в Мессию-Спасителя и грозный приговор над неверующими в Него.Matthew Henry: Concise Commentary on the Whole Bible - 1706In this chapter, I. Those to whom God sends are justly charged with bringing all the troubles they were in upon themselves, by their own wilfulness and obstinacy, it being made to appear that God was able and ready to help them if they had been fit for deliverance, ver. 1-3. II. He by whom God sends produces his commission (ver. 4), alleges his own readiness to submit to all the services and sufferings he was called to in the execution of it (ver. 5, 6), and assures himself that God, who sent him, would stand by him and bear him out against all opposition, ver. 7-9. III. The message that is sent is life and death, good and evil, the blessing and the curse, comfort to desponding saints and terror to presuming sinners, ver. 10, 11. Now all this seems to have a double reference, 1. To the unbelieving Jews in Babylon, who quarrelled with God for his dealings with them, and to the prophet Isaiah, who, though dead long before the captivity, yet, prophesying so plainly and fully of it, saw fit to produce his credentials, to justify what he had said. 2. To the unbelieving Jews in our Saviour's time, whose own fault it was that they were rejected, Christ having preached much to them, and suffered much from them, and being herein borne up by a divine power. The "contents" of this chapter, in our Bibles, give this sense of it, very concisely, thus:--"Christ shows that the dereliction of the Jews is not to be imputed to him, by his ability to save, by his obedience in that work, and by his confidence in divine assistance." The prophet concludes with an exhortation to trust in God and not in ourselves.Adam Clarke: Commentary on the Bible - 1831In this chapter God vindicates his dealings unth his people, whose alienation is owing to themselves, Isa 50:1. And, by allusion to the temporal deliverances connected with the drying up of the Red Sea and the Euphrates, asserts his power to save, Isa 50:2, Isa 50:3; namely, by the obedience and sufferings of the Messiah, Isa 50:4-6; who was at length to prove victorious over all his enemies, Isa 50:7-9. The two last verses exhort to faith and trust in God in the most disconsolate circumstances; with a denunciation of vengeance on those who should trust to their own devices, Isa 50:10, Isa 50:11.Albert Barnes: Notes on the Bible - 183450:0: This chapter properly consists of two parts.The first comprises the first three verses, and contains a statement of the reasons why the Jews had been rejected and punished. They are to be regarded as in exile in Babylon. It might be alleged by some of the unbelieving among them, that the calamities which came upon them were proof of caprice in God, or of want of faithfulness, or of power, and not any proof that they were suffering under his righteous displeasure. To meet these implied charges, and to show them the true cause of their suffering, is the design of this portion of the chapter. In this, God says: 1. That their sufferings were not the result of mere will, or of caprice, on his part, as a husband often puts away his wife without any good reason Isa 50:1. 2. There was a reason for their rejection, and that reason was, their sins. They had brought all these calamities Upon themselves and had, in fact sold themselves. 3. It was not for want of power on the part of God to save them. His hand was not shortened, and he had abundantly shown that he had power to defend his people Isa 50:2-3. He was able to dry up the sea, and to make the rivers a desert, and he clothed the heavens with blackness, and he was abundantly able, therefore, to save his people. II. The second part of the chapter comprises the portion from Isa 50:4-11. This relates to a different subject; and, in regard to it, there has been considerable variety of interpretation. A speaker is introduced who claims to be eminently qualified for file office to which he was called Isa 50:4; who has been amply endowed by God for the embassage on which he is sent Isa 50:5; who meets with opposition, and who yet receives it all with meekness Isa 50:6; who puts his trust in God, and confides in him alone Isa 50:7-9; and who calls on all who fear the Lord to hear him Isa 50:10; and who threatens to inflict punishment on all who do not listen to him Isa 50:11. This portion of the chapter has been referred, by different interpreters, to different individuals. Grotius, Rosenmuller, and Gesenius, suppose that it refers to the prophet himself. Doderlein, Dathe, Koppe, Augusti, and some others, suppose that it refers either to the prophet himself, or to some other one living in exile at the time of the captivity. Jerome says that this, also, was the pRev_ailing interpretation among the Jews in his time. Paulus supposes that it is not the prophet who speaks, but the better and more pious portion of the Jewish people. But the more common interpretation is that which refers it to the Messiah. In favor of this interpretation, the following considerations may be suggested: 1. The prophet himself is not known to have been in the circumstances here described Isa 50:6; nor is there any evidence that this can be applied to him. Of any other prophet to whom it would apply we have no knowledge, nor would there be any propriety in so applying the language of Isaiah, if we did know of any such one. 2. The Messianic interpretation has almost universally pRev_ailed in the Christian church - an argument of value only as showing that when so many agree in interpreting any writing, there is presumptive proof that they have not mistaken its meaning. 3. All the characteristics of the servant of God here referred to, apply to the Redeemer, and are descriptive of him and of his work. All that is said of his humiliation and meekness; of the opposition which he encountered, and of his confidence in God, applies eminently to the Lord Jesus, and to no other one. 4. The closing part Isa 50:11, where the speaker threatens to inflict punishment on his foes, cannot be used with reference to Isaiah or any other prophet, but has a striking applicability to the Messiah. 5. In Luk 18:32, the passage Isa 50:6 is applied by the Lord Jesus to himself. He says that the prophecies in regard to him must be fulfilled, and, among other things, says that the fact that he should be 'spitted on,' should be a fulfillment of a prophecy - statement which has an obvious and manifest reference to this passage in Isaiah. The passage, if it refers to the Messiah, relates particularly to his humiliation and sufferings, and accords with that in Isa 53:1-12. It embraces the following points: 1. He was endowed for his work, and especially suited to comfort the afflicted and weary Isa 50:4. 2. He was entirely obedient to God, and submitted to all his arrangements with cheerfulness Isa 50:5. 3. He submitted with meekness to all the injuries inflicted on him by others - even to their deepest expressions of contempt Isa 50:6. 4. He was sustained in these trials because he put his trust in God, and believed that he could deliver him Isa 50:7-9. 5. He calls upon all who feared God to put their trust in him, and stay themselves upon their God - an address to the pious portion of the nation Isa 50:10. 6. He warns those who were trusting to themselves, and who were seeking their own welfare only, that he would himself inflict exemplary punishment upon them, and that they should lie down in sorrow Isa 50:11. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Isa 50:1, Christ shews that the dereliction of the Jews is not to be imputed to him, by his ability to save; Isa 50:5, by his obedience in that work; Isa 50:7, and by his confidence in that assistance; Isa 50:10, An exhortation to trust in God, and not in ourselves.John GillINTRODUCTION TO ISAIAH 50This chapter is a prophecy of the rejection of the Jews, for their neglect and contempt of the Messiah; and of his discharge of his office as Mediator, and fitness for it. The rejection of the Jews is signified by the divorce of a woman from her husband, and by persons selling their children to their creditors; which is not to be charged upon the Lord, but was owing to their own iniquities, Is 50:1, particularly their disregard of the Messiah, and inattention to him, as if he was an insufficient Saviour; whereas his power to redeem is evident, from his drying up the sea and rivers below, and clothing the heavens above with black clouds, and eclipsing the luminaries thereof, Is 50:2, his fitness for his prophetic office is expressed in Is 50:4. His obedience to his Father, and his patience in sufferings, while performing his priestly office, Is 50:5, and his faith and confidence in the Lord, as man and Mediator, that he should be helped, carried through his work, and acquitted; and not be confounded, overcome, and condemned, Is 50:7, and the chapter is closed with an exhortation to the saints to trust in the Lord in the darkest times; and a threatening to such who trust in themselves, and in their own doings, Is 50:10. |
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50:150:1: Ա՛յսպէս ասէ Տէր. Ո՞ւր է թուղթն ապահարզանի որով արձակեցի զմայրն ձեր. կամ ո՞ւր է գրաւական վաճառականացն, որով վաճառեցի զձեզ. այլ ՚ի մեղս ձեր վաճառեցայք. եւ վասն անօրէնութեանց ձերոց արձակեցի զմայրն ձեր։ Այսպէս ասէ Տէր. Ո՞ւր է թուղթն ապահարզանի որով արձակեցի զմայրն ձեր. կամ [780]ո՞ւր է գրաւական վաճառականացն, որով`` վաճառեցի զձեզ. այլ ի մեղս ձեր վաճառեցայք. եւ վասն անօրէնութեանց ձերոց արձակեցի զմայրն ձեր:1 Այսպէս է ասում Տէրը. «Ո՞ւր է ապահարզանի թուղթը, որով արձակեցի ձեր մօրը, կամ ո՞ւր է վաճառականների մուրհակը, որով վաճառեցի ձեզ: Դուք ձեր մեղքերով վաճառուեցիք, եւ ձեր անօրէնութիւնների պատճառով արձակեցի ձեր մօրը: 50 Տէրը այսպէս կ’ըսէ. Ո՞ւր է ձեր մօրը ապահարզանի թուղթը, Որով ես զանիկա արձակեցի. Կամ ո՞վ է այն պարտատէրս, Որուն ես ձեզ ծախեցի։Ահա դուք ձեր անօրէնութիւններուն համար ծախուեցաք Ու ձեր մայրը ձեր յանցանքներուն համար արձակուեցաւ։ 50:1: Ա՛յսպէս ասէ Տէր. Ո՞ւր է թուղթն ապահարզանի որով արձակեցի զմայրն ձեր. կամ ո՞ւր է գրաւական վաճառականացն, որով վաճառեցի զձեզ. այլ ՚ի մեղս ձեր վաճառեցայք. եւ վասն անօրէնութեանց ձերոց արձակեցի զմայրն ձեր։ 1 Այսպէս է ասում Տէրը. «Ո՞ւր է ապահարզանի թուղթը, որով արձակեցի ձեր մօրը, կամ ո՞ւր է վաճառականների մուրհակը, որով վաճառեցի ձեզ: Դուք ձեր մեղքերով վաճառուեցիք, եւ ձեր անօրէնութիւնների պատճառով արձակեցի ձեր մօրը: 50 Տէրը այսպէս կ’ըսէ. Ո՞ւր է ձեր մօրը ապահարզանի թուղթը, Որով ես զանիկա արձակեցի. Կամ ո՞վ է այն պարտատէրս, Որուն ես ձեզ ծախեցի։Ահա դուք ձեր անօրէնութիւններուն համար ծախուեցաք Ու ձեր մայրը ձեր յանցանքներուն համար արձակուեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
50:150:1 Так говорит Господь: где разводное письмо вашей матери, с которым Я отпустил ее? или которому из Моих заимодавцев Я продал вас? Вот, вы проданы за грехи ваши, и за преступления ваши отпущена мать ваша. Thus saith the LORD, Where [is] the bill of your mother' s divorcement, whom I have put away? or which of my creditors [is it] to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away:50:1 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ποῖον ποιος of what kind; which τὸ ο the βιβλίον βιβλιον scroll τοῦ ο the ἀποστασίου αποστασιον divorce τῆς ο the μητρὸς μητηρ mother ὑμῶν υμων your ᾧ ος who; what ἐξαπέστειλα εξαποστελλω send forth αὐτήν αυτος he; him ἢ η or; than τίνι τις.1 who?; what? ὑπόχρεῳ υποχρεως sell ὑμᾶς υμας you ἰδοὺ ιδου see!; here I am ταῖς ο the ἁμαρτίαις αμαρτια sin; fault ὑμῶν υμων your ἐπράθητε πιπρασκω sell καὶ και and; even ταῖς ο the ἀνομίαις ανομια lawlessness ὑμῶν υμων your ἐξαπέστειλα εξαποστελλω send forth τὴν ο the μητέρα μητηρ mother ὑμῶν υμων your 50:1 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֵ֣י ʔˈê אֵי where זֶ֠ה zˌeh זֶה this סֵ֣פֶר sˈēfer סֵפֶר letter כְּרִית֤וּת kᵊrîṯˈûṯ כְּרִיתוּת divorce אִמְּכֶם֙ ʔimmᵊḵˌem אֵם mother אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שִׁלַּחְתִּ֔יהָ šillaḥtˈîhā שׁלח send אֹ֚ו ˈʔô אֹו or מִ֣י mˈî מִי who מִ mi מִן from נֹּושַׁ֔י nnôšˈay נשׁא give loan אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מָכַ֥רְתִּי māḵˌartî מכר sell אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] לֹ֑ו lˈô לְ to הֵ֤ן hˈēn הֵן behold בַּ ba בְּ in עֲוֹנֹֽתֵיכֶם֙ ʕᵃwōnˈōṯêḵem עָוֹן sin נִמְכַּרְתֶּ֔ם nimkartˈem מכר sell וּ û וְ and בְ vᵊ בְּ in פִשְׁעֵיכֶ֖ם fišʕêḵˌem פֶּשַׁע rebellion שֻׁלְּחָ֥ה šullᵊḥˌā שׁלח send אִמְּכֶֽם׃ ʔimmᵊḵˈem אֵם mother 50:1. haec dicit Dominus quis est hic liber repudii matris vestrae quo dimisi eam aut quis est creditor meus cui vendidi vos ecce in iniquitatibus vestris venditi estis et in sceleribus vestris dimisi matrem vestramThus saith the Lord: What is this bill of the divorce of your mother, with which I have put her away? or who is my creditor, to whom I sold you: behold you are sold for your iniquities, and for your wicked deeds have I put your mother away. 1. Thus saith the LORD, Where is the bill of your mother’s divorcement, wherewith I have put her away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities were ye sold, and for your transgressions was your mother put away. 50:1 Так говорит Господь: где разводное письмо вашей матери, с которым Я отпустил ее? или которому из Моих заимодавцев Я продал вас? Вот, вы проданы за грехи ваши, и за преступления ваши отпущена мать ваша. 50:1 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ποῖον ποιος of what kind; which τὸ ο the βιβλίον βιβλιον scroll τοῦ ο the ἀποστασίου αποστασιον divorce τῆς ο the μητρὸς μητηρ mother ὑμῶν υμων your ᾧ ος who; what ἐξαπέστειλα εξαποστελλω send forth αὐτήν αυτος he; him ἢ η or; than τίνι τις.1 who?; what? ὑπόχρεῳ υποχρεως sell ὑμᾶς υμας you ἰδοὺ ιδου see!; here I am ταῖς ο the ἁμαρτίαις αμαρτια sin; fault ὑμῶν υμων your ἐπράθητε πιπρασκω sell καὶ και and; even ταῖς ο the ἀνομίαις ανομια lawlessness ὑμῶν υμων your ἐξαπέστειλα εξαποστελλω send forth τὴν ο the μητέρα μητηρ mother ὑμῶν υμων your 50:1 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֵ֣י ʔˈê אֵי where זֶ֠ה zˌeh זֶה this סֵ֣פֶר sˈēfer סֵפֶר letter כְּרִית֤וּת kᵊrîṯˈûṯ כְּרִיתוּת divorce אִמְּכֶם֙ ʔimmᵊḵˌem אֵם mother אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שִׁלַּחְתִּ֔יהָ šillaḥtˈîhā שׁלח send אֹ֚ו ˈʔô אֹו or מִ֣י mˈî מִי who מִ mi מִן from נֹּושַׁ֔י nnôšˈay נשׁא give loan אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מָכַ֥רְתִּי māḵˌartî מכר sell אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] לֹ֑ו lˈô לְ to הֵ֤ן hˈēn הֵן behold בַּ ba בְּ in עֲוֹנֹֽתֵיכֶם֙ ʕᵃwōnˈōṯêḵem עָוֹן sin נִמְכַּרְתֶּ֔ם nimkartˈem מכר sell וּ û וְ and בְ vᵊ בְּ in פִשְׁעֵיכֶ֖ם fišʕêḵˌem פֶּשַׁע rebellion שֻׁלְּחָ֥ה šullᵊḥˌā שׁלח send אִמְּכֶֽם׃ ʔimmᵊḵˈem אֵם mother 50:1. haec dicit Dominus quis est hic liber repudii matris vestrae quo dimisi eam aut quis est creditor meus cui vendidi vos ecce in iniquitatibus vestris venditi estis et in sceleribus vestris dimisi matrem vestram ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Thus saith the Lord: What is this bill of the divorce of your mother, with which I have put her away? or who is my creditor, to whom I sold you: behold you are sold for your iniquities, and for your wicked deeds have I put your mother away. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-3. Вступительный отдел настоящей главы настолько тесно связан с содержанием предыдущей, что многие из комментаторов так их и не разделяют, а самостоятельный отдел 50-ой главы начинают лишь с 4-го стиха (Еп. Петр, Dillmann, Duhm etc.). В главе 49-й на жалобу Сиона, что Господь забыл и оставил его (14), пророк обстоятельно ответил, что Господь никогда не забывал и не может забыть Своего верного Сиона, что Он, наоборот, умножит, вознесет, прославит и высоко поставит его над всеми его врагами. Но, как неоднократно мы отмечали и выше, все эти обетования относились лишь к "верному Сиону", т. е. к духовному Израилю, или новозаветной церкви, куда войдет только небольшой "остаток" исторического, плотского Израиля; большинство же его останется за оградой церкви и вне особого Божественного попечения о нем. Справедливо находя, что вышеуказанная жалоба на оставленность и покинутость Богом исходила также и от лица этого большинства, пророк не оставляет без ясного ответа и его, убедительно доказывая, что ответственность за такой печальный исход дела лежит не на Боге, Который все делал, чтобы сохранить и удержать при Себе народ еврейский, а на самом этом непослушном и вероломном народе.Где разводное письмо вашей матери, с которыми Я отпустил ее? Исходя из контекста речи под "матерью" жалующихся здесь сынов Израиля (49:14) должно разуметь Сион, или Иерусалим, как духовно-политический центр всего объединенного Израиля. Аналогия же отношений Господа к Израилю с брачным или семейным союзом вообще - это один из наиболее употребительных в Библии образов, особенно часто встречающийся в обличительно-увещательных речах пророков (Ос 2:4; Иер 3; Иез 16: и 17: гг. и др.). Особенно поучителен в этом отношении аллегорический образ любодейной жены, подробно развитый в трех первых главах у пророка Осии (1-3: гг.). Но центр тяжести здесь, собственно не в этом. Из общепризнанной аналогии отношения Всевышнего к Сиону, как мужа к жене, пророк хочет вывести и ответ на поставленный вопрос - почему Господь покинул большинство Израиля? Обыкновенно, когда такое взаимное разобщение между супругами происходит у евреев, то оно всегда основывается на разводном письме, которое по закону должен выдать муж отпускаемой им жене, с указанием самой причины развода (Втор 24:1-3). Следовательно, когда инициатива развода исходила от мужа, жена всегда владела особый, важным документом, нередко совершенно реабилитирующим ее в глазах посторонних, третьих лиц. Пророк и требует теперь от отпущенной Богом жены Израиля предъявления этого документа. Оказывается, такого документа у матери сынов Израилевых не имеется; следовательно, на Господа, как на другую сторону в этом расстроившемся браке, не может падать даже и тени ответственности за данный развод, который весь целиком приходится насчет второй, единственно виновной половины, т. е. самой матери Израиля. Вот, вы проданы за грехи ваши, и за преступления ваши отпущена мать ваша. В этом и заключается истинная причина того, что большинство Израиля оказалось лишенным Божественного покровительства. Не от Господа происходит отвержение своего народа (Рим 11:1-2) и не Он продал чад Своих. Сами они отреклись Святого и Праведного (Деян 3:14) и один из учеников Его продал своего Учителя (СПб. проф.). Matthew Henry: Concise Commentary on the Whole Bible - 17061 Thus saith the LORD, Where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away. 2 Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. 3 I clothe the heavens with blackness, and I make sackcloth their covering.Those who have professed to be the people of God, and yet seem to be dealt severely with, are apt to complain of God, and to lay the fault upon him, as if he had been hard with them. But, in answer to their murmurings, we have here, I. A challenge given them to prove, or produce any evidence, that the quarrel began on God's side, v. 1. They could not say that he had done them any wrong or had acted arbitrarily. 1. He had been a husband to them; and husbands were then allowed a power to put away their wives upon any little disgust: if their wives found not favour in their eyes, they made nothing of giving them a bill of divorce, Deut. xxiv. 1; Matt. xix. 7. But they could not say that God had dealt so with them. It is true they were now separated from him, and had abode many days without ephod, altar, or sacrifice; but whose fault was that? They could not say that God had given their mother a bill of divorce; let them produce it if they can, for a bill of divorce was given into the hand of her that was divorced. 2. He had been a father to them; and fathers had then a power to sell their children for slaves to their creditors, in satisfaction for the debts they were not otherwise able to pay. Now it is true the Jews were sold to the Babylonians then, and afterwards to the Romans; but did God sell them for payment of his debts? No, he was not indebted to any of those to whom they were sold, or, if he had sold them, he did not increase his wealth by their price, Ps. xliv. 12. When God chastens his children, it is neither for his pleasure (Heb. xii. 10) nor for his profit. All that are saved are saved by a prerogative of grace, but those that perish are cut off by an act of divine holiness and justice, not of absolute sovereignty. II. A charge exhibited against them, showing them that they were themselves the authors of their own ruin: "Behold, for your iniquities, for the pleasure of them and the gratification of your own base lusts, you have sold yourselves, for your iniquities you are sold; not as children are sold by their parents, to pay their debts, but as malefactors are sold by the judges, to punish them for their crimes. You sold yourselves to work wickedness, and therefore God justly sold you into the hands of your enemies, 2 Chron. xii. 5, 8. It is for your transgressions that your mother is put away, for her whoredoms and adulteries," which were always allowed to be a just cause of divorce. The Jews were sent into Babylon for their idolatry, a sin which broke the marriage covenant, and were at last rejected for crucifying the Lord of glory; these were the iniquities for which they were sold and put away. III. The confirmation of this challenge and this charge. 1. It is plain that it was owing to themselves that they were cast off; for God came and offered them his favour, offered them his helping hand, either to prevent their trouble or to deliver them out of it, but they slighted him and all the tenders of his grace. "Do you lay it upon me?" (says God); "tell me, then, wherefore, when I came, was there no man to meet me, when I called, was there none to answer me?" v. 2. God came to them by his servants the prophets, demanding the fruits of his vineyard (Matt. xxi. 34); he sent them his messengers, rising up betimes and sending them (Jer. xxxv. 15); he called to them to leave their sins, and so prevent their own ruin: but was there no man, or next to none, that had any regard to the warnings which the prophets gave them, none that answered the calls of God, or complied with the messages he sent them; and this was it for which they were sold and put away. Because they mocked the messengers of the Lord, therefore, God brought upon them the king of the Chaldeans, 2 Chron. xxxvi. 16, 17. Last of all he sent unto them his Son. He came to his own, but his own received him not; he called them to himself, but there were none that answered; he would have gathered Jerusalem's children together, but they would not; they knew not, because they would not know, the things that belonged to their peace, nor the day of their visitation, and for that transgression it was that they were put away and their house was left desolate, Matt. xxi. 41; xxiii. 37, 38; Luke xix. 41, 42. When God calls men to happiness, and they will not answer, they are justly left to be miserable. 2. It is plain that it was not owing to a want of power in God, for he is almighty, and could have recovered them from so great a death; nor was it owing to a want of power in Christ, for he is able to save to the uttermost. The unbelieving Jews in Babylon thought they were not delivered because their God was not able to deliver them; and those in Christ's time were ready to ask, in scorn, Can this man save us? For himself he cannot save. "But" (says God) "is my hand shortened at all, or is it weakened?" Can any limits be set to Omnipotence? Cannot he redeem who is the great Redeemer? Has he no power to deliver whose all power is? To put to silence, and for ever to put to shame, their doubts concerning his power, he here gives unquestionable proofs of it. (1.) He can, when he pleases, dry up the seas, and make the rivers a wilderness. He did so for Israel when he redeemed them out of Egypt, and he can do so again for their redemption out of Babylon. It is done at his rebuke, as easily as with a word's speaking. He can so dry up the rivers as to leave the fish to die for want of water, and to putrefy. When God turned the waters of Egypt into blood he slew the fish, Ps. cv. 29. The expression our Saviour sometimes used concerning the power of faith, that it will remove mountains and plant sycamores in the sea, is not unlike this; if their faith could do that, no doubt their faith would save them, and therefore they were inexcusable if they perished in unbelief. (2.) He can, when he pleases, eclipse the lights of heaven, clothe then with blackness, and make sackcloth their covering (v. 3) by thick and dark clouds interposing, which he balances, Job xxxvi. 32; xxxvii. 16. Adam Clarke: Commentary on the Bible - 183150:1: Thus saith the Lord - This chapter has been understood of the prophet himself; but it certainly speaks more clearly about Jesus of Nazareth than of Isaiah, the son of Amos.Where is the bill "Where is this bill" - Husbands, through moroseness or levity of temper, often sent bills of divorcement to their wives on slight occasions, as they were permitted to do by the law of Moses, Deu 24:1. And fathers, being oppressed with debt, often sold their children, which they might do for a time, till the year of release, Exo 21:7. That this was frequently practiced, appears from many passages of Scripture, and that the persons and the liberty of the children were answerable for the debts of the father. The widow, Kg2 4:1, complains "that the creditor is come to take unto him her two sons to be bondmen." And in the parable, Mat 18:25 : "The lord, forasmuch as his servant had not to pay, commands him to be sold, and his wife and children, and all that he had, and payment to be made." Sir John Chardin's MS. note on this place of Isaiah is as follows: En Orient on paye ses dettes avec ses esclaves, car ils sont des principaux meubles; et en plusieurs lieux on les paye aussi de ses enfans. "In the east they pay their debts by giving up their slaves, for these are their chief property of a disposable kind; and in many places they give their children to their creditors." But this, saith God, cannot be my case, I am not governed by any such motives, neither am I urged by any such necessity. Your captivity therefore and your afflictions are to be imputed to yourselves, and to your own folly and wickedness. Albert Barnes: Notes on the Bible - 183450:1: Thus saith the Lord - To the Jews in Babylon, who were suffering under his hand, and who might be disposed to complain that God had dealt with them with as much caprice and cruelty as a man did with his wife, when he gave her a writing of divorce, and put her away without any just cause.Where is the bill of your mother's divorcement? - God here speaks of himself as the husband of his people, as having married the church to himself, denoting the tender affection which he had for his people. This figure is frequently used in the Bible. Thus in Isa 62:5 : 'As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee;' 'For thy Maker is thy husband' Isa 54:5; 'Turn, O backsliding children, saith the Lord, for I am married unto you' Jer 3:14. Thus in Rev 21:9, the church is called 'the bride, the Lamb's wife.' Compare Ezek. 16: See Lowth on Hebrew poetry, Lec. xxxi. The phrase, 'bill of divorcement.' refers to the writing or instrument which a husband was by law obliged to give a wife when he chose to put her away. This custom of divorce Moses found probably in existence among the Jews, and also in surrounding nations, and as it was difficult if not impossible at once to remove it, he permitted it on account of the hardness of the hearts of the Jews (Deu 24:1; compare Mat 19:8). It originated probably from the erroneous views which then pRev_ailed of the nature of the marriage compact. It was extensively regarded as substantially like any other compact, in which the wife became a purchase from her father, and of course as she had been purchased, the husband claimed the right of dismissing her when he pleased. Moses nowhere defines the causes for which a man might put away his wife, but left these to be judged of by the people themselves. But he regulated the way in which it might be done. He ordained a law which was designed to operate as a material check on the hasty feelings, the caprice, and the passions of the husband. He designed that it should be with him, if exercised, not a matter of mere excited feeling, but that he should take time to deliberate upon it; and hence, he ordained that in all cases a formal instrument of writing should be executed releasing the wife from the marriage tie, and leaving her at liberty to pursue her own inclinations in regard to future marriages Deu 24:2. It is evident that this would operate very materially in favor of the wife, and in checking and restraining the excited passions of the husband (see Jahn's Bib. Antiq. Section 160; Michaelis' Commentary on the Laws of Moses, vol. i. pp. 450-478; ii. 127-40. Ed. Lond. 1814, 8vo.) In the passage before us, God says that he had not rejected his people. He had not been governed by the caprice, sudden passion, or cruelty which husbands often evinced. There was a just cause why he had treated them as he had, and he did not regard them as the children of a divorced wife. The phrase, 'your mother,' Here is used to denote the ancestry from whom they were descended. They were not regarded as the children of a disgraced mother. Or which of my creditors is it to whom I have sold you - Among the Hebrews, a father had the right, by the law of Moses, if he was oppressed with debt, to sell his children Exo 21:7; Neh 5:5. In like manner, if a man had stolen anything, and had nothing to make restitution, he might be sold for the theft Exo 22:3. If a man also was poor and unable to pay his debts, he might be sold Lev 25:39; Kg2 4:1; Mat 18:25. On the subject of slavery among the Hebrews, and the Mosaic laws in regard to it, see Michaelis' Commentary on the Laws of Moses, vol. ii. pp. 155, following In this passage, God says that he had not been governed by any such motives in his dealings with his people. He had not dealt with them as a poor parent sometimes felt himself under a necessity of doing, when he sold his children, or as a creditor did when a man was not able to pay him. He had been governed by different motives, and he had punished them only on account of their transgressions. Ye have sold yourselves - That is, you have gone into captivity only on account of your sins. It has been your own act, and you have thus become bondmen to a foreign power only by your own choice. Is your mother put away - Retaining the figure respecting divorce. The nation has been rejected, and suffered to go into exile, only on account of its transgressions. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188050:1: the bill: Deu 24:1-4; Jer 3:1, Jer 3:8; Hos 2:2-4; Mar 10:4-12or which: Exo 21:7; Lev 25:39; Deu 32:30; Kg2 4:1; Neh 5:5; Est 7:4; Psa 44:12; Mat 18:25 Behold: Husbands often sent bills of divorcement to their wives on slight occasions; and fathers, oppressed with debt, sold their children till the year of release. But this, saith God, cannot be my case: I am not governed by any such motives, nor am I urged by any such necessity. Your captivity and afflictions are the fruits of your own folly and wickedness. for your iniquities: Isa 52:3, Isa 59:1, Isa 59:2; Kg1 21:25; Kg2 17:17; Jer 3:8, Jer 4:18 Carl Friedrich Keil and Franz Delitzsch50:1The words are no longer addressed to Zion, but to her children. "Thus saith Jehovah, Where is your mother's bill of divorce, with which I put her away? Or where is one of my creditors, to whom I sold you? Behold, for your iniquities are ye sold, and for your transgressions is your mother put away." It was not He who had broken off the relation in which He stood to Zion; for the mother of Israel, whom Jehovah had betrothed to Himself, had no bill of divorce to show, with which Jehovah had put her away and thus renounced for ever the possibility of receiving her again (according to Deut 24:1-4), provided she should in the meantime have married another. Moreover, He had not yielded to outward constraint, and therefore given her up to a foreign power; for where was there on of His creditors (there is not any one) to whom He would have been obliged to relinquish His sons, because unable to pay His debts, and in this way to discharge them? - a harsh demand, which was frequently made by unfelling creditors of insolvent debtors (Ex 21:7; 4Kings 4:1; Mt 18:25). On nōsheh, a creditor, see at Is 24:2. Their present condition was indeed that of being sold and put away; but this was not the effect of despotic caprice, or the result of compulsion on the part of Jehovah. It was Israel itself that had broken off the relation in which it stood to Jehovah; they had been sold through their own faults, and "for your transgressions is your mother put away." Instead of וּבפשׁעיה we have וּבפשׁעיכם. This may be because the church, although on the one hand standing higher and being older than her children (i.e., her members at any particular time), is yet, on the other hand, orally affected by those to whom she has given birth, who have been trained by her, and recognised by her as her own. Geneva 159950:1 Thus saith the LORD, Where [is] the (a) bill of your mother's divorcement, (b) whom I have put away? or which of my creditors [is it] (c) to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.(a) Meaning, that he has not forsaken her, but through her own opportunity as in (Hos 2:2). (b) Who would declare that I have cut her off: meaning, that they could show no one. (c) Signifying, that he sold them not for any debt or poverty, but that they sold themselves to sins to buy their own lusts and pleasures. John Gill50:1 Thus saith the Lord,.... Here begins a new discourse or prophecy, and therefore thus prefaced, and is continued in the following chapter:where is the bill of your mother's divorcement, whom I have put away? these words are directed to the Jews, who stood in the same relation to the Jewish church, or synagogue, as children to a mother; and so the Targum interprets "your mother" by "your congregation", or synagogue; who were rejected from being a church and people; had a "loammi" written upon them, which became very manifest when their city and temple were destroyed by the Romans; and this is signified by a divorce, alluding to the law of divorce among the Jews, Deut 24:1, when a man put away his wife, he gave her a bill of divorce, assigning the causes of his putting her away. Now, the Lord, either as denying that he had put away their mother, the Jewish church, she having departed from him herself, and therefore challenges them to produce any such bill; a bill of divorce being always put into the woman's hands, and so capable of being produced by her; or if there was such an one, see Jer 3:8, he requires it might be looked into, and seen whether the fault was his, or the cause in themselves, which latter would appear: or which of my creditors is it to whom I have sold you? referring to a practice used, that when men were in debt, and could not pay their debts, they sold their children for the payment of them; see Ex 21:7, but this could not be the case here; the Lord has no creditors, not any to whom he is indebted, nor could any advantage possibly accrue to him by the sale of them; it is true they were sold to the Romans, or delivered into their hands, which, though a loss to them, was no gain to him; nor was it he that sold them, but they themselves; he was not the cause of it, but their own sins, as follows: behold, for your iniquities have ye sold yourselves; or, "are sold" (w); they were sold for them, or delivered up into the hands of their enemies on account of them; they had sold themselves to work wickedness, and therefore it was but just that they should be sold, and become slaves: and for your transgressions is your mother put away; and they her children along with her, out of their own land, and from being the church and people of God. (w) Sept. "venditi estis", Pagninus, Montanus, Piscator, Cocceias, Vitringa. John Wesley50:1 Thus saith the Lord - The scope of this and the next chapter, is to vindicate God's justice and to convince the Jews that they were the causes of their own calamities. Behold - You can blame none but yourselves and your own sins, for all your captivities and miseries.Robert Jamieson, A. R. Fausset and David Brown50:1 THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Is 50:1-11)Where . . . mothers divorcement--Zion is "the mother"; the Jews are the children; and God the Husband and Father (Is 54:5; Is 62:5; Jer 3:14). GESENIUS thinks that God means by the question to deny that He had given "a bill of divorcement" to her, as was often done on slight pretexts by a husband (Deut 24:1), or that He had "sold" His and her "children," as a poor parent sometimes did (Ex 21:7; 4Kings 4:1; Neh 5:5) under pressure of his "creditors"; that it was they who sold themselves through their own sins. MAURER explains, "Show the bill of your mother's divorcement, whom . . . ; produce the creditors to whom ye have been sold; so it will be seen that it was not from any caprice of Mine, but through your own fault, your mother has been put away, and you sold" (Is 52:3). HORSLEY best explains (as the antithesis between "I" and "yourselves" shows, though LOWTH translates, "Ye are sold") I have never given your mother a regular bill of divorcement; I have merely "put her away" for a time, and can, therefore, by right as her husband still take her back on her submission; I have not made you, the children, over to any "creditor" to satisfy a debt; I therefore still have the right of a father over you, and can take you back on repentance, though as rebellious children you have sold yourselves to sin and its penalty (3Kings 21:25). bill . . . whom--rather, "the bill with which I have put her away" [MAURER]. |
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50:250:2: Զի եկի, եւ ո՛չ գոյր մարդ. կոչեցի՝ եւ ո՛չ ոք էր որ լսէր. միթէ ո՞չ կարէ փրկել ձեռն իմ. կամ ո՞չ զօրեմ ապրեցուցանել. ահա կշտամբութեամբ իմով աւերեցի զծով, եւ զգետս ապականեցից. եւ ցամաքեսցի՛ն ձկունք նոցա ՚ի ջուրցն պակասութենէ. եւ մեռցին ՚ի ծարաւոյ[10164]։ [10164] Ոմանք. Կամ ո՞չ հզօրեմ ապրե՛՛... աւերեցից զծով։ [781]Զի եկի, եւ ոչ գոյր մարդ. կոչեցի, եւ ոչ ոք էր որ [782]լսէր. միթէ ո՞չ կարէ փրկել ձեռն իմ``, կամ ո՞չ զօրեմ ապրեցուցանել. ահա կշտամբութեամբ իմով [783]աւերեցից զծով, եւ զգետս ապականեցից. եւ ցամաքեսցին`` ձկունք նոցա ի ջուրցն պակասութենէ, եւ մեռցին ի ծարաւոյ:2 Եկայ, եւ մարդ չկար. կանչեցի, բայց ոչ ոք չկար, որ լսէր. մի՞թէ իմ ձեռքը չի կարող փրկել, կամ մի՞թէ ես ի զօրու չեմ ազատելու: Ահա իմ կշտամբանքով կը ցամաքեցնեմ ծովը, կը չորացնեմ գետերը, եւ նրանց ջրերի պակասութիւնից կը չորանան նրանց ձկները ու կը սատկեն ծարաւից: 2 Ինչո՞ւ համար իմ եկած ատենս մարդ մը չկար Ու կանչած ատենս պատասխան տուող մը չկար։Միթէ իմ ձեռքս կարճցա՞ւ, որ փրկելու կարող չըլլամ, Կամ թէ ազատելու զօրութիւն չունի՞մ։Ահա ես սաստելով ծովը կը ցամքեցնեմ, Գետերը անապատի կը դարձնեմ, Անոնց ձուկերը ջուր չըլլալուն համար կը հոտին Ու ծարաւէն կը մեռնին։ 50:2: Զի եկի, եւ ո՛չ գոյր մարդ. կոչեցի՝ եւ ո՛չ ոք էր որ լսէր. միթէ ո՞չ կարէ փրկել ձեռն իմ. կամ ո՞չ զօրեմ ապրեցուցանել. ահա կշտամբութեամբ իմով աւերեցի զծով, եւ զգետս ապականեցից. եւ ցամաքեսցի՛ն ձկունք նոցա ՚ի ջուրցն պակասութենէ. եւ մեռցին ՚ի ծարաւոյ[10164]։ [10164] Ոմանք. Կամ ո՞չ հզօրեմ ապրե՛՛... աւերեցից զծով։ 2 Եկայ, եւ մարդ չկար. կանչեցի, բայց ոչ ոք չկար, որ լսէր. մի՞թէ իմ ձեռքը չի կարող փրկել, կամ մի՞թէ ես ի զօրու չեմ ազատելու: Ահա իմ կշտամբանքով կը ցամաքեցնեմ ծովը, կը չորացնեմ գետերը, եւ նրանց ջրերի պակասութիւնից կը չորանան նրանց ձկները ու կը սատկեն ծարաւից: 2 Ինչո՞ւ համար իմ եկած ատենս մարդ մը չկար Ու կանչած ատենս պատասխան տուող մը չկար։Միթէ իմ ձեռքս կարճցա՞ւ, որ փրկելու կարող չըլլամ, Կամ թէ ազատելու զօրութիւն չունի՞մ։Ահա ես սաստելով ծովը կը ցամքեցնեմ, Գետերը անապատի կը դարձնեմ, Անոնց ձուկերը ջուր չըլլալուն համար կը հոտին Ու ծարաւէն կը մեռնին։ zohrab-1805▾ eastern-1994▾ western am▾ |
50:250:2 Почему, когда Я приходил, никого не было, и когда Я звал, никто не отвечал? Разве рука Моя коротка стала для того, чтобы избавлять, или нет силы во Мне, чтобы спасать? Вот, прещением Моим Я иссушаю море, превращаю реки в пустыню; рыбы в них гниют от недостатка воды и умирают от жажды. Wherefore, when I came, [was there] no man? when I called, [was there] none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because [there is] no water, and dieth for thirst:50:2 τί τις.1 who?; what? ὅτι οτι since; that ἦλθον ερχομαι come; go καὶ και and; even οὐκ ου not ἦν ειμι be ἄνθρωπος ανθρωπος person; human ἐκάλεσα καλεω call; invite καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ὑπακούων υπακουω listen to μὴ μη not οὐκ ου not ἰσχύει ισχυω have means; have force ἡ ο the χείρ χειρ hand μου μου of me; mine τοῦ ο the ῥύσασθαι ρυομαι rescue ἢ η or; than οὐκ ου not ἰσχύω ισχυω have means; have force τοῦ ο the ἐξελέσθαι εξαιρεω extract; take out ἰδοὺ ιδου see!; here I am τῇ ο the ἀπειλῇ απειλη threat μου μου of me; mine ἐξερημώσω εξερημοω the θάλασσαν θαλασσα sea καὶ και and; even θήσω τιθημι put; make ποταμοὺς ποταμος river ἐρήμους ερημος lonesome; wilderness καὶ και and; even ξηρανθήσονται ξηραινω wither; dry οἱ ο the ἰχθύες ιχθυς fish αὐτῶν αυτος he; him ἀπὸ απο from; away τοῦ ο the μὴ μη not εἶναι ειμι be ὕδωρ υδωρ water καὶ και and; even ἀποθανοῦνται αποθνησκω die ἐν εν in δίψει διψος thirst 50:2 מַדּ֨וּעַ maddˌûₐʕ מַדּוּעַ why בָּ֜אתִי bˈāṯî בוא come וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] אִ֗ישׁ ʔˈîš אִישׁ man קָרָ֥אתִי֮ qārˌāṯˈî קרא call וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] עֹונֶה֒ ʕônˌeh ענה answer הֲ hᵃ הֲ [interrogative] קָצֹ֨ור qāṣˌôr קצר be short קָצְרָ֤ה qāṣᵊrˈā קצר be short יָדִי֙ yāḏˌî יָד hand מִ mi מִן from פְּד֔וּת ppᵊḏˈûṯ פְּדוּת redemption וְ wᵊ וְ and אִם־ ʔim- אִם if אֵֽין־ ʔˈên- אַיִן [NEG] בִּ֥י bˌî בְּ in כֹ֖חַ ḵˌōₐḥ כֹּחַ strength לְ lᵊ לְ to הַצִּ֑יל haṣṣˈîl נצל deliver הֵ֣ן hˈēn הֵן behold בְּ bᵊ בְּ in גַעֲרָתִ֞י ḡaʕᵃrāṯˈî גְּעָרָה rebuke אַחֲרִ֣יב ʔaḥᵃrˈîv חרב be dry יָ֗ם yˈom יָם sea אָשִׂ֤ים ʔāśˈîm שׂים put נְהָרֹות֙ nᵊhārôṯ נָהָר stream מִדְבָּ֔ר miḏbˈār מִדְבָּר desert תִּבְאַ֤שׁ tivʔˈaš באשׁ stink דְּגָתָם֙ dᵊḡāṯˌām דָּגָה fish מֵ mē מִן from אֵ֣ין ʔˈên אַיִן [NEG] מַ֔יִם mˈayim מַיִם water וְ wᵊ וְ and תָמֹ֖ת ṯāmˌōṯ מות die בַּ ba בְּ in † הַ the צָּמָֽא׃ ṣṣāmˈā צָמָא thirst 50:2. quia veni et non erat vir vocavi et non erat qui audiret numquid adbreviata et parvula facta est manus mea ut non possim redimere aut non est in me virtus ad liberandum ecce in increpatione mea desertum faciam mare ponam flumina in siccum conputrescent pisces sine aqua et morientur in sitiBecause I came, and there was not a man: I called, and there was none that would hear. Is my hand shortened and become little, that I cannot redeem? or is there no strength in me to deliver? Behold at my rebuke I will make the sea a desert, I will turn the rivers into dry land: the fishes shall rot for want of water, and shall die for thirst. 2. Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. 50:2 Почему, когда Я приходил, никого не было, и когда Я звал, никто не отвечал? Разве рука Моя коротка стала для того, чтобы избавлять, или нет силы во Мне, чтобы спасать? Вот, прещением Моим Я иссушаю море, превращаю реки в пустыню; рыбы в них гниют от недостатка воды и умирают от жажды. 50:2 τί τις.1 who?; what? ὅτι οτι since; that ἦλθον ερχομαι come; go καὶ και and; even οὐκ ου not ἦν ειμι be ἄνθρωπος ανθρωπος person; human ἐκάλεσα καλεω call; invite καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ὑπακούων υπακουω listen to μὴ μη not οὐκ ου not ἰσχύει ισχυω have means; have force ἡ ο the χείρ χειρ hand μου μου of me; mine τοῦ ο the ῥύσασθαι ρυομαι rescue ἢ η or; than οὐκ ου not ἰσχύω ισχυω have means; have force τοῦ ο the ἐξελέσθαι εξαιρεω extract; take out ἰδοὺ ιδου see!; here I am τῇ ο the ἀπειλῇ απειλη threat μου μου of me; mine ἐξερημώσω εξερημοω the θάλασσαν θαλασσα sea καὶ και and; even θήσω τιθημι put; make ποταμοὺς ποταμος river ἐρήμους ερημος lonesome; wilderness καὶ και and; even ξηρανθήσονται ξηραινω wither; dry οἱ ο the ἰχθύες ιχθυς fish αὐτῶν αυτος he; him ἀπὸ απο from; away τοῦ ο the μὴ μη not εἶναι ειμι be ὕδωρ υδωρ water καὶ και and; even ἀποθανοῦνται αποθνησκω die ἐν εν in δίψει διψος thirst 50:2 מַדּ֨וּעַ maddˌûₐʕ מַדּוּעַ why בָּ֜אתִי bˈāṯî בוא come וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] אִ֗ישׁ ʔˈîš אִישׁ man קָרָ֥אתִי֮ qārˌāṯˈî קרא call וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] עֹונֶה֒ ʕônˌeh ענה answer הֲ hᵃ הֲ [interrogative] קָצֹ֨ור qāṣˌôr קצר be short קָצְרָ֤ה qāṣᵊrˈā קצר be short יָדִי֙ yāḏˌî יָד hand מִ mi מִן from פְּד֔וּת ppᵊḏˈûṯ פְּדוּת redemption וְ wᵊ וְ and אִם־ ʔim- אִם if אֵֽין־ ʔˈên- אַיִן [NEG] בִּ֥י bˌî בְּ in כֹ֖חַ ḵˌōₐḥ כֹּחַ strength לְ lᵊ לְ to הַצִּ֑יל haṣṣˈîl נצל deliver הֵ֣ן hˈēn הֵן behold בְּ bᵊ בְּ in גַעֲרָתִ֞י ḡaʕᵃrāṯˈî גְּעָרָה rebuke אַחֲרִ֣יב ʔaḥᵃrˈîv חרב be dry יָ֗ם yˈom יָם sea אָשִׂ֤ים ʔāśˈîm שׂים put נְהָרֹות֙ nᵊhārôṯ נָהָר stream מִדְבָּ֔ר miḏbˈār מִדְבָּר desert תִּבְאַ֤שׁ tivʔˈaš באשׁ stink דְּגָתָם֙ dᵊḡāṯˌām דָּגָה fish מֵ mē מִן from אֵ֣ין ʔˈên אַיִן [NEG] מַ֔יִם mˈayim מַיִם water וְ wᵊ וְ and תָמֹ֖ת ṯāmˌōṯ מות die בַּ ba בְּ in † הַ the צָּמָֽא׃ ṣṣāmˈā צָמָא thirst 50:2. quia veni et non erat vir vocavi et non erat qui audiret numquid adbreviata et parvula facta est manus mea ut non possim redimere aut non est in me virtus ad liberandum ecce in increpatione mea desertum faciam mare ponam flumina in siccum conputrescent pisces sine aqua et morientur in siti Because I came, and there was not a man: I called, and there was none that would hear. Is my hand shortened and become little, that I cannot redeem? or is there no strength in me to deliver? Behold at my rebuke I will make the sea a desert, I will turn the rivers into dry land: the fishes shall rot for want of water, and shall die for thirst. 2. Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. 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 - 1903-19142: Почему, когда Я приходил, никого не было, и когда Я звал, никто не отвечал? Если бы Господь дал разводное письмо Израилю, то Он бы все же нес известную часть ответственности за происшедший разрыв. В действительности же, Он нисколько не сочувствовал и не содействовал такому разрыву, но, наоборот, заботился об его упрочнении и силе, хотя и не встречал соответствующего отклика с другой стороны.Вот прещением Моим Я иссушаю море, превращаю реки в пустыню; рыбы в них гниют от недостатка воды и умирают от жажды. Этими словами дается довольно прозрачный намек на факты Божественного посещения Израиля, т. е. оказания ему помощи и заступления, как, напр., при переходе евреев чрез Чермное море (Исх 14), или при разделении вод Иордана во времена Иисуса Навина (Нав 3) или при обращении воды в кровь во время египетских казней (Исх 7:20-21). Но Иерусалим, избивший пророков и камнями побивший посланных от Господа, не уразумел даже в день торжественного входа в него Господа того, что служило к его спасению и миру, как засвидетельствовал это Сам Иисус Христос (Мф 23:37). Adam Clarke: Commentary on the Bible - 183150:2: Their fish stinketh "Their fish is dried up" - For תבאש tibaosh, stinketh, read תיבש tibash, is dried up; so it stands in the Bodl. MS., and it is confirmed by the Septuagint, ξηρανθησονται, they shall be dried up.Albert Barnes: Notes on the Bible - 183450:2: Wherefore, when I came, was there no man? - That is, when I came to call you to repentance, why was there no man of the nation to yield obedience? The sense is, that they had not been punished without warning. He had called them to repentance, but no one heard his voice. The Chaldee renders this, 'Wherefore did I send my prophets, and they did not turn? They prophesied, but they did not attend.'When I called, was there none to answer? - None obeyed, or regarded my voice. It was not, therefore, by his fault that they had been punished, but it was because they did not listen to the messengers which he had sent unto them. Is my hand shortened at all? - The meaning of this is, that it was not because God was unable to save, that they had been thus punished. The hand, in the Scriptures, is an emblem of strength, as it is the instrument by which we accomplish our purposes. To shorten the hand, that is, to cut it off, is an emblem of diminishing, or destroying our ability to execute any purpose (see Isa 59:1). So in Num 11:23 : 'Is the Lord's hand waxed short?' That it cannot redeem? - That it cannot rescue or deliver you. The idea is, that it was not because he was less able to save them than he had been in former times, that they were sold into captivity, and sighed in bondage. Behold, at my rebuke - At my chiding - as a father rebukes a disobedient child, or as a man would rebuke an excited multitude. Similar language is used of the Saviour when he stilled the tempest on the sea of Gennesareth: 'Then he arose and rebuked the winds and the sea, and there was a great calm' Mat 8:26. The reference here is, undoubtedly, to the fact that God dried up the Red Sea, or made a way for the children of Israel to pass through it. The idea is, that he who had power to perform such a stupendous miracle as that, had power also to deliver his people at any time, and that, therefore, it was for no want of power in him that the Jews were suffering in exile. I make the rivers a wilderness - I dry up streams at pleasure, and have power even to make the bed of rivers, and all the country watered by them, a pathless, and an unfruitful desert. Their fish stinketh - The waters leave them, and the fish die, and putrify. It is not uncommon in the East for large streams and even rivers thus to be dried up by the intense heat of the sun, and by being lost in the sand. Thus the river Barrady which flows through the fertile plain on which Damascus is situated, and which is divided into innumerable streams and canals to water the city and the gardens adjacent to it, after flowing to a short distance from the city is wholly lost - partly absorbed in the sands, and partly dried up by the intense rays of the sun (see Jones' 'Excursions to Jerusalem, Egypt, etc. ') The idea here is, that it was God who had power to dry up those streams, and that he who could do that, could save and vindicate his people. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188050:2: when I came: Isa 59:16, Isa 65:12, Isa 66:4; Pro 1:24; Jer 5:1, Jer 7:13, Jer 8:6, Jer 35:15; Hos 11:2, Hos 11:7; Joh 1:11, Joh 3:19Is my: Isa 59:1; Gen 18:14; Num 11:23 have I: Isa 36:20; Ch2 32:15; Dan 3:15, Dan 3:29, Dan 6:20, Dan 6:27 at my: Psa 106:9; Nah 1:4; Mar 4:39 I dry: Isa 42:15, Isa 43:16, Isa 51:10, Isa 63:13; Exo 14:21, Exo 14:29; Jos 3:16; Psa 107:33; Psa 114:3-7 their fish: Exo 7:18, Exo 7:21 Carl Friedrich Keil and Franz Delitzsch50:2The radical sin, however, which has lasted from the time of the captivity down to the present time, is disobedience to the word of God. This sin brought upon Zion and her children the judgment of banishment, and it was this which made it last so long. "Why did I come, and there was no one there? Why did I call, and there was no one who answered? Is my hand too short to redeem? or is there no strength in me to deliver? Behold, through my threatening I dry up the sea; turn streams into a plain: their fish rot, because there is no water, and die for thirst. I clothe the heavens in mourning, and make sackcloth their covering." Jehovah has come, and with what? It follows, from the fact of His bidding them consider, that His hand is not too short to set Israel loose and at liberty, that He is not so powerless as to be unable to draw it out; that He is the Almighty, who by His mere threatening word (Ps 106:9; Ps 104:7) can dry up the sea, and turn streams into a hard and barren soil, so that the fishes putrefy for want of water (Ex 7:18, etc.), and die from thirst (thâmōth a voluntative used as an indicative, as in Is 12:1, and very frequently in poetical composition); who can clothe the heavens in mourning, and make sackcloth their (dull, dark) covering (for the expression itself, compare Is 37:1-2); who therefore, fiat applicatio, can annihilate the girdle of waters behind which Babylon fancies herself concealed (see Is 42:15; Is 44:27), and cover the empire, which is now enslaving and torturing Israel, with a sunless and starless night of destruction (Is 13:10). It follows from all this, that He has come with a gospel of deliverance from sin and punishment; but Israel has given no answer, has not received this message of salvation with faith, since faith is assent to the word of God. And in whom did Jehovah come? Knobel and most of the commentators reply, "in His prophets." This answer is not wrong, but it does not suffice to show the connection between what follows and what goes before. For there it is one person who speaks; and who is that, but the servant of Jehovah, who is introduced in these prophecies with dramatic directness, as speaking in his own name? Jehovah has come to His people in His servant. We know who was the servant of Jehovah in the historical fulfilment. It was He whom even the New Testament Scriptures describe as τὸν παῖδα τοῦ κυρίου, especially in the Acts (Acts 3:13, Acts 3:26; Acts 4:27, Acts 4:30). It was not indeed during the Babylonian captivity that the servant of Jehovah appeared in Israel with the gospel of redemption; but, as we shall never be tired of repeating, this is the human element in these prophecies, that they regard the appearance of the "servant of Jehovah," the Saviour of Israel and the heathen, as connected with the captivity: the punishment of Israel terminating, according to the law of the perspective foreshortening of prophetic vision, with the termination of the captivity - a connection which we regard as one of the strongest confirmations of the composition of these addresses before the captivity, as well as of Isaiah's authorship. But this ἀνθρώπινον does not destroy the θεῖον in them, inasmuch as the time at which Jesus appeared was not only similar to that of the Babylonian captivity, but stood in a causal connection with it, since the Roman empire was the continuation of the Babylonian, and the moral state of the people under the iron arm of the Roman rule resembled that of the Babylonian exiles (Ezek 2:6-7). At the same time, whatever our opinion on this point may be, it is perfectly certain that it is to the servant of Jehovah, who was seen by the prophet in connection with the Babylonian captivity, that the words "wherefore did I come" refer. Geneva 159950:2 (d) Why, when I came, [was there] no man? when I called, [was there] none to answer? Is my hand (e) shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish smelleth rotten, because [there is] no water, and dieth for thirst.(d) He came by his prophets and ministers, but they would not believe their doctrine and convert. (e) Am I not able to help you, as I have helped your fathers of old, when I dried up the Red sea, and killed the fish in the rivers, and also afterward in Jordan? John Gill50:2 Wherefore, when I came, was there no man?.... The Targum is,"why have I sent my prophets, and they are not converted?'' And so Aben Ezra and Kimchi interpret it of the prophets that prophesied unto them, to bring them to repentance: the Lord might be said to come by his prophets, his messengers; but they did not receive them, nor their messages, but despised and rejected them, and therefore were carried captive, 2Chron 36:15, but it is best to understand it of the coming of Christ in the flesh; when there were none that would receive, nor even come to him, but hid their faces from him, nor suffer others to be gathered unto him, or attend his ministry; they would neither go in themselves into the kingdom of the Messiah, nor let others go in that were entering, Jn 1:11, when I called, was there none to answer? he called them to the marriage feast, to his word and ordinances, but they made light of it, and went about their worldly business; many were called externally in his ministry, but few were chosen, and effectually wrought upon; he called, but there was no answer given; for there was no internal principle in them, no grace to answer to the call; he stretched out his hands to a rebellious and gainsaying people, Mt 22:2, is my hand shortened at all, that it cannot redeem? or have I no power to deliver? they did not know him to be the mighty God; they took him to be a mere man; and being descended from such mean parents, and making such a mean appearance, they could not think he was able to be their Redeemer and Saviour; but that he had sufficient ability appears by what follows: behold, at my rebuke I dry up the sea; he was able to do it, and did do it for the children of Israel, and made a passage through the Red sea for them, as on dry land; which was done by a strong east wind he caused to blow, here called his "rebuke", Ex 14:20, of Christ's rebuking the sea, see Mt 8:26. I make the rivers a wilderness; as dry as the wilderness, and parched ground; in which persons may pass as on dry ground, and as travellers pass through a wilderness; so Jordan was made for the Israelites, Josh 3:17, and may be here particularly meant; called "rivers" because of the excellency of it, and the abundance of water in it, which sometimes overflowed its banks; and because other rivers fall into it, as Kimchi observes: their flesh stinketh because there is no water, and dieth for thirst; as they did when the rivers of Egypt were turned into blood, Ex 7:21. John Wesley50:2 Wherefore - The general accusation delivered in the last words he now proves by particular instances. When - When I, first by my prophets, came to call them to repentance. No man - That complied with my call. To answer - To come at my call. Is my hand - What is the reason of this contempt? Is it because you think I am either unwilling or unable to save you? A wilderness - As dry and fit for travelling as a wilderness.Robert Jamieson, A. R. Fausset and David Brown50:2 I--Messiah.no man--willing to believe in and obey Me (Is 52:1, Is 52:3). The same Divine Person had "come" by His prophets in the Old Testament (appealing to them, but in vain, Jer 7:25-26), who was about to come under the New Testament. hand shortened--the Oriental emblem of weakness, as the long stretched-out hand is of power (Is 59:1). Notwithstanding your sins, I can still "redeem" you from your bondage and dispersion. dry up . . . sea-- (Ex 14:21). The second exodus shall exceed, while it resembles in wonders, the first (Is 11:11, Is 11:15; Is 51:15). make . . . rivers . . . wilderness--turn the prosperity of Israel's foes into adversity. fish stinketh--the very judgment inflicted on their Egyptian enemies at the first exodus (Ex 7:18, Ex 7:21). |
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50:350:3: Զգեցուցի՛ց զերկինս խաւարաւ, եւ իբրեւ զքո՛ւրձ արարից զհանդերձ նոցա։ Զգեցուցից զերկինս խաւարաւ, եւ իբրեւ զքուրձ արարից զհանդերձ նոցա:3 Խաւար կը հագցնեմ երկնքին, նրա համար քուրձը կ’անեմ հագուստ»: 3 Երկինքներուն խաւար կը հագցնեմ Ու ծածկոցի համար անոնց վրայ քուրձ կը դնեմ»։ 50:3: Զգեցուցի՛ց զերկինս խաւարաւ, եւ իբրեւ զքո՛ւրձ արարից զհանդերձ նոցա։ 3 Խաւար կը հագցնեմ երկնքին, նրա համար քուրձը կ’անեմ հագուստ»: 3 Երկինքներուն խաւար կը հագցնեմ Ու ծածկոցի համար անոնց վրայ քուրձ կը դնեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
50:350:3 Я облекаю небеса мраком, и вретище делаю покровом их. I clothe the heavens with blackness, and I make sackcloth their covering:50:3 καὶ και and; even ἐνδύσω ενδυω dress in; wear τὸν ο the οὐρανὸν ουρανος sky; heaven σκότος σκοτος dark καὶ και and; even θήσω τιθημι put; make ὡς ως.1 as; how σάκκον σακκος sackcloth; sack τὸ ο the περιβόλαιον περιβολαιον coat αὐτοῦ αυτος he; him 50:3 אַלְבִּ֥ישׁ ʔalbˌîš לבשׁ cloth שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens קַדְר֑וּת qaḏrˈûṯ קַדְרוּת darkness וְ wᵊ וְ and שַׂ֖ק śˌaq שַׂק sack אָשִׂ֥ים ʔāśˌîm שׂים put כְּסוּתָֽם׃ ס kᵊsûṯˈām . s כְּסוּת covering 50:3. induam caelos tenebris et saccum ponam operimentum eorumI will clothe the heavens with darkness, and will make sackcloth their covering. 3. I clothe the heavens with blackness, and I make sackcloth their covering. 50:3 Я облекаю небеса мраком, и вретище делаю покровом их. 50:3 καὶ και and; even ἐνδύσω ενδυω dress in; wear τὸν ο the οὐρανὸν ουρανος sky; heaven σκότος σκοτος dark καὶ και and; even θήσω τιθημι put; make ὡς ως.1 as; how σάκκον σακκος sackcloth; sack τὸ ο the περιβόλαιον περιβολαιον coat αὐτοῦ αυτος he; him 50:3 אַלְבִּ֥ישׁ ʔalbˌîš לבשׁ cloth שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens קַדְר֑וּת qaḏrˈûṯ קַדְרוּת darkness וְ wᵊ וְ and שַׂ֖ק śˌaq שַׂק sack אָשִׂ֥ים ʔāśˌîm שׂים put כְּסוּתָֽם׃ ס kᵊsûṯˈām . s כְּסוּת covering 50:3. induam caelos tenebris et saccum ponam operimentum eorum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ I will clothe the heavens with darkness, and will make sackcloth their covering. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143: Я облекаю небеса мраком и вретище делаю покровом их. Едва ли здесь нужно искать указаний на какие-либо определенные исторические факты: по-видимому, это - обычная в Священном Писании обоих заветов ссылка на Всемогущество Творца, имеющая свой полный смысл и в данном случае, на свидетельство неизменности и верности Всевышнего, представляющее полный контраст с вероломностью еврейского народа (Иер 4:28; Иез 32:7-8; Иоил 2:10; 3:15: Лк 21:25). Ввиду всего этого, виновность самого Израиля за отвержение его Богом становится для всех очевидной и приговор Самого Господа: "се оставляется дом ваш пусть" (Мф 23:39) - совершенно понятным и глубоко справедливым.Albert Barnes: Notes on the Bible - 183450:3: I clothe the heavens with blackness - With the dark clouds of a tempest - perhaps with an allusion to the remarkable clouds and tempests that encircled the brow of Sinai when he gave the law. Or possibly alluding to the thick darkness which he brought over the land of Egypt (Exo 10:21; Grotius). In the pRev_ious verse, he had stated what he did on the earth, and referred to the exhibitions of his great power there. He here refers to the exhibition of his power in the sky; and the argument is, that he who had thus the power to spread darkness over the face of the sky, had power also to deliver his people.I make sackcloth their covering - Alluding to the clouds. Sackcloth was a coarse and dark cloth which was usually worn as an emblem of mourning (see the note at Isa 3:24). The same image is used in Rev 6:12 : 'And I beheld when he had opened the sixth seal, and lo, there was a great earthquake; and the sun became black as sackcloth of hair.' To say, therefore, that the heavens were clothed with sackcloth, is one of the most striking and impressive figures which can be conceived. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188050:3: Exo 10:21; Psa 18:11, Psa 18:12; Mat 27:45; Rev 6:12Geneva 159950:3 I clothe the heavens with blackness, and I make (f) sackcloth their covering.(f) As I did in Egypt in token of my displeasure, (Ex 10:21). John Gill50:3 I clothe the heavens with blackness,.... With gross and thick darkness; perhaps referring to the three days' darkness the Egyptians were in, Ex 10:12, or with thick and black clouds, as in tempestuous weather frequently; or by eclipses of the sun; there was an extraordinary instance of great darkness at the time of Christ's crucifixion, Mt 27:45.and I make sackcloth their covering; that being black, and used in times of mourning; the allusion may be to the tents of Kedar, which were covered with sackcloth, or such like black stuff. The fall of the Pagan empire, through the power of Christ and his Gospel, is signified by the sun becoming black as sackcloth of hair, Rev_ 6:12. Jarchi interprets this parabolically of the princes of the nations, when the Lord shall come to take vengeance upon them; as Kimchi does the sea, and the rivers, in the preceding verse, of the good things of the nations of the world, which they had in great abundance, and should be destroyed. John Wesley50:3 I clothe - When it is necessary to save my people, I cover them with thick and dark clouds black as sackcloth, Rev_ 6:12.Robert Jamieson, A. R. Fausset and David Brown50:3 heavens . . . blackness--another of the judgments on Egypt to be repeated hereafter on the last enemy of God's people (Ex 10:21).sackcloth-- (Rev_ 6:12). |
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50:450:4: Տէր Տէր տա՛յ ինձ լեզու խրատու, զի գիտացից խօսե՛լ ՚ի ժամու զբանն. պատրաստեաց զիս ընդ առաւօտս. յաւե՛լ ինձ ունկն ՚ի լսել. Տէր [784]Տէր տայ`` ինձ լեզու խրատու, զի գիտացից խօսել ի ժամու [785]զբանն. պատրաստեաց զիս ընդ առաւօտս. յաւել ինձ ունկն ի լսել:4 Տէր Աստուած ինձ խրատող լեզու տուեց, որ կարողանամ ճիշտ ժամանակին խօսք ասել, ամէն առաւօտ ինձ զգուշացրեց, սրեց իմ լսելիքը, որ ունկնդիր լինեմ: 4 Տէր Եհովան ինծի իմաստուններու լեզու տուաւ, Որպէս զի կարենամ խօսքով օգնել յոգնածին։Ամէն առտու զիս կ’արթնցնէ, Անիկա իմ ականջս կը բանայ, Որպէս զի աշակերտներու պէս լսեմ։ 50:4: Տէր Տէր տա՛յ ինձ լեզու խրատու, զի գիտացից խօսե՛լ ՚ի ժամու զբանն. պատրաստեաց զիս ընդ առաւօտս. յաւե՛լ ինձ ունկն ՚ի լսել. 4 Տէր Աստուած ինձ խրատող լեզու տուեց, որ կարողանամ ճիշտ ժամանակին խօսք ասել, ամէն առաւօտ ինձ զգուշացրեց, սրեց իմ լսելիքը, որ ունկնդիր լինեմ: 4 Տէր Եհովան ինծի իմաստուններու լեզու տուաւ, Որպէս զի կարենամ խօսքով օգնել յոգնածին։Ամէն առտու զիս կ’արթնցնէ, Անիկա իմ ականջս կը բանայ, Որպէս զի աշակերտներու պէս լսեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
50:450:4 Господь Бог дал Мне язык мудрых, чтобы Я мог словом подкреплять изнемогающего; каждое утро Он пробуждает, пробуждает ухо Мое, чтобы Я слушал, подобно учащимся. The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to [him that is] weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned:50:4 κύριος κυριος lord; master δίδωσίν διδωμι give; deposit μοι μοι me γλῶσσαν γλωσσα tongue παιδείας παιδεια discipline τοῦ ο the γνῶναι γινωσκω know ἐν εν in καιρῷ καιρος season; opportunity ἡνίκα ηνικα whenever; when δεῖ δει is necessary; have to εἰπεῖν επω say; speak λόγον λογος word; log ἔθηκέν τιθημι put; make μοι μοι me πρωί πρωι early προσέθηκέν προστιθημι add; continue μοι μοι me ὠτίον ωτιον ear ἀκούειν ακουω hear 50:4 אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH נָ֤תַן nˈāṯan נתן give לִי֙ lˌî לְ to לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue לִמּוּדִ֔ים limmûḏˈîm לִמֻּד disciple לָ lā לְ to דַ֛עַת ḏˈaʕaṯ ידע know לָ lā לְ to ע֥וּת ʕˌûṯ עות [uncertain] אֶת־ ʔeṯ- אֵת [object marker] יָעֵ֖ף yāʕˌēf יָעֵף weary דָּבָ֑ר dāvˈār דָּבָר word יָעִ֣יר׀ yāʕˈîr עור be awake בַּ ba בְּ in † הַ the בֹּ֣קֶר bbˈōqer בֹּקֶר morning בַּ ba בְּ in † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning יָעִ֥יר yāʕˌîr עור be awake לִי֙ lˌî לְ to אֹ֔זֶן ʔˈōzen אֹזֶן ear לִ li לְ to שְׁמֹ֖עַ šᵊmˌōₐʕ שׁמע hear כַּ ka כְּ as † הַ the לִּמּוּדִֽים׃ llimmûḏˈîm לִמֻּד disciple 50:4. Dominus dedit mihi linguam eruditam ut sciam sustentare eum qui lassus est verbo erigit mane mane erigit mihi aurem ut audiam quasi magistrumThe Lord hath given me a learned tongue, that I should know how to uphold by word him that is weary: he wakeneth in the morning, in the morning he wakeneth my ear, that I may hear him as a master. 4. The Lord GOD hath given me the tongue of them that are taught, that I should know how to sustain with words him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as they that are taught. 50:4 Господь Бог дал Мне язык мудрых, чтобы Я мог словом подкреплять изнемогающего; каждое утро Он пробуждает, пробуждает ухо Мое, чтобы Я слушал, подобно учащимся. 50:4 κύριος κυριος lord; master δίδωσίν διδωμι give; deposit μοι μοι me γλῶσσαν γλωσσα tongue παιδείας παιδεια discipline τοῦ ο the γνῶναι γινωσκω know ἐν εν in καιρῷ καιρος season; opportunity ἡνίκα ηνικα whenever; when δεῖ δει is necessary; have to εἰπεῖν επω say; speak λόγον λογος word; log ἔθηκέν τιθημι put; make μοι μοι me πρωί πρωι early προσέθηκέν προστιθημι add; continue μοι μοι me ὠτίον ωτιον ear ἀκούειν ακουω hear 50:4 אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהֹוִ֗ה [yᵊhôˈih] יְהוָה YHWH נָ֤תַן nˈāṯan נתן give לִי֙ lˌî לְ to לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue לִמּוּדִ֔ים limmûḏˈîm לִמֻּד disciple לָ lā לְ to דַ֛עַת ḏˈaʕaṯ ידע know לָ lā לְ to ע֥וּת ʕˌûṯ עות [uncertain] אֶת־ ʔeṯ- אֵת [object marker] יָעֵ֖ף yāʕˌēf יָעֵף weary דָּבָ֑ר dāvˈār דָּבָר word יָעִ֣יר׀ yāʕˈîr עור be awake בַּ ba בְּ in † הַ the בֹּ֣קֶר bbˈōqer בֹּקֶר morning בַּ ba בְּ in † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning יָעִ֥יר yāʕˌîr עור be awake לִי֙ lˌî לְ to אֹ֔זֶן ʔˈōzen אֹזֶן ear לִ li לְ to שְׁמֹ֖עַ šᵊmˌōₐʕ שׁמע hear כַּ ka כְּ as † הַ the לִּמּוּדִֽים׃ llimmûḏˈîm לִמֻּד disciple 50:4. Dominus dedit mihi linguam eruditam ut sciam sustentare eum qui lassus est verbo erigit mane mane erigit mihi aurem ut audiam quasi magistrum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The Lord hath given me a learned tongue, that I should know how to uphold by word him that is weary: he wakeneth in the morning, in the morning he wakeneth my ear, that I may hear him as a master. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144-5: С 4: стиха начинается новая речь или, точнее, возвращение к ранее бывшей - о Сыне Божием, Его служении и свойствах (49:2-8: и 52:6-7). Связь ее с предыдущей 49: главой станет совершенно естественной и ясной, если мы из содержания двух этих глав исключим невольные отступления (49:14; 50:3), вызванные необходимостью разобрать неосновательные жалобы Израиля на Всевышнего.Господь Бог дал мне язык мудрых, чтобы Я мог словом подкреплять изнемогающего... (Он) открыл Мне ухо, и Я не воспротивился, не отступил назад. Еще блаженный Иероним сетовал, что современные ему иудеи, желая извратить смысл мессианских пророчеств, перетолковывают, между прочим, и настоящее в том смысле, что относят его к личности самого пророка Исаии и видят здесь простое Божественное ободрение пророку, чтобы он не падал духом и не ослабевал в своей проповеди народу. Точно так же поступает с данным пророчеством и большинство новейших, рационалистически настроенных экзегетов (Гроцей, Кальвим, Баухер, Гезен, Умбр, Гимцес, Гоффманн, Кнобель, Бригс и мн. др.). Но более внимательный анализ данного пророчества и беспристрастное сличение его, как с контекстом речи, так и с параллелями, убеждает в том, что субъектом речи выступает здесь не пророк, а уже известный нам Мессия. Уже одно первое показание, которое делает здесь о себе говорящий, что Господь дал ему язык мудрых дает как сильное опровержение рационалистической гипотезы ("пророк едва ли бы стал прославлять свои добродетели" - справедливо замечает Orelli - 183: c.), так и веское подтверждение нашего мнения, поскольку раскрывает очень близкое сходство данного образа с раннейшим, несомненно мессианским местом: и соделал уста Мои, как острый меч (49:2: ст. наш комм. на это место). Силу своего слова и язык своей Божественной мудрости Мессия обнаружил еще 12-ти летним отроком в храме Иерусалимском перед сонмом книжников и фарисеев (Лк 2:47). Про последующую же Его, собственно мессианскую проповедь Спасителя, все евангелисты согласно замечают: "и дивились Его учению, ибо слово Его было со властью" (Лк 4:32; Мф 7:28-29). Относительно содержания и происхождения этой проповеди пророк, по обычаю, предлагает особый образ. Отношение Всевышнего к Своему Отроку он уподобляет отношению заботливого и настойчивого учителя к прилежному и внимательному ученику: как такой учитель ежедневно утром пробуждает своего ученика и всячески поддерживает его внимание и слух ("пробуждает ухо"), так и Господь открывает ухо послушающего Его и влагает в него содержание известного учения. Любопытно, что этот образ ("ты открыл Мне уши") встречается еще раз в одном псалме, имеющем, вообще, довольно близкое отношение к рассматриваемому месту из пророка Исаии (39:7). Но с текстом того псалма произошла интересная история: Еврейский = мазоретский текст так и перевел его буквально: "Ты открыл мне уши". LXX же и наш славян. перевели совершенно иначе: "Тело же свершил мне еси". Такой перевод должно признать очень древним и авторитетным, потому что апостол Павел в Послании к Евреям цитирует именно его (Евр 10:5) и видит в нем пророчество о великой Голгофской жертве. [Также, видимо, его вполне можно толковать и как пророчество о даровании верующим Тела Христова в приобщение к Господу? Прим. ред. ] Впрочем, связь и данного пророчества Исаии с идеей жертвы становится очевидной из последующего контекста: Я не воспротивился, не отступил назад. Очевидно, Мессия, изображается здесь в положении внимательного ученика ("с открытым ухом"), рисуется также и весьма послушным учеником, как это подтверждает и апостол, говоря: "смирил Себя, быв послушным даже до смерти, и смерти крестной". (Флп 2:8). Общий смысл обоих разбираемых здесь стихов будет, следовательно, таков. Мессия получит от Бога удивительный дар убеждения и мудрости, который Он, главным образом, направит на помощь всем изнемогающим в тяжелой жизненной борьбе против религиозной, нравственной и общественной неправды (42:7; 61:1-2; Мф 11:28). И все это - как слова, так и дела Мессии - не продукт его собственной фантазии, а непосредственное откровение воли Самого Бога; "Я ничего не могу творить Сам от Себя. Как слышу, так и сужу, и суд Мой праведен; ибо не ищу Моей воли, но воли пославшего Меня Отца" (Ин 5:30). "Я ничего не делаю от Себя, но как научил Меня Отец Мой, так и говорю. Пославший Меня есть со Мною; Отец не оставил Меня одного, ибо Я всегда делаю то, что Ему угодно" (Ин 8:28-29), Сын настолько "навык послушанию" Богу-Отцу, что ради этого идет на величайшее самопожертвование уничижения и рабства, до позорной смерти включительно: "вот, иду; в свитке книжном написано о мне: я желаю исполнить волю Твою, Боже мой" (Пс 39:8). "Не Моя воля, но Твоя да будет" (Лк 22:42); хотя, впрочем, обе эти воли, в силу единосущия Божества, вполне совпадают между собой: "Я и Отец - одно". (Ин 10:30). Matthew Henry: Concise Commentary on the Whole Bible - 17064 The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. 5 The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back. 6 I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. 7 For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. 8 He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. 9 Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up.Our Lord Jesus, having proved himself able to save, here shows himself as willing as he is able to save, here shows himself as willing as he is able. We suppose the prophet Isaiah to say something of himself in these verses, engaging and encouraging himself to go on in his work as a prophet, notwithstanding the many hardships he met with, not doubting but that God would stand by him and strengthen him; but, like David, he speaks of himself as a type of Christ, who is here prophesied of and promised to be the Saviour. I. As an acceptable preacher. Isaiah, a a prophet, was qualified for the work to which he was called, so were the rest of God's prophets, and others whom he employed as his messengers; but Christ was anointed with the Spirit above his fellows. To make the man of God perfect, he has, 1. The tongue of the learned, to know how to give instruction, how to speak a word in season to him that is weary, v. 4. God, who made man's mouth, gave Moses the tongue of the learned, to speak for the terror and conviction of Pharaoh, Exod. iv. 11, 12. He gave to Christ the tongue of the learned, to speak a word in season for the comfort of those that are weary and heavily laden under the burden of sin, Matt. xi. 28. Grace was poured into his lips, and they are said to drop sweet-smelling myrrh. See what is the best learning of a minister, to know how to comfort troubled consciences, and to speak pertinently, properly, and plainly, to the various cases of poor souls. An ability to do this is God's gift, and it is one of the best gifts, which we should covet earnestly. Let us repose ourselves in the many comfortable words which Christ has spoken to the weary. 2. The ear of the learned, to receive instruction. Prophets have as much need of this as of the tongue of the learned; for they must deliver what they are taught and no other, must hear the word from God's mouth diligently and attentively, that they may speak it exactly, Ezek. iii. 17. Christ himself received that he might give. None must undertake to be teachers who have not first been learners. Christ's apostles were first disciples, scribes instructed unto the kingdom of heaven, Matt. xiii. 52. Nor is it enough to hear, but we must hear as the learned, hear and understand, hear and remember, hear as those that would learn by what we hear. Those that would hear as the learned must be awake, and wakeful; for we are naturally drowsy and sleepy, and unapt to hear at all, or we hear by the halves, hear and do not heed. Our ears need to be wakened; we need to have something said to rouse us, to awaken us out of our spiritual slumbers, that we may hear as for our lives. We need to be awakened morning by morning, as duly as the day returns, to be awakened to do the work of the day in its day. Our case calls for continual fresh supplies of divine grace, to free us from the dulness we contract daily. The morning, when our spirits are most lively, is a proper time for communion with God; then we are in the best frame both to speak to him (my voice shalt thou hear in the morning) and to hear from him. The people came early in the morning to hear Christ in the temple (Luke xxi. 38), for, it seems, his were morning lectures. And it is God that wakens us morning by morning. If we do any thing to purpose in his service, it is he who, as our Master, calls us up; and we should doze perpetually if he did not waken us morning by morning. II. As a patient sufferer, v. 5, 6. One would think that he who was commissioned and qualified to speak comfort to the weary should meet with no difficulty in his work, but universal acceptance. It is however quite otherwise; he has both hard work to do and hard usage to undergo; and here he tells us with what undaunted constancy he went through with it. We have no reason to question but that the prophet Isaiah went on resolutely in the work to which God had called him, though we read not of his undergoing any such hardships as are here supposed; but we are sure that the prediction was abundantly verified in Jesus Christ: and here we have, 1. His patient obedience in his doing work. "The Lord God has not only wakened my ear to hear what he says, but has opened my ear to receive it, and comply with it" (Ps. xl. 6, 7, My ear hast thou opened; then said I, Lo, I come); for when he adds, I was not rebellious, neither turned away back, more is implied than expressed--that he was willing, that though he foresaw a great deal of difficulty and discouragement, though he was to take pains and give constant attendance as a servant, though he was to empty himself of that which was very great and humble himself to that which was very mean, yet he did not fly off, did not fail, nor was discouraged. He continued very free and forward to his work even when he came to the hardest part of it. Note, As a good understanding in the truths of God, so a good will to the work and service of God, is from the grace of God. 2. His obedient patience in his suffering work. I call it obedient patience because he was patient with an eye to his Father's will, thus pleading with himself, This commandment have I received of my Father, and thus submitting to God, Not as I will, but as thou wilt. In this submission he resigned himself, (1.) To be scourged: I gave my back to the smiters; and that not only by submitting to the indignity when he was smitten, but by permitting it (or admitting it rather) among the other instances of pain and shame which he would voluntarily undergo for us. (2.) To be buffeted: I gave my cheeks to those that not only smote them, but plucked off the hair of the beard, which was a greater degree both of pain and of ignominy. (3.) To be spit upon: I hid not my face from shame and spitting. He could have hidden his face from it, could have avoided it, but he would not, because he was made a reproach of men, and thus he would answer to the type of Job, that man of sorrows, of whom it is said that they smote him on the cheek reproachfully (Job xvi. 10), which was an expression not only of contempt, but of abhorrence and indignation. All this Christ underwent for us, and voluntarily, to convince us of his willingness to save us. III. As a courageous champion, v. 7-9. The Redeemer is as famous for his boldness as for his humility and patience, and, though he yields, yet he is more than a conqueror. Observe, 1. The dependence he has upon God. What was the prophet Isaiah's support was the support of Christ himself (v. 7): The Lord God will help me; and again, v. 9. Those whom God employs he will assist, and will take care they want not any help that they or their work call for. God, having laid help upon his Son for us, gave help to him, and his hand was all along with the man of his right hand. Nor will he only assist him in his work, but accept of him (v. 8): He is near that justifieth. Isaiah, no doubt, was falsely accused and loaded with reproach and calumny, as other prophets were; but he despised the reproach, knowing that God would roll it away and bring forth his righteousness as the light, perhaps in this world (Ps. xxxvii. 6), at furthest in the great day, when there will be a resurrection of names as well as bodies, and the righteous shall shine forth as the morning sun. And so it was verified in Christ; by his resurrection he was proved to be not the man that he was represented, not a blasphemer, not a deceiver, not an enemy to Cæsar. The judge that condemned him owned he found no fault in him; the centurion, or sheriff, that had charge of his execution, declared him a righteous man: so near was he that justified him. But it was true of him in a further and more peculiar sense: the Father justified him when he accepted the satisfaction he made for the sin of man, and constituted him the Lord our righteousness, who was made sin for us. He was justified in the Spirit, 1 Tim. iii. 16. He was near who did it; for his resurrection, by which he was justified, soon followed his condemnation and crucifixion. He was straightway glorified, John xiii. 32. 2. The confidence he thereupon has of success in his undertaking: "If God will help me, if he will justify me, will stand by me and bear me out, I shall not be confounded, as those are that come short of the end they aimed at and the satisfaction they promised themselves: I know that I shall not be ashamed." Though his enemies did all they could to put him to shame, yet he kept his ground, he kept his countenance, and was not ashamed of the work he had undertaken. Note, Work for God is work that we should not be ashamed of; and hope in God is hope that we shall not be ashamed of. Those that trust in God for help shall not be disappointed; they know whom they have trusted, and therefore know they shall not be ashamed. 3. The defiance which in this confidence he bids to all opposers and opposition: "God will help me, and therefore have I set my face like a flint." The prophet did so; he was bold in reproving sin, in warning sinners (Ezek. iii. 8, 9), and in asserting the truth of his predictions. Christ did so; he went on in his work, as Mediator, with unshaken constancy and undaunted resolution; he did not fail nor was discouraged; and here he challenges all his opposers, (1.) To enter the lists with him: Who will contend with me, either in law or by the sword? Let us stand together as combatants, or as the plaintiff and defendant. Who is my adversary? Who is the master of my cause? so the word is, "Who will pretend to enter an action against me? Let him appear, and come near to me, for I will not abscond." Many offered to dispute with Christ, but he put them to silence. The prophet speaks this in the name of all faithful ministers; those who keep close to the pure word of God, in delivering their message, need not fear contradiction; the scriptures will bear them out, whoever contends with them. Great is the truth and will prevail. Christ speaks this in the name of all believers, speaks it as their champion. Who dares be an enemy to those whom he is a friend to, or contend with those for whom he is an advocate? Thus St. Paul applies it (Rom. viii. 33): Who shall lay any thing to the charge of God's elect? (2.) He challenges them to prove any crime upon him (v. 9): Who is he that shall condemn me? The prophet perhaps was condemned to die; Christ we are sure was; and yet both could say, Who is he that shall condemn? For there is no condemnation to those whom God justifies. There were those that did condemn them, but what became of them? They all shall wax old as a garment. The righteous cause of Christ and his prophets shall outlive all opposition. The moth shall eat them up silently and insensibly; a little thing will serve to destroy them. But the roaring lion himself shall not prevail against God's witnesses. All believers are enabled to make this challenge, Who is he that shall condemn? It is Christ that died. Albert Barnes: Notes on the Bible - 183450:4: The Lord God hath given me - This verse commences a new subject, and the deliverer is directly introduced as himself speaking. The reasons why this is supposed to refer to the Messiah, have been given in the analysis to the chapter. Those reasons will be strengthened by the examination of the particular expressions in the passage, and by showing, as we proceed in the exposition, in what way they are applicable to him. It will be assumed that the reference is to the Messiah; and we shall find that it is a most beautiful description of his character, and of some of the principal events of his life. This verse is designed to state how he was suited for the special work to which he was called. The whole endowment is traced to Yahweh. It was he who had called him; he who had given him the tongue of the learned, and he who had carefully and attentively qualified him for his work.The tongue of the learned - Hebrew, 'The tongue of those who are instructed;' that is, of the eloquent; or the tongue of instruction (παιδείας paideias, Septuagint); that is, he has qualified me to instruct others. It does not mean human science or learning; nor does it mean that any other had been qualified as he was, or that there were any others who were learned like him. But it means that on the subject of religion he was eminently endowed with intelligence, and with eloquence. In regard to the Redeemer's power of instruction, the discourses which he delivered, as recorded in the New Testament, and especially his sermon on the mount, may be referred to. None on the subject of religion ever spake like him; none was ever so well qualified to instruct mankind (compare Mat 13:54). That I should know how to speak a word in season - The Hebrew here is, 'That I might know how to strengthen with a word the weary;' that is, that he might sustain, comfort, and refresh them by his promises and his counsels. How eminently he was suited to alleviate those who were heavy laden with sin and to comfort those who were burdened with calamities and trials, may be seen by the slightest reference to the New Testament, and the most partial acquaintance with his instructions and his life. The weary here are those who are burdened with a sense of guilt; who feel that they have no strength to bear up under the mighty load, and who therefore seek relief (see Mat 11:28). He wakeneth morning by morning - That is, he wakens me every morning early. The language is taken from an instructor who awakens his pupils early, in order that they may receive instruction. The idea is, that the Redeemer would be eminently endowed, under the divine instruction and guidance, for his work. He would be one who was, so to speak, in the school of God; and who would be qualified to impart instruction to others. He wakeneth mine ear - To awaken the ear is to prepare one to receive instruction. The expressions, to open the ear, to uncover the ear, to awaken the ear, often occur in the Scriptures, in the sense of preparing to receive instruction, or of disposing to receive divine communications. The sense here is plain. The Messiah would be taught of God, and would be inclined to receive all that he imparted. To hear as the learned - Many translate the phrase here 'as disciples,' that is, as those who are learning. So Lowth; 'With the attention of a learner.' So Noyes; 'In the manner of a disciple.' The Septuagint renders it, 'He has given me an ear to hear.' The idea is, probably, that he was attentive as they are who wish to learn; that is, as docile disciples. The figure is taken from a master who in the morning summons his pupils around him, and imparts instruction to them. And the doctrine which is taught is, that the Messiah would be eminently qualified, by divine teaching, to be the instructor of mankind. The Chaldee paraphrases this, 'Morning by morning, he anticipates (the dawn), that he may send his prophets, if perhaps they my open the ears of sinners, and receive instruction.' R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188050:4: God: Exo 4:11, Exo 4:12; Psa 45:2; Jer 1:9; Mat 22:46; Luk 4:22, Luk 21:15; Joh 7:46a word: Isa 57:15-19; Pro 15:23, Pro 25:11; Mat 11:28, Mat 13:54 as the: Joh 7:15-17 Carl Friedrich Keil and Franz Delitzsch50:4He in whom Jehovah came to His nation, and proclaimed to it, in the midst of its self-induced misery, the way and work of salvation, is He who speaks in Is 50:4 : "The Lord Jehovah hath given me a disciple's tongue, that I may know how to set up the wearied with words: He wakeneth every morning; wakeneth mine ear to attend in disciple's manner." The word limmūdı̄m, which is used in the middle of the verse, and which is the older word for the later talmidı̄m, μαθηταί, as in Is 8:16; Is 54:13, is repeated at the close of the verse, according to the figure of palindromy, which is such a favourite figure in both parts of the book of Isaiah; and the train of thought, "He wakeneth morning by morning, wakeneth mine ear," recals to mind the parallelism with reservation which is very common in the Psalms, and more especially the custom of a "triolet-like" spinning out of the thoughts, from which the songs of "degrees" (or ascending steps, shı̄r hamma‛ălōth) have obtained their name. The servant of Jehovah affords us a deep insight here into His hidden life. The prophets received special revelations from God, for the most part in the night, either in dreams or else in visions, which were shown them in a waking condition, but yet in the more susceptible state of nocturnal quiet and rest. Here, however, the servant of Jehovah receives the divine revelations neither in dreams nor visions of the night; but every morning (babbōqer babbōqer as in Is 28:19), i.e., when his sleep is over, Jehovah comes to him, awakens his ear, by making a sign to him to listen, and then takes him as it were into the school after the manner of a pupil, and teaches him what and how he is to preach. Nothing indicates a tongue befitting the disciples of God, so much as the gift of administering consolation; and such a gift is possessed by the speaker here. "To help with words him that is exhausted" (with suffering and self-torture): עוּת, Arab. gât̬, med. Vav, related to אוּשׁ, חוּשׁ, signifies to spring to a person with words to help, Aq. ὑποστηρίσαι, Jer. sustentare. The Arabic gât̬, med. Je, to rain upon or water (Ewald, Umbreit, etc.), cannot possibly be thought of, since this has no support in the Hebrew; still less, however, can we take עוּת as a denom. from עת, upon which Luther has founded his rendering, "to speak to the weary in due season" (also Eng. ver.). דּבר is an accusative of more precise definition, like אשׁר in Is 50:1 (cf., Is 42:25; Is 43:23). Jerome has given the correct rendering: "that I may know how to sustain him that is weary with a word." Geneva 159950:4 The Lord GOD hath given (g) me the tongue of the learned, that I should know how to speak a word in season to [him that is] (h) weary: he awakeneth morning by morning, he awakeneth my ear to hear (i) as the learned.(g) The prophet represents here the person and charge of them that are justly called to the ministry by God's word. (h) To him that is oppressed by affliction and misery. (i) As they who are taught, and made meet by him. John Gill50:4 The Lord God hath given me the tongue of the learned,.... These are not the words of the prophet, as Aben Ezra, Kimchi, and others think; though what is here said is applicable to ministers of the word, who have to do with weary souls, and it is their work to comfort and refresh them; and which work requires knowledge and experience of their case, a good degree of elocution to speak aptly and with propriety, even to have the tongue of the learned, especially in a spiritual sense; as such have who have learned of the Father, and have been taught by the Spirit of God, and are well versed in the Scriptures, and can speak in the taught words of the Holy Ghost, comparing spiritual things with spiritual; and they have need of great prudence to time things right, to speak fitly and opportunely, and give to each their portion in due season, to whom they minister; and also great diligence and assiduity in prayer, reading, and meditation; and such as are teachers of others must be the Lord's hearers, and should be very diligent and attentive ones; all which are gifts from the Lord, and to be ascribed to him. But the words are to be understood of Christ, the same person that is speaking in the preceding verses; who being anointed by the Spirit of the Lord God, as man, whose gifts and graces he received without measure, he was abundantly qualified for the discharge of his prophetic office; and was capable of speaking as never man did, and with such power and authority as the Scribes and Pharisees did not, and with so much wisdom and eloquence as were surprising to all that heard him; he had the Spirit of wisdom on him, and the treasures of wisdom and knowledge hid in him:that I should know how to speak a word in season to him that is weary; not only saints, weary with sin, their own and others, and with troubles from the world, from Satan, and by afflictive providences; but sinners under first awakenings, distressed and uneasy in their minds at a sight of sin, in its exceeding sinfulness; pressed with the guilt of it, filled with a sense of divine wrath on account of it, and terrified with the thoughts of death, and a future judgment; and are weary with labouring for bread which satisfies not, for righteousness and life, and in seeking for resting places, being in want of spiritual rest, peace, and comfort; and who are hungry and thirsting after righteousness, after pardoning grace and mercy, after Christ and salvation by him, after his word and ordinances, after communion with him, and conformity to him; who are weak and without strength, and ready to faint for want of refreshment. The word for "weary" signifies "thirsty", according to Jarchi, Kimchi, and Ben Melech; who explain it of persons that thirst after hearing the word of the Lord: the Targum is, "to know how to teach the righteous that weary themselves at the words of the law;'' or, as some render it, that pant after the words of the law: but not the law, but the Gospel, is "the word in season", to be spoken to weary souls; which proclaims pardon, preaches peace, is the word of righteousness and salvation; which directs hungry and thirsty souls to Christ, as the bread and water of life, and invites weary ones to him for rest. That word of his, Mt 11:28 is a word in season to such persons: such a word Christ spoke when he was here on earth in his own person, and now speaks by his ministers in the preaching of the Gospel, and by his Spirit applying it to his people. He wakeneth morning by morning; one after another continually, meaning himself; the allusion is to masters calling their scholars early to their studies; the morning being the fittest season for instruction and learning. He wakeneth mine ear to hear as the learned; who hear attentively, and with great pleasure and profit. This and the preceding clause seem to denote both the earliness in which Christ entered on his prophetic office, and his attentiveness in hearkening to all that was said in the eternal council and covenant by his divine Father; which he, as the Prophet of his church, makes known unto his people, Jn 15:15. John Wesley50:4 Given me - This and the following passages may be in some sort understood of the prophet Isaiah, but they are far more evidently and eminently verified in Christ, and indeed seem to be meant directly of him. The tongue - All ability of speaking plainly, and convincingly, and persuasively. Weary - Burdened with the sense of his, deplorable condition. Wakeneth - Me, from time to time, and continually. To hear - He by his Divine power assists me to the practice of all his commands and my duties, with all attention and diligence.Robert Jamieson, A. R. Fausset and David Brown50:4 Messiah, as "the servant of Jehovah" (Is 42:1), declares that the office has been assigned to Him of encouraging the "weary" exiles of Israel by "words in season" suited to their case; and that, whatever suffering it is to cost Himself, He does not shrink from it (Is 50:5-6), for that He knows His cause will triumph at last (Is 50:7-8).learned--not in mere human learning, but in divinely taught modes of instruction and eloquence (Is 49:2; Ex 4:11; Mt 7:28-29; Mt 13:54). speak a word in season-- (Prov 15:23; Prov 25:11). Literally, "to succor by words," namely, in their season of need, the "weary" dispersed ones of Israel (Deut 28:65-67). Also, the spiritual "weary" (Is 42:3; Mt 11:28). wakeneth morning by morning, &c.--Compare "daily rising up early" (Jer 7:25; Mk 1:35). The image is drawn from a master wakening his pupils early for instruction. wakeneth . . . ear--prepares me for receiving His divine instructions. as the learned--as one taught by Him. He "learned obedience," experimentally, "by the things which He suffered"; thus gaining that practical learning which adapted Him for "speaking a word in season" to suffering men (Heb 5:8). |
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50:550:5: եւ խրատ Տեառն բանայ զականջս իմ. եւ ես ո՛չ խստանամ եւ ո՛չ ընդդէմ դառնամ։ եւ խրատ Տեառն բանայ զականջս իմ, եւ ես ոչ խստանամ եւ ոչ ընդդէմ դառնամ:5 Տիրոջ խրատը կը բացի իմ ականջները, եւ ես խստասիրտ չեմ դառնայ ու չեմ ընդդիմանայ: 5 Տէր Եհովան իմ ականջս բացաւ Ու ես անհնազանդ չեղայ, ետ չդարձայ։ 50:5: եւ խրատ Տեառն բանայ զականջս իմ. եւ ես ո՛չ խստանամ եւ ո՛չ ընդդէմ դառնամ։ 5 Տիրոջ խրատը կը բացի իմ ականջները, եւ ես խստասիրտ չեմ դառնայ ու չեմ ընդդիմանայ: 5 Տէր Եհովան իմ ականջս բացաւ Ու ես անհնազանդ չեղայ, ետ չդարձայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
50:550:5 Господь Бог открыл Мне ухо, и Я не воспротивился, не отступил назад. The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back:50:5 καὶ και and; even ἡ ο the παιδεία παιδεια discipline κυρίου κυριος lord; master ἀνοίγει ανοιγω open up μου μου of me; mine τὰ ο the ὦτα ους ear ἐγὼ εγω I δὲ δε though; while οὐκ ου not ἀπειθῶ απειθεω obstinate οὐδὲ ουδε not even; neither ἀντιλέγω αντιλεγω denounce; contradict 50:5 אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH פָּתַֽח־ pāṯˈaḥ- פתח open לִ֣י lˈî לְ to אֹ֔זֶן ʔˈōzen אֹזֶן ear וְ wᵊ וְ and אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i לֹ֣א lˈō לֹא not מָרִ֑יתִי mārˈîṯî מרה rebel אָחֹ֖ור ʔāḥˌôr אָחֹור back(wards) לֹ֥א lˌō לֹא not נְסוּגֹֽתִי׃ nᵊsûḡˈōṯî סוג turn 50:5. Dominus Deus aperuit mihi aurem ego autem non contradico retrorsum non abiiThe Lord God hath opened my ear, and I do not resist: I have not gone back. 5. The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away backward. 50:5 Господь Бог открыл Мне ухо, и Я не воспротивился, не отступил назад. 50:5 καὶ και and; even ἡ ο the παιδεία παιδεια discipline κυρίου κυριος lord; master ἀνοίγει ανοιγω open up μου μου of me; mine τὰ ο the ὦτα ους ear ἐγὼ εγω I δὲ δε though; while οὐκ ου not ἀπειθῶ απειθεω obstinate οὐδὲ ουδε not even; neither ἀντιλέγω αντιλεγω denounce; contradict 50:5 אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH פָּתַֽח־ pāṯˈaḥ- פתח open לִ֣י lˈî לְ to אֹ֔זֶן ʔˈōzen אֹזֶן ear וְ wᵊ וְ and אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i לֹ֣א lˈō לֹא not מָרִ֑יתִי mārˈîṯî מרה rebel אָחֹ֖ור ʔāḥˌôr אָחֹור back(wards) לֹ֥א lˌō לֹא not נְסוּגֹֽתִי׃ nᵊsûḡˈōṯî סוג turn 50:5. Dominus Deus aperuit mihi aurem ego autem non contradico retrorsum non abii ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The Lord God hath opened my ear, and I do not resist: I have not gone back. |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183150:5: Neither turned away back "Neither did I withdraw myself backward" - Eleven MSS. and the oldest edition prefix the conjunction ו vau; and so also the Septuagint and Syriac.Albert Barnes: Notes on the Bible - 183450:5: The Lord God hath opened mine ear - This is another expression denoting that he was attentive to the import of the divine commission (see Psa 40:6).And I was not rebellious - I willingly undertook the task of communicating the divine will to mankind. The statement here is in accordance with all that is said of the Messiah, that he was willing to come and do the will of God, and that whatever trials the work involved he was prepared to meet them (see Psa 40:6-8; compare Heb 10:4-10). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188050:5: Isa 48:8; Psa 40:6-8; Mat 26:39; Joh 8:29, Joh 14:31, Joh 15:10; Phi 2:8; Heb 5:8; Heb 10:5-9Carl Friedrich Keil and Franz Delitzsch50:5His calling is to save, not to destroy; and for this calling he has Jehovah as a teacher, and to Him he has submitted himself in docile susceptibility and immoveable obedience. Is 50:5 "The Lord Jehovah hath opened mine ear; and I, I was not rebellious, and did not turn back." He put him into a position inwardly to discern His will, that he might become the mediator of divine revelation; and he did not set himself against this calling (mârâh, according to its radical meaning stringere, to make one's self rigid against any one, ἀντιτείνειν), and did not draw back from obeying the call, which, as he well knew, would not bring him earthly honour and gain, but rather shame and ill-treatment. Ever since he had taken the path of his calling, he had not drawn timidly back from the sufferings with which it was connected, but had rather cheerfully taken them upon him. V.6 "I offered my back to smiters, and my cheeks to them that pluck off the hair; I hid not my face from shame and spitting." He offered his back to such as smote it, his cheeks to such as plucked out the hair of his beard (mârat as in Neh 13:25). He did not hide his face, to cover it up from actual insults, or from being spit upon (on kelimmōth with rōq, smiting on the cheek, κολαφίζειν, strokes with rods, ῥαπίζειν, blows upon the head, τύπτειν εἰς τὴν κεφαλήν with ἐμπτύειν, compare Mt 26:67; Mt 27:30; Jn 18:22). The way of his calling leads through a shameful condition of humiliation. What was typified in Job (see Is 30:10; Is 17:6), and prefigured typically and prophetically in the Psalms of David (see Ps 22:7; Ps 69:8), finds in him its perfect antitypical fulfilment. John Gill50:5 The Lord God hath opened mine ear,.... To hear most freely, and receive most fully, what is said by him, and to observe and do it: the allusion seems to be to the servant that had his ears bored, being willing to serve his master for ever, Ex 21:5 which phrase of boring or opening the ear is used of Christ, Ps 40:6. It is expressive of his voluntary obedience, as Mediator, to his divine Father, engaging in, and performing with the greatest readiness and cheerfulness, the great work of man's redemption and salvation.And I was not rebellious; not to his earthly parents, to whom he was subject; nor to civil magistrates, to whom he paid tribute; nor to God, he always did the things that pleased him: he was obedient to the precepts of the moral law, and to the penalty of it, death itself, and readily submitted to the will of God in suffering for his people; which obedience of his was entirely free and voluntary, full, complete, and perfect, done in the room and stead of his people; is the measure of their righteousness, and by which they become righteous; is well pleasing to God, and infinitely preferable to the obedience of men and angels: neither turned away back; he did not decline the work proposed to him, but readily engaged in it; he never stopped in it, or desisted from it, until he had finished it; he did not hesitate about it, as Moses and Jeremy; or flee from it, as Jonah. Robert Jamieson, A. R. Fausset and David Brown50:5 opened . . . ear--(See on Is 42:20; Is 48:8); that is, hath made me obediently attentive (but MAURER, "hath informed me of my duty"), as a servant to his master (compare Ps 40:6-8, with Phil 2:7; Is 42:1; Is 49:3, Is 49:6; Is 52:13; Is 53:11; Mt 20:28; Lk 22:27).not rebellious--but, on the contrary, most willing to do the Father's will in proclaiming and procuring salvation for man, at the cost of His own sufferings (Heb 10:5-10). |
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50:650:6: Զթիկունս իմ ետո՛ւ ՚ի հարուածս, եւ զծնօտս իմ յապտակս. եւ զերեսս իմ ո՛չ դարձուցի յամօթոյ ընդ երեսս թքանելոյ[10165]։ [10165] Ոմանք. Ոչ դարձուցից յամօթոյ։ Զթիկունս իմ ետու ի հարուածս, եւ զծնօտս իմ յապտակս, եւ զերեսս իմ ոչ դարձուցի յամօթոյ ընդ երեսս թքանելոյ:6 Թիկունքս հարուածների տուեցի, ծնօտներս՝ ապտակի, եւ երեսս շուռ չտուի նախատինքից ու թքից: 6 Իմ կռնակս զարնողներուն Եւ այտերս փետտողներուն տուի. Իմ երեսս նախատինքէն ու թուքէն չծածկեցի, 50:6: Զթիկունս իմ ետո՛ւ ՚ի հարուածս, եւ զծնօտս իմ յապտակս. եւ զերեսս իմ ո՛չ դարձուցի յամօթոյ ընդ երեսս թքանելոյ[10165]։ [10165] Ոմանք. Ոչ դարձուցից յամօթոյ։ 6 Թիկունքս հարուածների տուեցի, ծնօտներս՝ ապտակի, եւ երեսս շուռ չտուի նախատինքից ու թքից: 6 Իմ կռնակս զարնողներուն Եւ այտերս փետտողներուն տուի. Իմ երեսս նախատինքէն ու թուքէն չծածկեցի, zohrab-1805▾ eastern-1994▾ western am▾ |
50:650:6 Я предал хребет Мой биющим и ланиты Мои поражающим; лица Моего не закрывал от поруганий и оплевания. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting:50:6 τὸν ο the νῶτόν νωτος back μου μου of me; mine δέδωκα διδωμι give; deposit εἰς εις into; for μάστιγας μαστιξ scourge τὰς ο the δὲ δε though; while σιαγόνας σιαγων cheek μου μου of me; mine εἰς εις into; for ῥαπίσματα ραπισμα slap τὸ ο the δὲ δε though; while πρόσωπόν προσωπον face; ahead of μου μου of me; mine οὐκ ου not ἀπέστρεψα αποστρεφω turn away; alienate ἀπὸ απο from; away αἰσχύνης αισχυνη shame ἐμπτυσμάτων επτυσμα spitting on 50:6 גֵּוִי֙ gēwˌî גֵּו back נָתַ֣תִּי nāṯˈattî נתן give לְ lᵊ לְ to מַכִּ֔ים makkˈîm נכה strike וּ û וְ and לְחָיַ֖י lᵊḥāyˌay לְחִי jaw לְ lᵊ לְ to מֹֽרְטִ֑ים mˈōrᵊṭˈîm מרט pull off פָּנַי֙ pānˌay פָּנֶה face לֹ֣א lˈō לֹא not הִסְתַּ֔רְתִּי histˈartî סתר hide מִ mi מִן from כְּלִמֹּ֖ות kkᵊlimmˌôṯ כְּלִמָּה insult וָ wā וְ and רֹֽק׃ rˈōq רֹק spittle 50:6. corpus meum dedi percutientibus et genas meas vellentibus faciem meam non averti ab increpantibus et conspuentibusI have given my body to the strikers, and my cheeks to them that plucked them: I have not turned away my face from them that rebuked me, and spit upon me. 6. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. 50:6 Я предал хребет Мой биющим и ланиты Мои поражающим; лица Моего не закрывал от поруганий и оплевания. 50:6 τὸν ο the νῶτόν νωτος back μου μου of me; mine δέδωκα διδωμι give; deposit εἰς εις into; for μάστιγας μαστιξ scourge τὰς ο the δὲ δε though; while σιαγόνας σιαγων cheek μου μου of me; mine εἰς εις into; for ῥαπίσματα ραπισμα slap τὸ ο the δὲ δε though; while πρόσωπόν προσωπον face; ahead of μου μου of me; mine οὐκ ου not ἀπέστρεψα αποστρεφω turn away; alienate ἀπὸ απο from; away αἰσχύνης αισχυνη shame ἐμπτυσμάτων επτυσμα spitting on 50:6 גֵּוִי֙ gēwˌî גֵּו back נָתַ֣תִּי nāṯˈattî נתן give לְ lᵊ לְ to מַכִּ֔ים makkˈîm נכה strike וּ û וְ and לְחָיַ֖י lᵊḥāyˌay לְחִי jaw לְ lᵊ לְ to מֹֽרְטִ֑ים mˈōrᵊṭˈîm מרט pull off פָּנַי֙ pānˌay פָּנֶה face לֹ֣א lˈō לֹא not הִסְתַּ֔רְתִּי histˈartî סתר hide מִ mi מִן from כְּלִמֹּ֖ות kkᵊlimmˌôṯ כְּלִמָּה insult וָ wā וְ and רֹֽק׃ rˈōq רֹק spittle 50:6. corpus meum dedi percutientibus et genas meas vellentibus faciem meam non averti ab increpantibus et conspuentibus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ I have given my body to the strikers, and my cheeks to them that plucked them: I have not turned away my face from them that rebuked me, and spit upon me. |
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 - 1903-19146: Я предал хребет Мой бьющим и ланиты Мои - поражающим; лица Моего не закрывал от поруганий и оплевания. Если конец предшествующего стиха еще довольно прикровенно намекал на состояние добровольного уничижения и крестной смерти Мессии, то настоящий стих говорит обо всем этом с такой поразительной пророческой ясностью, которая сильно напоминает нам исторические повествования евангелистов (Мф 26:67; 27:26-30; Ин 19:1-4; и др.)."Все, что было типического в личности Иова (Иов 30:10), что типически-пророческим образом пред изображалось о страданиях в псалмах Давида (Пс 21:17-18), о чем говорил в своих жалобных речах пророк Иеремия (Иер 20:10), все это находит совершенное исполнение в личности Мессии" (Delitzsch). Гебраисты находят, что вместо слова "поражающим" должно стоять "вырывающим мне волосы". Это уже такая деталь мучений, о которой евангелисты умалчивают; но что она была вполне возможна, об этом свидетельствует аналогичный случай из послепленной эпохи (Неем 13:25). Вообще же говоря, по силе своей изобразительности и ясности настоящий стих может быть поставлен в параллель лишь с 53: гл. пророка Исаии (5: ст. и след.). Adam Clarke: Commentary on the Bible - 183150:6: And my cheeks to them that plunked off the hair - The greatest indignity that could possibly be offered. See the note on Isa 7:20 (note).I hid not my face from shame and spitting - Another instance of the utmost contempt and detestation. It was ordered by the law of Moses as a severe punishment, carrying with it a lasting disgrace; Deu 25:9. Among the Medes it was highly offensive to spit in any one's presence, Herod. 1:99; and so likewise among the Persians, Xenophon, Cyrop. Lib. i., p. 18. "They abhor me; they flee far from me; They forbear not to spit in my face." Job 30:10. "And Jehovah said unto Moses, If her father had but spit in her face, should she not be ashamed seven days?" Num 22:14. On which place Sir John Chardin remarks, that "spitting before any one, or spitting upon the ground in speaking of any one's actions, is through the east an expression of extreme detestation." - Harmer's Observ. 2:509. See also, of the same notions of the Arabs in this respect, Niebuhr, Description de l'Arabie, p. 26. It so evidently appears that in those countries spitting has ever been an expression of the utmost detestation, that the learned doubt whether in the passages of Scripture above quoted any thing more is meant than spitting, - not in the face, which perhaps the words do not necessarily imply, - but only in the presence of the person affronted. But in this place it certainly means spitting in the face; so it is understood in St. Luke, where our Lord plainly refers to this prophecy: "All things that are written by the prophets concerning the Son of man shall be accomplished; for he shall be delivered to the Gentiles, and shall be mocked and spitefully entreated, and spitted on, εμπτυσθησεται, "Luk 18:31, Luk 18:32, which was in fact fulfilled; και ηρξεαντο τινες εμπτυειν αυτῳ, "and some began to spit on him," Mar 14:65, Mar 15:19. If spitting in a person's presence was such an indignity, how much more spitting in his face? Albert Barnes: Notes on the Bible - 183450:6: I gave my back to the smiters - I submitted willingly to be scourged, or whipped. This is one of the parts of this chapter which can be applied to no other one but the Messiah. There is not the slightest evidence, whatever may be supposed to have been the probability, that Isaiah was subjected to any such trial as this, or that he was scourged in a public manner. Yet it was literally fulfilled in the Lord Jesus Christ (Mat 27:26; compare Luk 18:33).And my cheeks to them that plucked off the hair - literally, 'My cheeks to hose who pluck, or pull.' The word used here (מרט mā raṭ) means properly to polish, to sharpen, to make smooth; then to make smooth the head, to make bald; that is, to pluck out the hair, or the beard. To do this was to offer the highest insult that could be imagined among the Orientals. The beard is suffered to grow long, and is regarded as a mark of honor. Nothing is regarded as more infamous than to cut it off (see Sa2 10:4), or to pluck it out; and there is nothing which an Oriental will sooner resent than an insult offered to his beard. 'It is a custom among the Orientals, as well among the Greeks as among other nations, to cultivate the beard with the utmost care and solicitude, so that they regard it as the highest possible insult if a single hair of the beard is taken away by violence.' (William of Tyre, an eastern archbishop, Gesta Dei, p. 802, quoted in Harmer, vol. ii. p. 359.) It is customary to beg by the beard, and to swear by the beard. 'By your beard; by the life of your beard; God preserve your beard; God pour his blessings on your beard,' - are common expressions there. The Mahometans have such a respect for the board that they think it criminal to shave (Harmer, vol. ii. p. 360). The Septuagint renders this, 'I gave my cheeks to buffering' (εἰς ῥαπίσμα eis rapisma); that is, to being smitten with the open hand, which was literally fulfilled in the case of the Redeemer Mat 26:67; Mar 14:65. The general sense of this expression is, that he would be treated with the highest insult. I hid not my face from shame and spitting - To spit on anyone was regarded among the Orientals, as it is everywhere else, as an expression of the highest insult and indignity Deu 25:9; Num 12:14; Job 30:10. Among the Orientals also it was regarded as an insult - as it should be everywhere - to spit in the presence of any person. Thus among the Medes, Herodotus (i. 99) says that Deioces ordained that, 'to spit in the king's presence, or in the presence of each other, was an act of indecency.' So also among the Arabians, it is regarded as an offence (Niebuhr's Travels, i. 57). Thus Monsieur d'Arvieux tells us (Voydans la Pal. p. 140) 'the Arabs are sometimes disposed to think, that when a person spits, it is done out of contempt; and that they never do it before their superiors' (Harmer, iv. 439). This act of the highest indignity was performed in reference to the Redeemer Mat 26:67; Mat 27:30; and this expression of their contempt he bore with the utmost meekness. This expression is one of the proofs that this entire passage refers to the Messiah. It is said Luk 17:32 that the prophecies should be fulfilled by his being spit upon, and yet there is no other prophecy of the Old Testament but this which contains such a prediction. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188050:6: gave: Lam 3:30; Mic 5:1; Mat 5:39, Mat 26:67, Mat 27:26; Mar 14:65, Mar 15:19; Luk 22:63, Luk 22:64; Joh 18:22; Heb 12:2my cheeks: The eastern people always held the beard in great veneration; and to pluck a man's beard is one of the grossest indignities that can be offered. D'Arvieux gives a remarkable instance of an Arab, who, having received a wound in his jaw, chose to hazard his life rather than suffer the surgeon to cut off his beard. See note on Sa2 10:4. that plucked: Neh 13:25 I hid: Another instance of the utmost contempt and detestation. Throughout the East it is highly offensive to spit in any one's presence; and if this is such an indignity, how much more spitting in the face? Geneva 159950:6 I gave my back to the (k) smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.(k) I did not shrink from God for any persecution or calamity. By which he shows that the true ministers of God can look for no other recompense of the wicked, but after this sort, and also that is their comfort. John Gill50:6 I gave my back to the smiters,.... To Pontius Pilate, and those he ordered to scourge him, Mt 27:26.and my cheeks to them that plucked off the hair; of the beard; which, is painful, so a great indignity and affront. The Septuagint renders it, "and my cheeks to blows"; , a word used by the evangelists when they speak of Christ being smitten and stricken with the palms of men's hands, and seem to refer to this passage, Mk 14:65, I hid not my face from shame and spitting; or from shameful spitting; they spit in his face, and exposed him to shame, and which was a shameful usage of him, and yet he took it patiently, Mt 26:67, these are all instances of great shame and reproach; as what is more reproachful among us, or more exposes a man, than to be stripped of his clothes, receive lashes on his bare back, and that in public? in which ignominious manner Christ was used: or what reckoned more scandalous, than for a man to have his beard plucked by a mob? which used to be done by rude and wanton boys, to such as were accounted idiots, and little better than brutes (x); and nothing is more affronting than to spit in a man's face. So Job was used, which he mentions as a great indignity done to him, Job 30:10. With some people, and in some countries, particular places, that were mean and despicable, were appointed for that use particularly to spit in. Hence Aristippus the philosopher, being shown a fine room in a house, beautifully and richly paved, spat in the face of the owner of it; at which he being angry, and resenting it, the philosopher replied, that he had not a fitter place to spit in (y). (x) "------------barbam tibi vellunt Lascivi pueri", Horace. "Idcirco stolidam praebet tibi vellere barbara Jupiter?" Persius, Satyr. 2. (y) Laertius in Vita Aristippi. John Wesley50:6 I gave - I patiently yielded up myself to those who smote me.Robert Jamieson, A. R. Fausset and David Brown50:6 smiters--with scourges and with the open hand (Is 52:14; Mk 14:65). Literally fulfilled (Mt 27:26; Mt 26:27; Lk 18:33). To "pluck the hair" is the highest insult that can be offered an Oriental (2Kings 10:4; Lam 3:30). "I gave" implies the voluntary nature of His sufferings; His example corresponds to His precept (Mt 5:39).spitting--To spit in another's presence is an insult in the East, much more on one; most of all in the face (Job 30:10; Mt 27:30; Lk 18:32). |
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50:750:7: Եւ Տէր Տէր եղեւ իմ օգնական. վասն այնորիկ ո՛չ ամաչեցի, այլ արարի զդէմս իմ իբրեւ զվէ՛մ հաստատուն։ Եւ գիտացի թէ ո՛չ ամաչեցից[10166]. [10166] Ոսկան. Վասն այսորիկ ոչ ամա՛՛։ Ոմանք. Ոչ ամաչեցից, այլ արարից։ Եւ Տէր Տէր`` եղեւ իմ օգնական. վասն այնորիկ ոչ ամաչեցի, այլ արարի զդէմս իմ իբրեւ զվէմ հաստատուն. եւ գիտացի թէ ոչ ամաչեցից:7 Տէր Աստուած եղաւ ինձ օգնական, դրա համար էլ ամօթ չզգացի, այլ իմ երեսը դարձրի ինչպէս կարծր քար: Գիտեմ, որ չեմ ամաչելու, 7 Բայց Տէր Եհովան ինծի կ’օգնէ, Անոր համար ամօթապարտ պիտի չըլլամ, Անոր համար իմ երեսս գայլախազի պէս ըրի Ու գիտեմ թէ պիտի չամչնամ։ 50:7: Եւ Տէր Տէր եղեւ իմ օգնական. վասն այնորիկ ո՛չ ամաչեցի, այլ արարի զդէմս իմ իբրեւ զվէ՛մ հաստատուն։ Եւ գիտացի թէ ո՛չ ամաչեցից[10166]. [10166] Ոսկան. Վասն այսորիկ ոչ ամա՛՛։ Ոմանք. Ոչ ամաչեցից, այլ արարից։ 7 Տէր Աստուած եղաւ ինձ օգնական, դրա համար էլ ամօթ չզգացի, այլ իմ երեսը դարձրի ինչպէս կարծր քար: Գիտեմ, որ չեմ ամաչելու, 7 Բայց Տէր Եհովան ինծի կ’օգնէ, Անոր համար ամօթապարտ պիտի չըլլամ, Անոր համար իմ երեսս գայլախազի պէս ըրի Ու գիտեմ թէ պիտի չամչնամ։ zohrab-1805▾ eastern-1994▾ western am▾ |
50:750:7 И Господь Бог помогает Мне: поэтому Я не стыжусь, поэтому Я держу лице Мое, как кремень, и знаю, что не останусь в стыде. For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed:50:7 καὶ και and; even κύριος κυριος lord; master βοηθός βοηθος helper μου μου of me; mine ἐγενήθη γινομαι happen; become διὰ δια through; because of τοῦτο ουτος this; he οὐκ ου not ἐνετράπην εντρεπω defer; humiliate ἀλλὰ αλλα but ἔθηκα τιθημι put; make τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ὡς ως.1 as; how στερεὰν στερεος solid πέτραν πετρα.1 cliff; bedrock καὶ και and; even ἔγνων γινωσκω know ὅτι οτι since; that οὐ ου not μὴ μη not αἰσχυνθῶ αισχυνω shame; ashamed 50:7 וַ wa וְ and אדֹנָ֤י ʔḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH יַֽעֲזָר־ yˈaʕᵃzor- עזר help לִ֔י lˈî לְ to עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus לֹ֣א lˈō לֹא not נִכְלָ֑מְתִּי niḵlˈāmᵊttî כלם humiliate עַל־ ʕal- עַל upon כֵּ֞ן kˈēn כֵּן thus שַׂ֤מְתִּי śˈamtî שׂים put פָנַי֙ fānˌay פָּנֶה face כַּֽ kˈa כְּ as † הַ the חַלָּמִ֔ישׁ ḥallāmˈîš חַלָּמִישׁ flint וָ wā וְ and אֵדַ֖ע ʔēḏˌaʕ ידע know כִּי־ kî- כִּי that לֹ֥א lˌō לֹא not אֵבֹֽושׁ׃ ʔēvˈôš בושׁ be ashamed 50:7. Dominus Deus auxiliator meus ideo non sum confusus ideo posui faciem meam ut petram durissimam et scio quoniam non confundarThe Lord God is my helper, therefore am I not confounded: therefore have I set my face as a most hard rock, and I know that I shall not be confounded. 7. For the Lord GOD will help me; therefore have I not been confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. 50:7 И Господь Бог помогает Мне: поэтому Я не стыжусь, поэтому Я держу лице Мое, как кремень, и знаю, что не останусь в стыде. 50:7 καὶ και and; even κύριος κυριος lord; master βοηθός βοηθος helper μου μου of me; mine ἐγενήθη γινομαι happen; become διὰ δια through; because of τοῦτο ουτος this; he οὐκ ου not ἐνετράπην εντρεπω defer; humiliate ἀλλὰ αλλα but ἔθηκα τιθημι put; make τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ὡς ως.1 as; how στερεὰν στερεος solid πέτραν πετρα.1 cliff; bedrock καὶ και and; even ἔγνων γινωσκω know ὅτι οτι since; that οὐ ου not μὴ μη not αἰσχυνθῶ αισχυνω shame; ashamed 50:7 וַ wa וְ and אדֹנָ֤י ʔḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH יַֽעֲזָר־ yˈaʕᵃzor- עזר help לִ֔י lˈî לְ to עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus לֹ֣א lˈō לֹא not נִכְלָ֑מְתִּי niḵlˈāmᵊttî כלם humiliate עַל־ ʕal- עַל upon כֵּ֞ן kˈēn כֵּן thus שַׂ֤מְתִּי śˈamtî שׂים put פָנַי֙ fānˌay פָּנֶה face כַּֽ kˈa כְּ as † הַ the חַלָּמִ֔ישׁ ḥallāmˈîš חַלָּמִישׁ flint וָ wā וְ and אֵדַ֖ע ʔēḏˌaʕ ידע know כִּי־ kî- כִּי that לֹ֥א lˌō לֹא not אֵבֹֽושׁ׃ ʔēvˈôš בושׁ be ashamed 50:7. Dominus Deus auxiliator meus ideo non sum confusus ideo posui faciem meam ut petram durissimam et scio quoniam non confundar ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The Lord God is my helper, therefore am I not confounded: therefore have I set my face as a most hard rock, and I know that I shall not be confounded. |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147. С 7-9: идет выяснение истинного характера такого добровольного уничижения Мессии. В глазах самообольщенных иудеев, подобное унижение Мессии могло колебать Его авторитет и давать повод к непризнанию Его за Мессию. Пророк и спешит здесь предупредить это ложное извинение и рассеять такой предрассудок, продолжая говорит опять же от Лица Самого Мессии."Унижаемый от людей и оставляемый всеми (Мф 26:31, 56; Мк 14:27, 50). Он не падает духом и не приходит в смущение, зная, что Господь, Отец Его, есть помощник и защитник Его (Ин 16:32; 8:29), что никто не может обличить Его "о грехе" (Ин 8:46), все же противники Его, будучи противниками вместе с тем и Бога (Ин 12:47-50), погибнут от нравственной порчи (Ин 8:24), как одежда от моли" (Толков, СПб. проф. с. 787). Яне стыжусь... держу лице Мое, как кремень, и знаю, что не останусь в стыде. Так как Мессия не совершил никакого нравственно преступного деяния, за что Он должен был бы стыдиться, и так как все, что Он делал - делал от Лица Самого Бога и при всегдашней Его помощи, то Он может высоко держать Свое лице, смело смотреть всем в глаза и быть несокрушимым и твердым, как кремень, перед всеми выражениями людской ненависти и злобы. Любопытно, что такие характерные выражения, как "быть в стыде" и "держать свое лице" встречаются и в первой половине кн. пророка Исаии (29:22; 37:27). Adam Clarke: Commentary on the Bible - 183150:7: Therefore have I set my face like a flint - The Prophet Ezekiel, Eze 2:8, Eze 2:9, has expressed this with great force in his bold and vehement manner:"Behold, I have made thy face strong against their faces, And thy forehead strong against their foreheads: As an adamant, harder than a rock, have I made thy forehead; Fear them not, neither be dismayed at their looks, Though they be a rebellious house." Albert Barnes: Notes on the Bible - 183450:7: For the Lord God will help me - That is, he will sustain me amidst all these expressions of contempt and scorn.Shall I not be confounded - Hebrew, 'I shall not be ashamed;' that is, I will bear all this with the assurance of his favor and protection, and I will not blush to be thus treated in a cause so glorious, and which must finally triumph and pRev_ail. Therefore have I set my face like a flint - To harden the face, the brow, the forehead, might be used either in a bad or a good sense - in the former as denoting shamelessness or haughtiness (see the note at Isa 48:4); in the latter denoting courage, firmness, resolution. It is used in this sense here; and it means that the Messiah would be firm and resolute amidst all the contempt and scorn which he would meet, and would not shrink from any kind or degree of suffering which should be necessary to accomplish the great work in which he was engaged. A similar expression occurs in Eze 3:8-9 : 'Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant, harder than a flint, have I made thy forehead; fear them not, neither be dismayed at their looks.' R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188050:7: the Lord: Isa 50:9, Isa 42:1, Isa 49:8; Psa 89:21-27, Psa 110:1; Joh 16:33; Heb 13:6I set: Jer 1:18; Eze 3:8, Eze 3:9; mat 23:13-36; Luk 9:51, Luk 11:39-54; Rom 1:16; Pe1 4:1, Pe1 4:16 Carl Friedrich Keil and Franz Delitzsch50:7But no shame makes him faint-hearted; he trusts in Him who hath called him, and looks to the end. "But the Lord Jehovah will help me; therefore have I not suffered myself to be overcome by mockery: therefore did I make my face like the flint, and knew that I should not be put to shame." The ו introduces the thought with which his soul was filled amidst all his sufferings. In נכלמתּי לא he affirms, that he did not suffer himself to be inwardly overcome and overpowered by kelimmâh. The consciousness of his high calling remained undisturbed; he was never ashamed of that, nor did he turn away from it. The two על־כּן stand side by side upon the same line. He made his face kachallâmı̄sh (from châlam, related to gâlam in Is 49:21, with the substantive termination ı̄sh: see Jeshurun, p. 229), i.e., he made it as unfelling as a flint-stone to the attacks of his foes (cf., Ezek 3:8-9). The lxx renders this ἔθηκα τὸ πρόσωπον μου ὡς στερεὰν πέτραν; but ἐστήριξα τὸ πρός, which is the rendering given to פני שׂים in Jer 21:10, would have been just the proper rendering here (see Lk 9:51). In "holy hardness of endurance," as Stier says, he turned his face to his antagonists, without being subdued or frightened away, and was well assured that He whose cause he represented would never leave him in the lurch. John Gill50:7 For the Lord God will help me,.... As he promised he would, and did, Ps 89:21, which is no contradiction to the deity of Christ, nor any suggestion of weakness in him; for he is the true God, and has all divine perfections in him; is equal to his Father in power, as well as in glory, and therefore equal to the work of redemption, as his other works show him to be; but this is to be understood of him as man, and expresses his strong faith and confidence in God, and in his promises as such; and in his human nature he was weak, and was crucified through weakness, and in it he was made strong by the Lord, and was held and upheld by him: and this shows the greatness of the work of man's redemption, that it was such that no mere creature could effect; even Christ as man needed help and assistance in it; and also the concern that all the divine Persons had in it:therefore shall I not be confounded; or "made ashamed" (z); though shamefully used, yet not confounded; so as to have nothing to say for himself, or so as to be ashamed of his work; which is perfect in itself, and well pleasing to God: therefore have I set my face like a flint: or like "steel" (a); or as an adamant stone, as some (b) render it; hardened against all opposition; resolute and undaunted; constant and unmoved by the words and blows of men; not to be browbeaten, or put out of countenance, by anything they can say or do. He was not dismayed at his enemies who came to apprehend him, though they came to him as a thief, with swords and staves; nor in the high priest's palace, nor in Pilate's hall, in both which places he was roughly used; nor at Satan, and his principalities and powers; nor at death itself, with all its terrors. And I know that I shall not be ashamed, neither of his ministry, which was with power and authority; nor of his miracles, which were proofs of his deity and Messiahship; nor of his obedience, which was pure, and perfect, and pleasing to God; nor of his sufferings, which were for the sake of his people; nor of the work of redemption and salvation, in which he was not frustrated nor disappointed of his end. (z) "non erubui", Pagniuus, Montanus; "non afficior ignominia", Junius & Tremellius, Piscator; "non pudefactus", Syr. (a) "at chalybem". Forerius. (b) "Tanquam saxum adamantinum", Junius & Tremellius, Piscator. Robert Jamieson, A. R. Fausset and David Brown50:7 Sample of His not being "discouraged" (Is 42:4; Is 49:5).set . . . face like . . . flint--set Myself resolutely, not to be daunted from My work of love by shame or suffering (Ezek 3:8-9). |
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50:850:8: զի մե՛րձ է որ արդարացուցանէ զիս. ո՞վ է ոսոխն իմ, եկեսցէ եւ կացցէ՛ ՚ի մէջ. եւ ո՞վ է որ դատին զիս, մերձեսցի առ իս։ [786]զի մերձ է որ արդարացուցանէ զիս. ո՞վ է ոսոխն իմ, [787]եկեսցէ եւ կացցէ ի մէջ. եւ ո՞վ է որ դատին զիս``, մերձեսցի առ իս:8 քանզի մօտ է նա, ով արդարացնելու է ինձ: Ո՞վ է իմ ոսոխը, թող գայ եւ կանգնի մէջտեղը. ո՞վ է նա, որ դատապարտելու է ինձ, թող մօտենայ ինձ. 8 Զիս արդարացնողը մօտ է։Ո՞վ ինծի հետ պիտի վիճի։ Միասին մէջտեղը կենանք։Իմ դատախազս ո՞վ է։ Թող ինծի մօտենայ։ 50:8: զի մե՛րձ է որ արդարացուցանէ զիս. ո՞վ է ոսոխն իմ, եկեսցէ եւ կացցէ՛ ՚ի մէջ. եւ ո՞վ է որ դատին զիս, մերձեսցի առ իս։ 8 քանզի մօտ է նա, ով արդարացնելու է ինձ: Ո՞վ է իմ ոսոխը, թող գայ եւ կանգնի մէջտեղը. ո՞վ է նա, որ դատապարտելու է ինձ, թող մօտենայ ինձ. 8 Զիս արդարացնողը մօտ է։Ո՞վ ինծի հետ պիտի վիճի։ Միասին մէջտեղը կենանք։Իմ դատախազս ո՞վ է։ Թող ինծի մօտենայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
50:850:8 Близок оправдывающий Меня: кто хочет состязаться со Мною? станем вместе. Кто хочет судиться со Мною? пусть подойдет ко Мне. near that justifieth me; who will contend with me? let us stand together: who [is] mine adversary? let him come near to me:50:8 ὅτι οτι since; that ἐγγίζει εγγιζω get close; near ὁ ο the δικαιώσας δικαιοω justify με με me τίς τις.1 who?; what? ὁ ο the κρινόμενός κρινω judge; decide μοι μοι me ἀντιστήτω ανθιστημι resist μοι μοι me ἅμα αμα at once; together καὶ και and; even τίς τις.1 who?; what? ὁ ο the κρινόμενός κρινω judge; decide μοι μοι me ἐγγισάτω εγγιζω get close; near μοι μοι me 50:8 קָרֹוב֙ qārôv קָרֹוב near מַצְדִּיקִ֔י maṣdîqˈî צדק be just מִֽי־ mˈî- מִי who יָרִ֥יב yārˌîv ריב contend אִתִּ֖י ʔittˌî אֵת together with נַ֣עַמְדָה nˈaʕamᵊḏā עמד stand יָּ֑חַד yyˈāḥaḏ יַחַד gathering מִֽי־ mˈî- מִי who בַ֥עַל vˌaʕal בַּעַל lord, baal מִשְׁפָּטִ֖י mišpāṭˌî מִשְׁפָּט justice יִגַּ֥שׁ yiggˌaš נגשׁ approach אֵלָֽי׃ ʔēlˈāy אֶל to 50:8. iuxta est qui iustificat me quis contradicet mihi stemus simul quis est adversarius meus accedat ad meHe is near that justifieth me, who will contend with me? let us stand together, who is my adversary? let him come near to me. 8. He is near that justifieth me; who will contend with me? let us stand up together: who is mine adversary? let him come near to me. 50:8 Близок оправдывающий Меня: кто хочет состязаться со Мною? станем вместе. Кто хочет судиться со Мною? пусть подойдет ко Мне. 50:8 ὅτι οτι since; that ἐγγίζει εγγιζω get close; near ὁ ο the δικαιώσας δικαιοω justify με με me τίς τις.1 who?; what? ὁ ο the κρινόμενός κρινω judge; decide μοι μοι me ἀντιστήτω ανθιστημι resist μοι μοι me ἅμα αμα at once; together καὶ και and; even τίς τις.1 who?; what? ὁ ο the κρινόμενός κρινω judge; decide μοι μοι me ἐγγισάτω εγγιζω get close; near μοι μοι me 50:8 קָרֹוב֙ qārôv קָרֹוב near מַצְדִּיקִ֔י maṣdîqˈî צדק be just מִֽי־ mˈî- מִי who יָרִ֥יב yārˌîv ריב contend אִתִּ֖י ʔittˌî אֵת together with נַ֣עַמְדָה nˈaʕamᵊḏā עמד stand יָּ֑חַד yyˈāḥaḏ יַחַד gathering מִֽי־ mˈî- מִי who בַ֥עַל vˌaʕal בַּעַל lord, baal מִשְׁפָּטִ֖י mišpāṭˌî מִשְׁפָּט justice יִגַּ֥שׁ yiggˌaš נגשׁ approach אֵלָֽי׃ ʔēlˈāy אֶל to 50:8. iuxta est qui iustificat me quis contradicet mihi stemus simul quis est adversarius meus accedat ad me ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ He is near that justifieth me, who will contend with me? let us stand together, who is my adversary? let him come near to me. |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148-9: Близок оправдывающий Меня... Вот, Господь Бог помогает Мне... В этих словах пророк как бы сопоставляет беззаконный приговор неправедных судей с вечным приговорам Божественной Правды, пред лицем Которой это временное уничижение явилось источником вечной славы, как Самого Господа Иисуса Христа, так и всех уверовавших в него (Рим 1:4; 1: Тим 3:16; Деян 3:14: и др.). Самый драматизм в картине этого суда также весьма характерен для обеих частей кн. пророка Исаии (1:18; 3:13-14; 5:3; 34:5; 41:1: и др.).Adam Clarke: Commentary on the Bible - 183150:8: Who will contend with me - The Bodleian MS. and another add the word הוא hu; מי הוא יריב mi hu yarib, as in the like phrase in the next verse; and in the very same phrase Job 13:19, and so likewise in many other places, Job 17:3; Job 41:1. Sometimes on the like occasions it is מי זה mi zeh, and מי הוא זה mi hu zeh, "Who is this one?" The word has probably been lost out of the present text; and the reading of the MSS. above mentioned seems to be genuine.Albert Barnes: Notes on the Bible - 183450:8: He is near that justifieth me - That is, God, who will vindicate my character, and who approves what I do, does not leave nor forsake me, and I can with confidence commit myself and my cause to him (see the note at Isa 49:4). The word justify here is not used in the sense in which it is often in the Scriptures, to denote the act by which a sinner is justified before God, but in the proper, judicial sense, that he would declare him to be righteous; he would vindicate his character, and show him to be innocent. This was done by all the testimonies of God in his favor - by the voice which spake from heaven at his baptism - by the miracles which he performed, showing that he was commissioned and approved by God - by the fact that even Pilate was constrained to declare him innocent - by the wonders that attended his crucifixion, showing that 'he was a righteous man,' even in the view of the Roman centurion Luk 23:47, and by the fact that he was raised from the dead, and was taken to heaven, and placed at the right hand of the Father - thus showing that his whole work was approved by God, and furnishing the most ample vindication of his character from all the accusations of his foes.Who will contend with me? - This question indicates confidence in God, and in the integrity of his own character. The language is taken from transactions in the courts of justice; and it is a solemn call, on any who would dare to oppose him, to enter into a trial, and allege the accusations against him before the tribunal of a holy God. Let us stand together - Before the seat of judgment as in a court (compare the note at Isa 41:1). Who is mine adversary? - Margin, 'Who is the master of my cause?' The Hebrew is 'Lord (בעל ba‛ al) of judgment.' The expression means not merely one who has a lawsuit, or a cause, but one who is 'lord of the judgment,' i. e, possessor of the cause, or one who has a claim, and can demand that the judgment should be in his favor. And the call here is on any who should have such a claim to prefer against the Messiah; who should have any real ground of accusation against him; that is, it is an assertion of innocence. Let him come near to me - Let him come and make his charges, and enter on the trial. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188050:8: near that: Rom 8:32-34; Ti1 3:16let us: Isa 41:1, Isa 41:21; Exo 22:9; Deu 19:17; Job 23:3-7; Mat 5:25 mine adversary: Heb. the master of my cause, Zac 3:1-10; Rev 12:10 Carl Friedrich Keil and Franz Delitzsch50:8In the midst of his continued sufferings he was still certain of victory, feeling himself exalted above every human accusation, and knowing that Jehovah would acknowledge him; whereas his opponents were on the way to that destruction, the germ of which they already carried with them. "He is near that justifieth me; who will contend with me?! We will draw near together! Who is my adversary in judgment?! Let him draw near to me! Behold, the Lord Jehovah will help me; who is he that could condemn me?! Behold, they all shall fall to pieces like a garment; the moth shall eat them up." הצדּיו and הרשׁיע are forensic antitheses: the former signifies to set one forth, both practically and judicially, as righteous (2Kings 15:4; Ps 82:3); the latter as guilty, רשׁע (Deut 25:1; Ps 109:7). נעמדה, which has lost the principal tone on account of the following יחד (יּהד), has munach instead of metheg in the antepenultimate. Ba‛al mishpâtı̄ means, "he who has a judicial cause of lawsuit against me," just as in Roman law the dominus litis is distinguished from the procurator, i.e., from the person who represents him in court (syn. ba‛al debhârı̄m, Ex 24:14, and 'ı̄sh rı̄bhı̄ in Job 31:35; compare Is 41:11). מי־הוּא are connected, and form an emphatic τίς, Rom 8:34 (Ewald 325, a). "All of them" (kullâm): this refers to all who are hostile to him. They fall to pieces like a worn-out garment, and fall a prey to the moth which they already carry within them - a figure which we meet with again in Is 51:8 (cf., Job 13:28; Hos 5:12), and one which, although apparently insignificant, is yet really a terrible one, inasmuch as it points to a power of destruction working imperceptibly and slowly, but yet effecting the destruction of the object selected with all the greater certainty. John Gill50:8 He is near that justifieth me,.... His Father was "near" him in his whole state of humiliation; he left him not alone; he was at his right hand, and therefore he was not moved; and "justified" him from all the calumnies of his enemies, or the false charges they brought against him, and from all the sins of his people that were upon him; these he took upon him, and bore them, and made satisfaction for them, upon which he was acquitted; and which is evident by his resurrection from the dead, by his ascension to heaven, and session at the right hand of God; and by the gifts of the Spirit, extraordinary and ordinary, he received for men, and gave unto them; see Ti1 3:16.Who will contend with me? being thus acquitted; will the law and justice of God litigate the point with him? they are both satisfied; will Satan dispute the matter with him? he is foiled, conquered, and destroyed; or will the wicked Jews enter the argument with him? wrath is come upon them to the uttermost. Let us stand together; face to face, if they dare; let them face me, if they can: who is mine adversary? let him appear, that he may be known: let him come near to me: and engage with me, if he has courage or skill. This is bidding defiance to all his enemies, and triumphing over them. John Wesley50:8 Justifieth - God will clear up my righteousness, and shew by many and mighty signs and wonders, that I lived and died his faithful servant. Let him come - l am conscious of mine own innocency, and I know that God will give sentence for me.Robert Jamieson, A. R. Fausset and David Brown50:8 (Is 49:4). The believer, by virtue of his oneness with Christ, uses the same language (Ps 138:8; Rom 8:32-34). But "justify" in His case, is God's judicial acceptance and vindication of Him on the ground of His own righteousness (Lk 23:44-47; Rom 1:4; Ti1 3:16, with which compare 1Pet 3:18); in their case, on the ground of His righteousness and meritorious death imputed to them (Rom 5:19).stand together--in judgment, to try the issue. adversary--literally, "master of my cause," that is, who has real ground of accusation against me, so that he can demand judgment to be given in his favor (compare Zech 3:1, &c. Rev_ 12:10). |
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50:950:9: Զի ահաւասիկ Տէր Տէր օգնակա՛ն է ինձ, ո՞վ է որ չարչարիցէն զիս։ Ահաւադիկ դուք ամենեքեան իբրեւ զձորձս հնասջիք, եւ ցեց մեցամէ՛ս կերիցէ զձեզ[10167]։ [10167] Ոմանք. Ահաւասիկ դուք ամենեքին... եւ ցեց մեծամեծս կերիցէ զձեզ։ Զի ահաւասիկ Տէր [788]Տէր օգնական է ինձ, ո՞վ է որ [789]չարչարիցէն զիս: Ահաւադիկ դուք ամենեքեան իբրեւ զձորձս հնասջիք``, եւ ցեց մեցամէս կերիցէ [790]զձեզ:9 քանզի ահաւասիկ Տէրը, Տէրն է ինձ օգնական, եւ ո՞վ է, որ չարչարելու է ինձ: Ահա դուք բոլորդ, ինչպէս ձորձեր, պիտի հնանաք, ցեցն ու որդը պիտի ուտեն ձեզ: 9 Ահա Տէր Եհովան ինծի պիտի օգնէ։Ո՞վ զիս յանցաւոր պիտի հանէ։Ահա ամէնքը հանդերձի պէս պիտի մաշին, Ցեցը պիտի ուտէ զանոնք։ 50:9: Զի ահաւասիկ Տէր Տէր օգնակա՛ն է ինձ, ո՞վ է որ չարչարիցէն զիս։ Ահաւադիկ դուք ամենեքեան իբրեւ զձորձս հնասջիք, եւ ցեց մեցամէ՛ս կերիցէ զձեզ[10167]։ [10167] Ոմանք. Ահաւասիկ դուք ամենեքին... եւ ցեց մեծամեծս կերիցէ զձեզ։ 9 քանզի ահաւասիկ Տէրը, Տէրն է ինձ օգնական, եւ ո՞վ է, որ չարչարելու է ինձ: Ահա դուք բոլորդ, ինչպէս ձորձեր, պիտի հնանաք, ցեցն ու որդը պիտի ուտեն ձեզ: 9 Ահա Տէր Եհովան ինծի պիտի օգնէ։Ո՞վ զիս յանցաւոր պիտի հանէ։Ահա ամէնքը հանդերձի պէս պիտի մաշին, Ցեցը պիտի ուտէ զանոնք։ zohrab-1805▾ eastern-1994▾ western am▾ |
50:950:9 Вот, Господь Бог помогает Мне: кто осудит Меня? Вот, все они, как одежда, обветшают; моль съест их. Behold, the Lord GOD will help me; who [is] he [that] shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up:50:9 ἰδοὺ ιδου see!; here I am κύριος κυριος lord; master βοηθεῖ βοηθεω help μοι μοι me τίς τις.1 who?; what? κακώσει κακοω do bad; turn bad με με me ἰδοὺ ιδου see!; here I am πάντες πας all; every ὑμεῖς υμεις you ὡς ως.1 as; how ἱμάτιον ιματιον clothing; clothes παλαιωθήσεσθε παλαιοω antiquate; grow old καὶ και and; even ὡς ως.1 as; how σὴς σης moth καταφάγεται κατεσθιω consume; eat up ὑμᾶς υμας you 50:9 הֵ֣ן hˈēn הֵן behold אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH יַֽעֲזָר־ yˈaʕᵃzor- עזר help לִ֔י lˈî לְ to מִי־ mî- מִי who ה֖וּא hˌû הוּא he יַרְשִׁיעֵ֑נִי yaršîʕˈēnî רשׁע be guilty הֵ֤ן hˈēn הֵן behold כֻּלָּם֙ kullˌām כֹּל whole כַּ ka כְּ as † הַ the בֶּ֣גֶד bbˈeḡeḏ בֶּגֶד garment יִבְל֔וּ yivlˈû בלה be worn out עָ֖שׁ ʕˌāš עָשׁ moth יֹאכְלֵֽם׃ yōḵᵊlˈēm אכל eat 50:9. ecce Dominus Deus auxiliator meus quis est qui condemnet me ecce omnes quasi vestimentum conterentur tinea comedet eosBehold the Lord God is my helper: who is he that shall condemn me? Lo, they shall all be destroyed as a garment, the moth shall eat them up. 9. Behold, the Lord GOD will help me; who is he that shall condemn me? behold, they all shall wax old as a garment; the moth shall eat them up. 50:9 Вот, Господь Бог помогает Мне: кто осудит Меня? Вот, все они, как одежда, обветшают; моль съест их. 50:9 ἰδοὺ ιδου see!; here I am κύριος κυριος lord; master βοηθεῖ βοηθεω help μοι μοι me τίς τις.1 who?; what? κακώσει κακοω do bad; turn bad με με me ἰδοὺ ιδου see!; here I am πάντες πας all; every ὑμεῖς υμεις you ὡς ως.1 as; how ἱμάτιον ιματιον clothing; clothes παλαιωθήσεσθε παλαιοω antiquate; grow old καὶ και and; even ὡς ως.1 as; how σὴς σης moth καταφάγεται κατεσθιω consume; eat up ὑμᾶς υμας you 50:9 הֵ֣ן hˈēn הֵן behold אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH יַֽעֲזָר־ yˈaʕᵃzor- עזר help לִ֔י lˈî לְ to מִי־ mî- מִי who ה֖וּא hˌû הוּא he יַרְשִׁיעֵ֑נִי yaršîʕˈēnî רשׁע be guilty הֵ֤ן hˈēn הֵן behold כֻּלָּם֙ kullˌām כֹּל whole כַּ ka כְּ as † הַ the בֶּ֣גֶד bbˈeḡeḏ בֶּגֶד garment יִבְל֔וּ yivlˈû בלה be worn out עָ֖שׁ ʕˌāš עָשׁ moth יֹאכְלֵֽם׃ yōḵᵊlˈēm אכל eat 50:9. ecce Dominus Deus auxiliator meus quis est qui condemnet me ecce omnes quasi vestimentum conterentur tinea comedet eos ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Behold the Lord God is my helper: who is he that shall condemn me? Lo, they shall all be destroyed as a garment, the moth shall eat them up. |
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183450:9: The Lord God will help me - (See Isa 50:7). In the Hebrew this is, 'The Lord Jehovah,' as it is in Isa 50:7 also, and these are among the places where our translators have improperly rendered the word יהוה yehovâ h (Jehovah) by the word 'God.'Who is he that shall condemn me? - If Yahweh is my advocate and friend, my cause must be right. Similar language is used by the apostle Paul: 'If God be for us, who can be against us?' Rom 8:31; and in Psa 118:6 : Jehovah is on my side; I will not fear: What can man do unto me? They all shall wax old - All my enemies shall pass away, as a garment is worn out and cast aside. The idea is, that the Messiah would survive all their attacks; his cause, his truth and his reputation would live, while all the power, the influence, the reputation of his adversaries, would vanish as a garment that is worn out and then thrown away. The same image respecting his enemies is used again in Isa 51:8. The moth shall eat them up - The moth is a well known insect attached particularly to woolen clothes, and which soon consumes them (see the note at Job 4:19). In eastern countries, where wealth consisted much in changes of raiment, the depredations of the moth would be particularly to be feared, and hence, it is frequently referred to in the Bible. The sense here is, that the adversaries of the Messiah would be wholly destroyed. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188050:9: they all: Isa 51:6-8; Job 13:28; Psa 39:11, Psa 102:26; Heb 1:11, Heb 1:12John Gill50:9 Behold, the Lord God will help me,.... This is repeated from Isa 50:7; see Gill on Is 50:7; to show the certainty of it, the strength of his faith in it, and to discourage his enemies:who is he that shall condemn me? make me out a wicked person (c), prove me guilty, and pass sentence upon me, when thus acquitted and justified by the Lord God? The Apostle Paul seems to have some reference to this passage in Rom 8:33, lo, they all shall waste old as doth a garment; his enemies, those that accused him, the Scribes, Pharisees, and chief priests; and those that condemned him, the Jewish sanhedrim, and the Roman governor: the moth shall eat them up; they shall be like a worn out or motheaten garment, that can never be used more. The phrases denote how secret, insensible, and irrecoverable, their ruin should be, both in their civil and church state, all being abolished and done away. (c) "quis ipse impium faciet me", Pagninus, Montanus; "impium vel praevaricatorem et iniquum faciet me", Vatablus. John Wesley50:9 They - Mine accusers and enemies. The moth - Shall be cut off and consumed by a secret curse.Robert Jamieson, A. R. Fausset and David Brown50:9 (Compare "deal," or "proper," Is 52:13, Margin; Is 53:10; Ps 118:6; Jer 23:5).as a garment-- (Is 51:6, Is 51:8; Ps 102:26). A leading constituent of wealth in the East is change of raiment, which is always liable to the inroads of the moth; hence the frequency of the image in Scripture. |
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50:1050:10: Ո՞վ իցէ ՚ի ձէնջ որ երկնչի ՚ի Տեառնէ, լուիցէ՛ զձայն ծառայի նորա. որ գնային ընդ խաւար՝ եւ ո՛չ գոյր նոցա լոյս. յուսացեալք յանուն Տեառն եւ խրախուսեալք յԱստուած[10168]։ [10168] Ոմանք. Որ երկնչիցի ՚ի Տեառնէ։ Ո՞վ իցէ ի ձէնջ որ երկնչի ի Տեառնէ, լուիցէ զձայն ծառայի նորա. որ [791]գնային ընդ խաւար` եւ ոչ գոյր նոցա լոյս, յուսացեալք յանուն Տեառն եւ խրախուսեալք յԱստուած:10 Ձեր մէջ ո՞վ է, որ վախենում է Տիրոջից, լսում է նրա ծառայի ձայնը: Ովքեր գնում էին դէպի խաւարը, եւ լոյս չկար նրանց համար, թող իրենց յոյսը դնեն Տիրոջ անուան վրայ եւ խրախուսուեն Աստուծով: 10 Ձեր մէջ Տէրոջմէն վախցող, Անոր ծառային ձայնին մտիկ ընող կա՞յ, Որ մութի մէջ կը քալէ ու բնաւ լոյս չունի։Թող անիկա Տէրոջը անուանը ապաւինի Ու իր Աստուծոյն կռթնի։ 50:10: Ո՞վ իցէ ՚ի ձէնջ որ երկնչի ՚ի Տեառնէ, լուիցէ՛ զձայն ծառայի նորա. որ գնային ընդ խաւար՝ եւ ո՛չ գոյր նոցա լոյս. յուսացեալք յանուն Տեառն եւ խրախուսեալք յԱստուած[10168]։ [10168] Ոմանք. Որ երկնչիցի ՚ի Տեառնէ։ 10 Ձեր մէջ ո՞վ է, որ վախենում է Տիրոջից, լսում է նրա ծառայի ձայնը: Ովքեր գնում էին դէպի խաւարը, եւ լոյս չկար նրանց համար, թող իրենց յոյսը դնեն Տիրոջ անուան վրայ եւ խրախուսուեն Աստուծով: 10 Ձեր մէջ Տէրոջմէն վախցող, Անոր ծառային ձայնին մտիկ ընող կա՞յ, Որ մութի մէջ կը քալէ ու բնաւ լոյս չունի։Թող անիկա Տէրոջը անուանը ապաւինի Ու իր Աստուծոյն կռթնի։ zohrab-1805▾ eastern-1994▾ western am▾ |
50:1050:10 Кто из вас боится Господа, слушается гласа Раба Его? Кто ходит во мраке, без света, да уповает на имя Господа и да утверждается в Боге своем. Who [is] among you that feareth the LORD, that obeyeth the voice of his servant, that walketh [in] darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God:50:10 τίς τις.1 who?; what? ἐν εν in ὑμῖν υμιν you ὁ ο the φοβούμενος φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master ἀκουσάτω ακουω hear τῆς ο the φωνῆς φωνη voice; sound τοῦ ο the παιδὸς παις child; boy αὐτοῦ αυτος he; him οἱ ο the πορευόμενοι πορευομαι travel; go ἐν εν in σκότει σκοτος dark οὐκ ου not ἔστιν ειμι be αὐτοῖς αυτος he; him φῶς φως light πεποίθατε πειθω persuade ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master καὶ και and; even ἀντιστηρίσασθε αντιστηριζω in; on τῷ ο the θεῷ θεος God 50:10 מִ֤י mˈî מִי who בָכֶם֙ vāḵˌem בְּ in יְרֵ֣א yᵊrˈē יָרֵא afraid יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] הָלַ֣ךְ hālˈaḵ הלך walk חֲשֵׁכִ֗ים ḥᵃšēḵˈîm חֲשֵׁכָה darkness וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] נֹ֨גַהּ֙ nˈōḡah נֹגַהּ brightness לֹ֔ו lˈô לְ to יִבְטַח֙ yivṭˌaḥ בטח trust בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יִשָּׁעֵ֖ן yiššāʕˌēn שׁען lean בֵּ bē בְּ in אלֹהָֽיו׃ ʔlōhˈāʸw אֱלֹהִים god(s) 50:10. quis ex vobis timens Dominum audiens vocem servi sui qui ambulavit in tenebris et non est lumen ei speret in nomine Domini et innitatur super Deum suumWho is there among you that feareth the Lord, that heareth the voice of his servant, that hath walked in darkness, and hath no light? let him hope in the name of the Lord, and lean upon his God. 10. Who is among you that feareth the LORD, that obeyeth the voice of his servant? he that walketh in darkness, and hath no light, let him trust in the name of the LORD, and stay upon his God. 50:10 Кто из вас боится Господа, слушается гласа Раба Его? Кто ходит во мраке, без света, да уповает на имя Господа и да утверждается в Боге своем. 50:10 τίς τις.1 who?; what? ἐν εν in ὑμῖν υμιν you ὁ ο the φοβούμενος φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master ἀκουσάτω ακουω hear τῆς ο the φωνῆς φωνη voice; sound τοῦ ο the παιδὸς παις child; boy αὐτοῦ αυτος he; him οἱ ο the πορευόμενοι πορευομαι travel; go ἐν εν in σκότει σκοτος dark οὐκ ου not ἔστιν ειμι be αὐτοῖς αυτος he; him φῶς φως light πεποίθατε πειθω persuade ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master καὶ και and; even ἀντιστηρίσασθε αντιστηριζω in; on τῷ ο the θεῷ θεος God 50:10 מִ֤י mˈî מִי who בָכֶם֙ vāḵˌem בְּ in יְרֵ֣א yᵊrˈē יָרֵא afraid יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] הָלַ֣ךְ hālˈaḵ הלך walk חֲשֵׁכִ֗ים ḥᵃšēḵˈîm חֲשֵׁכָה darkness וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] נֹ֨גַהּ֙ nˈōḡah נֹגַהּ brightness לֹ֔ו lˈô לְ to יִבְטַח֙ yivṭˌaḥ בטח trust בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יִשָּׁעֵ֖ן yiššāʕˌēn שׁען lean בֵּ bē בְּ in אלֹהָֽיו׃ ʔlōhˈāʸw אֱלֹהִים god(s) 50:10. quis ex vobis timens Dominum audiens vocem servi sui qui ambulavit in tenebris et non est lumen ei speret in nomine Domini et innitatur super Deum suum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Who is there among you that feareth the Lord, that heareth the voice of his servant, that hath walked in darkness, and hath no light? let him hope in the name of the Lord, and lean upon his God. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410-11: Два последних стиха образуют естественное заключение речи, причем первый преподает ободрение и вместе призыв "послушавшим" гласа Мессии, а второй - возвещает тяжелую участь противящимся Ему.Кто из вас боится Господа, слушается гласа Раба Его?... LXX последний глагол, вместо изъявительной формы, перевели в повелительной: "да пoслушается", что, ввиду последующего контекста, будет, по-видимому, правильнее выражать мысль пророка. Здесь, таким образом, делается призыв ко всем боящимся Господа и стремящимся выйти из мрака к свету, чтобы они не упорствовали признать и Посланника Божия за истинного Мессию, в Котором сосредоточено исполнение закона и пророков (Мф 5:17). Matthew Henry: Concise Commentary on the Whole Bible - 170610 Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God. 11 Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.The prophet, having the tongue of the learned given him, that he might give to every one his portion, here makes use of it, rightly dividing the word of truth. It is the summary of the gospel. He that believes shall be saved (he that trusts in the name of the Lord shall be comforted, though for a while he walk in darkness and have no light), but he that believes not shall be damned; though for a while he walk in the light of his own fire, yet he shall lie down in sorrow. I. Comfort is here spoken to disconsolate saints, and they are encouraged to trust in God's grace, v. 10. Here observe, 1. What is always the character of a child of God. He is one that fears the Lord with a filial fear, that stands in awe of his majesty and is afraid of incurring his displeasure. This is a grace that usually appears most in good people when they walk in darkness, when other graces appear not. They then tremble at his word (ch. lxvi. 2) and are afraid of his judgments, Ps. cxix. 120. He is one that obeys the voice of God's servant, is willing to be ruled by the Lord Jesus, as God's servant in the great work of man's redemption, one that yields a sincere obedience to the law of Christ and cheerfully comes up to the terms of his covenant. Those that truly fear God will obey the voice of Christ. 2. What is sometimes the case of a child of God. It is supposed that though he has in his heart the fear of God, and faith in Christ, yet for a time he walks in darkness and has no light, is disquieted and has little or no comfort. Who is there that does so? This intimates that it is a case which sometimes happens among the professors of religion, yet not very often; but, whenever it happens, God takes notice of it. It is no new thing for the children and heirs of light sometimes to walk in darkness, and for a time not to have any glimpse or gleam of light. This is not meant so much of the comforts of this life (those that fear God, when they have ever so great an abundance of them, do not walk in them as their light) as of their spiritual comforts, which relate to their souls. They walk in darkness when their evidences for heaven are clouded, their joy in God is interrupted, the testimony of the Spirit is suspended, and the light of God's countenance is eclipsed. Pensive Christians are apt to be melancholy, and those who fear always are apt to fear too much. 3. What is likely to be an effectual cure in this sad case. He that is thus in the dark, (1.) Let him trust in the name of the Lord, in the goodness of his nature, and that which he has made known of himself, his wisdom, power, and goodness. The name of the Lord is a strong tower, let his run into that. Let him depend upon it that if he walk before God, which a man may do though he walk in the dark, he shall find God all-sufficient to him. (2.) Let him stay himself upon his God, his in covenant; let him keep hold of his covenant-relation to God, and call God his God, as Christ on the cross, My God, My God. Let him stay himself upon the promises of the covenant, and build his hopes on them. When a child of God is ready to sink he will find enough in God to stay himself upon. Let him trust in Christ, for God's name is in him (Exod. xxiii. 21), trust in that name of his, The Lord our righteousness, and stay himself upon God as his God, in and through a Mediator. II. Conviction is here spoken to presuming sinners, and they are warned not to trust in themselves, v. 11. Observe, 1. The description given of them. They kindle a fire, and walk in the light of that fire. They depend upon their own righteousness, offer all their sacrifices, and burn all their incense, with that fire (as Nadab and Abihu) and not with the fire from heaven. In their hope of acceptance with God they have no regard to the righteousness of Christ. They refresh and please themselves with a conceit of their own merit and sufficiency, and warm themselves with that. It is both light and heat to them. They compass themselves about with sparks of their own kindling. As they trust in their own righteousness, and not in the righteousness of Christ, so they place their happiness in their worldly possessions and enjoyments, and not in the favour of God. Creature-comforts are as sparks, short-lived and soon gone; yet the children of this world, while they last, warm themselves by them, and walk with pride and pleasure in the light of them. 2. The doom passed upon them. They are ironically told to walk in the light of their own fire. "Make your best of it, while it lasts. But what will be in the end thereof, what will it come to at last? This shall you have of my hand (says Christ, for to him the judgment is committed), you shall lie down in sorrow, shall go to bed in the dark." See Job xviii. 5, 6. His candle shall be put out with him. Those that make the world their comfort, and their own righteousness their confidence, will certainly meet with a fatal disappointment, which will be bitterness in the end. A godly man's way may be melancholy, but his end shall be peace and everlasting light. A wicked man's way may be pleasant, but his end and endless abode will be utter darkness. Adam Clarke: Commentary on the Bible - 183150:10: Who is among you that feareth the Lord - I believe this passage has been generally, if not dangerously, misunderstood. It has been quoted, and preached upon, to prove that "a man might conscientiously fear God, and be obedient to the words of the law and the prophets; obey the voice of his servant-of Jesus Christ himself, that is, be sincerely and regularly obedient to the moral law and the commands of our blessed Lord, and yet walk in darkness and have no light, no sense of God's approbation, and no evidence of the safety of his state. "This is utterly impossible; for Jesus hath said, "He that followeth me shall not walk in darkness, but shall have the light of life." If there be some religious persons who, under the influence of morbid melancholy, are continually writing bitter things against themselves, the word of God should not be bent down to their state. There are other modes of spiritual and Scriptural comfort. But does not the text speak of such a case? And are not the words precise in reference to it? I think not: and Bishop Lowth's translation has set the whole in the clearest light, though he does not appear to have been apprehensive that the bad use I mention had been made of the text as it stands in our common Version. The text contains two questions, to each of which a particular answer is given: -Q. 1. "Who is there among you that feareth Jehovah? Ans. Let him hearken unto the voice of his servant. Q. 2. Who that walketh in darkness and hath no light? Ans. Let him trust in the name of Jehovah; And lean himself (prop himself) upon his God." Now, a man awakened to a sense of his sin and misery, may have a dread of Jehovah, and tremble at his word, and what should such a person do? Why he should hear what God's servant saith: "Come unto me, all ye who labor and are heavy laden; and I will give you rest." There may be a sincere penitent, walking in darkness, having no light of salvation; for this is the case of all when they first begin to turn to God. What should such do? They should trust, believe on, the Lord Jesus, who died for them, and lean upon his all-sufficient merits for the light of salvation which God has promised. Thus acting, they will soon have a sure trust and confidence that God for Christ's sake has forgiven them their sin, and thus they shall have the light of life. That obeyeth the voice of his servant "Let him hearken unto the voice of his servant" - For שמע shomea, pointed as the participle, the Septuagint and Syriac read ישמע yishma, future or imperative. This gives a much more elegant turn and distribution to the sentence. Albert Barnes: Notes on the Bible - 183450:10: Who is among you that feareth the Lord? - This whole prophecy is concluded with an address made in this verse to the friends of God, and in the next to his enemies. It is the language of the Messiah, calling on the one class to put their trust in Yahweh, and threatening the other with displeasure and wrath. The exhortation in this verse is made in view of what is said in the pRev_ious verses. It is the entreaty of the Redeemer to all who love and fear God, and who may be placed in circumstances of trial and darkness as he was. to imitate his example, and not to rely on their own power, but to put their trust in the arm of Yahweh. he had done this Isa 50:7-9. He had been afflicted, persecuted, forsaken, by people Isa 50:6, and he had at that time confided in God and committed his cause to him; and he had never left or forsaken him. Encouraged by his example, he exhorts all others to cast themselves on the care of him who would defend a righteous cause.That feareth the Lord - Who are worshippers of Yahweh. That obeyeth the voice of his servant - The Messiah (see the note at Isa 42:1). This is another characteristic of piety. They who fear the Lord will also obey the voice of the Redeemer Joh 5:23. That walketh in darkness - In a manner similar to the Messiah Isa 50:6. God's true people experience afflictions like others, and have often trials especially their own. They are sometimes in deep darkness of mind, and see no light. Comfort has forsaken them, and their days and nights are passed in gloom. Let him trust in the name of the Lord - The Messiah had done this Isa 50:8-9, and he exhorts all others to do it. Doing this they would obtain divine assistance, and would find that he would never leave nor forsake them. And stay upon his God - Lean upon him, as one does on a staff or other support. This may be regarded still as the language of the merciful Redeemer, appealing to his own example, and entreating all who are in like circumstances, to put their trust in God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188050:10: is among: Psa 25:12, Psa 25:14, Psa 111:10, Psa 112:1, Psa 128:1; Ecc 12:13; Mal 3:16obeyeth: Isa 42:1, Isa 49:3, Isa 53:11; Heb 5:9 that walketh: Isa 9:2, Isa 59:9; Job 29:3; Psa 23:4; Lam 3:2; Joh 8:12, Joh 12:46 let: Isa 26:3, Isa 26:4; Sa1 30:6; Ch1 5:20; Ch2 20:12, Ch2 20:20; Job 13:15, Job 23:8-10; Psa 27:13, Psa 27:14, Psa 28:7, Psa 40:1-4, Psa 42:11, Psa 62:8, Psa 145:21; Lam 3:25, Lam 3:26; Mic 7:7-9; Co2 1:8-10; Pe1 5:7 Carl Friedrich Keil and Franz Delitzsch50:10Thus far we have the words of the servant. The prophecy opened with words of Jehovah (Is 50:1-3), and with such words it closes, as we may see from the expression, "this shall ye have at my hand," in Is 50:11. The first word of Jehovah is addressed to those who fear Him, and hearken to the voice of His servant. Is 50:10"Who among you is fearing Jehovah, hearkening to the voice of His servant? He that walketh in darkness, and without a ray of light, let him trust in the name of Jehovah, and stay himself upon his God." The question is asked for the purpose of showing to any one who could reply, "I am one, or wish to be such an one," what his duty and his privileges are. In the midst of the apparent hopelessness of his situation (chăshēkhı̄m the accusative of the object, and plural to chăshēkhâh, Is 8:22), and of his consequent despondency of mind, he is to trust in the name of Jehovah, that firmest and surest of all grounds of trust, and to stay himself upon his God, who cannot forsake or deceive him. He is to believe (Is 7:9; Is 28:16; Hab 2:4) in God and the word of salvation, for בטח and נשׁען are terms applied to that fiducia fidei which is the essence of faith. The second word of Jehovah is addressed to the despisers of His word, of which His servant is the bearer. Is 50:11 "Behold, all ye that kindle fire, that equip yourselves with burning darts, away into the glow of your fire, and into the burning darts that ye have kindled! This comes to you from my hand; ye shall lie down in sorrow." The fire is not the fire of divine wrath (Jer 17:4), but the fire of wickedness (rish‛âh, Is 9:17), more especially that hellish fire with which an evil tongue is set on fire (Jas 3:6); for the zı̄qōth (equivalent to ziqqōth, from zēq = zinq, from zânaq, to spring, to let fly, Syr. to shoot or hurl), i.e., shots, and indeed burning arrows (Ps 7:14), are figurative, and stand for the blasphemies and anathemas which they cast at the servant of Jehovah. It is quite unnecessary to read מאירי instead of מאזּרי, as Hitzig, Ewald, and Knobel propose, or even, contrary to all usage of speech, מאורי. The former is the more pictorial: they gird burning darts, accingunt malleolos, i.e., they equip or arm themselves with them for the purpose of attack (Is 45:5). But the destruction which they prepare for the servant of Jehovah becomes their own. They themselves have to go into the midst of the burning fire and the burning darts, that they have set on fire. The hand of Jehovah suddenly inverts the position; the fire of wrath becomes the fire of divine judgment, and this fire becomes their bed of torment. The lxx has it correctly, ἐν λύπῃ κοιμηθήσεσθε. The Lamed indicates the situation (Ewald, 217, d). תּשׁכּבוּן with the tone upon the last syllable gives a dictatorial conclusion. It has a terrible sound, but still more terrible (apart from the future state) is the historical fulfilment that presents itself to the eye. Geneva 159950:10 (l) Who [is] among you that feareth the LORD, that obeyeth the voice of his servant, that walketh [in] darkness, and hath no light? let him trust in the name of the LORD, and rely upon his God.(l) Showing that it is a rare thing that any should obey correctly God's true ministers, though they labour to bring them from hell to heaven. John Gill50:10 Who is among you that feareth the Lord?.... Not with a slavish fear of the awful majesty of God, or of his tremendous judgments, or of wrath to come, but with a filial fear, a fear of the Lord, and his goodness, which is an internal principle in the heart, a reverential affection for God, a godly fear of him; is attended with faith in him, and joy of him; which makes holy, and keeps humble, and takes in the whole worship of God: of men of this character there are but few, and especially there were but few among the Jews at this time which the prophecy refers to; the greatest part were rejecters of Christ, before spoken of, and to; and from whom the Lord turns himself, and addresses these few. There are none that naturally fear the Lord, only such who have the grace bestowed on them; their number is but small, but there are always some in the worst of times, and these are taken notice of by the Lord, Mal 3:16,that obeyeth the voice of his servant: not the prophet, as the Targum adds, and as it is commonly interpreted by the Jewish writers, and others; though some of them say (d) this is "Metatron", a name of the Messiah with them; and indeed he is meant, before spoken of as the Lord's servant, and represented as an obedient one, and afterwards as righteous; see Is 49:3 and by his "voice" is meant either his Gospel, which is a soul quickening and comforting voice, a charming and alluring one; and which is obeyed, heard, and hearkened to, by his people, externally and internally, when they receive it by faith, and in the love of it; or else his commands, precepts, and ordinances, which love constrains his people to an obedience unto; and where there is the fear of God, there will be hearing of his word, and submission to his ordinances: that walketh in darkness: not the Lord's servant, but the man that fears the Lord, and obeys his servant's voice, such an one may be in darkness, and walk in it; or "in darknesses" (e), as in the original; not only in affliction and misery, often expressed by darkness in Scripture, but in desertion, under the hidings of God's face; and which may continue for a while: and hath no light? or "shining" (f): not without the light of nature, nor without the light of grace, but without the light of God's countenance shining upon him; without the light of spiritual joy and comfort shining in his heart; and this must be a very distressing case indeed. Let him trust in the name of the Lord; not in himself, nor in any creature, but in the Lord himself; in the perfections of his nature, his mercy, grace, and goodness; in the name of the Lord, which is a strong tower, and in whom is salvation; in Christ, in whom the name of the Lord is, and whose name is the Lord our Righteousness; and to trust in him, when in the dark, is a glorious act of faith; this is believing in hope against hope. And stay upon his God; covenant interest continues in the darkest dispensation; God is the believer's God still; and faith is a staying or leaning upon him, as such; a dependence upon his power to protect, on his wisdom to guide, and on his grace, goodness, and all sufficiency, to supply. (d) Zohar in Exod. fol. 54. 3. (e) (f) "splendor", Pagninus, Montanus, Junius & Tremellius, Piscator, Vitringa. John Wesley50:10 The voice - Of Christ, who is called God's servant, by way of eminency and to intimate that though he was God, yet he would take upon himself the form of a servant. In darkness - Not in sin, but in misery, that lives in a disconsolate and calamitous condition. No light - No comfort. Trust - Let him fix his faith and hope in the mercy, and faithfulness, of the Lord, declared in his word, and in his interest in God, who by the mediation of this servant is reconciled to him and made his God.Robert Jamieson, A. R. Fausset and David Brown50:10 Messiah exhorts the godly after His example (Is 49:4-5; Is 42:4) when in circumstances of trial ("darkness," Is 47:5), to trust in the arm of Jehovah alone.Who is, &c.--that is, Whosoever (Judg 7:3). obeyeth . . . servant--namely, Messiah. The godly "honor the Son, even as they honor the Father" (Jn 5:23). darkness-- (Mic 7:8-9). God never had a son who was not sometimes in the dark. For even Christ, His only Son, cried out, "My God, My God, why hast Thou forsaken Me?" light--rather, "splendor"; bright sunshine; for the servant of God is never wholly without "light" [VITRINGA]. A godly man's way may be dark, but his end shall be peace and light. A wicked man's way may be bright, but his end shall be utter darkness (Ps 112:4; Ps 97:11; Ps 37:24). let him trust in the name of the Lord--as Messiah did (Is 50:8-9). |
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50:1150:11: Ահաւադիկ դուք ամենեքեան հո՛ւրբ վառեալ պարտեսջիք իբրեւ ՚ի բոցոյ. գնասջիք ՚ի լոյս հրո՛յ ձերոյ, եւ բորբոքեսջիք բոցով. վասն ի՛մ եղեւ ձեզ այդ, եւ ՚ի տրտմութեան ննջեսջիք[10169]։[10169] Ոմանք. Ամենեքեան իբրեւ հուրբ վառեալ պատրաստեսջիք։ Ուր օրինակ մի. ամենեքեան հուր վառեալ... ՚ի սրտմտութեան ննջեսջիք։ Ահաւադիկ դուք ամենեքեան [792]հուրբ վառեալ` պարտեսջիք իբրեւ ի բոցոյ``. գնասջիք ի լոյս հրոյ ձերոյ, եւ [793]բորբոքեսջիք բոցով. վասն իմ`` եղեւ ձեզ այդ, ի տրտմութեան ննջեսջիք:11 Ահա դուք ամէնքդ, որ վառուած էք հրով, պիտի պարտուէք բոցից, պիտի ընթանաք ձեր իսկ կրակի լոյսի միջով ու պիտի բորբոքուէք բոցով: Դա իմ պատճառով պիտի հասնի ձեզ, եւ դուք տրտմութեան մէջ պիտի մեռնէք: 11 Ահա դուք ամէնքդ, որ կրակ կը վառէք Ու կայծերով կը շրջապատուիք, Ձեր կրակին լոյսովը Ձեր վառած կայծերուն մէջ քալեցէք։Ասիկա ձեզի իմ ձեռքովս պիտի ըլլայ, Դուք տրտմութեամբ պիտի պառկիք։ 50:11: Ահաւադիկ դուք ամենեքեան հո՛ւրբ վառեալ պարտեսջիք իբրեւ ՚ի բոցոյ. գնասջիք ՚ի լոյս հրո՛յ ձերոյ, եւ բորբոքեսջիք բոցով. վասն ի՛մ եղեւ ձեզ այդ, եւ ՚ի տրտմութեան ննջեսջիք[10169]։ [10169] Ոմանք. Ամենեքեան իբրեւ հուրբ վառեալ պատրաստեսջիք։ Ուր օրինակ մի. ամենեքեան հուր վառեալ... ՚ի սրտմտութեան ննջեսջիք։ 11 Ահա դուք ամէնքդ, որ վառուած էք հրով, պիտի պարտուէք բոցից, պիտի ընթանաք ձեր իսկ կրակի լոյսի միջով ու պիտի բորբոքուէք բոցով: Դա իմ պատճառով պիտի հասնի ձեզ, եւ դուք տրտմութեան մէջ պիտի մեռնէք: 11 Ահա դուք ամէնքդ, որ կրակ կը վառէք Ու կայծերով կը շրջապատուիք, Ձեր կրակին լոյսովը Ձեր վառած կայծերուն մէջ քալեցէք։Ասիկա ձեզի իմ ձեռքովս պիտի ըլլայ, Դուք տրտմութեամբ պիտի պառկիք։ zohrab-1805▾ eastern-1994▾ western am▾ |
50:1150:11 Вот, все вы, которые возжигаете огонь, вооруженные зажигательными стрелами, идите в пламень огня вашего и стрел, раскаленных вами! Это будет вам от руки Моей; в мучении умрете. Behold, all ye that kindle a fire, that compass [yourselves] about with sparks: walk in the light of your fire, and in the sparks [that] ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow:50:11 ἰδοὺ ιδου see!; here I am πάντες πας all; every ὑμεῖς υμεις you πῦρ πυρ fire καίετε καιω burn καὶ και and; even κατισχύετε κατισχυω force down; prevail φλόγα φλοξ blaze πορεύεσθε πορευομαι travel; go τῷ ο the φωτὶ φως light τοῦ ο the πυρὸς πυρ fire ὑμῶν υμων your καὶ και and; even τῇ ο the φλογί φλοξ blaze ᾗ ος who; what ἐξεκαύσατε εκκαιω burn out δι᾿ δια through; because of ἐμὲ εμε me ἐγένετο γινομαι happen; become ταῦτα ουτος this; he ὑμῖν υμιν you ἐν εν in λύπῃ λυπη grief κοιμηθήσεσθε κοιμαω doze; fall asleep 50:11 הֵ֧ן hˈēn הֵן behold כֻּלְּכֶ֛ם kullᵊḵˈem כֹּל whole קֹ֥דְחֵי qˌōḏᵊḥê קדח be kindled אֵ֖שׁ ʔˌēš אֵשׁ fire מְאַזְּרֵ֣י mᵊʔazzᵊrˈê אזר put on זִיקֹ֑ות zîqˈôṯ זִיקָה fire-arrow לְכ֣וּ׀ lᵊḵˈû הלך walk בְּ bᵊ בְּ in א֣וּר ʔˈûr אוּר light אֶשְׁכֶ֗ם ʔešᵊḵˈem אֵשׁ fire וּ û וְ and בְ vᵊ בְּ in זִיקֹות֙ zîqôṯ זִיקָה fire-arrow בִּֽעַרְתֶּ֔ם bˈiʕartˈem בער burn מִ mi מִן from יָּדִי֙ yyāḏˌî יָד hand הָיְתָה־ hāyᵊṯā- היה be זֹּ֣את zzˈōṯ זֹאת this לָכֶ֔ם lāḵˈem לְ to לְ lᵊ לְ to מַעֲצֵבָ֖ה maʕᵃṣēvˌā מַעֲצֵבָה pain תִּשְׁכָּבֽוּן׃ פ tiškāvˈûn . f שׁכב lie down 50:11. ecce omnes vos accendentes ignem accincti flammis ambulate in lumine ignis vestri et in flammis quas succendistis de manu mea factum est hoc vobis in doloribus dormietisBehold all you that kindle a fire, encompassed with flames, walk in the light of your fire, and in the flames which you have kindled: this is done to you by my hand, you shall sleep in sorrows. 11. Behold, all ye that kindle a fire, that gird yourselves about with firebrands: walk ye in the flame of your fire, and among the brands that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow. 50:11 Вот, все вы, которые возжигаете огонь, вооруженные зажигательными стрелами, идите в пламень огня вашего и стрел, раскаленных вами! Это будет вам от руки Моей; в мучении умрете. 50:11 ἰδοὺ ιδου see!; here I am πάντες πας all; every ὑμεῖς υμεις you πῦρ πυρ fire καίετε καιω burn καὶ και and; even κατισχύετε κατισχυω force down; prevail φλόγα φλοξ blaze πορεύεσθε πορευομαι travel; go τῷ ο the φωτὶ φως light τοῦ ο the πυρὸς πυρ fire ὑμῶν υμων your καὶ και and; even τῇ ο the φλογί φλοξ blaze ᾗ ος who; what ἐξεκαύσατε εκκαιω burn out δι᾿ δια through; because of ἐμὲ εμε me ἐγένετο γινομαι happen; become ταῦτα ουτος this; he ὑμῖν υμιν you ἐν εν in λύπῃ λυπη grief κοιμηθήσεσθε κοιμαω doze; fall asleep 50:11 הֵ֧ן hˈēn הֵן behold כֻּלְּכֶ֛ם kullᵊḵˈem כֹּל whole קֹ֥דְחֵי qˌōḏᵊḥê קדח be kindled אֵ֖שׁ ʔˌēš אֵשׁ fire מְאַזְּרֵ֣י mᵊʔazzᵊrˈê אזר put on זִיקֹ֑ות zîqˈôṯ זִיקָה fire-arrow לְכ֣וּ׀ lᵊḵˈû הלך walk בְּ bᵊ בְּ in א֣וּר ʔˈûr אוּר light אֶשְׁכֶ֗ם ʔešᵊḵˈem אֵשׁ fire וּ û וְ and בְ vᵊ בְּ in זִיקֹות֙ zîqôṯ זִיקָה fire-arrow בִּֽעַרְתֶּ֔ם bˈiʕartˈem בער burn מִ mi מִן from יָּדִי֙ yyāḏˌî יָד hand הָיְתָה־ hāyᵊṯā- היה be זֹּ֣את zzˈōṯ זֹאת this לָכֶ֔ם lāḵˈem לְ to לְ lᵊ לְ to מַעֲצֵבָ֖ה maʕᵃṣēvˌā מַעֲצֵבָה pain תִּשְׁכָּבֽוּן׃ פ tiškāvˈûn . f שׁכב lie down 50:11. ecce omnes vos accendentes ignem accincti flammis ambulate in lumine ignis vestri et in flammis quas succendistis de manu mea factum est hoc vobis in doloribus dormietis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Behold all you that kindle a fire, encompassed with flames, walk in the light of your fire, and in the flames which you have kindled: this is done to you by my hand, you shall sleep in sorrows. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411: Вот, все вы, которые возжигаете огонь... идите в пламень огня вашего... Настоящий стих как бы развивает мысль 9-го стиха - о гибели всех врагов Мессии. Они сами своими заблуждениями, пороками и прямой враждой приготовили себе тот ужасный костер, на котором и найдут свою окончательную погибель. Историческое исполнение данного пророчества можно видеть в трагическом повествовании о последних днях Иерусалима (Иосиф Флавий "О войне иудейской").Это будет от руки Моей; в мучении умрете. Т. е. за ваши беззакония Бог допустит вам принять ужасные мучения, как об этом говорит и другой пророк: "ты чрез себя лишишься наследия твоего, которое Я дал тебе, и отдам тебя в рабство врагам твоим, в землю, которой ты не знаешь, потому что вы воспламенили огонь гнева Моего; он будет гореть вовеки". (Иер 17:4). Основываясь на контексте и сравнении параллелей (49:2, 6, 8: и др.), мы должны этот суровый приговор приписывать также Мессии. Хотя это, по-видимому, и не отвечает образу кроткого, смиренного и любвеобильного Отрока Господня, но не надо забывать, что, кроме этих, преобладающих черт, в образе Мессии существовали и другие, рисующие Его, как Праведного Судию и нелицеприятного Мздовоздаятеля (Ин 5:22, 30; Мф 25). Некоторые комментаторы (напр., The pulp. Commentary) находят, что 50-ая глава не имеет связи с предыдущим повествованием и является кратким фрагментом из какого-то утраченного произведения, который составители кн. пророка Исаии сочли нужным сохранить для потомства и включить в эту книгу. Но более внимательный и серьезный анализ этой главы с очевидностью показывает как тесное родство ее с предыдущими мессианскими отделами (42: и 49: гл.), так и ее вводный характер по отношению к важным последующим главам (52-53: гл.). Немало споров в экзегетической литературе вызвал также вопрос о субъекте предсказания данной главы, т. е. о том, к кому относятся заключающиеся здесь предсказания. Мы уже видели, что большинство раввинистических и рационалистических комментаторов субъектом предсказания считает самого пророка (см. комм. на 4: г.). Другие (Paulus Seinecke) - относят его не к индивидуальному лицу, а к коллективному, разумея под ним лучшую часть страждущей еврейской нации. Против такого своеобразного взгляда говорит прямой смысл текста, аналогия его с другими ветхозаветными параллелями и особенно - поразительное совпадение его с евангельскими повествованиями; на все это мы своевременно указывали при самом толковании текста. Здесь, в добавление к сказанному, считаем нужным присоединить, что мессианский смысл данной главы признавала еще глубокая христианская древность. Так, святой Иустин мученик в своей "Апологии" 6: ст. 50-ой гл. считает яснейшим пророчеством о страданиях Иисуса Христа. Тертуллиан в IV кн. против Маркиона 6: ст. 50-ой гл. ставит наравне с мессианскими псалмами (2, 21) и 53: гл. Исаии, относя все это к страданиям Спасителя. Точно так же поступают святой Ириней Лионский, блаженный Иероним, святой Киприан и др. Наконец, христологическое достоинство данного пророчества признают и многие из средневековых и новейших экзегетов (Корнелий а Ляпид, Калмени, Аллиоли, Павлюс, Генгетенберг, Дилльманн, Орелли и др. См. подробнее в диссертации И. Григорьева "Пророчества Исаии о Мессии и Его царстве" 175-178). На этом основании Святая Церковь предлагает пророчество данной главы в качестве паремийного чтения в Пятницу страстной седмицы за третьим часом (50:4-11: ст.). Adam Clarke: Commentary on the Bible - 183150:11: Ye that kindle a fire - The fire of their own kindling, by the light of which they walk with security and satisfaction, is an image designed to express, in general, human devices and mere worldly policy, exclusive of faith, and trust in God; which, though they flatter themselves for a while with pleasing expectations and some appearance of success, shall in the end turn to the confusion of the authors. Or more particularly, as Vitringa explains it, it may mean the designs of the turbulent and factious Jews in the times succeeding those of Christ, who, in pursuit of their own desperate schemes, stirred up the war against the Romans, and kindled a fire which consumed their city and nation.That compass yourselves about with sparks "Who heap the fuel round about" - "מגוזלי megozeley, accendentes, Syr.; forte leperunt pro מאזרי meazzerey מאירי meirey; nam sequitur אור ur." - Secker. Lud. Capellus, in his criticism on this place, thinks it should be מאזרי meazzerey, from the Septuagint, κατισχυοντες. There are others who are widely different from those already described. Without faith, repentance, or a holy life, they are bold in their professed confidence in God - presumptuous in their trust in the mercy of God; and, while destitute of all preparation for and right to the kingdom of heaven, would think it criminal to doubt their final salvation! Living in this way, what can they have at the hand of God but an endless bed of sorrow! Ye shall lie down in sorrow. But there is a general sense, and accordant to the design of the prophecy, in which these words may be understood and paraphrased: Behold, all ye that kindle a fire - provoke war and contention; compass yourselves about with sparks - stirring up seditions and rebellions: walk in the light of your fire - go on in your lust of power and restless ambition. Ye shall lie down in sorrow - it will turn to your own perdition. See the Targum. This seems to refer to the restless spirit of the Jews, always stirring up confusion and strife; rebelling against and provoking the Romans, till at last their city was taken, their temple burnt to the ground, and upwards of a million of themselves destroyed, and the rest led into captivity! Albert Barnes: Notes on the Bible - 183450:11: Behold, all ye that kindle a fire - This verse refers to the wicked. In the pRev_ious verse, the Messiah had called upon all the pious to put their trust in God, and it is there implied that they would do so. But it would not be so with the wicked. In times of darkness and calamity, instead of trusting in God they would confide in their own resources, and endeavor to kindle a light for themselves in which they might walk. But the result would be, that they would find no comfort, and would ultimately under his hand lie down in sorrow. The figure is continued from the pRev_ious verse. The pious who are in darkness wait patiently for the light which Yahweh shall kindle for them But not so with the wicked. They attempt to kindle a light for themselves, and to walk in that. The phrase, 'that kindle a fire,' refers to all the plans which people form with reference to their own salvation; all which they rely upon to guide them through the darkness of this world. It may include, therefore, all the schemes of human philosophy, of false religion, of paganism, of infidelity, deism, and self-righteousness; all dependence on our good works, our charities ties, and our prayers. All these are false lights which people enkindle, in order to guide themselves when they resolve to cast off God, to renounce his Rev_elation, and to resist his spirit. It may have had a primary reference to the Jews, who so often rejected the divine guidance, and who relied so much on themselves; but it also includes all the plans which people devise to conduct themselves to heaven. The confidence of the pious Isa 50:10 is in the light of God; that of the wicked is in the light of people.That compass yourselves about with sparks - There has been considerable variety in the interpretation of the word rendered here sparks (זיקות ziyqô th). It occurs nowhere else in the Bible, though the word זקים ziqqiym occurs in Pro 26:18, where it is rendered in the text 'firebrands,' and in the margin 'flames,' or 'sparks.' Gesenius supposes that these are different forms at the same word, and renders the word here, 'burning arrows, fiery darts.' The Vulgate renders it 'flames.' The Septuagint, φλογὶ phlogi - 'flame.' In the Syriac the word has the sense of lightning. Vitringa supposes it means 'faggots,' and that the sense is, that they encompass themselves with faggots, in order to make a great conflagration. Lowth renders it, very loosely, 'Who heap the fuel round about.' But it is probable that the common version has given the true sense, and that the reference is to human devices, which give no steady and clear light, but which may be compared with a spark struck from a flint. The idea probably is, that all human devices for salvation bear the same resemblance to the true plan proposed by God, which a momentary spark in the dark does to the clear shining of a bright light like that of the sun. If this is the sense, it is a most graphic and striking description of the nature of all the schemes by which the sinner hopes to save himself. Walk in the light of your fire - That is, you will walk in that light. It is not a command as if he wished them to do it, but it is a declaration which is intended to direct their attention to the fact that if they did this they would lie down in sorrow. It is language such as we often use, as when we say to a young man, 'go on a little further in a career of dissipation, and you will bring yourself to poverty and shame and death.' Or as if we should say to a man near a precipice, 'go on a little further, and you wilt fall down and be dashed in pieces.' The essential idea is, that this course would lead to ruin. It is implied that they would walk on in this way, and be destroyed. This shall ye have - As the result of this, you shall lie down in sorrow. Herder renders this: One movement of my hand upon you, And ye shall lie down in sorrow. How simple and yet how sublime an expression is this! The Messiah but lifts his hand and the lights are quenched. His foes lie down sad and dejected, in darkness and sorrow. The idea is, that they would receive their doom from his hand, and that it would he as easy for him as is the uplifting or waving of the hand, to quench all their lights, and consign them to grief (compare mat 25) R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188050:11: all ye: Isa 28:15-20, Isa 30:15, Isa 30:16, Isa 55:2; Psa 20:7, Psa 20:8; Jer 17:5-7; Jon 2:8; Mat 15:6-8; Rom 1:21, Rom 1:22, Rom 10:3walk: Exo 11:9, Exo 11:10; Eze 20:39; Amo 4:4, Amo 4:5 This shall: Joh 9:39 ye shall: Isa 8:22, Isa 65:13-16; Psa 16:4, Psa 32:10; Mat 8:12, Mat 22:13; Joh 8:24; Th2 1:8, Th2 1:9; Rev 19:20, Rev 20:15 Geneva 159950:11 Behold, all ye that kindle (m) a fire, that surround [yourselves] with sparks: walk in the light of your fire, and in the sparks [that] ye have kindled. This shall ye have of my hand; ye shall lie down in sorrow.(m) You have sought consolation by your own devises, and have refused the light and consolation which God has offered: therefore you will remain in sorrow and not be comforted. John Gill50:11 Behold, all ye that kindle a fire,.... To enlighten and warm yourselves; who, rejecting Christ the Light of the world, and despising the glorious light of his Gospel, and loving darkness rather than light, set up the light of nature and reason as the rule of faith and practice; or the traditions and doctrines of men to be guided by; or their own righteousness for their justification before God, and acceptance with him:that compass yourselves about with sparks, that fly out of the fire kindled, or are struck out of a flint, which have little light and no heat, and are soon out; which may denote the short lived pleasures and comforts which are had from the creature, or from anything of a man's own: walk in the light of your fire, and in the sparks that ye have kindled; an ironical expression, bidding them take all the comfort and satisfaction they could in their own works and doings, and get all the light and heat they could from thence: this shall ye have of mine hand; which you may depend upon receiving from me, for rejecting me and my righteousness, and trusting in your own: ye shall lie down in sorrow; instead of being justified hereby, and having peace with God, and entering into heaven, ye shall be pressed down with sore distress, die in your sins, and enter into an everlasting state of condemnation and death; see Mk 16:16. This was the case and state of the Jews, Rom 9:31. This is one of the passages the Jews (g) say is repeated by the company of angels, which meet a wicked man at death. (g) T. Bab. Cetubot, fol. 104. 1. John Wesley50:11 All ye - You that reject the light which God hath set up, and seek for comfort and safety, by your own inventions. Walk - Use your utmost endeavours to get comfort from these devices. This - This shall be the fruit of all, you shall receive nothing but vexation and misery.Robert Jamieson, A. R. Fausset and David Brown50:11 In contrast to the godly (Is 50:10), the wicked, in times of darkness, instead of trusting in God, trust in themselves (kindle a light for themselves to walk by) (Eccles 11:9). The image is continued from Is 50:10, "darkness"; human devices for salvation (Prov 19:21; Prov 16:9, Prov 16:25) are like the spark that goes out in an instant in darkness (compare Job 18:6; Job 21:17, with Ps 18:28).sparks--not a steady light, but blazing sparks extinguished in a moment. walk--not a command, but implying that as surely as they would do so, they should lie down in sorrow (Jer 3:25). In exact proportion to mystic Babylon's previous "glorifying" of herself shall be her sorrow (Mt 25:30; Mt 8:12; Rev_ 18:7). |
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