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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Вторичное обращение пророка к Сиону и Иерусалиму. 3-6. Обнаружение силы Божественного покровительства Иерусалиму чрез его внутреннее бессилие. 7-8. Возрожденный Сион посылает благовестников спасения во все концы земли. 9-12. Торжественно-благодарственный гимн Богу за восстановление и прославление Иерусалима. 13-15. Пролог к следующей главе - о прославлении раньше унижаемого Мессии, явившегося в образе раба.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The greater part of this chapter is on the same subject with the chapter before, concerning the deliverance of the Jews out of Babylon, which yet is applicable to the great salvation Christ has wrought out for us; but the last three verses are on the same subject with the following chapter, concerning the person of the Redeemer, his humiliation and exaltation. Observe, I. The encouragement that is given to the Jews in captivity to hope that God would deliver them in his own way and time, ver. 1-6. II. The great joy and rejoicing that shall be both with ministers and people upon that occasion, ver. 7-10. III. The call given to those that remained in captivity to shift for their own enlargement when liberty was proclaimed, ver. 11, 12. IV. A short idea given here of the Messiah, which is enlarged upon in the next chapter, ver. 13-15.
Adam Clarke: Commentary on the Bible - 1831
Jerusalem, in manifest allusion to the strong figure employed in the close of the preceding chapter, is represented as fallen asleep in the dust, and in that helpless state bound by her enemies. The prophet, with all the ardor natural to one who had such joyful news to communicate, bids her awake, arise, put on her best attire, (holiness to the Lord), and ascend her lofty seat; and then he delivers the message he had in charge, a very consolatory part of which was, that "no more should enter into her the uncircumcised and the polluted," Isa 52:1-6. Awaking from her stupefaction, Jerusalem sees the messenger of such joyful tidings on the eminence from which he spied the coming deliverance. She expresses, in beautiful terms, her joy at the news, repeating with peculiar elegance the words of the crier, Isa 52:7. The rapturous intelligence, that Jehovah was returning to resume his residence on his holy mountain, immediately spreads to others on the watch, who all join in the glad acclamation, Isa 52:8; and, in the ardor of their joy, they call to the very ruins of Jerusalem to sing along with them, because Jehovah maketh bare his holy arm in the sight of all the nations, and all the ends of the earth are about to see the salvation of Israel's God, Isa 52:9, Isa 52:10. To complete the deliverance, they are commanded to march in triumph out of Babylon, earnestly exhorted to have nothing to do with any of her abominations, and assured that Jehovah will guide them in all their way, Isa 52:11, Isa 52:12. The prophet then passes to the procuring cause of this great blessedness to the house of Israel in particular, and to the world in general, viz., the humiliation, sufferings, death, burial, resurrection, and ascension of Jesus Christ; a very celebrated and clear prophet which takes up the remainder of this and the whole of the following chapter.
Albert Barnes: Notes on the Bible - 1834
52:0: This chapter is intimately connected with the preceding, and, with that, constitutes one connected portion (see the analysis of isa 51) This portion, however, extends only to Isa 52:13 of this chapter, where there commences a prophecy extending through Isa 53:1-12, relating solely to the Messiah, and constituting the most important and interesting part of the Old Testament. In this chapter, the object is to console the pious part of the Jewish community. The general topic is, the promise of a rich blessing, first at the deliverance from the captivity at Babylon, and then, in a more complete sense, at the coming of the Messiah. The chapter comprises the following topics:
1. Jerusalem, long in bondage, is called on to arise and shake herself from the dust, and to put on her beautiful garments Isa 52:1-2. She is addressed in accordance with language that is common in Isaiah, and the other prophets, as a female sitting on the ground, covered with dust, and mourning over her desolations.
2. Yahweh expressly promises to deliver his people from their captivity and bondage Isa 52:3-6. In stating this, he says Isa 52:3, that they had sold themselves for nothing, and should be redeemed without money; he appeals to the fact that be had delivered them from Egyptian oppression in former years, and that he was as able to deliver them now Isa 52:4; and he says Isa 52:5-6, that he would have compassion on them now that they were suffering under their grievous bondage, and would furnish them with the most ample demonstration that he alone was God.
3. The prophet, in vision, sees the messenger on the mountains that comes to proclaim restoration to Zion Isa 52:7-8. He speaks of the beauty of the feet of him who bears the glad message Isa 52:7; and says that when that messenger is seen bearing the glad tidings,' the watchman' should join in the exultation Isa 52:8.
4. Jerusalem, and all the waste and desolate regions of Judea, are called on to break out into singing at the glad and glorious events which would occur when the people of God should be again restored Isa 52:9-10.
5. In view of all this, the people are called on to depart from Babylon, and to return to their own land Isa 52:11-12. They were to go out pure. They were not to contaminate themselves with the polluted objects of idolatry. They were about to bear back again to Jerusalem the consecrated vessels of the house of Yahweh, and they should be clean and holy. They should not go out with haste, as if driven out, but they would go defended by Yahweh, and conducted by him to their own land.
6. At Isa 52:13, the subject and the scene changes. The eye of the prophet becomes fixed on that greater future event to which the deliverance from Babylon was preparatory, and the whole attention becomes absorbed in the person, the manner of life, and the work of the Messiah. This part of the chapter Isa 52:13-15, is an essential part of the prophecy which is continued through Isa 53:1-12, and should by no means have been separated from it. In this portion of the prophecy, all reference to the captivity at Babylon ceases; and the eye of the prophet is fixed, without vacillating, on the person of the Redeemer. In no other portion of the Old Testament is there so clear and sublime a description of the Messiah as is furnished here; and no other portion demands so profoundly and prayerfully the attention of those who would understand the great mystery of redeeming mercy and love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 52:1, Christ persuades the church to believe his free redemption, Isa 52:7, to receive the ministers thereof, Isa 52:9, to joy in the power thereof, Isa 52:11. and to free themselves from bondage; Isa 52:13, Christ's kingdom shall be exalted.
John Gill
INTRODUCTION TO ISAIAH 52
This chapter is a prophecy of the glorious state of the church in the latter day, typified by the deliverance of the Jews from Babylon. The church, under the names of Zion and Jerusalem, is exhorted to awake and clothe herself with strength, and with beautiful garments, to shake off her dust, and loose her bands, since she should become a pure and separate people, Is 52:1 and whereas the Lord's people had been afflicted formerly by the Egyptians, and more lately by the Assyrians, a free redemption is promised them; and the rather they might expect it, since the Lord was no gainer by their affliction, but a loser in his name and honour, as well as they distressed, Is 52:3. And it is suggested, that the knowledge of the Lord should be spread, the good tidings of peace and salvation be delightfully published, and that the ministers of the Gospel should have clear light, and be harmonious and unanimous in the publishing of it, Is 52:6. Upon which the waste places of Jerusalem are called upon to rejoice, both because of the restoration of the Jews, and the conversion of the Gentiles, Is 2:9. And the people of God are called to go out of Babylon, the manner of their departure is directed, and something said for their encouragement, Is 52:11. And the chapter is concluded with some account of the Messiah, of his humiliation and exaltation, and of his work and office, Is 52:13, and which are enlarged upon in the next chapter, which ought properly to begin with these last verses.
52:152:1: Զարթի՛ր զարթի՛ր Սիովն. զգեցի՛ր զզօրութիւն քո Սիովն. եւ դու զգեցի՛ր զփառս քո Երուսաղէմ քաղաքդ սուրբ. զի ո՛չ եւս յաւելցեն անցանել ընդ քեզ պիղծք եւ անթլփատք[10188]։ [10188] Ոմանք. Եւ զգեցի՛ր զզօրութիւն։ Ոսկան. Երուսաղէմ քաղաքդ Սրբոյն։
1 Զարթնի՛ր, զարթնի՛ր, Սիո՛ն, հագի՛ր քո զօրութիւնը, Սիո՛ն. դու էլ քո փա՛ռքը հագիր, ո՛վ սուրբ քաղաքդ Երուսաղէմ, որովհետեւ պիղծերն ու անթլփատներն այլեւս չեն անցնելու քո միջով:
52 Արթնցի՛ր, արթնցի՛ր, քու զօրութիւնդ հագիր, ո՛վ Սիօն. Քու փառաւոր հանդերձներդ հագիր, ո՛վ Երուսաղէմ սուրբ քաղաք. Քանզի անգամ մըն ալ անթլփատ ու պիղծ մէկը քու մէջդ պիտի չմտնէ։
Զարթիր, զարթիր, [821]Սիոն. զգեցիր զզօրութիւն քո, Սիոն, [822]եւ դու զգեցիր զփառս քո``, Երուսաղէմ` քաղաքդ սուրբ. զի ոչ եւս յաւելցեն անցանել ընդ քեզ պիղծք եւ անթլփատք:

52:1: Զարթի՛ր զարթի՛ր Սիովն. զգեցի՛ր զզօրութիւն քո Սիովն. եւ դու զգեցի՛ր զփառս քո Երուսաղէմ քաղաքդ սուրբ. զի ո՛չ եւս յաւելցեն անցանել ընդ քեզ պիղծք եւ անթլփատք[10188]։
[10188] Ոմանք. Եւ զգեցի՛ր զզօրութիւն։ Ոսկան. Երուսաղէմ քաղաքդ Սրբոյն։
1 Զարթնի՛ր, զարթնի՛ր, Սիո՛ն, հագի՛ր քո զօրութիւնը, Սիո՛ն. դու էլ քո փա՛ռքը հագիր, ո՛վ սուրբ քաղաքդ Երուսաղէմ, որովհետեւ պիղծերն ու անթլփատներն այլեւս չեն անցնելու քո միջով:
52 Արթնցի՛ր, արթնցի՛ր, քու զօրութիւնդ հագիր, ո՛վ Սիօն. Քու փառաւոր հանդերձներդ հագիր, ո՛վ Երուսաղէմ սուրբ քաղաք. Քանզի անգամ մըն ալ անթլփատ ու պիղծ մէկը քու մէջդ պիտի չմտնէ։
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52:152:1 Восстань, восстань, облекись в силу твою, Сион! Облекись в одежды величия твоего, Иерусалим, город святый! ибо уже не будет более входить в тебя необрезанный и нечистый.
52:1 ἐξεγείρου εξεγειρω raise up; awakened ἐξεγείρου εξεγειρω raise up; awakened Σιων σιων Siōn; Sion ἔνδυσαι ενδυω dress in; wear τὴν ο the ἰσχύν ισχυς force σου σου of you; your Σιων σιων Siōn; Sion καὶ και and; even ἔνδυσαι ενδυω dress in; wear τὴν ο the δόξαν δοξα glory σου σου of you; your Ιερουσαλημ ιερουσαλημ Jerusalem πόλις πολις city ἡ ο the ἁγία αγιος holy οὐκέτι ουκετι no longer προστεθήσεται προστιθημι add; continue διελθεῖν διερχομαι pass through; spread διὰ δια through; because of σοῦ σου of you; your ἀπερίτμητος απεριτμητος uncircumcised καὶ και and; even ἀκάθαρτος ακαθαρτος unclean
52:1 עוּרִ֥י ʕûrˌî עור be awake עוּרִ֛י ʕûrˈî עור be awake לִבְשִׁ֥י livšˌî לבשׁ cloth עֻזֵּ֖ךְ ʕuzzˌēḵ עֹז power צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion לִבְשִׁ֣י׀ livšˈî לבשׁ cloth בִּגְדֵ֣י biḡᵊḏˈê בֶּגֶד garment תִפְאַרְתֵּ֗ךְ ṯifʔartˈēḵ תִּפְאֶרֶת splendour יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem עִ֣יר ʕˈîr עִיר town הַ ha הַ the קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness כִּ֣י kˈî כִּי that לֹ֥א lˌō לֹא not יֹוסִ֛יף yôsˈîf יסף add יָבֹא־ yāvō- בוא come בָ֥ךְ vˌāḵ בְּ in עֹ֖וד ʕˌôḏ עֹוד duration עָרֵ֥ל ʕārˌēl עָרֵל uncircumcised וְ wᵊ וְ and טָמֵֽא׃ ṭāmˈē טָמֵא unclean
52:1. consurge consurge induere fortitudine tua Sion induere vestimentis gloriae tuae Hierusalem civitas sancti quia non adiciet ultra ut pertranseat per te incircumcisus et inmundusArise, arise, put on thy strength, O Sion, put on the garments of thy glory, O Jerusalem, the city of the Holy One: for henceforth the uncircumcised, and unclean shall no more pass through thee.
1. Awake, awake, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.
52:1. Rise up, Rise up! Clothe yourself in strength, O Zion! Put on the garments of your glory, O Jerusalem, the city of the Holy One! For the uncircumcised and the unclean will no longer pass through you.
52:1. Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.
[836] Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean:

52:1 Восстань, восстань, облекись в силу твою, Сион! Облекись в одежды величия твоего, Иерусалим, город святый! ибо уже не будет более входить в тебя необрезанный и нечистый.
52:1
ἐξεγείρου εξεγειρω raise up; awakened
ἐξεγείρου εξεγειρω raise up; awakened
Σιων σιων Siōn; Sion
ἔνδυσαι ενδυω dress in; wear
τὴν ο the
ἰσχύν ισχυς force
σου σου of you; your
Σιων σιων Siōn; Sion
καὶ και and; even
ἔνδυσαι ενδυω dress in; wear
τὴν ο the
δόξαν δοξα glory
σου σου of you; your
Ιερουσαλημ ιερουσαλημ Jerusalem
πόλις πολις city
ο the
ἁγία αγιος holy
οὐκέτι ουκετι no longer
προστεθήσεται προστιθημι add; continue
διελθεῖν διερχομαι pass through; spread
διὰ δια through; because of
σοῦ σου of you; your
ἀπερίτμητος απεριτμητος uncircumcised
καὶ και and; even
ἀκάθαρτος ακαθαρτος unclean
52:1
עוּרִ֥י ʕûrˌî עור be awake
עוּרִ֛י ʕûrˈî עור be awake
לִבְשִׁ֥י livšˌî לבשׁ cloth
עֻזֵּ֖ךְ ʕuzzˌēḵ עֹז power
צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion
לִבְשִׁ֣י׀ livšˈî לבשׁ cloth
בִּגְדֵ֣י biḡᵊḏˈê בֶּגֶד garment
תִפְאַרְתֵּ֗ךְ ṯifʔartˈēḵ תִּפְאֶרֶת splendour
יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
כִּ֣י kˈî כִּי that
לֹ֥א lˌō לֹא not
יֹוסִ֛יף yôsˈîf יסף add
יָבֹא־ yāvō- בוא come
בָ֥ךְ vˌāḵ בְּ in
עֹ֖וד ʕˌôḏ עֹוד duration
עָרֵ֥ל ʕārˌēl עָרֵל uncircumcised
וְ wᵊ וְ and
טָמֵֽא׃ ṭāmˈē טָמֵא unclean
52:1. consurge consurge induere fortitudine tua Sion induere vestimentis gloriae tuae Hierusalem civitas sancti quia non adiciet ultra ut pertranseat per te incircumcisus et inmundus
Arise, arise, put on thy strength, O Sion, put on the garments of thy glory, O Jerusalem, the city of the Holy One: for henceforth the uncircumcised, and unclean shall no more pass through thee.
52:1. Rise up, Rise up! Clothe yourself in strength, O Zion! Put on the garments of your glory, O Jerusalem, the city of the Holy One! For the uncircumcised and the unclean will no longer pass through you.
52:1. Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Вся эта глава, за исключением только трех последних стихов, представляет собой продолжение предыдущей речи (с 51:17: ст.) - о восстановлении Иерусалима. В частности, два первых стиха настоящей главы, особенно выпукло изображают основную тему речи. Сион в них олицетворяется под видом поруганной женщины, поверженной в прах, одетой в рубище и закованной в цепи; и вот этой-то в конец униженной и обесчещенной женщине пророк возвещает полную, обратную метаморфозу - победоносное восстание, одежды величия и уничтожение всяких следов рабства.

Восстань, восстань, облекись в силу твою, Сион! Отряси с себя прах, пленная дочь Сиона... Любопытно отметить, что будущее прославление Сиона описывается в таких чертах, которые составляют почти полную антитезу будущему же поруганию Вавилона: сойди и сядь на прах, девица, дочь Вавилона; сиди на земле... (47:1). О том, что здесь нужно разуметь под брачным нарядом Сиона, мы говорили уже выше (см. комм. на 49:18).

Иерусалим, город святой! ибо уже не будет более входить в тебя необрезанный и нечистый. Иерусалим называется городом святым (букв. городом святости или святилища) потому, что в нем был храм (ср. на евр. молен. ieruschalim codesch). Как в городе святом, в нем не должно быть места для необрезанных и нечистых (ср. Иез 44:9; Зах 14:21: - СПб. проф.). Но так как все это пророчество имеет, несомненно, мессианский смысл, то, очевидно, что и в его речи об Иерусалиме, об обрезании и чистоте - не более, как образы или символы для выражения высших идей - духовно-нравственной святости и чистоты, т. е. того самого, что на языке Священного Писания именуется "обрезанием сердца" (Деян 12:51; Рим 2:28-29; блаженный Иероним, святой Кирилл Александрийский). Следует также отметить весьма близкое родство данного пророчества, не только по содержанию, но и по букве, с одними из раннейших (35:8: ст. см. наш ком.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. 2 Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. 3 For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money. 4 For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause. 5 Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day is blasphemed. 6 Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I.
Here, I. God's people are stirred up to appear vigorous for their own deliverance, v. 1, 2. They had desired that God would awake and put on his strength, ch. li. 9. Here he calls upon them to awake and put on their strength, to bestir themselves; let them awake from their despondency, and pluck up their spirits, encourage themselves and one another with the hope that all will be well yet, and no longer succumb and sink under their burden. Let them awake from their distrust, look above them, look about them, look into the promises, look into the providences of God that were working for them, and let them raise their expectations of great things from God. Let them awake from their dullness, sluggishness, and incogitancy, and raise up their endeavours, not to take any irregular courses for their own relief, contrary to the law of nations concerning captives, but to use all likely means to recommend themselves to the favour of the conqueror and make an interest with him. God here gives them an assurance, 1. That they should be reformed by their captivity: There shall no more come into thee the uncircumcised and the unclean (v. 1); their idolatrous customs should be no more introduced, or at least not harboured; for when by the marriage of strange wives, in Ezra's time and Nehemiah's, the unclean crept in, they were soon by the vigilance and zeal of the magistrates expelled again, and care was taken that Jerusalem should be a holy city. Thus the gospel Jerusalem is purified by the blood of Christ and the grace of God, and made indeed a holy city. 2. That they should be relieved and rescued out of their captivity, that the bands of their necks should be loosed, that they should not now be any longer oppressed, nay, that they should not be any more invaded, as they had been: There shall no more come against thee (so it may be read) the uncircumcised and the clean. The heathen shall not again enter into God's sanctuary and profane his temple, Ps. lxxix. 1. This must be understood with a condition. If they keep close to God, and keep in with him, God will keep off, will keep out of the enemy; but, if they again corrupt themselves, Antiochus will profane their temple and the Romans will destroy it. However, for some time they shall have peace. And to this happy change, now approaching, they are here called to accommodate themselves. (1.) Let them prepare for joy: "Put on thy beautiful garments, no longer to appear in mourning weeds and the habit of thy widowhood. Put on a new face, a smiling countenance, now that a new and pleasant scene begins to open." The beautiful garments were laid up then, when the harps were hung on the willow trees; but, now there is occasion for both, let both be resumed together. "Put on thy strength, and, in order to that, put on thy beautiful garments, in token of triumph and rejoicing." Note, The joy of the Lord will be our strength (Neh. viii. 10), and our beautiful garments will serve for armour of proof against the darts of temptation and trouble. And observe, Jerusalem must put on her beautiful garments when she becomes a holy city, for the beauty of holiness is the most amiable beauty, and the more holy we are the more cause we have to rejoice. (2.) Let them prepare for liberty: "Shake thyself from the dust in which thou hast lain, and into which thy proud oppressors have trodden thee (ch. li. 23), or into which thou hast in thy extreme sorrow rolled thyself." Arise, and set up; so it may be read. "O Jerusalem! prepare to get clear of all the marks of servitude thou hast been under and to shift thy quarters: Loose thyself from the bands of thy neck; be inspired with generous principles and resolutions to assert thy own liberty." The gospel proclaims liberty to those who were bound with fears and makes it their duty to take hold of their liberty. Let those who have been weary and heavily laden under the burden of sin, finding relief in Christ, shake themselves from the dust of their doubts and fears and loose themselves from those bands; for, if the Son make them free, they shall be free indeed.
II. God stirs up himself to appear jealous for the deliverance of his people. He here pleads their cause with himself, and even stirs up himself to come and save them, for his reasons of mercy are fetched from himself. Several things he here considers.
1. That the Chaldeans who oppressed them never acknowledged God in the power they gained over his people, any more than Sennacherib did, who, when God made use of him as an instrument for the correction and reformation of his people, meant not so, ch. x. 6, 7. "You have sold yourselves for nought; you got nothing by it, nor did I," v. 3. (God considers that when they by sin had sold themselves he himself, who had the prior, nay, the sole, title to them, did not increase his wealth by their price, Ps. xliv. 12. They did not so much as pay their debts to him with it; the Babylonians gave him no thanks for them, but rather reproached and blasphemed his name upon that account.) "And therefore they, having so long had you for nothing, shall at last restore you for nothing: You shall be redeemed without price," as was promised, ch. xlv. 13. Those that give nothing must expect to get nothing; however, God is a debtor to no man.
2. That they had been often before in similar distress, had often smarted for a time under the tyranny of their task-masters, and therefore it was a pity that they should now be left always in the hand of these oppressors (v. 4): "My people went down into Egypt, in an amicable way to settle there; but they enslaved them, and ruled them with rigour." And then they were delivered, notwithstanding the pride, and power, and policies of Pharaoh. And why may we not think God will deliver his people now? At other times the Assyrian oppressed the people of God without cause, as when the ten tribes were carried away captive by the king of Assyria; soon afterwards Sennacherib, another Assyrian, with a destroying army oppressed and made himself master of all the defenced cities of Judah. The Babylonians might not unfitly be called Assyrians, their monarchy being a branch of the Assyrians; and they now oppressed them without cause. Though God was righteous in delivering them into their hands, they were unrighteous in using them as they did, and could not pretend a dominion over them as their subjects, as Pharaoh might when they were settled in Goshen, part of his kingdom. When we suffer by the hands of wicked and unreasonable men it is some comfort to be able to say that as to them it is without cause, that we have not given them any provocation, Ps. vii. 3-5, &c.
3. That God's glory suffered by the injuries that were done to his people (v. 5): What have I here, what do I get by it, that my people are taken away for nought? God is not worshipped as he used to be in Jerusalem, his altar there is gone and his temple in ruins; but if, in lieu of that, he were more and better worshipped in Babylon, either by the captives or by the natives, it were another matter--God might be looked upon as in some respects a gainer in his honour by it; but, alas! it is not so. (1.) The captives are so dispirited that they cannot praise him; instead of this they are continually howling, which grieves him and moves his pity; Those that rule over them make them to howl, as the Egyptians of old made them to sigh, Exod. ii. 23. So the Babylonians now, using them more hardly, extorted from them louder complaints and made them to howl. This gives us no pleasing idea of the temper the captives were now in; their complaints were not so rational and pious as they should have been, but brutish rather; they howled, Hos. vii. 14. However God heard them, and came down to deliver them, as he did out of Egypt, Exod. iii. 7, 8. (2.) The natives are so insolent that they will not praise him, but, instead of that, they are continually blaspheming, which affronts him and moves his anger. They boasted that they were too hard for God because they were too hard for his people, and set him at defiance, as unable to deliver them, and thus his name continually every day was blasphemed among them. When they praised their own idols they lifted up themselves against the Lord of heaven, Dan. v. 23. "Now," says God, "this is not to be suffered. I will go down to deliver them; for what honour, what rent, what tribute of praise have I from the world, when my people, who should be to me for a name and praise, are to me for a reproach? For their oppressors will neither praise God themselves nor let them do it." The apostle quotes this with application to the wicked lives of the Jews, by which God was dishonoured among the Gentiles then, as much as now he was by their sufferings, Rom. ii. 23, 24.
4. That his glory would be greatly manifested by their deliverance (v. 6): "Therefore, because my name is thus blasphemed, I will arise, and my people shall know my name, my name Jehovah." By this name he had made himself known in delivering them out of Egypt, Exod. vi. 3. God will do something to vindicate his own honour, something for his great name; and his people, who have almost lost the knowledge of it, shall know it to their comfort and shall find it their strong tower. They shall know that God's providence governs the world, and all the affairs of it, that it is he who speaks deliverance for them by the word of his power, that it is he who speaks deliverance for them by the word of his power, that it is he only, who at first spoke and it was done. They shall know that God's word, which Israel is blessed with above other nations, shall without fail have its accomplishment in due season, that it is he who speaks by the prophet; it is he, and they do not speak of themselves; for not one iota or tittle of what they say shall fall to the ground.
Adam Clarke: Commentary on the Bible - 1831
52:1: There shall no more come into thee - For יבא yabo, "shall come," לבא lebo, "to come," is the reading of five of Kennicott's and two of De Rossi's MSS. This is the better reading, כי לא יוסיף לבא ki lo yosiph lebo, "There shall not add to come."
The uncircumcised and the unclean - Christians have turned many passages of the prophets against the Jews; and it is not to be wondered at, that in support of their obstinate and hopeless cause, they should press a prophecy into their service, and make it speak against the Christians. This Kimchi does in this place; for he says, by the uncircumcised, the Christians are meant; and by the unclean the Turks. The Christians are uncircumcised and the Turks, though circumcised, and using many ablutions, are unclean in their works.
Albert Barnes: Notes on the Bible - 1834
53:1-12 contains a more minute explanation and statement of what is said in general in Isa 52:13-15. For convenience, it may be regarded as divided into the following portions:
I. An expression of amazement and lamentation at the fact that so few had embraced the annunciation respecting the Messiah, and had been properly affected by the important statements respecting his sufferings, his death, and his glorification Isa 53:1.
II. A description of his rejection, his sufferings, his death Isa 53:2-10. Here the prophet describes the scene as actually passing before his eyes. He speaks as if he himself were one of the Jewish nation who had rejected him, and who had procured his death. He describes the misapprehension under which it was done, and the depth of the sorrow to which the Messiah was subjected, and the design which Yahweh had in view in these sufferings.
1. His appearance and rejection are described Isa 53:2-3. He is as a shrub that grows in a parched soil without beauty; he is a man of sorrows, instead of being, as they expected, a magnificent prince; he has disappointed their expectations, and there is nothing that corresponded with their anticipations, and nothing, therefore, which should lead them to desire him.
2. The design for which he endured his sorrows is stated Isa 53:4-6. He was thought by the people to be justly put to death, and they judged that God had judicially smitten and afflicted him Isa 53:4. But this was not the cause. It was because he had borne the sorrows of the nation, and was wounded for their sins Isa 53:4-5. They had all gone astray, but Yahweh had caused to meet on him the iniquity of all.
3. The manner of his sufferings is described Isa 53:7-8. He was patient as a lamb; was taken from prison, and cut off.
4. The manner of his burial is described Isa 53:9. It was with the rich. The reason why his grave was thus distinguished from that of malefactors was, that in fact he had done no evil. God, therefore, took care that that fact should he marked even in his burial, and though he died with malefactors, yet, as the purpose of the atonement did not require ignominy after death, he should not he buried with them.
5. The design for which all this was done is stated Isa 53:10. It was that his soul might be made an offering for sin, and that it was thus well-pleasing or acceptable to God that he should suffer and die.
III. The result of his sufferings and humiliation is described Isa 53:10-12.
1. He would see a numerous spiritual posterity, and be abundantly satisfied for all his pains and sorrows Isa 53:10-11.
2. By the knowledge of him, a great number would be justified and saved Isa 53:11.
3. He would be greatly honored, and proceed to the spiritual conquest of all the world Isa 53:12.
Carl Friedrich Keil and Franz Delitzsch
52:1
The same call, which was addressed in Is 51:9 to the arm of Jehovah that was then represented as sleeping, is here addressed to Jerusalem, which is represented as a sleeping woman. "Awake, awake; clothe thyself in thy might, O Zion; clothe thyself in thy state dresses, O Jerusalem, thou holy city: for henceforth there will no more enter into thee one uncircumcised and unclean! Shake thyself from the dust; arise, sit down, O Jerusalem: loose thyself from the chains of thy neck, O captive daughter of Zion!" Jerusalem is lying upon the ground stupefied with the wrath of God, and exhausted with grief; but this shameful prostration and degradation will now come to an end. She is to rise up and put on her might, which has long been broken down, and apparently has altogether disappeared, but which can and must be constantly renewed, because it rests upon the foundation of an inviolable promise. She is to wake up and recover her ancient power, and put on her state robes, i.e., her priestly and royal ornaments, which belong to her as a "royal city," i.e., as the city of Jehovah had His anointed one. For henceforth she will be what she was always intended to be, and that without any further desecration. Heathen, uncircumcised, and those who were unclean in heart and flesh (Ezek 44:9), had entered her by force, and desecrated her: heathen, who had no right to enter the congregation of Jehovah as they were (Lam 1:10). But she should no longer be defiled, not to say conquered, by such invaders as these (Joel 3:17; Nahum 2:1; compare Joel 3:7 with Nahum 2:1). On the construction non perget intrabit = intrare, see Ges. 142, 3, c. In Is 52:2 the idea of the city falls into the background, and that of the nation takes its place. ירולשׁם שׁבי does not mean "captive people of Jerusalem," however, as Hitzig supposes, for this would require שׁביה in accordance with the personification, as in Is 52:2. The rendering supported by the lxx is the true one, "Sit down, O Jerusalem;" and this is also the way in which it is accentuated. The exhortation is the counterpart of Is 47:1. Jerusalem is sitting upon the ground as a prisoner, having no seat to sit upon; but this is only that she may be the more highly exalted; - whereas the daughter of Babylon is seated as a queen upon a throne, but only to be the more deeply degraded. The former is now to shake herself free from the dust, and to rise up and sit down (viz., upon a throne, Targum). The captive daughter of Zion (shebhiyyâh, αἰχμάλωτος, Ex 12:29, an adjective written first for the sake of emphasis, as in Is 10:30; Is 53:11) is to undo for herself (sibi laxare according to p. 62, note, like hithnachēl, Is 14:2, sibi possidendo capere) the chains of her neck (the chethib התפתחו, they loosen themselves, is opposed to the beautiful parallelism); for she who was mourning in her humiliation is to be restored to honour once more, and she who was so shamefully laden with fetters to liberty.
Geneva 1599
52:1 Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no (a) more come into thee the uncircumcised and the unclean.
(a) No wicked tyrant, who will subvert God's true religion and oppress the conscience.
John Gill
52:1 Awake, awake, put on thy strength, O Zion,.... Aben Ezra says, all interpreters agree that this prophecy is yet to be fulfilled, and so it is: by Zion is meant the church in Gospel times, in the latter day glory, which is called upon to awake out of sleep; and this repeated to show what a deep sleep had fallen on her, the danger she was in through it, and the vehemency of the speaker, or the great concern the Lord had for her; and this is the very state and case of the church of Christ now, and the prophecy respects our times, and what follow. There is a general carnal security, and spiritual drowsiness, which has seized the people of God; a non-exercise of grace among them, at least it is not a lively one; a sluggishness to and in duty; a contentment in the external performance of it; an indifference about the cause of Christ, and power of religion; and an unconcernedness about the truths and ordinances of the Gospel, the discipline of Christ's house, and the honour of it; which the enemy takes the advantage of, and sows his tares of false doctrine and worship; wherefore it is high time to "awake" out of sleep, and to "put on strength", or "clothe" (e) with it, and do the Lord's will, and work and oppose the enemy. Saints are weak in themselves, but they have strength in Christ, and on him should they wait, to him should they look, and on him should they exercise faith for it; they should put on the whole armour of God, clothe themselves with it, resume courage, pluck up a good heart and spirit, and not fear any difficulties, dangers, and enemies.
Put on thy beautiful garments, O Jerusalem, the holy city; another name for the Gospel church, see Heb 12:22, and which is called "the holy city"; referring to the times in the latter day, when holiness shall more appear and prevail in the churches; when saints shall be built up in their holy faith, and more closely attend to holy ordinances, and walk in an holy conversation and godliness; and especially the New Jerusalem church state will answer to this name, and so it is called, Rev_ 21:2, and when the saints will "put on" their "beautiful garments", as on holy days, and times of rejoicing; their mourning will be over, and all signs of it shall be laid aside; the witnesses will no more prophesy in sackcloth; the marriage of the Lamb will be come; the bride made ready, being clothed with fine linen, clean and white, the righteousness of the saints, the garments of Christ's salvation, and the robe of his righteousness; which are the beautiful garments here meant, which serve for many, and answer all the purposes of a garment; as to cover nakedness, preserve from the inclemency of the weather, keep warm and comfortable, beautify and adorn; and beautiful they are, being all of a piece, large and long, pure and spotless, rich and glorious, and which make those beautiful that wear them; and though, being once on, they are never off again; yet saints sometimes are remiss in their acts of faith in putting them on, to which they are here exhorted; see Rev_ 19:7,
for henceforth there shall no more come into thee the uncircumcised and the unclean; this shows that the prophecy cannot be understood of Jerusalem literally, nor of the times of the Babylonish captivity, and deliverance from it, since after this the uncircumcised and the unclean did enter into it, Antiochus Epiphanes, Pompey, and the Romans; but of the mystical Jerusalem, the church of Christ, in the latter day, the spiritual reign of Christ; when the Gentiles, the Papists, meant by the uncircumcised and the unclean, shall no more "come against" them, as the words (f) may be rendered, and persecute them; and when there will be no more a mixture of Papists and Protestants, of heretics and orthodox, of hypocrites and saints; and when there will be few or none under a profession but will have the truth of grace in them; when every pot and vessel in Jerusalem will be holiness to the Lord, and the Heathen will be perished out of the land, Zech 14:21, and especially this will be true in the personal reign of Christ, in the New Jerusalem church state, into which nothing shall enter that defiles, or makes an abomination, and a lie, Rev_ 21:27.
(e) , Sept.; "induere fortitudine tua", V. L. "induere robur tunm", Vitringa. (f) "non veniet contra te", Gataker; "non perget invadere te", Junius & Tremellius; "non pergent", Piscator.
John Wesley
52:1 Awake - This is a prediction and promise what she should do, that she should awake or arise out of her low estate, and be strong and courageous. Beautiful garments - Thy sorrows shall be ended, and thou shalt be advanced into a glorious condition. O Zion - O my church. Come - Either to molest thee, or defile thee. The uncircumcised - Heathens or infidels. Unclean - Nor any others, who are unholy.
Robert Jamieson, A. R. Fausset and David Brown
52:1 FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
strength--as thy adornment; answering to "beautiful garments" in the parallel clause. Arouse thyself from dejection and assume confidence.
the holy city-- (Neh 11:1; Rev_ 21:2).
no more . . . unclean-- (Is 35:8; Is 60:21; Joel 3:17; Rev_ 21:27). A prophecy never yet fulfilled.
uncircumcised--spiritually (Ezek 44:9; Acts 7:51).
52:252:2: Թօթափեա՛ զփոշիդ, յո՛տն կաց եւ նի՛ստ Երուսաղէմ. լո՛յծ զկապ պարանոցի քոյ գերիդ դուստր Սիովնի։
2 Թօթափի՛ր քո փոշին, ոտքի՛ ել ու նստի՛ր, ո՛վ Երուսաղէմ, քանդի՛ր քո պարանոցի կապը, ո՛վ դու Սիոնի գերի դուստր.
2 Փոշին քեզմէ թօթուէ՛,Ել նստէ՛, ո՛վ Երուսաղէմ. Քու պարանոցիդ կապերը քակէ՛ Ո՛վ Սիօնի գերի աղջիկ։
Թօթափեա զփոշիդ, յոտն կաց եւ նիստ, Երուսաղէմ. լոյծ զկապ պարանոցի քո, գերիդ` դուստր Սիոնի:

52:2: Թօթափեա՛ զփոշիդ, յո՛տն կաց եւ նի՛ստ Երուսաղէմ. լո՛յծ զկապ պարանոցի քոյ գերիդ դուստր Սիովնի։
2 Թօթափի՛ր քո փոշին, ոտքի՛ ել ու նստի՛ր, ո՛վ Երուսաղէմ, քանդի՛ր քո պարանոցի կապը, ո՛վ դու Սիոնի գերի դուստր.
2 Փոշին քեզմէ թօթուէ՛,Ել նստէ՛, ո՛վ Երուսաղէմ. Քու պարանոցիդ կապերը քակէ՛ Ո՛վ Սիօնի գերի աղջիկ։
zohrab-1805▾ eastern-1994▾ western am▾
52:252:2 Отряси с себя прах; встань, пленный Иерусалим! сними цепи с шеи твоей, пленная дочь Сиона!
52:2 ἐκτίναξαι εκτινασσω shake off τὸν ο the χοῦν χους.1 dust καὶ και and; even ἀνάστηθι ανιστημι stand up; resurrect κάθισον καθιζω sit down; seat Ιερουσαλημ ιερουσαλημ Jerusalem ἔκδυσαι εκδυω disrobe; take off τὸν ο the δεσμὸν δεσμος bond; confinement τοῦ ο the τραχήλου τραχηλος neck σου σου of you; your ἡ ο the αἰχμάλωτος αιχμαλωτος captive θυγάτηρ θυγατηρ daughter Σιων σιων Siōn; Sion
52:2 הִתְנַעֲרִ֧י hiṯnaʕᵃrˈî נער shake off מֵ mē מִן from עָפָ֛ר ʕāfˈār עָפָר dust ק֥וּמִי qˌûmî קום arise שְּׁבִ֖י ššᵊvˌî ישׁב sit יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem הִֽתְפַּתְּחִי֙התפתחו *hˈiṯpattᵊḥî פתח open מֹוסְרֵ֣י môsᵊrˈê מֹוסֵר band צַוָּארֵ֔ךְ ṣawwārˈēḵ צַוָּאר neck שְׁבִיָּ֖ה šᵊviyyˌā שְׁבִיָּה captive בַּת־ baṯ- בַּת daughter צִיֹּֽון׃ ס ṣiyyˈôn . s צִיֹּון Zion
52:2. excutere de pulvere consurge sede Hierusalem solve vincula colli tui captiva filia SionShake thyself from the dust, arise, sit up, O Jerusalem: loose the bonds from off thy neck, O captive daughter of Sion.
2. Shake thyself from the dust; arise, sit thee down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion,
52:2. Shake yourself from the dust! Arise and sit up, O Jerusalem! Loose the chains from your neck, O captive daughter of Zion!
52:2. Shake thyself from the dust; arise, [and] sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.
Shake thyself from the dust; arise, [and] sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion:

52:2 Отряси с себя прах; встань, пленный Иерусалим! сними цепи с шеи твоей, пленная дочь Сиона!
52:2
ἐκτίναξαι εκτινασσω shake off
τὸν ο the
χοῦν χους.1 dust
καὶ και and; even
ἀνάστηθι ανιστημι stand up; resurrect
κάθισον καθιζω sit down; seat
Ιερουσαλημ ιερουσαλημ Jerusalem
ἔκδυσαι εκδυω disrobe; take off
τὸν ο the
δεσμὸν δεσμος bond; confinement
τοῦ ο the
τραχήλου τραχηλος neck
σου σου of you; your
ο the
αἰχμάλωτος αιχμαλωτος captive
θυγάτηρ θυγατηρ daughter
Σιων σιων Siōn; Sion
52:2
הִתְנַעֲרִ֧י hiṯnaʕᵃrˈî נער shake off
מֵ מִן from
עָפָ֛ר ʕāfˈār עָפָר dust
ק֥וּמִי qˌûmî קום arise
שְּׁבִ֖י ššᵊvˌî ישׁב sit
יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
הִֽתְפַּתְּחִי֙התפתחו
*hˈiṯpattᵊḥî פתח open
מֹוסְרֵ֣י môsᵊrˈê מֹוסֵר band
צַוָּארֵ֔ךְ ṣawwārˈēḵ צַוָּאר neck
שְׁבִיָּ֖ה šᵊviyyˌā שְׁבִיָּה captive
בַּת־ baṯ- בַּת daughter
צִיֹּֽון׃ ס ṣiyyˈôn . s צִיֹּון Zion
52:2. excutere de pulvere consurge sede Hierusalem solve vincula colli tui captiva filia Sion
Shake thyself from the dust, arise, sit up, O Jerusalem: loose the bonds from off thy neck, O captive daughter of Sion.
52:2. Shake yourself from the dust! Arise and sit up, O Jerusalem! Loose the chains from your neck, O captive daughter of Zion!
52:2. Shake thyself from the dust; arise, [and] sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.
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Adam Clarke: Commentary on the Bible - 1831
52:2: Sit down, O Jerusalem "Ascend thy lofty seat, O Jerusalem" - The literal rendering here is, according to our English translation, "arise, sit;" on which a very learned person remarks: "So the old versions. But sitting is an expression of mourning in Scripture and the ancients; and doth not well agree with the rising just before." It does not indeed agree, according to our ideas; but, considered in an oriental light, it is perfectly consistent. The common manner of sitting in the eastern countries is upon the ground or the floor with the legs crossed. The people of better condition have the floors of their chambers or divans covered with carpets for this purpose; and round the chamber broad couches, raised a little above the floor, spread with mattresses handsomely covered, which are called sofas. When sitting is spoken of as a posture of more than ordinary state, it is quite of a different kind; and means sitting on high, on a chair of state or throne called the musnud; for which a footstool was necessary, both in order that the person might raise himself up to it, and for supporting the legs when he was placed in it. "Chairs," says Sir John Chardin, "are never used in Persia, but at the coronation of their kings. The king is seated in a chair of gold set with jewels, three feet high. The chairs which are used by the people in the east are always so high as to make a footstool necessary. And this proves the propriety of the style of Scripture, which always joins the footstool to the throne." (Isa 66:1; Psa 105:1.) Voyages, tom. 9 p. 85, 12mo. Besides the six steps to Solomon's throne, there was a footstool of gold fastened to the seat, Ch2 9:18, which would otherwise have been too high for the king to reach, or to sit on conveniently.
When Thetis comes to wait on Vulcan to request armor for her son, she is received with great respect, and seated on a silver-studded throne, a chair of ceremony, with a footstool: -
Την μεν επειτα καθεισεν επι θρονου αργυροηλου,
Καλου, δαιδαλεου· ὑπο δε θρηνυς ποσιν ηεν.
Iliad 18:389.
"High on a throne, with stars of silver graced,
And various artifice, the queen she placed;
A footstool at her feet."
Pope.
Ὁ γαρ θρονος αυτος μονον ελευθεριος εστι καθεδρα συν ὑποποδιῳ.
Athenaeus, 5:4.
"A throne is n othing more than a handsome sort of chair with a footstool." - L.
Albert Barnes: Notes on the Bible - 1834
52:2: Shake thyself from the dust - To sit on the ground, to sit in the dust, is an expression descriptive of mourning Job 2:13. Jerusalem is here called on to arise and shake off the dust, as indicating that the days of her grief were ended, and that she was about to be restored to her former beauty and splendor.
Arise and sit down - There is an incongruity in this expression in our translation, which does not occur in the original. The idea in the Hebrew is not that which seems to be implied in this expression to arise and sit down in the same place, but it means to arise from the dust, and sit in a more elevated, or honorable place. She had been represented as sitting on the earth, where her loose flowing robes would be supposed to become covered with dust. She is here called on to arise from that humble condition, and to occupy the divan, or a chair of dignity and honor. Lowth renders this, 'Ascend thy lofty seat,' and supposes it means that she was to occupy a throne, or an elevated seat of honor, and he quotes oriental customs to justify this interpretation. Noyes renders it, 'Arise and sit erect.' The Chaldee renders it, 'Rise, sit upon the throne of thy glory.' The following quotation, from Jowett's Christian Researches, will explain the custom which is here alluded to: 'It is no uncommon thing to see an individual, or group of persons, even when very well dressed, sitting with their feet drawn under them, upon the bare earth, passing whole hours in idle conversation.
Europeans would require a chair, but the natives here prefer the ground. In the heat of summer and autumn, it is pleasant to them to while away their time in this manner, under the shade of a tree. Richly adorned females, as well as men, may often be seen thus amusing themselves. As may naturally be expected, with whatever care they may, at first sitting down, choose their place, yet the flowing dress by degrees gathers up the dust; as this occurs, they, from time to time, arise, adjust themselves, shake off the dust, and then sit down again. The captive daughter of Zion, therefore, brought down to the dust of suffering and oppression, is commanded to arise and shake herself from that dust, and then, with grace, and dignity, and composure, and security, to sit down; to take, as it were, again her seat and her rank, amid the company of the nations of the earth, which had before afflicted her, and trampled her to the earth.'
Loose thyself from the bands of thy neck - Jerusalem had been a captive, and confined as a prisoner. She is now called on to cast off these chains from her neck, and to be again at liberty. In captivity, chains or bands were attached to various parts of the body. They were usually affixed to the wrists or ankles, but it would seem also that sometimes collars were affixed to theneck. The idea is, that the Jews, who had been so long held captive, were about to be released, and restored to their own land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:2: Shake: Isa 3:26, Isa 51:23; Jer 51:6, Jer 51:45, Jer 51:50; Zac 2:6; Rev 18:4
arise: The common mode of sitting in the East is upon the floor, with the legs crossed; and when sitting is spoken of as a posture of more than ordinary state, it means sitting on high, on a chair of state, or throne.
loose: Isa 49:21, Isa 51:14, Isa 61:1; Luk 4:18, Luk 21:24
Geneva 1599
52:2 Shake thyself from the (b) dust; arise, [and] sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.
(b) Put off the garments of sorrow and heaviness and put on the apparel of joy and gladness.
John Gill
52:2 Shake thyself from the dust,.... Or "the dust from thee" (g), in which she had sat, or rolled herself as a mourner; or where she had been trampled upon by her persecutors and oppressors; but now being delivered from them, as well as from all carnal professors and false teachers, she is called upon to shake herself from the dust of debasement and distress, of false doctrine, superstition, and will worship, in every form and shape, a great deal of which adheres to those churches called reformed.
Arise, and sit down, O Jerusalem; or "sit up", as it may be rendered; arise from thy low estate, from the ground and dust where thou art cast;
"and sit upon the throne of thy glory,''
so the Targum: it denotes the exaltation of the church from a low to a high estate, signified by the ascension of the witnesses to heaven, Rev_ 11:12. Some render it, "arise, O captivity"; or "captive" (h); so the word is used in Is 49:24 and agrees with what follows:
loose thyself from the bands of thy neck, O captive daughter of Zion; or loose thou "the bands off thy neck from thee"; which seems to denote the people of God in mystical Babylon, a little before its destruction, who will be called out of it, as they afterwards are in this chapter; and to throw off the Romish yoke, and release themselves from that captivity and bondage they have been brought into by the man of sin, who now himself shall be led captive, Rev_ 13:10.
(g) "exute pulverem a te", Sanctius, Gataker. (h) "surge captivas", Forerius; so Ben Melech interprets it.
John Wesley
52:2 The dust - In which thou hast sat as a mourner. The bands - The yoke of thy captivity shall be taken off from thee.
Robert Jamieson, A. R. Fausset and David Brown
52:2 from the dust--the seat of mourners (Job 2:12-13).
arise, and sit--namely, in a more dignified place: on a divan or a throne [LOWTH], after having shaken off the dust gathered up by the flowing dress when seated on the ground; or simply, "Arise, and sit erect" [MAURER].
bands of . . . neck--the yoke of thy captivity.
52:352:3: Զի ա՛յսպէս ասէ Տէր. Ձրի՛ վաճառեցայք, եւ ո՛չ արծաթով փրկեսջիք։
3 Արդարեւ, այսպէս է ասում Տէրը. «Դուք ձրի վաճառուեցիք եւ արծաթով չէք փրկուելու»:
3 Վասն զի Տէրը այսպէս կ’ըսէ.«Ձրի ծախուեցաք Եւ առանց ստակի պիտի փրկուիք»։
Զի այսպէս ասէ Տէր. Ձրի վաճառեցայք, եւ ոչ արծաթով փրկեսջիք:

52:3: Զի ա՛յսպէս ասէ Տէր. Ձրի՛ վաճառեցայք, եւ ո՛չ արծաթով փրկեսջիք։
3 Արդարեւ, այսպէս է ասում Տէրը. «Դուք ձրի վաճառուեցիք եւ արծաթով չէք փրկուելու»:
3 Վասն զի Տէրը այսպէս կ’ըսէ.«Ձրի ծախուեցաք Եւ առանց ստակի պիտի փրկուիք»։
zohrab-1805▾ eastern-1994▾ western am▾
52:352:3 ибо так говорит Господь: за ничто были вы проданы, и без серебра будете выкуплены;
52:3 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master δωρεὰν δωρεα present ἐπράθητε πιπρασκω sell καὶ και and; even οὐ ου not μετὰ μετα with; amid ἀργυρίου αργυριον silver piece; money λυτρωθήσεσθε λυτροω ransom
52:3 כִּֽי־ kˈî- כִּי that כֹה֙ ḵˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH חִנָּ֖ם ḥinnˌām חִנָּם in vain נִמְכַּרְתֶּ֑ם nimkartˈem מכר sell וְ wᵊ וְ and לֹ֥א lˌō לֹא not בְ vᵊ בְּ in כֶ֖סֶף ḵˌesef כֶּסֶף silver תִּגָּאֵֽלוּ׃ tiggāʔˈēlû גאל redeem
52:3. quia haec dicit Dominus gratis venundati estis et sine argento redimeminiFor thus saith the Lord: You were sold gratis, and you shall be redeemed, without money.
3. For thus saith the LORD, Ye were sold for nought; and ye shall be redeemed without money.
52:3. For thus says the Lord: You were sold for nothing, and you will be redeemed without money.
52:3. For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money.
For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money:

52:3 ибо так говорит Господь: за ничто были вы проданы, и без серебра будете выкуплены;
52:3
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
δωρεὰν δωρεα present
ἐπράθητε πιπρασκω sell
καὶ και and; even
οὐ ου not
μετὰ μετα with; amid
ἀργυρίου αργυριον silver piece; money
λυτρωθήσεσθε λυτροω ransom
52:3
כִּֽי־ kˈî- כִּי that
כֹה֙ ḵˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
חִנָּ֖ם ḥinnˌām חִנָּם in vain
נִמְכַּרְתֶּ֑ם nimkartˈem מכר sell
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
בְ vᵊ בְּ in
כֶ֖סֶף ḵˌesef כֶּסֶף silver
תִּגָּאֵֽלוּ׃ tiggāʔˈēlû גאל redeem
52:3. quia haec dicit Dominus gratis venundati estis et sine argento redimemini
For thus saith the Lord: You were sold gratis, and you shall be redeemed, without money.
52:3. For thus says the Lord: You were sold for nothing, and you will be redeemed without money.
52:3. For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: За ничто вы были проданы и без серебра будете выкуплены. Для изображения картины будущего духовного торжества Сиона, пророк, по своему обыкновению, пользуется красками из различных периодов жизни (прошед., настоящ. и даже будущ.) исторического Израиля. Так, в настоящем стихе он, в качестве подходящего образа, берет факт вавилонского плена и избавления от него, подчеркивая в обоих одну черту - их бескорыстный характер.

За ничто вы были проданы... Чтобы правильно понять эти слова, их следует сопоставить с раннейшими: которому из моих заимодавцев Я предал вас? Вот, вы проданы за грехи ваши... (51:1). Другая половина фразы и без серебра будете выкуплены еще яснее, хотя и она имеет освещающую ее параллель (45:13). Всем этим ясно обрисовывается бескорыстно-величественный характер отношения Всевышнего к духовному Израилю, который становится еще очевиднее, при сопоставлении данного места с новозаветными текстами: "не тленным серебром или золотом искуплены вы от суетной жизни, преданной вам от отцов; но драгоценной Кровию Христа, как непорочного и чистого агнца" (1: Пет 1:10-19).
Albert Barnes: Notes on the Bible - 1834
52:3: Ye have sold yourselves for nought - You became captives and prisoners without any price being paid for you. You cost nothing to those who made you prisoners. The idea is, that as they who had made them prisoners had done so without paying any price for them, it was equitable that they should be released in the same manner. When their captors had paid nothing for them, God would suffer nothing to be paid for them in turn; and they should be released, as they had been sold, without a price paid for them. Perhaps God intends here to reproach them for selling themselves in this manner without any compensation of any kind, and to show them the folly of it; but, at the same time, he intends to assure them that no price would be paid for their ransom.
Ye shall be redeemed - You shall be delivered from your long and painful captivity without any price being paid to the Babylonians. This was to be a remarkable proof of the power of God. Men do not usually give up captives and slaves, in whatever way they may have taken them, without demanding a price or ransom. But here God says that he designs to effect their deliverance without any such price being demanded or paid, and that as they had gone into captivity unpurchased, so they should return unpurchased. Accordingly he so overruled events as completely to effect this. The Babylonians, perhaps, in no way could have been induced to surrender them. God, therefore, designed to raise up Cyrus, a mild, just, and equitable prince; and to dispose him to suffer the exiles to depart, and to aid them in their return to their own land. In this way, they were rescued without money and without price, by the interposition of another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:3: Isa 45:13, Isa 50:1; Psa 44:12; Jer 15:13; Pe1 1:18; Rom 7:14-25
Carl Friedrich Keil and Franz Delitzsch
52:3
The reason for the address is now given in a well-sustained promise. "For thus saith Jehovah, Ye have been sold for nothing, and ye shall not be redeemed with silver. For thus saith the Lord Jehovah, My people went down to Egypt in the beginning to dwell there as guests; and Asshur has oppressed it for nothing. And now, what have I to do here? saith Jehovah: for my people are taken away for nothing; their oppressors shriek, saith Jehovah, and my name is continually blasphemed all the day. Therefore my people shall learn my name; therefore, in that day, that I am He who saith, There am I." Ye have been sold (this is the meaning of Is 52:3); but this selling is merely a giving over to a foreign power, without the slightest advantage accusing to Him who had no other object in view than to cause them to atone for their sins (Is 50:1), and without any other people taking their place, and serving Him in their stead as an equivalent for the loss He sustained. And there would be no need of silver to purchase the favour of Him who had given them up, since a manifestation of divine power would be all that would be required (Is 45:13). For whether Jehovah show Himself to Israel as the Righteous One or as the Gracious One, as a Judge or as a Redeemer, He always acts as the Absolute One, exalted above all earthly affairs, having no need to receive anything, but able to give everything. He receives no recompense, and gives none. Whether punishing or redeeming, He always guards His people's honour, proving Himself in the one case to be all-sufficient, and in the other almighty, but acting in both cases freely from Himself.
In the train of thought in Is 52:4-6 the reason is given for the general statement in Is 52:3. Israel went down to Egypt, the country of the Nile valley, with the innocent intention of sojourning, i.e., living as a guest (gūr) there in a foreign land; and yet (as we may supply from the next clause, according to the law of a self-completing parallelism) there it fell into the bondage of the Pharaohs, who, whilst they did not fear Jehovah, but rather despised Him, were merely the blind instruments of His will. Asshur then oppressed it bephes, i.e., not "at last" (ultimo tempore, as Hvernick renders it), but (as אפס is the synonym of אין in Is 40:17; Is 41:2) "for nothing," i.e., without having acquired any right to it, but rather serving in its unrighteousness simply as the blind instrument of the righteousness of Jehovah, who through the instrumentality of Asshur put an end first of all to the kingdom of Israel, and then to the kingdom of Judah. The two references to the Egyptian and Assyrian oppressions are expressed in as brief terms as possible. But with the words "now therefore" the prophecy passes on in a much more copious strain to the present oppression in Babylon. Jehovah inquires, Quid mihi hic (What have I to do here)? Hitzig supposes pōh (here) to refer to heaven, in the sense of, "What pressing occupation have I here, that all this can take place without my interfering?" But such a question as this would be far more appropriate to the Zeus of the Greek comedy than to the Jehovah of prophecy. Knobel, who takes pōh as referring to the captivity, in accordance with the context, gives a ridiculous turn to the question, viz., "What do I get here in Babylonia, from the fact that my people are carried off for nothing? Only loss." He observes himself that there is a certain wit in the question. But it would be silly rather than witty, if, after Jehovah had just stated that He had given up His people for nothing, the prophet represented Him as preparing to redeem it by asking, "What have I gained by it?" The question can have no other meaning, according to Is 22:16, than "What have I to do here?" Jehovah is thought of as present with His people (cf., Gen 46:4), and means to inquire whether He shall continue this penal condition of exile any longer (Targum, Rashi, Rosenmller, Ewald, Stier, etc.). The question implies an intention to redeem Israel, and the reason for this intention is introduced with kı̄. Israel is taken away (ablatus), viz., from its own native home, chinnâm, i.e., without the Chaldeans having any human claim upon them whatever. The words יהיליילוּ משׁליו (משׁלו) are not to be rendered, "its singers lament," as Reutschi and Rosenmller maintain, since the singers of Israel are called meshōrerı̄m; nor "its (Israel's) princes lament," as Vitringa and Hitzig supposed, since the people of the captivity, although they had still their national sârı̄m, had no other mōshelı̄m than the Chaldean oppressors (Is 49:7; Is 14:5). It is the intolerable tyranny of the oppressors of His people, that Jehovah assigns in this sentence as the reason for His interposition, which cannot any longer be deferred. It is true that we do meet with hēlı̄l (of which we have the future here without any syncope of the first syllable) in other passages in the sense of ululare, as a cry of pain; but just as הריע, רנן, רזח signify a yelling utterance of either joy or pain, so heeliil may also be applied to the harsh shrieking of the capricious tyrants, like Lucan's laetis ululare triumphis, and the Syriac ailel, which is used to denote a war-cry and other noises as well. In connection with this proud and haughty bluster, there is also the practice of making Jehovah's name the butt of their incessant blasphemy: מנּאץ is a part. hithpoel with an assimilated ת and a pausal ā for ē, although it might also be a passive hithpoal (for the ō in the middle syllable, compare מגאל, Mal 1:7; מבהל, Esther 8:14). In Is 52:6 there follows the closing sentence of the whole train of thought: therefore His people are to get to learn His name, i.e., the self-manifestation of its God, who is so despised by the heathen; therefore lâkhēn repeated with emphasis, like כּעל in Is 59:18, and possibly min in Ps 45:9) in that day, the day of redemption, (supply "it shall get to learn") that "I am he who saith, Here am I," i.e., that He who has promised redemption is now present as the True and Omnipotent One to carry it into effect.
Geneva 1599
52:3 For thus saith the LORD, Ye have sold yourselves for (c) nothing; and ye shall be redeemed without money.
(c) The Babylonians paid nothing to me for you: therefore I will take you again without ransom.
John Gill
52:3 For thus saith the Lord, ye have sold yourselves for nought,.... As Ahab did to work wickedness; as men do freely, and get nothing by it; for there is nothing got in the service of sin, Satan, and antichrist, or by being slaves and vassals to them; not profit, but loss; not pleasure, but pain; not honour, but shame; not liberty, but bondage; not riches and wealth, but poverty and want, which Popery always brings into those countries and people where it obtains.
And ye shall be redeemed without money; in like manner as our spiritual and eternal redemption from sin, Satan, and the law, the world, death, and hell, is obtained; not without the price of the precious blood of the Lamb, but without such corruptible things as silver and gold, 1Pet 1:18 and without any price paid to those by whom we are held captive, but to God, against whom we have sinned, whose law we have broken, and whose justice must be satisfied; and the blood of Christ is a sufficient price to answer all: hence redemption, though it cost Christ much, is entirely free to us; so will the redemption of the church, from the bondage and slavery of antichrist, be brought about by the power of God undeserved by them; not through their merits, and without any ransom price paid to those who held them captives.
John Wesley
52:3 Sold yourselves - By your sins, without any valuable consideration paid by them either to you, or to your Lord and owner. Without money - Without paying any ransom.
Robert Jamieson, A. R. Fausset and David Brown
52:3 As you became your foes' servants, without their paying any price for you (Jer 15:13), so they shall release you without demanding any price or reward (Is 45:13), (where Cyrus is represented as doing so: a type of their final restoration gratuitously in like manner). So the spiritual Israel, "sold under sin," gratuitously (Rom 7:14), shall be redeemed also gratuitously (Is 55:1).
52:452:4: Ա՛յսպէս ասէ Տէր. Յերկի՛րն Եգիպտացւոց էջ ժողովուրդ իմ զառաջինն՝ բնակել անդ նժդեհութեամբ. եւ յԱսորեստան բռնութեամբ վարեցան[10189]. [10189] Ոմանք. Զառաջինն բնակել պանդխտութեամբ։
4 Այսպէս է ասում Տէրը. «Իմ ժողովուրդը նախ Եգիպտացիների երկիրն իջաւ, որպէսզի իբրեւ նժդեհ ապրի այնտեղ, ապա բռնութեամբ Ասորեստան քշուեց:
4 Քանզի Տէր Եհովան այսպէս կ’ըսէ.«Իմ ժողովուրդս առաջ Եգիպտոս իջաւ, Որպէս զի հոն պանդխտանայ Ու Ասորեստանցիները առանց պատճառի ճնշեցին»։
Այսպէս ասէ [823]Տէր. Յերկիրն Եգիպտացւոց էջ ժողովուրդ իմ զառաջինն` բնակել անդ նժդեհութեամբ, եւ [824]յԱսորեստան բռնութեամբ վարեցան, եւ արդ ընդէ՞ր էք աստ:

52:4: Ա՛յսպէս ասէ Տէր. Յերկի՛րն Եգիպտացւոց էջ ժողովուրդ իմ զառաջինն՝ բնակել անդ նժդեհութեամբ. եւ յԱսորեստան բռնութեամբ վարեցան[10189].
[10189] Ոմանք. Զառաջինն բնակել պանդխտութեամբ։
4 Այսպէս է ասում Տէրը. «Իմ ժողովուրդը նախ Եգիպտացիների երկիրն իջաւ, որպէսզի իբրեւ նժդեհ ապրի այնտեղ, ապա բռնութեամբ Ասորեստան քշուեց:
4 Քանզի Տէր Եհովան այսպէս կ’ըսէ.«Իմ ժողովուրդս առաջ Եգիպտոս իջաւ, Որպէս զի հոն պանդխտանայ Ու Ասորեստանցիները առանց պատճառի ճնշեցին»։
zohrab-1805▾ eastern-1994▾ western am▾
52:452:4 ибо так говорит Господь Бог: народ Мой ходил прежде в Египет, чтобы там пожить, и Ассур теснил его ни за что.
52:4 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos κατέβη καταβαινω step down; descend ὁ ο the λαός λαος populace; population μου μου of me; mine τὸ ο the πρότερον προτερον earlier παροικῆσαι παροικεω reside ἐκεῖ εκει there καὶ και and; even εἰς εις into; for Ἀσσυρίους ασσυριος violence ἤχθησαν αγω lead; pass
52:4 כִּ֣י kˈî כִּי that כֹ֤ה ḵˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt יָֽרַד־ yˈāraḏ- ירד descend עַמִּ֥י ʕammˌî עַם people בָ vā בְּ in † הַ the רִֽאשֹׁנָ֖ה rˈišōnˌā רִאשֹׁון first לָ lā לְ to ג֣וּר ḡˈûr גור dwell שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur בְּ bᵊ בְּ in אֶ֥פֶס ʔˌefes אֶפֶס end עֲשָׁקֹֽו׃ ʕᵃšāqˈô עשׁק oppress
52:4. quia haec dicit Dominus Deus in Aegyptum descendit populus meus in principio ut colonus esset ibi et Assur absque ulla causa calumniatus est eumFor thus saith the Lord God: My people went down into Egypt at the beginning to sojourn there: and the Assyrian hath oppressed them without any cause at all.
4. For thus saith the Lord GOD, My people went down at the first into Egypt to sojourn there: and the Assyrian oppressed them without cause.
52:4. For thus says the Lord God: My people descended into Egypt, in the beginning, in order to sojourn there. But the Assyrian oppressed them, without any cause at all.
52:4. For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause.
For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause:

52:4 ибо так говорит Господь Бог: народ Мой ходил прежде в Египет, чтобы там пожить, и Ассур теснил его ни за что.
52:4
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
κατέβη καταβαινω step down; descend
ο the
λαός λαος populace; population
μου μου of me; mine
τὸ ο the
πρότερον προτερον earlier
παροικῆσαι παροικεω reside
ἐκεῖ εκει there
καὶ και and; even
εἰς εις into; for
Ἀσσυρίους ασσυριος violence
ἤχθησαν αγω lead; pass
52:4
כִּ֣י kˈî כִּי that
כֹ֤ה ḵˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt
יָֽרַד־ yˈāraḏ- ירד descend
עַמִּ֥י ʕammˌî עַם people
בָ בְּ in
הַ the
רִֽאשֹׁנָ֖ה rˈišōnˌā רִאשֹׁון first
לָ לְ to
ג֣וּר ḡˈûr גור dwell
שָׁ֑ם šˈām שָׁם there
וְ wᵊ וְ and
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
בְּ bᵊ בְּ in
אֶ֥פֶס ʔˌefes אֶפֶס end
עֲשָׁקֹֽו׃ ʕᵃšāqˈô עשׁק oppress
52:4. quia haec dicit Dominus Deus in Aegyptum descendit populus meus in principio ut colonus esset ibi et Assur absque ulla causa calumniatus est eum
For thus saith the Lord God: My people went down into Egypt at the beginning to sojourn there: and the Assyrian hath oppressed them without any cause at all.
52:4. For thus says the Lord God: My people descended into Egypt, in the beginning, in order to sojourn there. But the Assyrian oppressed them, without any cause at all.
52:4. For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. Здесь говорится, что ни в прошлом, ни в настоящем исторического Израиля не было ничего такого, что бы говорило о внутренней устойчивости и жизнеспособности этой нации и что давало бы возможность предположить ее самостоятельную силу. Наоборот, мы имеем только противоположные познания истории, которые, хотя и молчаливы, но тем не менее красноречиво свидетельствуют, что, если эта нация до сих пор еще существует, то, очевидно, уже не своей силой, а помощью Бога.
Adam Clarke: Commentary on the Bible - 1831
52:4: Thus saith the Lord God - אדני יהוה Adonai Jehovah; but Adonai is wanting in twelve of Kennicott's, five of De Rossi's, and two of my own MSS.; and by the Septuagint and Arabic. Some MSS. have יהוה צבאות Jehovah tsebaoth, "Lord of hosts;" and others have יהוה אלהים Yehovah Elohim, "Lord God."
Albert Barnes: Notes on the Bible - 1834
52:4: For thus saith the Lord God - In order to show them that he could redeem them without money, God reminds them of what had been done in former times. The numerous captives in Egypt, whose services were so valuable to the Egyptians, and whom the Egyptians were so unwilling to suffer to depart, he had rescued by his own power, and had delivered for ever from that bondage. The idea here is, that with the same ease he could rescue the captives in Babylon, and restore them to their own land without a price.
My people went down - That is, Jacob and his sons. The phrase 'went down,' is applied to a journey to Egypt, because Judea was a mountainous and elevated country compared with Egypt, and a journey there was in fact a descent to a more level and lower country.
To sojourn there - Not to dwell there permanently, but to remain there only for a time. They went in fact only to remain until the severity of the famine should have passed by, and until they could return with safety to the land of Canaan.
And the Assyrians oppressed them without cause - A considerable variety has existed in the interpretation of this passage. The Septuagint renders it, 'And to the Assyrians they were carried by force.' Some have supposed that this refers to the oppressions that they experienced in Egypt, and that the name 'Assyrian' is here given to Pharaoh. So Forerius and Cajetan understand it. They suppose that the name, 'the Assyrian,' became, in the apprehension of the Jews, the common name of that which was proud, oppressive, and haughty, and might therefore be used to designate Pharaoh. But there are insuperable objections to this. For the name 'the Assyrian' is not elsewhere given to Pharaoh in the Scriptures, nor can it be supposed to be given to him but with great impropriety. It is not true that Pharaoh was an Assyrian; nor is it true that the Israelites were oppressed by the Assyrians while they remained in Egypt. Others have supposed that this refers to Nebuchadnezzar and the Chaldeans in general, and that the name 'the Assyrian' is given them in a large and general sense, as ruling over that which constituted the empire of Assyria, and that the prophet here refers to the calamities which they were suffering in Babylon. But the objection to this is not the less decisive.
It is true that Babylon was formerly a part or province of Assyria, and true also that in the time of the Jewish captivity it was the capital of the kingdom of which the former empire of Assyria became a subject province. But the name Babylonian, in the Scriptures, is kept distinct from that of Assyrian, and they are not used interchangeably. Nor does the connection of the passage require us to understand it in this sense. The whole passage is in a high degree elliptical, and something must be supplied to make out the sense. The general design of it is, to show that God would certainly deliver the Jews from the captivity at Babylon without money. For this purpose, the prophet appeals to the former instances of his interposition when deliverance had been effected in that way. A paraphrase of the passage, and a filling up of the parts which are omitted in the brief and abrupt manner of the prophet, will show the sense. 'Ye have been sold for nought, and ye shall be ransomed without price.
As a proof that I can do it, and will do it, remember that my people went down formerly to Egypt, and designed to sojourn there for a little time, and that they were there reduced to slavery, and oppressed by Pharaoh, but that I ransomed them without money, and brought them forth by my own power. Remember, further, how often the Assyrian has oppressed them also, without cause. Remember the history of Sennacherib, Tiglath-pileser, and Salmaneser, and how they have laid the land waste, and remember also how I have delivered it from these oppressions. With the same certainty, and the same ease, I can deliver the people from the captivity at Babylon.' The prophet, therefore, refers to different periods and events; and the idea is, that God had delivered them when they had been oppressed alike by the Egyptian, and by the Assyrians, and that he who had so often interposed would also rescue them from their oppression in Babylon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:4: My people: Gen 46:6; Act 7:14, Act 7:15
the Assyrian: Isa 14:25, Isa 36:1-37:38; Jer 50:17
without: Job 2:3; Psa 25:3, Psa 69:4; Joh 15:25
Geneva 1599
52:4 For thus saith the Lord GOD, My people went (d) down in times past into Egypt to sojourn there; and the Assyrian (e) oppressed them without cause.
(d) When Jacob went there in times of famine.
(e) The Egyptians might pretend some reason to oppress my people because they went there and remained among them, but the Assyrians have no title to excuse their tyranny by, and therefore I will punish them more than I did the Egyptians.
John Gill
52:4 For thus saith the Lord God,.... The Lord confirms what he had before said of redeeming his people without money, who had been sold for nothing, by past instances of his deliverance of them:
my people went down aforetime into Egypt to sojourn there; Jacob and his family went down there of their own accord, where they were supplied with food in a time of famine, and settled in a very fruitful part of it; but when they were oppressed, and cried to the Lord, he appeared for them, and delivered them:
and the Assyrian oppressed them without cause; which some understand of Pharaoh, king of Egypt, who they say was an Assyrian, or so called, because of his power and cruelty; or it being usual to call any enemy of the Jews an Assyrian: or rather the words may be rendered, "but the Assyrian", &c. Pharaoh had some pretence for what he did; the Israelites came into his country, he did not carry them captive; they received many benefits and favours there, and were settled in a part of his dominions, so that he might claim them as his subjects, and refuse to dismiss them; but the Assyrians had nothing to do with them; could not make any pretence why they should invade them, and oppress them; and therefore if the Lord had delivered them from the one, he would also deliver them from the other. This may be understood of the several invasions and captivities by Pul, Tiglathpileser, Shalmaneser, Sennacherib, and even Nebuchadnezzar king of Babylon; Babylon having been the metropolis of Assyria, and a branch of the Assyrian empire, though now translated to the Chaldeans: or the sense is, and the Assyrians also oppressed Israel, as well as the Egyptians, without any just reason, and I delivered them out of their hands; and so I will redeem my church and people out of antichristian bondage and slavery.
John Wesley
52:4 Egypt - Where they had protection and sustenance, and therefore owed subjection to the king of Egypt. And yet when he oppressed them, I punished him severely, and delivered them out of his hands. The Assyrian - The king of Babylon, who is called the king of Assyria, 4Kings 23:29, as also the Persian emperor is called, Ezra 6:22, because it was one and the same empire which was possessed, first by the Assyrians, then by the Babylonians, and afterwards by the Persians. Without cause - Without any such ground or colour, by mere force invading their land, and carrying them away into captivity.
Robert Jamieson, A. R. Fausset and David Brown
52:4 My people--Jacob and his sons.
went down--Judea was an elevated country compared with Egypt.
sojourn--They went there to stay only till the famine in Canaan should have ceased.
Assyrian--Sennacherib. Remember how I delivered you from Egypt and the Assyrian; what, then, is to prevent Me from delivering you out of Babylon (and the mystical Babylon and the Antichrist in the last days)?
without cause--answering to "for naught" in Is 52:5; it was an act of gratuitous oppression in the present case, as in that case.
52:552:5: եւ արդ՝ ընդէ՞ր էք աստ։ Ա՛յսպէս ասէ Տէր. զի՞ վարեցաւ ժողովուրդն իմ ձրի. զարմացեա՛լ էին եւ լային։ Ա՛յսպէս ասէ Տէր. Վասն ձե՛ր անուն իմ հանապազ հայհոյի ՚ի մէջ հեթանոսաց[10190]։ [10190] Բազումք դնեն առանց հարցական ոլորակի. Զի վարեցաւ ժողովուրդ իմ ձրի։
5 Բայց այժմ ինչո՞ւ էք այստեղ»: Այսպէս է ասում Տէրը. «Իմ ժողովուրդը զուր տեղը քշուեց. նրանք ապշահար էին մնացել եւ լաց էին լինում»: Այսպէս է ասում Տէրը. «Ձեր պատճառով իմ անունը մշտապէս հայհոյւում է հեթանոսների մէջ:
5 «Հիմա հոս ի՞նչ ունիմ, կ’ըսէ Տէրը, Որ իմ ժողովուրդս պարապ տեղ քշուեցաւ»։«Անոր իշխողները կ’ողբան, կ’ըսէ Տէրը Ու ամէն օր իմ անուանս կը հայհոյեն»։
Այսպէս`` ասէ Տէր. զի վարեցաւ ժողովուրդն իմ ձրի, [825]զարմացեալ էին եւ լային: Այսպէս ասէ Տէր. Վասն ձեր անուն իմ հանապազ հայհոյի ի մէջ հեթանոսաց:

52:5: եւ արդ՝ ընդէ՞ր էք աստ։ Ա՛յսպէս ասէ Տէր. զի՞ վարեցաւ ժողովուրդն իմ ձրի. զարմացեա՛լ էին եւ լային։ Ա՛յսպէս ասէ Տէր. Վասն ձե՛ր անուն իմ հանապազ հայհոյի ՚ի մէջ հեթանոսաց[10190]։
[10190] Բազումք դնեն առանց հարցական ոլորակի. Զի վարեցաւ ժողովուրդ իմ ձրի։
5 Բայց այժմ ինչո՞ւ էք այստեղ»: Այսպէս է ասում Տէրը. «Իմ ժողովուրդը զուր տեղը քշուեց. նրանք ապշահար էին մնացել եւ լաց էին լինում»: Այսպէս է ասում Տէրը. «Ձեր պատճառով իմ անունը մշտապէս հայհոյւում է հեթանոսների մէջ:
5 «Հիմա հոս ի՞նչ ունիմ, կ’ըսէ Տէրը, Որ իմ ժողովուրդս պարապ տեղ քշուեցաւ»։«Անոր իշխողները կ’ողբան, կ’ըսէ Տէրը Ու ամէն օր իմ անուանս կը հայհոյեն»։
zohrab-1805▾ eastern-1994▾ western am▾
52:552:5 И теперь что у Меня здесь? говорит Господь; народ Мой взят даром, властители их неистовствуют, говорит Господь, и постоянно, всякий день имя Мое бесславится.
52:5 καὶ και and; even νῦν νυν now; present τί τις.1 who?; what? ὧδέ ωδε here ἐστε ειμι be τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὅτι οτι since; that ἐλήμφθη λαμβανω take; get ὁ ο the λαός λαος populace; population μου μου of me; mine δωρεάν δωρεαν gratuitously; freely θαυμάζετε θαυμαζω wonder καὶ και and; even ὀλολύζετε ολολυζω howl τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master δι᾿ δια through; because of ὑμᾶς υμας you διὰ δια through; because of παντὸς πας all; every τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine βλασφημεῖται βλασφημεω blaspheme; defame ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste
52:5 וְ wᵊ וְ and עַתָּ֤ה ʕattˈā עַתָּה now מַהמי־ *mah- מָה what לִּילי־ *llî- לְ to פֹה֙ fˌō פֹּה here נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that לֻקַּ֥ח luqqˌaḥ לקח take עַמִּ֖י ʕammˌî עַם people חִנָּ֑ם ḥinnˈām חִנָּם in vain מֹשְׁלָ֤יומשׁלו *mōšᵊlˈāʸw משׁל rule יְהֵילִ֨ילוּ֙ yᵊhêlˈîlû ילל howl נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and תָמִ֥יד ṯāmˌîḏ תָּמִיד continuity כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֖ום yyˌôm יֹום day שְׁמִ֥י šᵊmˌî שֵׁם name מִנֹּאָֽץ׃ minnōʔˈāṣ נאץ contemn
52:5. et nunc quid mihi est hic dicit Dominus quoniam ablatus est populus meus gratis dominatores eius inique agunt dicit Dominus et iugiter tota die nomen meum blasphematurAnd now what have I here, saith the Lord: for my people is taken away gratis. They that rule over them treat them unjustly, saith the Lord, and my name is continually blasphemed all the day long.
5. Now therefore, what do I here, saith the LORD, seeing that my people is taken away for nought? they that rule over them do howl, saith the LORD, and my name continually all the day is blasphemed.
52:5. And now, what is left for me here, says the Lord? For my people have been taken away without cause. Their lords treat them unjustly, says the Lord. And my name is being continually blasphemed all day long.
52:5. Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day [is] blasphemed.
Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day [is] blasphemed:

52:5 И теперь что у Меня здесь? говорит Господь; народ Мой взят даром, властители их неистовствуют, говорит Господь, и постоянно, всякий день имя Мое бесславится.
52:5
καὶ και and; even
νῦν νυν now; present
τί τις.1 who?; what?
ὧδέ ωδε here
ἐστε ειμι be
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ὅτι οτι since; that
ἐλήμφθη λαμβανω take; get
ο the
λαός λαος populace; population
μου μου of me; mine
δωρεάν δωρεαν gratuitously; freely
θαυμάζετε θαυμαζω wonder
καὶ και and; even
ὀλολύζετε ολολυζω howl
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
δι᾿ δια through; because of
ὑμᾶς υμας you
διὰ δια through; because of
παντὸς πας all; every
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
βλασφημεῖται βλασφημεω blaspheme; defame
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
52:5
וְ wᵊ וְ and
עַתָּ֤ה ʕattˈā עַתָּה now
מַהמי־
*mah- מָה what
לִּילי־
*llî- לְ to
פֹה֙ fˌō פֹּה here
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
לֻקַּ֥ח luqqˌaḥ לקח take
עַמִּ֖י ʕammˌî עַם people
חִנָּ֑ם ḥinnˈām חִנָּם in vain
מֹשְׁלָ֤יומשׁלו
*mōšᵊlˈāʸw משׁל rule
יְהֵילִ֨ילוּ֙ yᵊhêlˈîlû ילל howl
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
תָמִ֥יד ṯāmˌîḏ תָּמִיד continuity
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
שְׁמִ֥י šᵊmˌî שֵׁם name
מִנֹּאָֽץ׃ minnōʔˈāṣ נאץ contemn
52:5. et nunc quid mihi est hic dicit Dominus quoniam ablatus est populus meus gratis dominatores eius inique agunt dicit Dominus et iugiter tota die nomen meum blasphematur
And now what have I here, saith the Lord: for my people is taken away gratis. They that rule over them treat them unjustly, saith the Lord, and my name is continually blasphemed all the day long.
52:5. And now, what is left for me here, says the Lord? For my people have been taken away without cause. Their lords treat them unjustly, says the Lord. And my name is being continually blasphemed all day long.
52:5. Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day [is] blasphemed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Властители их неистовствуют... и постоянно... имя Мое бесславится... Кого здесь нужно понимать под властителями - вавилонское или иудейское правительство? Хотя большинство экзегетов (Orelli, Dillmann, The Pupl. Comm., Властов и др.) и склонны видеть здесь указание на вавилонских властей; но мы не думаем, чтобы это было правильно, и предпочитаем находить здесь характеристику полного внутреннего разложения иудейской нации, приведшего ее и к внешнему политическому краху (ср. 27:14; 43:28; 51:20: - СПб. проф. Еп. Петр, блаженный Иероним и др.). Чрез такое поведение первосвященников и вождей еврейской нации и через всю, вообще печальную политическую судьбу Израиля, имя Господа - покровителя этой нации - несомненно, должно было подвергнуться сильным нареканиям у всех язычников, которые поражение той или другой народности везде объясняли победой одних божеств над другими (Иез 36:20).
Adam Clarke: Commentary on the Bible - 1831
52:5: They that rule over them "They that are lords over them" - For משלו moshelo, singular, in the text, more than a hundred and twenty MSS. (De Rossi says, codices innumeri, "numberless copies") have משליו moshelaiv plural, according to the Masoretical correction in the margin; which shows that the Masoretes often superstitiously retained apparent mistakes in the text, even when they had sufficient evidence to authorize the introduction of the true reading.
Make them to howl "Make their boast of it" - For יהילילו yeheililu, "make them to howl," five MSS., (two ancient), have יהללו yehalelu, "make their boast;" which is confirmed by the Chaldee paraphrast, who renders it משתבחין mishtabbechin. Ulaloo is not only the cry itself, but also the name of the funeral song of the Irish. The Arabs have a cry very much resembling this.
Albert Barnes: Notes on the Bible - 1834
52:5: Now, therefore, what have I here? - In Babylon, referring to the captivity of the Jews there. The idea is, that a state of things existed there which demanded his interposition as really as it did when his people had been oppressed by the Egyptians, or by the Assyrian. His people had been taken away for nought; they were subject to cruel oppressions; and his own name was continually blasphemed. In this state of things, it is inferred, that he would certainly come to their rescue, and that his own perfections as well as their welfare demanded that he should interpose to redeem them. The phrase, 'what have I here?' is equivalent to saying, what shall I do? what am I properly called on to do? or what reason is there now in Babylon for my interposition to rescue my people? It is implied, that such was the state of things, that God felt that there was something that demanded his interposition.
That my people is taken away for nought - This was one thing existing in Babylon that demanded his interposition. His people had been made captive by the Chaldeans, and were now suffering under their oppressions. This had been done 'for nought;' that is, it had been done without any just claim. It was on their part a mere act of gross and severe oppression, and this demanded the interposition of a righteous God.
They that rule over them make them to howl - Lowth renders this, 'They that are lords over them make their boast of it.' Noyes renders it, 'And their tyrants exult.' The Septuagint renders it, 'My people are taken away for nought: wonder ye, and raise a mournful cry' (ὀλολύζετε ololuzete). Jerome renders it, 'Their lords act unjustly, and they therefore howl when they are delivered to torments.' Aben Ezra supposes that by 'their lords' here, or those who rule over them, are meant the rulers of the Jewish people, and that the idea is, that they lament and howl over the calamities and oppressions of the people. But it is probable, after all, that our translators have given the true sense of the text, and that the idea is, that they were suffering such grievous oppressions in Babylon as to make them lift up the cry of lamentation and of grief. This was a reason why God should interpose as he had done in former times, and bring deliverance.
And my name continually every day is blasphemed - That is, in Babylon. The proud and oppressive Babylonians delight to add to the sorrows of the exiles by reproaching the name of their God, and by saying that he was unable to defend them and their city from ruin. This is the third reason why God would interpose to rescue them. The three reasons in this verse are, that they had been taken away for nought; that they were suffering grievous and painful oppression; and that the name of God was reproached. On all these accounts he felt that he had something to do in Babylon, and that his interposition was demanded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:5: what: Isa 22:16; Jdg 18:3
people: Isa 52:3; Psa 44:12
make: Isa 47:6, Isa 51:20, Isa 51:23; Exo 1:13-16, Exo 2:23, Exo 2:24, Exo 3:7; Psa 137:1, Psa 137:2; Jer 50:17; Lam 1:21, Lam 2:3, Lam 5:13-15; Zep 1:10
my name: Isa 37:6, Isa 37:28; Psa 44:16, Psa 74:10, Psa 74:18, Psa 74:22, Psa 74:23; Eze 20:9, Eze 20:14, Eze 36:20-23; Rom 2:24
Geneva 1599
52:5 Now therefore, what have I here, saith the LORD, that my people is taken away for nothing? they that rule over them make them to wail, saith the LORD; and my name continually every day [is] (f) blasphemed.
(f) That is, by the wicked, who think that I have no power to deliver them.
John Gill
52:5 Now therefore what have I here, saith the Lord, that my people is taken away for nought?.... Or what do I get by it, that my people should be taken and held in captivity without cause? I am no gainer, but a loser by it, as it afterwards appears; and therefore why should I sit still, and delay the deliverance of my people any longer? but as I have delivered Israel out of Egypt, and the Jews from Babylon, so will I deliver my people out of mystical Babylon, spiritually called Sodom and Egypt.
They that rule over them cause them to howl, saith the Lord; they that hath carried them captive, and exercised a tyrannical power over them, cause them to howl under their bondage and slavery, as the Israelites formerly in Egypt; wherefore the Lord is moved with compassion to them, and since neither he nor they were gainers, but losers by their captivity, he determines to deliver them: or it may be rendered, "they cause its rulers to howl" (i), or his rulers howl; not the common people only, but their governors, civil and ecclesiastical; so Aben Ezra interprets it not of Heathen rulers, but of the great men of Israel:
and my name continually every day is blasphemed; by ascribing their extent of power and authority, their dominions and conquests, not to the Lord, but to their idols, whom they worship, to such or such a saint; opening their mouths in blasphemy against God, his name and tabernacle, and his people, Rev_ 13:5. The Targum is,
"and always, all the day, because of the worship of my name, they provoke.''
The Septuagint is, "for you always my name is blasphemed among the Gentiles"; see Rom 2:24.
(i) "dominatores ejus ululare facient", Montanus; "dominus ipsius ejulant", Junius & Tremellius, Vitringa; "ululant", Piscator; "qui habent potestatem in eum ejulant", Cocceius.
John Wesley
52:5 What have I - Why do I sit still here, and not go to Babylon to punish the Babylonians, and to deliver my people? For nought - Without any provocation, or pretence of right. Howl - By their unmerciful usage. Blasphemed - The Babylonians blasphemed me as if I wanted either power or good will to save my people out of their hands.
Robert Jamieson, A. R. Fausset and David Brown
52:5 what have I here--that is, what am I called on to do? The fact "that My people is taken away (into captivity; Is 49:24-25) for naught" (by gratuitous oppression, Is 52:4; also Is 52:3, and see on Is 52:3) demands My interposition.
they that rule--or "tyrannize," namely, Babylon, literal and mystical.
make . . . to howl--or, raise a cry of exultation over them [MAURER].
blasphemed--namely, in Babylon: God's reason for delivering His people, not their goodness, but for the sake of His holy name (Ezek 20:9, Ezek 20:14).
52:652:6: Վասն այնորիկ ծանիցէ՛ ժողովուրդ իմ զանուն իմ յաւուր յայնմիկ. թէ ես նո՛յն եմ որ խօսէին, եւ արդ եկի հասի՛[10191]։ [10191] Ոսկան. Եմ նոյն որ խօսէի։
6 Դրա համար իմ ժողովուրդն այդ օրը պիտի ճանաչի իմ անունը, գիտենայ, որ ես նոյնն եմ, որի մասին խօսում էին, եւ ահա եկել հասել եմ»:
6 «Ասոր համար իմ ժողովուրդս պիտի գիտնայ իմ անունս. Ասոր համար այն օրուան մէջ պիտի գիտնայ, Թէ ես ա՛ն եմ, որ կը խօսէի։ Ահա ես եմ»։
Վասն այնորիկ ծանիցէ ժողովուրդ իմ զանուն իմ յաւուր յայնմիկ, թէ ես նոյն եմ որ խօսէին, [826]եւ արդ եկի հասի:

52:6: Վասն այնորիկ ծանիցէ՛ ժողովուրդ իմ զանուն իմ յաւուր յայնմիկ. թէ ես նո՛յն եմ որ խօսէին, եւ արդ եկի հասի՛[10191]։
[10191] Ոսկան. Եմ նոյն որ խօսէի։
6 Դրա համար իմ ժողովուրդն այդ օրը պիտի ճանաչի իմ անունը, գիտենայ, որ ես նոյնն եմ, որի մասին խօսում էին, եւ ահա եկել հասել եմ»:
6 «Ասոր համար իմ ժողովուրդս պիտի գիտնայ իմ անունս. Ասոր համար այն օրուան մէջ պիտի գիտնայ, Թէ ես ա՛ն եմ, որ կը խօսէի։ Ահա ես եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
52:652:6 Поэтому народ Мой узн{а}ет имя Мое; поэтому {узн{а}ет} в тот день, что Я Тот же, Который сказал: >
52:6 διὰ δια through; because of τοῦτο ουτος this; he γνώσεται γινωσκω know ὁ ο the λαός λαος populace; population μου μου of me; mine τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be αὐτὸς αυτος he; him ὁ ο the λαλῶν λαλεω talk; speak πάρειμι παρειμι here; present
52:6 לָכֵ֛ן lāḵˈēn לָכֵן therefore יֵדַ֥ע yēḏˌaʕ ידע know עַמִּ֖י ʕammˌî עַם people שְׁמִ֑י šᵊmˈî שֵׁם name לָכֵן֙ lāḵˌēn לָכֵן therefore בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he כִּֽי־ kˈî- כִּי that אֲנִי־ ʔᵃnî- אֲנִי i ה֥וּא hˌû הוּא he הַֽ hˈa הַ the מְדַבֵּ֖ר mᵊḏabbˌēr דבר speak הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
52:6. propter hoc sciet populus meus nomen meum in die illa quia ego ipse qui loquebar ecce adsumTherefore my people shall know my name in that day: for I myself that spoke, behold I am here.
6. Therefore my people shall know my name: therefore in that day that I am he that doth speak; behold, it is I.
52:6. Because of this, my people will know my name, in that day. For it is I myself who is speaking. Behold, I am here.
52:6. Therefore my people shall know my name: therefore [they shall know] in that day that I [am] he that doth speak: behold, [it is] I.
Therefore my people shall know my name: therefore [they shall know] in that day that I [am] he that doth speak: behold, [it is] I:

52:6 Поэтому народ Мой узн{а}ет имя Мое; поэтому {узн{а}ет} в тот день, что Я Тот же, Который сказал: <<вот Я!>>
52:6
διὰ δια through; because of
τοῦτο ουτος this; he
γνώσεται γινωσκω know
ο the
λαός λαος populace; population
μου μου of me; mine
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
αὐτὸς αυτος he; him
ο the
λαλῶν λαλεω talk; speak
πάρειμι παρειμι here; present
52:6
לָכֵ֛ן lāḵˈēn לָכֵן therefore
יֵדַ֥ע yēḏˌaʕ ידע know
עַמִּ֖י ʕammˌî עַם people
שְׁמִ֑י šᵊmˈî שֵׁם name
לָכֵן֙ lāḵˌēn לָכֵן therefore
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
כִּֽי־ kˈî- כִּי that
אֲנִי־ ʔᵃnî- אֲנִי i
ה֥וּא hˌû הוּא he
הַֽ hˈa הַ the
מְדַבֵּ֖ר mᵊḏabbˌēr דבר speak
הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
52:6. propter hoc sciet populus meus nomen meum in die illa quia ego ipse qui loquebar ecce adsum
Therefore my people shall know my name in that day: for I myself that spoke, behold I am here.
52:6. Because of this, my people will know my name, in that day. For it is I myself who is speaking. Behold, I am here.
52:6. Therefore my people shall know my name: therefore [they shall know] in that day that I [am] he that doth speak: behold, [it is] I.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Поэтому народ Мой узнает имя Мое... узнаете в тот день... Переход из области истории в сферу пророчества.

Поэтому... т. е. утвердившись и во внешнем своем бессилии и во внутреннем разложении, лучшие представители народа израильского узнают имя Мое - т. е. признают Меня за Мессию, в тот день, т. е. в день откровения нового, благодатного царства.

Я тот же, Который сказал: вот Я. Из этих слов очевидно, что понятия "Мессия", "Отрок Мой", "Господь" - тождественны между собою и все одинаково указывают на Вечного, Всемогущего и Неизменного в своих обетованиях Бога.
Adam Clarke: Commentary on the Bible - 1831
52:6: Therefore my people shall know - The word לכן lachen, occurring the second time in this verse, seems to be repeated by mistake. It has no force nor emphasis as a repetition; it only embarrasses the construction and the sense. It was not in the copies from which the Septuagint, Syriac, and Vulgate were translated; it was not in the copy of the Septuagint from which the Arabic was translated; but in the Aldine and Complutensian editions δια τουτο is repeated; probably so corrected, in order to make it conformable with the Hebrew text.
I am he that Moth speak "I am he, Jehovah, that promised" - For הוא hu, the Bodleian MS. and another have יהוה, Jehovah; "For I am Jehovah that promised;" and another ancient MS. adds יהוה Jehovah after הוא hu. The addition of Jehovah seems to be right in consequence of what was said in the preceding line, "My people shall know my name."
Albert Barnes: Notes on the Bible - 1834
52:6: Therefore my people shall know my name - The idea in this verse is, that his people should have such exhibitions of his power as to furnish to them demonstration that he was God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:6: my people: Exo 33:19, Exo 34:5-7; Psa 48:10; Eze 20:44, Eze 37:13, Eze 37:14, Eze 39:27-29; Zac 10:9-12; Heb 8:10, Heb 8:11
I am he: Isa 42:9; Num 23:19; Heb 6:14-18
John Gill
52:6 Therefore my people shall know my name,.... His nature and perfections; his faithfulness in fulfilling his promises to them; his power in delivering them out of their bondage; and his justice in punishing their enemies.
Therefore they shall know on that day that I am he that doth speak: behold, it is I; they shall then see, when the people of God are delivered from the antichristian slavery and bondage, and when Babylon is fallen, that all the promises God has spoken are yea and amen; that Jesus Christ is the true and faithful witness; and that these are his true and faithful sayings, which he has spoken.
John Wesley
52:6 Shall know - They shall experience my power and goodness in fighting for them. In that day - When I shall redeem my people: which work was begun by the return of the Jews from Babylon, and perfected by the coming of the Messiah. Behold - That all these promises are the words of the omnipotent, unchangeable God.
Robert Jamieson, A. R. Fausset and David Brown
52:6 shall know in that day--when Christ shall reveal Himself to Israel sensibly; the only means whereby their obstinate unbelief shall be overcome (Ps 102:16; Zech 12:10; Zech 14:5).
52:752:7: Իբրեւ զի գեղեցի՛կ են ՚ի վերայ լերանց ոտք աւետարանչի համբաւուն խաղաղութեան, իբրեւ աւետարանչի՛ բարութեանց. զի լսելի՛ արարից զփրկութիւն քո, ասել ցՍիոն թէ թագաւորեսցէ քեզ Աստուած[10192]։ [10192] Ոսկան. Համբաւոյն խաղաղութեան։
7 Լեռների վրայ ի՜նչ գեղեցիկ են ոտքերը նրա, ով խաղաղութեան լուրն է աւետում, ով բարութեան աւետիսն է բերում եւ քո փրկութեան մասին յայտնում՝ ասելով Սիոնին, թէ՝ «Քեզ վրայ թագաւորելու է Աստուած»:
7 Ի՜նչ գեղեցիկ են լեռներուն վրայ անոր ոտքերը, Որ աւետիս կը բերէ, խաղաղութիւն կը քարոզէ, Բարութեան աւետիս կը բերէ, փրկութիւն կը քարոզէ Ու Սիօնին կ’ըսէ՝ «Քու Աստուածդ կը թագաւորէ»։
Իբրեւ զի՜ գեղեցիկ են ի վերայ լերանց ոտք աւետարանչի [827]համբաւուն խաղաղութեան, իբրեւ աւետարանչի բարութեանց. զի լսելի արարից զփրկութիւն քո, ասել ցՍիոն թէ` Թագաւորեսցէ քեզ Աստուած:

52:7: Իբրեւ զի գեղեցի՛կ են ՚ի վերայ լերանց ոտք աւետարանչի համբաւուն խաղաղութեան, իբրեւ աւետարանչի՛ բարութեանց. զի լսելի՛ արարից զփրկութիւն քո, ասել ցՍիոն թէ թագաւորեսցէ քեզ Աստուած[10192]։
[10192] Ոսկան. Համբաւոյն խաղաղութեան։
7 Լեռների վրայ ի՜նչ գեղեցիկ են ոտքերը նրա, ով խաղաղութեան լուրն է աւետում, ով բարութեան աւետիսն է բերում եւ քո փրկութեան մասին յայտնում՝ ասելով Սիոնին, թէ՝ «Քեզ վրայ թագաւորելու է Աստուած»:
7 Ի՜նչ գեղեցիկ են լեռներուն վրայ անոր ոտքերը, Որ աւետիս կը բերէ, խաղաղութիւն կը քարոզէ, Բարութեան աւետիս կը բերէ, փրկութիւն կը քարոզէ Ու Սիօնին կ’ըսէ՝ «Քու Աստուածդ կը թագաւորէ»։
zohrab-1805▾ eastern-1994▾ western am▾
52:752:7 Как прекрасны на горах ноги благовестника, возвещающего мир, благовествующего радость, проповедующего спасение, говорящего Сиону: >
52:7 ὡς ως.1 as; how ὥρα ωρα hour ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount ὡς ως.1 as; how πόδες πους foot; pace εὐαγγελιζομένου ευαγγελιζω deliver the good message / gospel; preach ἀκοὴν ακοη hearing; report εἰρήνης ειρηνη peace ὡς ως.1 as; how εὐαγγελιζόμενος ευαγγελιζω deliver the good message / gospel; preach ἀγαθά αγαθος good ὅτι οτι since; that ἀκουστὴν ακουστος do; make τὴν ο the σωτηρίαν σωτηρια safety σου σου of you; your λέγων λεγω tell; declare Σιων σιων Siōn; Sion βασιλεύσει βασιλευω reign σου σου of you; your ὁ ο the θεός θεος God
52:7 מַה־ mah- מָה what נָּאו֨וּ nnāwˌû נאה be lovely עַל־ ʕal- עַל upon הֶ he הַ the הָרִ֜ים hārˈîm הַר mountain רַגְלֵ֣י raḡlˈê רֶגֶל foot מְבַשֵּׂ֗ר mᵊvaśśˈēr בשׂר announce מַשְׁמִ֧יעַ mašmˈîₐʕ שׁמע hear שָׁלֹ֛ום šālˈôm שָׁלֹום peace מְבַשֵּׂ֥ר mᵊvaśśˌēr בשׂר announce טֹ֖וב ṭˌôv טֹוב good מַשְׁמִ֣יעַ mašmˈîₐʕ שׁמע hear יְשׁוּעָ֑ה yᵊšûʕˈā יְשׁוּעָה salvation אֹמֵ֥ר ʔōmˌēr אמר say לְ lᵊ לְ to צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion מָלַ֥ךְ mālˌaḵ מלך be king אֱלֹהָֽיִךְ׃ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s)
52:7. quam pulchri super montes pedes adnuntiantis et praedicantis pacem adnuntiantis bonum praedicantis salutem dicentis Sion regnavit Deus tuusHow beautiful upon the mountains are the feet of him that bringeth good tidings, and that preacheth peace: of him that sheweth forth good, that preacheth salvation, that saith to Sion: Thy God shall reign!
7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!
52:7. How beautiful upon the mountains are the feet of the messenger and the preacher of peace! Announcing good and preaching peace, they are saying to Zion, “Your God will reign!”
52:7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth:

52:7 Как прекрасны на горах ноги благовестника, возвещающего мир, благовествующего радость, проповедующего спасение, говорящего Сиону: <<воцарился Бог твой!>>
52:7
ὡς ως.1 as; how
ὥρα ωρα hour
ἐπὶ επι in; on
τῶν ο the
ὀρέων ορος mountain; mount
ὡς ως.1 as; how
πόδες πους foot; pace
εὐαγγελιζομένου ευαγγελιζω deliver the good message / gospel; preach
ἀκοὴν ακοη hearing; report
εἰρήνης ειρηνη peace
ὡς ως.1 as; how
εὐαγγελιζόμενος ευαγγελιζω deliver the good message / gospel; preach
ἀγαθά αγαθος good
ὅτι οτι since; that
ἀκουστὴν ακουστος do; make
τὴν ο the
σωτηρίαν σωτηρια safety
σου σου of you; your
λέγων λεγω tell; declare
Σιων σιων Siōn; Sion
βασιλεύσει βασιλευω reign
σου σου of you; your
ο the
θεός θεος God
52:7
מַה־ mah- מָה what
נָּאו֨וּ nnāwˌû נאה be lovely
עַל־ ʕal- עַל upon
הֶ he הַ the
הָרִ֜ים hārˈîm הַר mountain
רַגְלֵ֣י raḡlˈê רֶגֶל foot
מְבַשֵּׂ֗ר mᵊvaśśˈēr בשׂר announce
מַשְׁמִ֧יעַ mašmˈîₐʕ שׁמע hear
שָׁלֹ֛ום šālˈôm שָׁלֹום peace
מְבַשֵּׂ֥ר mᵊvaśśˌēr בשׂר announce
טֹ֖וב ṭˌôv טֹוב good
מַשְׁמִ֣יעַ mašmˈîₐʕ שׁמע hear
יְשׁוּעָ֑ה yᵊšûʕˈā יְשׁוּעָה salvation
אֹמֵ֥ר ʔōmˌēr אמר say
לְ lᵊ לְ to
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
מָלַ֥ךְ mālˌaḵ מלך be king
אֱלֹהָֽיִךְ׃ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s)
52:7. quam pulchri super montes pedes adnuntiantis et praedicantis pacem adnuntiantis bonum praedicantis salutem dicentis Sion regnavit Deus tuus
How beautiful upon the mountains are the feet of him that bringeth good tidings, and that preacheth peace: of him that sheweth forth good, that preacheth salvation, that saith to Sion: Thy God shall reign!
52:7. How beautiful upon the mountains are the feet of the messenger and the preacher of peace! Announcing good and preaching peace, they are saying to Zion, “Your God will reign!”
52:7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8. Рисуют радостную картину будущего восстановления Иерусалима. Во главе целого сонма глашатаев спасения и мирного процветания Иерусалима идет великий Благовестник, авторитетно провозглашающий Сиону откровение его нового царства. Ему сопутствует множество других проповедников, которые разносят эту благую весть по всем концам земли и которые являются вместе с тем и лучшими свидетелями - очевидцами того, что они проповедуют.

Как прекрасны на горах ноги благовестника, возвещающего мир, благовествующего радость, проповедующего спасение... Слова эти, буквально повторенные еще раз у одного из послепленных пророков (Наум 1:15), несомненно, должно относить к Мессии, как это видно из раннейших мест того же пророка Исаии (41:27; 40:9: и др.), а также из его известного мессианского текста: "Дух Господа Бога на Мне, ибо Господь помазал Меня благовествовать нищим..." (61:1).

Воцарился Бог Твой! Пока Израиль был в плену, а Иерусалим лежал в развалинах, Господь - всегдашний покровитель и защитник еврейского народа, на это время как бы отступил от него. Но вот Он снова является к Своему народу и берет на Себя обязанности царя над ними.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! 8 Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion. 9 Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem. 10 The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. 11 Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD. 12 For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rereward.
The removal of the Jews from Babylon to their own land again is here spoken of both as a mercy and as a duty; and the application of v. 7 to the preaching of the gospel (by the apostle, Rom. x. 15) plainly intimates that that deliverance was a type and figure of the redemption of mankind by Jesus Christ, to which what is here said of their redemption out of Babylon ought to be accommodated.
I. It is here spoken of as a great blessing, which ought to be welcomed with abundance of joy and thankfulness. 1. Those that bring the tidings of their release shall be very acceptable (v. 7): "How beautiful upon the mountains, the mountains round about Jerusalem, over which these messengers are seen coming at a distance, how beautiful are their feet, when it is known what tidings they bring!" It is not meant so much of the common posts, or the messengers sent express by the government to disperse the proclamation, but rather of some of the Jews themselves, who, being at the fountain-head of intelligence, had early notice of it, and immediately went themselves, or sent their own messengers, to all parts, to disperse the news, and even to Jerusalem itself, to tell the few who remained there that their brethren would be with them shortly; for it is published not merely as matter of news, but as a proof that Zion's God reigns, for in that language it is published: they say unto Zion, Thy God reigns. Those who bring the tidings of peace and salvation, that Cyrus has given orders for the release of the Jews, tidings which were so long expected by those that waited for the consolation of Israel, those good tidings (so the original reads it, without the tautology of our translation, good tidings of good), put this construction upon it, O Zion! thy God reigns. Note, When bad news is abroad this is good news, and when good news is abroad this is the best news, that Zion's God reigns, that God is Zion's God, in covenant with her, and as such he reigns, Ps. cxlvi. 10; Zech. ix. 9. The Lord has founded Zion, ch. xiv. 32. All events have their rise in the disposals of the kingdom of his providence and their tendency to the advancement of the kingdom of his grace. This must be applied to the preaching of the gospel, which is a proclamation of peace and salvation; it is gospel indeed, good news, glad tidings, tidings of victory over our spiritual enemies and liberty from our spiritual bondage. The good news is that the Lord Jesus reigns and all power is given to him. Christ himself brought these tidings first (Luke iv. 18, Heb. ii. 3), and of him the text speaks: How beautiful are his feet! his feet that were nailed to the cross, how beautiful upon Mount Calvary! his feet when he came leaping upon the mountains (Cant. ii. 8), how beautiful were they to those who knew his voice and knew it to be the voice of their beloved! His ministers proclaim these good tidings; they ought to keep their feet clean from the pollutions of the world, and then they ought to be beautiful in the eyes of those to whom they are sent, who sit at their feet, or rather at Christ's in them, to hear his word. They must be esteemed in love for their work's sake (1 Thess. v. 13), for their message sake, which is well worthy of all acceptation. 2. Those to whom the tidings are brought shall be put thereby into a transport of joy. (1.) Zion's watchmen shall then rejoice because they are surprisingly illuminated, v. 8. The watchmen on Jerusalem's walls shall lead the chorus in this triumph. Who they were we are told, ch. lxii. 6. They were such as God set on the walls of Jerusalem, to make mention of his name, and to continue instant in prayer to him, till he again made Jerusalem a praise in the earth. These watchmen stand upon their watch-tower, waiting for an answer to their prayers (Hab. ii. 1); and therefore when the good news comes they have it first, and the longer they have continued and the more importunate they have been in praying for it the more will they be elevated when it comes: They shall lift up the voice, with the voice together shall they sing in concert, to invite others to join with them in their praises. And that which above all things will transport them with pleasure is that they shall see eye to eye, that is, face to face. Whereas God had been a God hiding himself, and they could scarcely discern any thing of his favour through the dark cloud of their afflictions, now that the cloud is scattered they shall plainly see it. They shall see Zion's king eye to eye; so it was fulfilled when the Word was made flesh and dwelt among us, and there were those that saw his glory (John i. 14) and looked upon it, 1 John i. 1. They shall see an exact agreement and correspondence between the prophecy and the event, the promise and the performance; they shall see how they look one upon another eye to eye, and be satisfied that the same God spoke the one and did the other. When the Lord shall bring again Zion out of her captivity the prophets shall thence receive and give fuller discoveries than ever of God's good-will to his people. Applying this also, as the foregoing verse, to gospel times, it is a promise of the pouring out of the Spirit upon gospel ministers, as a spirit of wisdom and revelation, to lead them into all truth, so that they shall see eye to eye, shall see God's grace more clearly than the Old-Testament saints could see it: and they shall herein be unanimous; in these great things concerning the common salvation they shall concur in their sentiments as well as their songs. Nay, St. Paul seems to allude to this when he makes it the privilege of our future state that we shall see face to face. (2.) Zion's waste places shall then rejoice because they shall be surprisingly comforted (v. 9): Break forth into joy, sing together, you waste places of Jerusalem; that is, all parts of Jerusalem, for it was all in ruins, and even those parts that seemed to lie most desolate shall share in the joy; and they, having little expected it, shall break forth into joy, as men that dream, Ps. cxxvi. 1, 2. Let them sing together. Note, Those that share in mercies ought to join in praises. Here is matter for joy and praise. [1.] God's people will have the comfort of this salvation; and what is the matter of our rejoicing ought to be the matter of our thanksgiving. He has redeemed Jerusalem (the inhabitants of Jerusalem that were sold into the hands of their enemies) and thereby he has comforted his people that were in sorrow. The redemption of Jerusalem is the joy of all God's people, whose character it is that they look for that redemption, Luke ii. 38. [2.] God will have the glory of it, v. 10. He has made bare his holy arm (manifested and displayed his power) in the eyes of all the nations. God's arm is a holy arm, stretched out in purity and justice, in defence of holiness and in pursuance of his promise. [3.] All the world will have the benefit of it. In the great salvation wrought out by our Lord Jesus the arm of the Lord was revealed and all the ends of the earth were made to see the great salvation, not as spectators of it only, as they saw the deliverance of the Jews out of Babylon, but as sharers in it; some of all nations, the most remote, shall partake of the benefits of the redemption. This is applied to our salvation by Christ. Luke iii. 6, All flesh shall see the salvation of God, that great salvation.
II. It is here spoken of as a great business, which ought to be managed with abundance of care and circumcision. When the liberty is proclaimed, 1. Let the people of God hasten out of Babylon with all convenient speed; though they are ever so well settled there, let them not think of taking root in Babylon, but Depart, depart (v. 11), go out from the midst of her; not only those that are in the borders, but those that are in the midst, in the heart of the country, let them be gone. Babylon is no place for Israelites. As soon as they have leave to let go, let them lose no time. With this word God stirred up the spirits of those that were moved to go up, Ezra i. 5. And it is a call to all those who are yet in the bondage of sin and Satan to make use of the liberty which Christ has proclaimed to them. And, if the Son make them free, they shall be free indeed. 2. Let them take heed of carrying away with them any of the pollutions of Babylon: Touch no unclean thing. Now that God makes bare his holy arm for you, be you holy as he is, and keep yourselves from every wicked thing. When they came out of Egypt they brought with them the idolatrous customs of Egypt (Ezek. xxiii. 3), which were their ruin; let them take heed of doing so now that they come out of Babylon. Note, When we are receiving any special mercy from God we ought more carefully than ever to watch against all impurity. But especially let those be clean who bear the vessels of the Lord, that is, the priests, who had the charge of the vessels of the sanctuary (when they were restored by a particular grant) to carry them to Jerusalem, Ezra i. 7; viii. 24, &c. Let them not only avoid touching any unclean thing, but be very careful to cleanse themselves according to the purification of the sanctuary. Christians are made to our God spiritual priests, Rev. i. 6. They are to bear the vessels of the Lord, are entrusted to keep the ordinances of God pure and entire; it is a good thing that is committed to them, and they ought to be clean, to wash their hands in innocency and so to compass God's altars and carry his vessels, and keep themselves pure. 3. Let them depend upon the presence of God with them and his protection in their removal (v. 12): You shall not go out with haste. They were to go with a diligent haste, not to lose time nor linger as Lot in Sodom, but they were not to go with a diffident distrustful haste, as if they were afraid of being pursued (as when they came out of Egypt) or of having the orders for their release recalled and countermanded: no, they shall find that, as for God, his work is perfect, and therefore they need not make more haste than good speed. Cyrus shall give them an honourable discharge, and they shall have an honourable return, and not steal away; for the Lord will go before them as their general and commander-in-chief, and the God of Israel will be their rearward, or he that will gather up those that are left behind. God will both lead their van and bring up their rear; he will secure them from enemies that either meet them or follow them, for with his favour will he compass them. The pillar of cloud and fire, when they came out of Egypt, sometimes went behind them, to secure their rear (Exod. xiv. 19), and God's presence with them would now be that to them which that pillar was a visible token of. Those that are in the way of their duty are under God's special protection; and he that believes this will not make haste.
Adam Clarke: Commentary on the Bible - 1831
52:7: How beautiful - The watchmen discover afar off, on the mountains, the messenger bringing the expected and much-wished-for news of the deliverance from the Babylonish captivity. They immediately spread the joyful tidings, Isa 52:8, and with a loud voice proclaim that Jehovah is returning to Zion, to resume his residence on his holy mountain, which for some time he seemed to have deserted. This is the literal sense of the place.
"How beautiful on the mountains are the feet of the joyful messenger," is an expression highly poetical: for, how welcome is his arrival! how agreeable are the tidings which he brings!
Nahum, Nah 1:15, who is generally supposed to have lived after Isaiah, has manifestly taken from him this very pleasing image; but the imitation does not equal the beauty of the original: -
"Behold upon the mountain the feet of the joyful messenger,
Of him that announceth peace!
Celebrate, O Judah, thy festivals; perform thy vows:
For no more shall pass through thee the wicked one;
He is utterly cut off."
But it must at the same time be observed that Isaiah's subject is infinitely more interesting and more sublime than that of Nahum; the latter denounces the destruction of the capital of the Assyrian empire, the most formidable enemy of Judah; the ideas of the former are in their full extent evangelical; and accordingly St. Paul has, with the utmost propriety, applied this passage to the preaching of the Gospel, Rom 10:15. The joyful tidings here to be proclaimed, "Thy God, O Zion, reigneth, "are the same that John the Baptist, the messenger of Christ, and Christ himself, published: "The kingdom of heaven is at hand."
From the use made of this by our Lord and the apostles, we may rest assured that the preachers of the Gospel are particularly intended. Mountains are put for the whole land of Judea, where the Gospel was first preached. There seems to be an allusion to a battle fought, and the messengers coming to announce the victory, which was so decisive that a peace was the consequence, and the king's throne established in the land.
There appear to have been two sorts of messengers among the Jews: one sort always employed to bring evil tidings; the other to bring good. The names also and persons of these different messengers appear to have been well known; so that at a distance they could tell, from seeing the messenger, what sort of tidings he was bringing. See a case in point, Sa2 18:19-27 (note). Ahimaaz and Cushi running to bring tidings of the defeat of Absalom and his rebel army. Ahimaaz is a Good man and bringeth Good tidings.
Albert Barnes: Notes on the Bible - 1834
52:7: How beautiful upon the mountains - This passage is applied by Paul to the ministers of the gospel (see Rom 10:15). The meaning here seems to be this: Isaiah was describing the certain return of the Jews to their own land. He sees in vision the heralds announcing their return to Jerusalem running on the distant hills. A herald bearing good news is a beautiful object; and he says that his feet are beautiful; that is, his running is beautiful. He came to declare that the long and painful captivity was closed, and that the holy city and its temple were again to rise with splendor, and that peace and plenty and joy were to be spread over the land. Such a messenger coming with haste, the prophet says, would be a beautiful object. Some have supposed (see Campbell on the Gospels, Diss. v. p. 11, Section 3, 4), that the idea here is, that the feet of messengers when they traveled in the dust were naturally offensive and disgusting, but that the messenger of peace and prosperity to those who had been oppressed and afflicted by the ravages of war, was so charming as to transform a most disagreeable into a pleasing object.
But I cannot see any such allusion here. It is true that the feet of those who had traveled far in dry and dusty roads would present a spectacle offensive to the beholder; and it is true also, as Dr. Campbell suggests, that the consideration that they who were coming were messengers of peace and safety would convert deformity into beauty, and make us behold with delight this indication of their embassy. But it seems to me that this passage has much higher beauty. The idea in the mind of the prophet is not, that the messenger is so near that the sordid appearance of his feet could be seen. The beholder is supposed to be standing amidst the ruins of the desolated city, and the messenger is seen running on the distant hills. The long anticipated herald announcing that these ruins are to rise, at length appears. Seen on the distant hills, running rapidly, he is a beautiful object. It is his feet, his running, his haste, that attracts attention; an indication that he bears a message of joy, and that the nation is about to be restored. Nahum, who is supposed to have lived after Isaiah, has evidently copied from him this beautiful image:
Behold upon the mountains the feet of the joyful messenger,
Of him that announceth peace;
Celebrate, O Judah, thy festivals; perform thy vows;
For no more shall pass through thee the wicked one;
He is utterly cut off.
Nah 1:15
That publisheth peace - This declaration is general, that the coming of such a messenger would be attended with joy. The particular and special idea here is, that it would be a joyful announcement that this captivity was ended, and that Zion was about to be restored.
That bringeth good tidings of good - He announces that which is good or which is a joyful message.
That saith unto Zion, thy God reigneth - That is, thy God has delivered the people from their captivity, and is about to reign again in Zion. This was applied at first to the return from the captivity. Paul, as has been already observed, applies it to the ministers of the gospel. That is, it is language which will well express the nature of the message which the ministers of the gospel bear to their fellow-men. The sense is here, that the coming of a messenger bringing good news is universally agreeable to people. And it the coming of a messenger announcing that peace is made, is pleasant; or if the coming of such a messenger declaring that the captivity at Babylon was ended, was delightful, how much more so should be the coming of the herald announcing that man may be at peace with his Maker?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:7: How beautiful: This is a highly poetical expression, for, How welcome is his arrival! how agreeable are the tidings which he brings! Isa 40:9, Isa 61:1-3; Nah 1:15; Luk 2:10; Rom 10:12-15
publisheth: Psa 68:11; Sol 2:8; Mar 13:10, Mar 16:15; Luk 24:47; Act 10:36-38; Rev 14:6
Thy God: Isa 24:23, Isa 33:22; Psa 59:13, Psa 93:1, Psa 96:10, Psa 97:1, Psa 99:1; Mic 4:7; Zac 9:9; Mat 25:34, Mat 28:18; Rev 11:15
Carl Friedrich Keil and Franz Delitzsch
52:7
The first two turns in the prophecy (Is 52:1-2, Is 52:3-6) close here. The third turn (Is 52:7-10) exults at the salvation which is being carried into effect. The prophet sees in spirit, how the tidings of the redemption, to which the fall of Babylon, which is equivalent to the dismission of the prisoners, gives the finishing stroke, are carried over the mountains of Judah to Jerusalem. "How lovely upon the mountains are the feet of them that bring good tidings, that publish peace, that bring tidings of good, that publish salvation, that say unto Zion, Thy God reigneth royally!" The words are addressed to Jerusalem, consequently the mountains are those of the Holy Land, and especially those to the north of Jerusalem: mebhassēr is collective (as in the primary passage, Nahum 2:1; cf., Is 41:27; Ps 68:12), "whoever brings the glad tidings to Jerusalem." The exclamation "how lovely" does not refer to the lovely sound of their footsteps, but to the lovely appearance presented by their feet, which spring over the mountains with all the swiftness of gazelles (Song 2:17; Song 8:14). Their feet look as if they had wings, because they are the messengers of good tidings of joy. The joyful tidings that are left indefinite in mebhassēr, are afterwards more particularly described as a proclamation of peace, good, salvation, and also as containing the announcement "thy God reigneth," i.e., has risen to a right royal sway, or seized upon the government (מלך in an inchoative historical sense, as in the theocratic psalms which commence with the same watchword, or like ἐβασίλευσε in Rev_ 19:6, cf., Rev_ 11:17). Up to this time, when His people were in bondage, He appeared to have lost His dominion (Is 63:19); but now He has ascended the throne as a Redeemer with greater glory than ever before (Is 24:23). The gospel of the swift-footed messengers, therefore, is the gospel of the kingdom of God that is at hand; and the application which the apostle makes of this passage of Isaiah in Rom 10:15, is justified by the fact that the prophet saw the final and universal redemption as though in combination with the close of the captivity.
Geneva 1599
52:7 How (g) beautiful upon the mountains are the feet of him that bringeth good tidings, that proclaimeth peace; that bringeth good tidings of good, that proclaimeth salvation; that saith to Zion, Thy God reigneth!
(g) Signifying that the joy and good tidings of their deliverance would make their affliction in the mean time more easy: but this is chiefly meant of the spiritual joy, as in (Nahum 1:15; Rom 10:15).
John Gill
52:7 How beautiful upon the mountains are the feet of him that bringeth good tidings,.... Not of the messenger that brought the news of Cyrus's proclamation of liberty to the Jews; rather of John the Baptist, the forerunner of our Lord; best of Christ himself, the messenger of the covenant, who was anointed to preach glad tidings to the meek, and by whom grace, peace, life, and salvation came; and also of the apostles of Christ, for to Gospel times are these words applied, and to more persons than one, Rom 10:15, who were not only seen "upon the mountains" of the land of Israel, as the Targum paraphrases it, where both Christ and his apostles preached, but upon the mountains of the Gentile world; and may denote the pains they took, the circuit they made, and the difficulties they had to encounter with; and the publicness of their ministrations, which lay in bringing "good tidings" of the incarnate Saviour, of God manifest in the flesh, for the word (k) here used has the signification of flesh in it; of good things in the heart of God for his people, in the covenant of grace, in the hands of Christ, and as come by him, and to be had from him; as pardon by his blood; justification by his righteousness; eternal life and happiness through him; and of all good things to be enjoyed now and hereafter. It may be applied to all other ministers of the Gospel in later ages, who are bringers of the same good tidings to the children of men, to whom their very feet are beautiful, and even at a distance, upon the high mountains; not to carnal men, but sensible sinners, to whom the good news of salvation by Christ is welcome. Feet are mentioned instead of their whole persons, because the instruments of motion, and so of bringing the tidings, and of running to and fro with them from place to place, and even though they are dirty and defiled with sin; for Gospel ministers are not free from it, and are men of like passions with others; yet are beautiful when their walk and ministry, conversation and doctrine, agree together; and their feet are particularly so, being shod with the preparation of the Gospel of peace. The words may with the greatest propriety, and in agreement with the context, be understood of that angel, or set of Gospel ministers in the latter day, represented as flying in the midst of the heavens, having the everlasting Gospel to preach to all nations, which will precede the fall of Babylon, Rev_ 14:6,
that publisheth peace; peace by the blood of Jesus Christ, a principal article of the Gospel, and of its good news; hence it is called the Gospel of peace, and the word of reconciliation; peace of conscience, which flows from the same blood applied, and of which the Gospel is the means; and peace among the saints one with another, and among men, which shall at this time be enjoyed; there, will be no discord nor animosities among themselves, nor persecution from their enemies: happy times! halcyon days! welcome the publishers of such tidings!
that bringeth good tidings of good; or, "that bringeth good tidings" (l); for the original does not require such a tautology; it means the same good tidings as before, and which follow after:
that publisheth salvation; by Jesus Christ, as wrought out by him for sinners, which is full, complete, and suitable for them, and to be had of him freely; and what better tidings than this? see Rev_ 19:1,
that sitteth unto Zion, thy God reigneth; that saith to Zion, the church of Christ, that Christ, who is truly God, and their God, has taken to himself, in a more open and visible manner, his great power and reigns as the Lord God omnipotent; and this is good news and glad tidings; see Ps 97:1. The Targum is,
"the kingdom of thy God is revealed;''
see Mt 3:2. This passage is interpreted of the Messiah and his times, by many Jewish (m) writers, ancient and modern; See Gill on Rom 10:15.
(k) a "caro". (l) "evangelizantis bonum", Pagninus, Montanus, Junius & Tremellius; "qui nuntiat bonum", Cocceius. (m) Vajikra Rabba, sect. 9. fol. 153. 2. Shirhashirim Rabba, fol. 11. 4. Yalkut Simeoni in Psal. xxix. 11. Menasseh Ben Israel, Nishmat Chayim, fol. 41. 2.
John Wesley
52:7 The mountains - Of Judea, to which these glad tidings were brought, and from which they were spread abroad into other countries. Of him - Or, of them; the singular number being put for the plural. Returneth - In the days of the Messiah, God did discover and exercise his dominion over the world far more eminently than ever he had done from the beginning of the world until that time.
Robert Jamieson, A. R. Fausset and David Brown
52:7 beautiful . . . feet--that is, The advent of such a herald seen on the distant "mountains" (see on Is 40:9; Is 41:27; Is 25:6-7; Song 2:17) running in haste with the long-expected good tidings, is most grateful to the desolated city (Nahum 1:15).
good tidings--only partially applying to the return from Babylon. Fully, and antitypically, the Gospel (Lk 2:10-11), "beginning at Jerusalem" (Lk 24:17), "the city of the great King" (Mt 5:35), where Messiah shall, at the final restoration of Israel, "reign" as peculiarly Zion's God ("Thy God reigneth"; compare Ps 2:6).
52:852:8: Զի ձայն պահապանաց քոց բարձրացաւ, եւ ՚ի նո՛յն բարբառ առ հասարա՛կ ցնծասցեն. զի դէմ յանդիմա՛ն տեսցեն զժամանակ յորում ողորմեսցի Տէր Սիովնի։
8 Քո պահապանների ձայնն է հնչելու, բոլորն առհասարակ ցնծալով ձայն են տալու, որովհետեւ իրենց աչքերով են տեսնելու այն ժամանակը, երբ Տէրը ողորմելու է Սիոնին:
8 Քու պահապաններդ ձայն պիտի բարձրացնեն, Ցնծութեան ձայնով միաբերան պիտի երգեն. Քանզի՝ երբ Տէրը Սիօնը ետ դարձնէ՝ Անոնք յայտնապէս* պիտի տեսնեն։
Զի ձայն պահապանաց քոց բարձրացաւ, եւ ի նոյն բարբառ առ հասարակ ցնծասցեն. զի դէմ յանդիման տեսցեն զժամանակ յորում ողորմեսցի Տէր Սիոնի:

52:8: Զի ձայն պահապանաց քոց բարձրացաւ, եւ ՚ի նո՛յն բարբառ առ հասարա՛կ ցնծասցեն. զի դէմ յանդիմա՛ն տեսցեն զժամանակ յորում ողորմեսցի Տէր Սիովնի։
8 Քո պահապանների ձայնն է հնչելու, բոլորն առհասարակ ցնծալով ձայն են տալու, որովհետեւ իրենց աչքերով են տեսնելու այն ժամանակը, երբ Տէրը ողորմելու է Սիոնին:
8 Քու պահապաններդ ձայն պիտի բարձրացնեն, Ցնծութեան ձայնով միաբերան պիտի երգեն. Քանզի՝ երբ Տէրը Սիօնը ետ դարձնէ՝ Անոնք յայտնապէս* պիտի տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
52:852:8 Голос сторожей твоих они возвысили голос, и все вместе ликуют, ибо своими глазами видят, что Господь возвращается в Сион.
52:8 ὅτι οτι since; that φωνὴ φωνη voice; sound τῶν ο the φυλασσόντων φυλασσω guard; keep σε σε.1 you ὑψώθη υψοω elevate; lift up καὶ και and; even τῇ ο the φωνῇ φωνη voice; sound ἅμα αμα at once; together εὐφρανθήσονται ευφραινω celebrate; cheer ὅτι οτι since; that ὀφθαλμοὶ οφθαλμος eye; sight πρὸς προς to; toward ὀφθαλμοὺς οφθαλμος eye; sight ὄψονται οραω view; see ἡνίκα ηνικα whenever; when ἂν αν perhaps; ever ἐλεήσῃ ελεεω show mercy; have mercy on κύριος κυριος lord; master τὴν ο the Σιων σιων Siōn; Sion
52:8 קֹ֥ול qˌôl קֹול sound צֹפַ֛יִךְ ṣōfˈayiḵ צפה look out נָ֥שְׂאוּ nˌāśᵊʔû נשׂא lift קֹ֖ול qˌôl קֹול sound יַחְדָּ֣ו yaḥdˈāw יַחְדָּו together יְרַנֵּ֑נוּ yᵊrannˈēnû רנן cry of joy כִּ֣י kˈî כִּי that עַ֤יִן ʕˈayin עַיִן eye בְּ bᵊ בְּ in עַ֨יִן֙ ʕˈayin עַיִן eye יִרְא֔וּ yirʔˈû ראה see בְּ bᵊ בְּ in שׁ֥וּב šˌûv שׁוב return יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
52:8. vox speculatorum tuorum levaverunt vocem simul laudabunt quia oculum ad oculum videbunt cum converterit Dominus SionThe voice of thy watchmen: they have lifted up their voice, they shall praise together: for they shall see eye to eye when the Lord shall convert Sion.
8. The voice of thy watchmen! they lift up the voice, together do they sing; for they shall see, eye to eye, when the LORD returneth to Zion.
52:8. It is the voice of your watchmen. They have lifted up their voice. They will praise together. For they will see eye to eye, when the Lord converts Zion.
52:8. Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.
Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion:

52:8 Голос сторожей твоих они возвысили голос, и все вместе ликуют, ибо своими глазами видят, что Господь возвращается в Сион.
52:8
ὅτι οτι since; that
φωνὴ φωνη voice; sound
τῶν ο the
φυλασσόντων φυλασσω guard; keep
σε σε.1 you
ὑψώθη υψοω elevate; lift up
καὶ και and; even
τῇ ο the
φωνῇ φωνη voice; sound
ἅμα αμα at once; together
εὐφρανθήσονται ευφραινω celebrate; cheer
ὅτι οτι since; that
ὀφθαλμοὶ οφθαλμος eye; sight
πρὸς προς to; toward
ὀφθαλμοὺς οφθαλμος eye; sight
ὄψονται οραω view; see
ἡνίκα ηνικα whenever; when
ἂν αν perhaps; ever
ἐλεήσῃ ελεεω show mercy; have mercy on
κύριος κυριος lord; master
τὴν ο the
Σιων σιων Siōn; Sion
52:8
קֹ֥ול qˌôl קֹול sound
צֹפַ֛יִךְ ṣōfˈayiḵ צפה look out
נָ֥שְׂאוּ nˌāśᵊʔû נשׂא lift
קֹ֖ול qˌôl קֹול sound
יַחְדָּ֣ו yaḥdˈāw יַחְדָּו together
יְרַנֵּ֑נוּ yᵊrannˈēnû רנן cry of joy
כִּ֣י kˈî כִּי that
עַ֤יִן ʕˈayin עַיִן eye
בְּ bᵊ בְּ in
עַ֨יִן֙ ʕˈayin עַיִן eye
יִרְא֔וּ yirʔˈû ראה see
בְּ bᵊ בְּ in
שׁ֥וּב šˌûv שׁוב return
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
52:8. vox speculatorum tuorum levaverunt vocem simul laudabunt quia oculum ad oculum videbunt cum converterit Dominus Sion
The voice of thy watchmen: they have lifted up their voice, they shall praise together: for they shall see eye to eye when the Lord shall convert Sion.
52:8. It is the voice of your watchmen. They have lifted up their voice. They will praise together. For they will see eye to eye, when the Lord converts Zion.
52:8. Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Голос сторожей твоих... и все вместе ликуют... Ближайшими соратниками великого Благовестника, осуществляющими Его миссию, будет целый сонм Его помощников, апостолов и евангелистов (Деян 20:28), на которых апостол Павел распространяет сказанное о Самом Благовестнике (Рим 10:15). Наименование этих соратников "сторожами" раскрывает смысл данного здесь образа. У евреев, как и у многих других народов, существовали особые сторожевые башни, откуда специальные сторожа высматривали приближающуюся опасность и оповещали о ней один другого громким голосом. Здесь представляется дело так, что этими же башнями и сторожами на них воспользовался и Сам Благовестник для возвещения великой радости. И голос сторожей громким радостным эхом прокатился по всему Иерусалиму (ср. 40:9).
Adam Clarke: Commentary on the Bible - 1831
52:8: Thy watchmen lift up the voice "All thy watchmen lift up their voice" - There is a difficulty in the construction of this place which, I think, none of the ancient versions or modern interpreters have cleared up satisfactorily. Rendered word for word it stands thus: "The voice of thy watchmen: they lift up their voice." The sense of the first member, considered as elliptical, is variously supplied by various expositors; by none, as it seems to me, in any way that is easy and natural. I am persuaded there is a mistake in the present text, and that the true reading is כל צפיך col tsophayich, all thy watchmen, instead of קול צפיך kol tsophayich, the voice of thy watchmen. The mistake was easy from the similitude in sound of the two letters כ caph and ק koph. And in one MS. the ק koph is upon a rasure. This correction perfectly rectifies the sense and the construction. - L.
They shall see eye to eye - May not this be applied to the prophets and apostles; the one predicting, and the other discovering in the prediction the truth of the prophecy. The meaning of both Testaments is best understood by bringing them face to face.
When the Lord shall bring again Zion "When Jehovah returneth to Zion" - So the Chaldee: כד יתיב שכנתיה לציון cad yethib shechinteih letsiyon, "when he shall place the shechinah in Zion." God is considered as having deserted his people during the captivity; and at the restoration, as returning himself with them to Zion, his former habitation. See Psa 60:1; Isa 40:9, and note.
Albert Barnes: Notes on the Bible - 1834
52:8: Thy watchmen - This language is taken from the custom of placing watchmen on the walls of a city, or on elevated towers, who could see if an enemy approached, and who of course would be the first to discern a messenger at a distance who was coming to announce good news. The idea is, that there would be as great joy at the announcement of the return of the exiles, as if they who were stationed on the wall should see the long-expected herald on the distant hills, coming to announce that they were about to return, and that the city and temple were about to be rebuilt. It was originally applicable to the return from Babylon. But it contains also the general truth that they who are appointed to watch over Zion and its interests, will rejoice at all the tokens of God's favor to his people, and especially when he comes to bless them after long times of darkness, depression, and calamity. It is by no means, therefore, departing from the spirit of this passage, to apply it to the joy of the ministers of religion in the visits of divine mercy to a church and people. 'Shall lift up the voice.' That is, with rejoicing.
With the voice together shall they sing - They shall mingle their praises and thanksgivings. The idea is, that all who are appointed to guard Zion, should feel a common interest in her welfare, and rejoice when the Lord comes to visit and bless his people. The Hebrew here is more abrupt and emphatic than our common translation would make it. It is literally, 'The voice of thy watchmen! They lift up the voice together; they sing' - as if the prophet suddenly heard a shout. It is the exultling shout of the watchmen of Zion; and it comes as one voice, with no discord, no jarring.
For they shall see eye to eye - Lowth renders this, 'For face to face shall they see.' Noyes, 'For with their own eyes shall they behold.' Jerome renders it, Oculo ad oculum - 'Eye to eye.' The Septuagint renders it, Ὀφθαλμοὶ πρός ὀφθαλμοὺς, κ.τ.λ. Ophthalmoi pros ophthalmous, etc. 'Eyes shall look to eyes when the Lord shall have mercy upon Zion.' Interpreters have been divided in regard to its meaning. The sense may be, either that they shall see face to face, that is, distinctly, clearly, as when one is near another; or it may mean that they shall be united - they shall contemplate the same object, or look steadily at the same thing. Rosenmuller, Gesenius, Forerius, Junius. and some others, understand it in the former sense. So the Chaldee, 'For they shall see with their own eyes the great things which the Lord will do when he shall bring back his own glory to Zion.' The phrase in Hebrew occurs in no other place, except in Num 14:14, which our translators have rendered, 'For thou, Lord, art seen face to face.' Hebrew, 'Eye to eye;' that is, near, openly, manifestly, without any veil or interposing medium.
The expression, 'face to face,' meaning openly, plainly, manifestly, as one sees who is close to another, occurs frequently in the Bible (see Gen 32:30; Exo 33:11; Deu 5:4; Deu 34:10; Jdg 6:22; Pro 27:19; Eze 20:35; Act 25:16; Co1 13:12; Jo2 1:12; Jo3 1:14). So the phrase, 'mouth to mouth,' occurs in a similar sense Num 12:8. And there can be but little doubt, it seems to me, that this is the sense here, and that the prophet means to say, that the great and marvelous doings of Yahweh would be seen openly and manifestly, and that the watchmen would thence have occasion to rejoice. Another reason for this opinion, besides the fact that it accords with the common usage, is, that the phrase, 'to see eye to eye,' in the sense of being united and harmonious, is not very intelligible. It is not easy to form an image or conception of the watchman in this attitude as denoting harmony. To look into the eyes of each other does not of necessity denote harmony, for people oftentimes do this for other purposes. The idea therefore is, that when Yahweh should bring back and bless his people, the watchmen would have a full and glorious exhibition of his mercy and goodness, and the result would be, that they would greatly rejoice, and unitedly celebrate his name. According to this interpretation, it does not mean that the ministers of religion would have the same precise views, or embrace the same doctrines, however true this may be, or however desirable in itself, but that they would have an open, clear, and bright manifestation of the presence of God, and would lift up their voices together with exultation and praise.
When the Lord shall bring again Zion - Zion here denotes the people who dwelt in Jerusalem; and the idea is, when the Lord shall again restore them to their own land. It is not a departure from the sense of the passage, however, to apply it in a more general manner, and to use it as demonstrating that any signal interposition of God in favor of his people should be the occasion of joy, and shall lead the ministers of religion to exult in God, and to praise his name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:8: Thy: Isa 56:10, Isa 62:6; Sol 3:3, Sol 5:7; Jer 6:17, Jer 31:6, Jer 31:7; Eze 3:17, Eze 33:7; Heb 13:17
lift: Isa 24:14, Isa 40:9, Isa 58:1
with: Isa 12:4-6, Isa 26:1, Isa 27:2, Isa 35:10, Isa 48:20; Jer 33:11; Act 2:46, Act 2:47; Rev 5:8-10; Rev 18:20, Rev 19:4
see: Isa 30:26; Jer 32:39; Zep 3:9; Zac 12:8; Act 2:1, Act 4:32; Co1 1:10, Co1 13:12; Eph 1:17, Eph 1:18
Carl Friedrich Keil and Franz Delitzsch
52:8
How will the prophets rejoice, when they see bodily before them what they have already seen from afar! "Hark, thy watchers! They lift up the voice together; they rejoice: for they see eye to eye, how Jehovah bringeth Zion home." קול followed by a genitive formed an interjectional clause, and had almost become an interjection itself (see Gen 4:10). The prophets are here called tsōphı̄m, spies, as persons who looked into the distance as if from a watch-tower (specula, Is 21:6; Hab 2:1) just as in Is 56:10. It is assumed that the people of the captivity would still have prophets among them: in fact, the very first word in these prophecies (Is 40:1) is addressed to them. They who saw the redemption from afar, and comforted the church therewith (different from mebhassēr, the evangelist of the fulfilment), lift up their voice together with rejoicing; for they see Jehovah bringing back Zion, as closely as one man is to another when he looks directly into his eyes (Num 14:14). בּ is the same as in the construction בּ ראה; and שׁוּב has the transitive meaning reducere, restituere (as in Ps 14:7; Ps 126:1, etc.), which is placed beyond all doubt by שׁוּבנוּ in Ps 85:5.
Geneva 1599
52:8 (h) Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.
(h) The prophets who are your watchmen will publish your deliverance: this was begun under Zerubbabel, Ezra and Nehemiah, but was accomplished under Christ.
John Gill
52:8 The watchmen shall lift up the voice,.... Not the Levites in the temple, nor the prophets of the Old Testament; rather the evangelists and apostles of Christ; best of all Gospel ministers in the latter day, so called in allusion to watch men on the walls of cities looking out, and giving notice of approaching danger; see Is 62:6. The words may be rendered, "the voice of the watchmen; they shall lift up the voice; together shall they sing"; that is, this is the voice of the watchmen, namely, the voice of peace and salvation, which the bringer of good tidings, the same with these watchmen, publish. "Lifting up" their "voice" denotes the publicness of their ministrations, the vehemency of them, and their importance; "singing together", their joy and cheerfulness, their harmony and unity.
For they shall see eye to eye; most clearly, Zion's King reigning before his ancients gloriously; the great doctrines of peace and salvation published by them; and the great and wonderful things God will do for his church, in fulfilling prophecies relating thereunto. So the Targum,
"for with their eyes they shall see the great things which the Lord will do;''
and as their light and discerning will be most clear, like the light of seven days, so it will be alike in them; their sentiments and doctrines will exactly agree; there will be no difference nor dissension among them:
when the Lord shall bring again Zion: return his church and people to their former state, from whence they were declined; restore them as at the beginning; revive his work among them; cause his Gospel and ordinances to be professed and observed in their purity; call in his ancient people the Jews, and bring in the fulness of the Gentiles; pour out his spirit in a plentiful manner on them, and grant his gracious presence to them; so the Targum,
"when he shall return his Shechinah or divine Majesty to Zion.''
This text is by the Jews (n) applied to the times of the Messiah, and to the resurrection of the dead (o).
(n) Pesikta in Kettoreth Hassammim in Targ. in Numb. fol. 25. 4. (o) T. Bab. Sanhedrhin. fol. 91. 2.
John Wesley
52:8 Thy watchmen - Thy ministers, who descry the approach of this heavenly king. Lift up thy voice - To give notice to all people of these glad tidings; and by way of exultation, to sing forth the praises of God for this glorious day. Eye - Distinctly and familiarly, their eyes beholding the eyes of this king of glory. They shall be eye and ear - witnesses of the words and works of Christ, and therefore their testimony shall be more certain and valuable. Bring again - When God shall complete the work of bringing his church out of captivity.
Robert Jamieson, A. R. Fausset and David Brown
52:8 watchmen--set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (compare Is 21:6-8). The Hebrew is more forcible than English Version, "The voice of thy watchmen" (exclamatory as in Song 2:8). "They lift up their voice! together they sing."
eye to eye--that is, close at hand, and so clearly [GESENIUS]; Num 14:14, "face to face"; Num 12:8, "mouth to mouth." Compare 1Cor 13:12; Rev_ 22:4, of which Simeon's sight of the Saviour was a prefiguration (Lk 2:30). The watchmen, spiritually, are ministers and others who pray for the peace of Jerusalem (Is 62:6-7),
bring again--that is, restore. Or else, "return to" [MAURER].
52:952:9: Լերինք գոչեսցեն աւերակօքն հանդերձ Երուսաղեմի զցնծութիւն. զի ողորմեցա՛ւ նմա Տէր, եւ փրկեաց զԵրուսաղէմ[10193]։ [10193] Ոսկան. Երուսաղեմի զփրկութիւն. զի ողոր՛՛։
9 Լեռները Երուսաղէմի աւերակների հետ միասին ցնծութեան կոչ պիտի արձակեն, քանզի Տէրը ողորմեց նրանց եւ փրկեց Երուսաղէմը:
9 Ո՛վ Երուսաղէմի աւերակներ, Ցնծութեան ձայնով մէկտեղ աղաղակեցէ՛ք, Քանզի Տէրը իր ժողովուրդը մխիթարեց Ու Երուսաղէմը փրկեց։
Լերինք գոչեսցեն աւերակօքն հանդերձ Երուսաղեմի զցնծութիւն, զի ողորմեցաւ նմա Տէր, եւ փրկեաց զԵրուսաղէմ:

52:9: Լերինք գոչեսցեն աւերակօքն հանդերձ Երուսաղեմի զցնծութիւն. զի ողորմեցա՛ւ նմա Տէր, եւ փրկեաց զԵրուսաղէմ[10193]։
[10193] Ոսկան. Երուսաղեմի զփրկութիւն. զի ողոր՛՛։
9 Լեռները Երուսաղէմի աւերակների հետ միասին ցնծութեան կոչ պիտի արձակեն, քանզի Տէրը ողորմեց նրանց եւ փրկեց Երուսաղէմը:
9 Ո՛վ Երուսաղէմի աւերակներ, Ցնծութեան ձայնով մէկտեղ աղաղակեցէ՛ք, Քանզի Տէրը իր ժողովուրդը մխիթարեց Ու Երուսաղէմը փրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
52:952:9 Торжествуйте, пойте вместе, развалины Иерусалима, ибо утешил Господь народ Свой, искупил Иерусалим.
52:9 ῥηξάτω ρηγνυμι gore; burst εὐφροσύνην ευφροσυνη celebration ἅμα αμα at once; together τὰ ο the ἔρημα ερημος lonesome; wilderness Ιερουσαλημ ιερουσαλημ Jerusalem ὅτι οτι since; that ἠλέησεν ελεεω show mercy; have mercy on κύριος κυριος lord; master αὐτὴν αυτος he; him καὶ και and; even ἐρρύσατο ρυομαι rescue Ιερουσαλημ ιερουσαλημ Jerusalem
52:9 פִּצְח֤וּ piṣḥˈû פצח be serene רַנְּנוּ֙ rannᵊnˌû רנן cry of joy יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together חָרְבֹ֖ות ḥārᵊvˌôṯ חָרְבָּה ruin יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem כִּֽי־ kˈî- כִּי that נִחַ֤ם niḥˈam נחם repent, console יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עַמֹּ֔ו ʕammˈô עַם people גָּאַ֖ל gāʔˌal גאל redeem יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
52:9. gaudete et laudate simul deserta Hierusalem quia consolatus est Dominus populum suum redemit HierusalemRejoice, and give praise together, O ye deserts of Jerusalem: for the Lord hath comforted his people: he hath redeemed Jerusalem.
9. Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.
52:9. Be glad and rejoice together, O deserts of Jerusalem! For the Lord has consoled his people. He has redeemed Jerusalem.
52:9. Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.
Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem:

52:9 Торжествуйте, пойте вместе, развалины Иерусалима, ибо утешил Господь народ Свой, искупил Иерусалим.
52:9
ῥηξάτω ρηγνυμι gore; burst
εὐφροσύνην ευφροσυνη celebration
ἅμα αμα at once; together
τὰ ο the
ἔρημα ερημος lonesome; wilderness
Ιερουσαλημ ιερουσαλημ Jerusalem
ὅτι οτι since; that
ἠλέησεν ελεεω show mercy; have mercy on
κύριος κυριος lord; master
αὐτὴν αυτος he; him
καὶ και and; even
ἐρρύσατο ρυομαι rescue
Ιερουσαλημ ιερουσαλημ Jerusalem
52:9
פִּצְח֤וּ piṣḥˈû פצח be serene
רַנְּנוּ֙ rannᵊnˌû רנן cry of joy
יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together
חָרְבֹ֖ות ḥārᵊvˌôṯ חָרְבָּה ruin
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
כִּֽי־ kˈî- כִּי that
נִחַ֤ם niḥˈam נחם repent, console
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עַמֹּ֔ו ʕammˈô עַם people
גָּאַ֖ל gāʔˌal גאל redeem
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
52:9. gaudete et laudate simul deserta Hierusalem quia consolatus est Dominus populum suum redemit Hierusalem
Rejoice, and give praise together, O ye deserts of Jerusalem: for the Lord hath comforted his people: he hath redeemed Jerusalem.
52:9. Be glad and rejoice together, O deserts of Jerusalem! For the Lord has consoled his people. He has redeemed Jerusalem.
52:9. Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-12. Идет обычный у автора данной книги торжественно-благодарственный гимн Богу за дарование столь великой радости. Возвещенная Благовестником и Его стражами радость так велика и необычна, что для выражения ее, по слову Спасителя, "вопиют самые камни" (Лк 19:40) - именно, развалины святого города, от лица которого и возносится этот благодарственно-хвалебный гимн Богу-Искупителю.

Торжествуйте, пойте вместе, развалины Иерусалима... Раньше к подобному же торжеству пророк Исаия призывал весь верный Израиль (44:23); теперь он тоже повторяет Иерусалиму, разумея, как и в первом случае, под ним лишь достойных граждан Иерусалима, принявших Мессию и нашедших в Нем свое спасение. Все поэтические образы для этой пророческой аллегории взяты из действительной истории. Известно, что Иерусалим был превращен в развалины (44:26; 49:19; 64:10) и что эти развалины были, более или менее, восстановлены, по возвращении из плена.

Ибо утешил Господь народ Свой - искупил Иерусалим. Хотя об утешении и искуплении Иерусалима здесь говорится в прошедшем времени, но это обычное у Исаии прошедшее пророческое, свидетельствующее лишь о глубоком убеждении в несомненности будущего.
Adam Clarke: Commentary on the Bible - 1831
52:9: He hath redeemed Jerusalem "He hath redeemed Israel" - For the word ירושלם yerushalaim, which occurs the second time in this verse, MS. Bodleian and another read ישראל yisrael. It is upon a rasure in a third; and left unpointed at first, as suspected, in a fourth. It was an easy mistake, by the transcriber casting his eye on the line above: and the propriety of the correction, both in regard to sense and elegance, is evident.
Albert Barnes: Notes on the Bible - 1834
52:9: Break forth into joy - Jerusalem, at the time here referred to, was lying waste and in ruins. This call on the waste places of Jerusalem to break out into expressions of praise, is in accordance with a style which frequently occurs in Isaiah, and in other sacred writers, by which inanimate objects are called on to manifest their joy (see the notes at Isa 14:7-8; Isa 42:11).
For the Lord hath comforted his people - That is, he does comfort his people, and redeem them. This is seen by the prophet in vision, and to his view it is represented as if it were passing before his eyes.
He hath redeemed Jerusalem - On the meaning of the word 'redeemed,' see the notes at Isa 43:1-3. The idea here is, that Yahweh was about to restore his people from their long captivity, and again to cause Jerusalem to be rebuilt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:9: Break: Isa 14:7, Isa 42:10, Isa 42:11, Isa 44:23, Isa 48:20, Isa 49:13, Isa 54:1-3, Isa 55:12, Isa 65:18, Isa 65:19; Isa 66:10-13; Psa 96:11, Psa 96:12; Zep 3:14, Zep 3:15; Gal 4:27
ye waste: Isa 44:26, Isa 51:3, Isa 61:4
Carl Friedrich Keil and Franz Delitzsch
52:9
Zion is restored, inasmuch as Jehovah turns away her misery, brings back her exiles, and causes the holy city to rise again from her ruins. "Break out into exultation, sing together, ye ruins of Jerusalem: for Jehovah hath comforted His people, He hath redeemed Jerusalem." Because the word of consolation has become an act of consolation, i.e., of redemption, the ruins of Jerusalem are to break out into jubilant shouting as they rise again from the ground.
John Gill
52:9 Break forth into joy, sing together, ye waste places of Jerusalem,.... This is what the watchmen shall say when they lift up their voice; this will be one part of their song, and the intent of it; to observe to the members of the churches, which shall be constituted in those parts which were formerly barren and desolate, what wonderful things the Lord has done in bringing again Zion; in building up the ruins of it; in the clear light of the Gospel he has caused to break forth, and in the good tidings of peace and salvation published; on account of all which they are called upon to express the greatest joy in a social manner, with the utmost unanimity, as having everyone a concern therein:
for the Lord hath comforted his people; with his divine presence, and the light of his countenance; with the discoveries of his love; with the joys of his salvation by Christ; with the comforts of his Spirit; with the doctrines of the Gospel, and the exceeding great and precious promises of it; with the ordinances of his house, those breasts of consolation; and by enlarging his kingdom and interest with the conversion of Jews and Gentiles; and particularly by the donation and application of the various blessings of grace through Christ, and especially that which follows:
he hath redeemed Jerusalem; the same with his people, particularly the Jews, now converted; who will have the blessing of redemption, obtained by the Messiah, made known and applied unto them; which will be matter of comfort to them: as it is to all sensible sinners, who see themselves lost and undone; liable to the wrath of God, and curses of the law; under a sentence of condemnation; the captives of sin and Satan, and prisoners of law and justice; unable to redeem themselves, or any creature capable of giving a ransom for them.
Robert Jamieson, A. R. Fausset and David Brown
52:9 (Is 14:7-8; Is 42:11).
redeemed--spiritually and nationally (Is 48:20).
52:1052:10: Եւ յայտնի արասցէ Տէր զբազուկ իւր սուրբ առաջի ամենայն ազգաց. եւ տեսցեն ամենայն ծագք երկրի զփրկութիւն Աստուծոյ մերոյ[10194]։ [10194] Ոմանք. Եւ յայտնեսցէ՛ Տէր զբազ՛՛։
10 Տէրն իր սուրբ բազուկը պիտի ցոյց տայ ի տես բոլոր ազգերի, եւ երկրի բոլոր կողմերը պիտի տեսնեն մեր Աստծու փրկութիւնը:
10 Տէրը իր սուրբ բազուկը մերկացուց Բոլոր ազգերուն աչքերուն առջեւ Ու երկրին բոլոր ծայրերը Մեր Աստուծոյն փրկութիւնը պիտի տեսնեն։
Եւ յայտնի արասցէ`` Տէր զբազուկ իւր սուրբ առաջի ամենայն ազգաց, եւ տեսցեն ամենայն ծագք երկրի զփրկութիւն Աստուծոյ մերոյ:

52:10: Եւ յայտնի արասցէ Տէր զբազուկ իւր սուրբ առաջի ամենայն ազգաց. եւ տեսցեն ամենայն ծագք երկրի զփրկութիւն Աստուծոյ մերոյ[10194]։
[10194] Ոմանք. Եւ յայտնեսցէ՛ Տէր զբազ՛՛։
10 Տէրն իր սուրբ բազուկը պիտի ցոյց տայ ի տես բոլոր ազգերի, եւ երկրի բոլոր կողմերը պիտի տեսնեն մեր Աստծու փրկութիւնը:
10 Տէրը իր սուրբ բազուկը մերկացուց Բոլոր ազգերուն աչքերուն առջեւ Ու երկրին բոլոր ծայրերը Մեր Աստուծոյն փրկութիւնը պիտի տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
52:1052:10 Обнажил Господь святую мышцу Свою пред глазами всех народов; и все концы земли увидят спасение Бога нашего.
52:10 καὶ και and; even ἀποκαλύψει αποκαλυπτω reveal; uncover κύριος κυριος lord; master τὸν ο the βραχίονα βραχιων arm αὐτοῦ αυτος he; him τὸν ο the ἅγιον αγιος holy ἐνώπιον ενωπιος in the face; facing πάντων πας all; every τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even ὄψονται οραω view; see πάντα πας all; every τὰ ο the ἄκρα ακρος the γῆς γη earth; land τὴν ο the σωτηρίαν σωτηρια safety τὴν ο the παρὰ παρα from; by τοῦ ο the θεοῦ θεος God
52:10 חָשַׂ֤ף ḥāśˈaf חשׂף strip יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm קָדְשֹׁ֔ו qoḏšˈô קֹדֶשׁ holiness לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וְ wᵊ וְ and רָאוּ֙ rāʔˌû ראה see כָּל־ kol- כֹּל whole אַפְסֵי־ ʔafsê- אֶפֶס end אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֵ֖ת ʔˌēṯ אֵת [object marker] יְשׁוּעַ֥ת yᵊšûʕˌaṯ יְשׁוּעָה salvation אֱלֹהֵֽינוּ׃ ס ʔᵉlōhˈênû . s אֱלֹהִים god(s)
52:10. paravit Dominus brachium sanctum suum in oculis omnium gentium et videbunt omnes fines terrae salutare Dei nostriThe Lord hath prepared his holy arm in the sight of all the Gentiles: and all the ends of the earth shall see the salvation of our God.
10. The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
52:10. The Lord has prepared his holy arm, in the sight of all the Gentiles. And all the ends of the earth will see the salvation of our God.
52:10. The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God:

52:10 Обнажил Господь святую мышцу Свою пред глазами всех народов; и все концы земли увидят спасение Бога нашего.
52:10
καὶ και and; even
ἀποκαλύψει αποκαλυπτω reveal; uncover
κύριος κυριος lord; master
τὸν ο the
βραχίονα βραχιων arm
αὐτοῦ αυτος he; him
τὸν ο the
ἅγιον αγιος holy
ἐνώπιον ενωπιος in the face; facing
πάντων πας all; every
τῶν ο the
ἐθνῶν εθνος nation; caste
καὶ και and; even
ὄψονται οραω view; see
πάντα πας all; every
τὰ ο the
ἄκρα ακρος the
γῆς γη earth; land
τὴν ο the
σωτηρίαν σωτηρια safety
τὴν ο the
παρὰ παρα from; by
τοῦ ο the
θεοῦ θεος God
52:10
חָשַׂ֤ף ḥāśˈaf חשׂף strip
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm
קָדְשֹׁ֔ו qoḏšˈô קֹדֶשׁ holiness
לְ lᵊ לְ to
עֵינֵ֖י ʕênˌê עַיִן eye
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
וְ wᵊ וְ and
רָאוּ֙ rāʔˌû ראה see
כָּל־ kol- כֹּל whole
אַפְסֵי־ ʔafsê- אֶפֶס end
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֵ֖ת ʔˌēṯ אֵת [object marker]
יְשׁוּעַ֥ת yᵊšûʕˌaṯ יְשׁוּעָה salvation
אֱלֹהֵֽינוּ׃ ס ʔᵉlōhˈênû . s אֱלֹהִים god(s)
52:10. paravit Dominus brachium sanctum suum in oculis omnium gentium et videbunt omnes fines terrae salutare Dei nostri
The Lord hath prepared his holy arm in the sight of all the Gentiles: and all the ends of the earth shall see the salvation of our God.
52:10. The Lord has prepared his holy arm, in the sight of all the Gentiles. And all the ends of the earth will see the salvation of our God.
52:10. The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: И все концы земли увидят спасение Бога нашего. Данное выражение имеет двоякий смысл: прежде всего, оно представляет собой антитезу содержанию 5-го стиха. Как там говорилось, что унижение Иерусалима, по языческим понятиям, было вместе и посрамлением божества, которому поклонялись его жители; так тут, очевидно, раскрывается та мысль, что восстание и спасение Иерусалима будет вместе с тем и победным торжеством Господа перед лицом всего языческого мира. Но, проникая вглубь этого образа и сопоставляя его с контекстом (6: ст.), мы имеем право видеть в нем и намек на универсальный характер того спасения, которое имеет выйти из обновленного Иерусалима: "по всей земле проходит звук их, и до пределов вселенной слова их". (Ср. Пс 97:2-3; 125:2; Ис 41:5; 45:6; Иер 16:19).
Albert Barnes: Notes on the Bible - 1834
52:10: The Lord hath made bare his holy arm - That is, in delivering his people from bondage. This metaphor is taken from warriors, who made bare the arm for battle; and the sense is, that God had come to the rescue of his people as a warrior, and that his interpositions would be seen and recognized and acknowledged by all the nations. The metaphor is derived from the manner in which the Orientals dressed. The following extract from Jowett's Christian Researches will explain the language: 'The loose sleeve of the Arab shirt, as well as that of the outer garment, leaves the arm so completely free, that in an instant the left hand passing up the right arm makes it bare; and this is done when a person, a soldier, for example, about to strike with the sword, intends to give the arm full play. The image represents Yahweh as suddenly prepared to inflict some tremendous, yet righteous judgment, so effectual "that all the ends of the earth shall see the salvation of God."' The phrase 'holy arm,' seems to mean that God would be engaged in a holy and just cause. It would not be an arm of conquest, or of oppression; but it would be made bare in a holy cause, and all its inflictions would be righteous.
And all the ends of the earth - For an explanation of the phrase 'the ends of the earth,' see the notes at Isa 40:28. The meaning here is, that the deliverance of his people referred to would be so remarkable as to be conspicuous to all the world. The most distant nations would see it, and would be constrained to recognize his hand. It was fulfilled in the rescue of the nation from the captivity at Babylon. The conquest of Babylon was an event that was so momentous in its consequences, as to be known to all the kingdoms of the earth; and the proclamation of Cyrus Ezr 1:1-2, and the consequent restoration of his people to their own land, were calculated to make the name of Yahweh known to all nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:10: made: Isa 51:9, Isa 66:18, Isa 66:19; Psa 98:1-3; Act 2:5-11; Rev 11:15-17, Rev 15:4
all: Isa 49:6; Psa 22:27; Luk 3:6; Act 13:47; Rev 11:15, Rev 14:6
Carl Friedrich Keil and Franz Delitzsch
52:10
Jehovah has wrought out salvation through judgment in the sight of all the world. "Jehovah hath made bare His holy arm before the eyes of all nations, and all the ends of the earth see the salvation of our God." As a warrior is accustomed to make bare his right arm up to the shoulder, that he may fight without encumbrance (exsertare humeros nudamque lacessere pugnan, as Statius says in Theb. i. 413), so has Jehovah made bare His holy arm, that arm in which holiness dwells, which shines with holiness, and which acts in holiness, that arm which has been hitherto concealed and therefore has appeared to be powerless, and that in the sight of the whole world of nations; so that all the ends of the earth come to see the reality of the work, which this arm has already accomplished by showing itself in its unveiled glory - in other words, "the salvation of our God."
Geneva 1599
52:10 The LORD hath made (i) bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
(i) As ready to smite his enemies and to deliver his people.
John Gill
52:10 The Lord hath made bare his holy arm in the eyes of all the nations,.... Revealed his Gospel, which is a system of holy doctrines, and is the power of God unto salvation, openly, in the sight of all men, and given it a general spread all the world over; and with it has exerted his almighty power, in the marvellous conversion of multitudes of souls everywhere, in which his holiness, as well as his power, is displayed: or else Christ is here meant, who is the power of God; by whom he has made the world, and upholds it; by whom he has redeemed his people, and saved them; and by whom he keeps and preserves them; and by whom he will raise them from the dead at the last day; and who is holy in his nature, and in his works: this arm of his was made bare or revealed at his incarnation; is evidently seen in his word and ordinances; and will be more clearly revealed therein in the latter day, as he will be most fully manifested in person at the last day, even in the eyes of the whole world. The allusion is to military persons preparing for battle, especially in the eastern countries, where they wore loose and long garments, which they tucked up on their arms, that they might be more expeditious in it, and so in any other service. Scanderbeg used to fight the Turks with his arm bare, as the writer of his life observes.
And all the ends of the earth shall see the salvation of our God; the salvation which Christ, God manifest in the flesh, has wrought out: the people of God, in the several parts of the world, shall see their need of this salvation; the suitableness of it to them; the necessity of going to Christ for it; their interest in it; and shall partake of the blessings of it: or Christ himself is meant, the Saviour of God's providing, sending, and giving; of whom multitudes, in the several parts of the world, shall have a spiritual sight, by faith, in the latter day; and all shall have a corporeal sight of him, when he comes in person, or appears a second time, without sin unto salvation.
Robert Jamieson, A. R. Fausset and David Brown
52:10 made bare . . . arm--metaphor from warriors who bare their arm for battle (Ezek 4:7).
all . . . earth . . . see . . . salvation of . . . God--The deliverance wrought by God for Israel will cause all nations to acknowledge the Lord (Is 66:18-20). The partial fulfilment (Lk 3:6) is a forerunner of the future complete fulfilment.
52:1152:11: ՚Ի բա՛ց կացէք, ՚ի բա՛ց կացէք. ելէ՛ք այտի, եւ ՚ի պիղծս մի՛ մերձենայք. ելէ՛ք ՚ի միջոյ նոցա, եւ մեկնեցարո՛ւք՝ որ բարձեալ բերէք զսպաս Տեառն[10195]։ [10195] Ոմանք. Ելէ՛ք ՚ի միջոյ նորա, մեկնեցարուք։
11 Հեռացէ՛ք, հեռացէ՛ք, ելէ՛ք այդտեղից եւ պիղծերին մի՛ մօտեցէք. ելէ՛ք այդ երկրի միջից եւ հեռացէ՛ք, դուք, որ վերցրել բերում էք Տիրոջ սպասքը:
11 Քաշուեցէ՛ք, քաշուեցէ՛ք, անկէ ելէ՛ք, Պիղծ բանի մի՛ դպչիք, Անոր մէջէն ելէ՛ք. Մաքուր եղէ՛ք, ո՛վ Տէրոջը սպասները կրողներ։
Ի բաց կացէք, ի բաց կացէք. ելէք այտի, եւ ի պիղծս մի՛ մերձենայք. ելէք ի միջոյ նոցա, եւ [828]մեկնեցարուք, որ բարձեալ բերէք զսպաս Տեառն:

52:11: ՚Ի բա՛ց կացէք, ՚ի բա՛ց կացէք. ելէ՛ք այտի, եւ ՚ի պիղծս մի՛ մերձենայք. ելէ՛ք ՚ի միջոյ նոցա, եւ մեկնեցարո՛ւք՝ որ բարձեալ բերէք զսպաս Տեառն[10195]։
[10195] Ոմանք. Ելէ՛ք ՚ի միջոյ նորա, մեկնեցարուք։
11 Հեռացէ՛ք, հեռացէ՛ք, ելէ՛ք այդտեղից եւ պիղծերին մի՛ մօտեցէք. ելէ՛ք այդ երկրի միջից եւ հեռացէ՛ք, դուք, որ վերցրել բերում էք Տիրոջ սպասքը:
11 Քաշուեցէ՛ք, քաշուեցէ՛ք, անկէ ելէ՛ք, Պիղծ բանի մի՛ դպչիք, Անոր մէջէն ելէ՛ք. Մաքուր եղէ՛ք, ո՛վ Տէրոջը սպասները կրողներ։
zohrab-1805▾ eastern-1994▾ western am▾
52:1152:11 Идите, идите, выходите оттуда; не касайтесь нечистого; выходите из среды его, очистите себя, носящие сосуды Господни!
52:11 ἀπόστητε αφιστημι distance; keep distance ἀπόστητε αφιστημι distance; keep distance ἐξέλθατε εξερχομαι come out; go out ἐκεῖθεν εκειθεν from there καὶ και and; even ἀκαθάρτου ακαθαρτος unclean μὴ μη not ἅπτεσθε απτομαι grasp; touch ἐξέλθατε εξερχομαι come out; go out ἐκ εκ from; out of μέσου μεσος in the midst; in the middle αὐτῆς αυτος he; him ἀφορίσθητε αφοριζω separate οἱ ο the φέροντες φερω carry; bring τὰ ο the σκεύη σκευος vessel; jar κυρίου κυριος lord; master
52:11 ס֤וּרוּ sˈûrû סור turn aside ס֨וּרוּ֙ sˈûrû סור turn aside צְא֣וּ ṣᵊʔˈû יצא go out מִ mi מִן from שָּׁ֔ם ššˈām שָׁם there טָמֵ֖א ṭāmˌē טָמֵא unclean אַל־ ʔal- אַל not תִּגָּ֑עוּ tiggˈāʕû נגע touch צְא֣וּ ṣᵊʔˈû יצא go out מִ mi מִן from תֹּוכָ֔הּ ttôḵˈāh תָּוֶךְ midst הִבָּ֕רוּ hibbˈārû ברר purge נֹשְׂאֵ֖י nōśᵊʔˌê נשׂא lift כְּלֵ֥י kᵊlˌê כְּלִי tool יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
52:11. recedite recedite exite inde pollutum nolite tangere exite de medio eius mundamini qui fertis vasa DominiDepart, depart, go ye out from thence, touch no unclean thing: go out of the midst of her, be ye clean, you that carry the vessels of the Lord.
11. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, ye that bear the vessels of the LORD.
52:11. Depart, depart, get out of here! Do not be willing to touch what is polluted. Go out from her midst! Be cleansed, you who bear the vessels of the Lord.
52:11. Depart ye, depart ye, go ye out from thence, touch no unclean [thing]; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.
Depart ye, depart ye, go ye out from thence, touch no unclean [thing]; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD:

52:11 Идите, идите, выходите оттуда; не касайтесь нечистого; выходите из среды его, очистите себя, носящие сосуды Господни!
52:11
ἀπόστητε αφιστημι distance; keep distance
ἀπόστητε αφιστημι distance; keep distance
ἐξέλθατε εξερχομαι come out; go out
ἐκεῖθεν εκειθεν from there
καὶ και and; even
ἀκαθάρτου ακαθαρτος unclean
μὴ μη not
ἅπτεσθε απτομαι grasp; touch
ἐξέλθατε εξερχομαι come out; go out
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
αὐτῆς αυτος he; him
ἀφορίσθητε αφοριζω separate
οἱ ο the
φέροντες φερω carry; bring
τὰ ο the
σκεύη σκευος vessel; jar
κυρίου κυριος lord; master
52:11
ס֤וּרוּ sˈûrû סור turn aside
ס֨וּרוּ֙ sˈûrû סור turn aside
צְא֣וּ ṣᵊʔˈû יצא go out
מִ mi מִן from
שָּׁ֔ם ššˈām שָׁם there
טָמֵ֖א ṭāmˌē טָמֵא unclean
אַל־ ʔal- אַל not
תִּגָּ֑עוּ tiggˈāʕû נגע touch
צְא֣וּ ṣᵊʔˈû יצא go out
מִ mi מִן from
תֹּוכָ֔הּ ttôḵˈāh תָּוֶךְ midst
הִבָּ֕רוּ hibbˈārû ברר purge
נֹשְׂאֵ֖י nōśᵊʔˌê נשׂא lift
כְּלֵ֥י kᵊlˌê כְּלִי tool
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
52:11. recedite recedite exite inde pollutum nolite tangere exite de medio eius mundamini qui fertis vasa Domini
Depart, depart, go ye out from thence, touch no unclean thing: go out of the midst of her, be ye clean, you that carry the vessels of the Lord.
52:11. Depart, depart, get out of here! Do not be willing to touch what is polluted. Go out from her midst! Be cleansed, you who bear the vessels of the Lord.
52:11. Depart ye, depart ye, go ye out from thence, touch no unclean [thing]; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Заключают в себе новую деталь пророчественной картины, основанную на исторических воспоминаниях - на давно прошедшем факте исхода евреев из Египта и их странствования по пустыне Аравийской, и на будущем, по отношению к современникам пророка, но также уже на прошедшем, по отношению к той эпохе, о которой пророк говорит здесь, событии - выхода иудеев из плена вавилонского.

Еще блаженный Иероним жаловался, что современные ему иудейские раввины перефразировали текст этих двух стихов таким образом: "выходите из Вавилона и оставьте идолов вавилонских. Выходите из среды его, и те сосуды, которые принес Навуходоносор по взятии Иерусалима (4: Цар 25:13-14), несите обратно в храм, после освобождения Киром пленников при Заровавеле и Ездре (1: Езд 1:7); выйдите же из Вавилона не так, как вы прежде бежали из Египта, - с поспешностью и страхом, а с миром и по воле царя персов и мидян, в котором проявилась воля Господа, защитившего и собравшего вас" (блаженный Иероним, с. 303-304). Но Сам блаженный Иероним, а также блаженный Феодорит, святой Кирилл Александрийский, основываясь на контексте речи (7, 10) разумеют здесь или вообще верующих, или, конкретнее, апостолов и евангелистов, - "святых Иерусалима", которым Бог дает повеление оставить Иерусалим, как город нечестивый, и идти с проповедью о Христе во все страны мира.

Лично мы думаем, что самым правильным пониманием данного места будет соединение обоих этих толкований, и перенесением центра тяжести не на историческую, а на моральную почву. Заявив в предыдущем стихе об открытии всемирного спасительного царства Мессии, т. е. новозаветной церкви, пророк приглашает истинных граждан верного Иерусалима вступить в это царство; но предупреждает, что вступление в это царство требует соблюдения необходимых условий - очищения от всякой нравственной порчи, полного отрешения от греховного прошлого, сохранения в не поврежденности и чистоте святыни собственного сердца ("сосуды Господни") и всецелой преданности благой и совершенной воле Божией (впереди вас пойдет Господь и, ... будет стражем позади вас). Но, действительно, все эти моральные истины пророк преподает под покровом символов и аллегорий, заимствуя их, частью, из истории исхода евреев из Египта, а главным образом, из обстоятельств их выхода из вавилонского плена. Этим, разумеется, нисколько не исключается и значение святоотеческого комментария - о постепенном выходе из Иерусалима первых проповедников христианства.
Adam Clarke: Commentary on the Bible - 1831
52:11: Depart ye, depart ye, go ye out from thence - The Prophet Jeremiah seems to have had his eye on this passage of Isaiah, and to have applied it to a subject directly opposite. It is here addressed by the prophet in a way of encouragement and exhortation to the Jews coming out of Babylon. Jeremiah has given it a different turn, and has thrown it out, as a reproach of the heathen upon the Jews when they were driven from Jerusalem into captivity: -
"Depart; ye are polluted, depart; depart ye, forbear to touch.
Yea, they are fled, they are removed: they shall dwell here no more."
Lam 4:15.
Of the metrical distribution of these lines, see the Prelim. Dissert., p. 58 note.
Albert Barnes: Notes on the Bible - 1834
52:11: Depart ye, depart ye - This is a direct address to the exiles in their captivity. The same command occurs in Isa 48:20 (see the notes on that place). It is repeated here for the sake of emphasis; and the urgency of the command implies that there was some delay likely to be apprehended on the part of the exiles themselves. The fact seems to have been, that though the captivity was at first attended with every circumstance suited to give pain, and though they were subjected to many privations and sorrows in Babylon (see Psa 137:1-9), yet that many of them became strongly attached to a residence there, and were strongly indisposed to return. They were there seventy years. Most of those who were made captive would have died before the close of the exile. Their children, who constituted the generation to whom the command to return would be addressed, would have known the land of their fathers only by report.
It was a distant land; and was to be reached only by a long and perilous journey across a pathless desert. They had been born in Babylon. It was their home; and there were the graves of their parents arid kindred. Some had been advanced to posts of office and honor: many, it is probable, had lands, and friends, and property in Babylon. The consequence would, therefore, be, that there would be strong reluctance on their part to leave the country of their exile, and to encounter the perils and trials incident to a return to their own land. It is not improbable, also, that many of them may have formed improper connections and attachments in that distant land, and that they would be unwilling to relinquish them, and return to the land of their fathers. It was necessary, therefore, that the most urgent commands should be addressed to them, and the strongest motives presented to them, to induce them to return to the country of their fathers. And after all, it is evident that but comparatively a small portion of the exile Jews ever were pRev_ailed on to leave Babylon, and to adventure upon the perilous journey of a return to Zion.
Touch no unclean thing - Separate yourselves wholly from an idolatrous nation, and preserve yourselves pure. The apostle Paul Co2 6:17-18 has applied this to Christians, and uses it as expressing the obligation to come out from the world, and to be separate from all its influences. Babylon is regarded by the apostle as not an unapt emblem of the world, and the command to come out from her as not an improper expression of the obligation to the friends of the Redeemer to be separate from all that is evil. John Rev 18:4 has applied this passage also to denote the duty of true Christians to separate themselves from the mystical Babylon - the papal community - and not to be partaker of her sins. The passage is applied in both these instances, because Babylon, in Scripture language, is regarded as emblematic of whatever is oppressive, proud, arrogant, persecuting, impure, and abominable.
That bear the vessels of the Lord - That bear again to your own land the sacred vessels of the sanctuary. It is to be remembered that when the Jews were taken to Babylon, Nebuchadnezzar carried there all the sacred utensils of the temple, and that they were used in their festivals as common vessels in Babylon Ch2 36:18; Dan 5:2-5. These vessels Cyrus commanded to be again restored, when the exiles returned to their own land Ezr 1:7-11. They whose office it was to carry them, were the priests and Levites Num 1:50; Num 4:15; and the command here pertains particularly to them. They were required to be holy; to feel the importance of their office, and to be separate from all that is evil. The passage has no original reference to ministers of the gospel, but the principle is implied that they who are appointed to serve God as his ministers in any way should be pure and holy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:11: depart ye: Isa 48:20; Jer 50:8, Jer 51:6, Jer 51:45; Zac 2:6, Zac 2:7; Co2 6:17; Rev 18:4
touch: Lev 5:2, Lev 5:3, Lev 11:26, Lev 11:27, Lev 11:45, Lev 11:47, Lev 15:5-33; Eze 44:23; Hag 2:13, Hag 2:14; Act 10:14, Act 10:28; Rom 14:14; Eph 5:11; Pe1 1:14-16, Pe1 2:5, Pe1 2:11
be: Lev 10:3, Lev 22:2-33; Ezr 1:7-11, Ezr 8:25-30
Carl Friedrich Keil and Franz Delitzsch
52:11
This salvation in its immediate manifestation is the liberation of the exiles; and on the ground of what the prophet sees in spirit, he exclaims to them (as in Is 48:20), in Is 52:11, Is 52:12 : "Go ye forth, go ye forth, go out from thence, lay hold of no unclean thing; go ye out of the midst of her, cleanse yourselves, ye that bear the vessels of Jehovah. For ye shall not go out in confusion, and ye shall not go forth in flight: for Jehovah goeth before you, and the God of Israel is your rear-guard." When they go out from thence, i.e., from Babylon, they are not to touch anything unclean, i.e., they are not to enrich themselves with the property of their now subjugated oppressors, as was the case at the exodus from Egypt (Ex 12:36). It is to be a holy procession, at which they are to appear morally as well as corporeally unstained. But those who bear the vessels of Jehovah, i.e., the vessels of the temple, are not only not to defile themselves, but are to purify themselves (hibbârū with the tone upon the last syllable, a regular imperative niphal of bârar). This is an indirect prophecy, and was fulfilled in the fact that Cyrus directed the golden and silver vessels, which Nebuchadnezzar had brought to Babylon, to be restored to the returning exiles as their rightful property (Ezra 1:7-11). It would thus be possible for them to put themselves into the right attitude for their departure, since it would not take place in precipitous haste (bechippâzon), as the departure from Egypt did (Deut 16:3, cf., Ex 12:39), nor like a flight, but they would go forth under the guidance of Jehovah. מאסּפכם (with the ē changed into the original ı̆) does not man, "He bringeth you, the scattered ones, together," but according to Num 10:25; Josh 6:9, Josh 6:13, "He closes your procession," - He not only goes before you to lead you, but also behind you, to protect you (as in Ex 14:19). For the me'assēph, or the rear-guard of an army, is its keystone, and has to preserve the compactness of the whole.
The division of the chapters generally coincides with the several prophetic addresses. But here it needs emendation. Most of the commentators are agreed that the words "Behold my servant," etc. (hinnēh yaskı̄l ‛abhdı̄) commence a new section, like hēn ‛abhdı̄ (behold my servant) in Is 42:1.
Geneva 1599
52:11 (k) Depart ye, depart ye, go ye out from there, touch no unclean [thing]; go ye out of the midst of her; be ye clean, that (l) bear the vessels of the LORD.
(k) He warns the faithful not to pollute themselves with the superstitions of the Babylonians, as (Is 48:20; 2Cor 6:17).
(l) For the time is at hand that the priests and Levites chiefly (and so by them all the people, who will be as the Levites in this office) will carry home vessels of the temple which Nebuchadnezzar had taken away.
John Gill
52:11 Depart ye, depart ye,.... Not from Jerusalem, as some, for that is now said to be redeemed, and its waste places made joyful; but Babylon, even mystical Babylon. The Targum is, "be ye separated, be ye separated": and so the apostle, 2Cor 6:17. It denotes a separation from the idolatrous church of Rome; and the exhortation is repeated, to hasten the thing, to urge the necessity of it, and point at the danger of delaying it; and it may be it may respect a two fold separation, one that has been already at the time of the Reformation, and another that will be just before the destruction of Babylon, Rev_ 18:4,
go ye out from thence: not only protest against the false doctrines, idolatries, and superstitions of that apostate church, but entirely relinquish her communion:
touch no unclean thing; have no fellowship with her in any of her unclean and idolatrous actions, and bring none of her abominations along with you. It was the fault of the first reformers from Popery, that they brought so many of the impurities of the church of Rome along with them, which are retained to this day; in this last separation, care is to be taken, and will be taken, that those that come out keep clear of all her defilements; see Rev_ 14:4,
go ye out of the midst of her; which signifies much the same as before, and is repeated again and again, to show the importance of it:
be ye clean that bear the vessels of the Lord; not the vessels of the Lord's sanctuary, as the Targum, restored by Cyrus to the Jews, at their return from the Babylonish captivity, Ezra 1:7, and so Jarchi interprets it of the priests and Levites that bore the vessels of the Lord in the wilderness; but Kimchi of the mercies and kindnesses of the Lord; Aben Ezra of the law: but it may much better be understood of the ministers of the Gospel, and of the treasure of the Gospel which they have in their earthen vessels; or the name of the Lord, which they are chosen vessels to bear and carry in the world; who ought to be pure from false doctrine, superstitious worship, and an evil conversation: though it may be applied to every Christian, since all true believers are priests under the Gospel dispensation; and as they bear the whole armour of God, and it is their duty to attend all the ordinances of the Gospel, they ought to have their conversation as becomes it. In Zohar (p), these vessels are interpreted of the righteous, brought as a gift to the King Messiah.
(p) In Exod. fol. 87. 4.
John Wesley
52:11 Depart - Out of Babylon. Touch - Carry not along with you any of their superstitions or idolatries. Ye - And especially your priests and Levites, who minister in holy things, and carry the holy vessels of the temple, keep yourselves from all pollution.
Robert Jamieson, A. R. Fausset and David Brown
52:11 (Is 48:20; Zech 2:6-7). Long residence in Babylon made many loath to leave it: so as to mystical Babylon (Rev_ 18:4).
ye . . . that bear . . . vessels of the Lord--the priests and Levites, whose office it was to carry the vessels of the temple (Jer 27:18). Nebuchadnezzar had carried them to Babylon (2Chron 36:18). Cyrus restored them (Ezra 1:7-11).
be . . . clean--by separating yourselves wholly from Babylonian idolaters, mystical and literal.
52:1252:12: Զի ո՛չ խռովութեամբ ելջիք, եւ ո՛չ փախստեամբ գնասջիք. զի առաջի ձեր Տէր ինքնի՛ն գնասցէ, եւ որ ժողովէն զձեզ Աստուած Իսրայէլի[10196]։ [10196] Ոմանք. Եւ ո՛չ փախստեամբ գնայցէք։
12 Ո՛չ խռովութեամբ պիտի ելնէք եւ ո՛չ էլ փախչելով գնաք, քանզի ձեր առջեւից Տէրն ինքն է ընթանալու, եւ ձեզ հաւաքելու է նա, որ Աստուածն է Իսրայէլի:
12 Քանզի ո՛չ թէ արտորալով պիտի ելլէք Եւ ո՛չ թէ փախչելով պիտի երթաք, Հապա Տէրը ձեր առջեւէն պիտի երթայ, Իսրայէլին Աստուածը ձեզի թիկնապահ պիտի ըլլայ։
Զի ոչ [829]խռովութեամբ ելջիք, եւ ոչ փախստեամբ գնասջիք. զի առաջի ձեր Տէր ինքնին գնասցէ. եւ որ ժողովէն զձեզ` Աստուած Իսրայելի:

52:12: Զի ո՛չ խռովութեամբ ելջիք, եւ ո՛չ փախստեամբ գնասջիք. զի առաջի ձեր Տէր ինքնի՛ն գնասցէ, եւ որ ժողովէն զձեզ Աստուած Իսրայէլի[10196]։
[10196] Ոմանք. Եւ ո՛չ փախստեամբ գնայցէք։
12 Ո՛չ խռովութեամբ պիտի ելնէք եւ ո՛չ էլ փախչելով գնաք, քանզի ձեր առջեւից Տէրն ինքն է ընթանալու, եւ ձեզ հաւաքելու է նա, որ Աստուածն է Իսրայէլի:
12 Քանզի ո՛չ թէ արտորալով պիտի ելլէք Եւ ո՛չ թէ փախչելով պիտի երթաք, Հապա Տէրը ձեր առջեւէն պիտի երթայ, Իսրայէլին Աստուածը ձեզի թիկնապահ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
52:1252:12 ибо вы выйдете неторопливо, и не побежите; потому что впереди вас пойдет Господь, и Бог Израилев будет стражем позади вас.
52:12 ὅτι οτι since; that οὐ ου not μετὰ μετα with; amid ταραχῆς ταραχη stirring ἐξελεύσεσθε εξερχομαι come out; go out οὐδὲ ουδε not even; neither φυγῇ φυγη flight πορεύσεσθε πορευομαι travel; go πορεύσεται πορευομαι travel; go γὰρ γαρ for πρότερος προτερος earlier ὑμῶν υμων your κύριος κυριος lord; master καὶ και and; even ὁ ο the ἐπισυνάγων επισυναγω gather together; bring in ὑμᾶς υμας you κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel
52:12 כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not בְ vᵊ בְּ in חִפָּזֹון֙ ḥippāzôn חִפָּזֹון haste תֵּצֵ֔אוּ tēṣˈēʔû יצא go out וּ û וְ and בִ vi בְּ in מְנוּסָ֖ה mᵊnûsˌā מְנוּסָה flight לֹ֣א lˈō לֹא not תֵלֵכ֑וּן ṯēlēḵˈûn הלך walk כִּֽי־ kˈî- כִּי that הֹלֵ֤ךְ hōlˈēḵ הלך walk לִ li לְ to פְנֵיכֶם֙ fᵊnêḵˌem פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מְאַסִּפְכֶ֖ם mᵊʔassifᵊḵˌem אסף gather אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
52:12. quoniam non in tumultu exibitis nec in fuga properabitis praecedet enim vos Dominus et congregabit vos Deus IsrahelFor you shall not go out in a tumult, neither shall you make haste by flight: for the Lord will go before you, and the God of Israel will gather you together.
12. For ye shall not go out in haste, neither shall ye go by flight: for the LORD will go before you; and the God of Israel will be your rearward.
52:12. For you will not go out in a tumult, nor will you take flight in a hurry. For the Lord will precede you, and the God of Israel will gather you.
52:12. For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel [will be] your rereward.
For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel [will be] your rereward:

52:12 ибо вы выйдете неторопливо, и не побежите; потому что впереди вас пойдет Господь, и Бог Израилев будет стражем позади вас.
52:12
ὅτι οτι since; that
οὐ ου not
μετὰ μετα with; amid
ταραχῆς ταραχη stirring
ἐξελεύσεσθε εξερχομαι come out; go out
οὐδὲ ουδε not even; neither
φυγῇ φυγη flight
πορεύσεσθε πορευομαι travel; go
πορεύσεται πορευομαι travel; go
γὰρ γαρ for
πρότερος προτερος earlier
ὑμῶν υμων your
κύριος κυριος lord; master
καὶ και and; even
ο the
ἐπισυνάγων επισυναγω gather together; bring in
ὑμᾶς υμας you
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
52:12
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
בְ vᵊ בְּ in
חִפָּזֹון֙ ḥippāzôn חִפָּזֹון haste
תֵּצֵ֔אוּ tēṣˈēʔû יצא go out
וּ û וְ and
בִ vi בְּ in
מְנוּסָ֖ה mᵊnûsˌā מְנוּסָה flight
לֹ֣א lˈō לֹא not
תֵלֵכ֑וּן ṯēlēḵˈûn הלך walk
כִּֽי־ kˈî- כִּי that
הֹלֵ֤ךְ hōlˈēḵ הלך walk
לִ li לְ to
פְנֵיכֶם֙ fᵊnêḵˌem פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מְאַסִּפְכֶ֖ם mᵊʔassifᵊḵˌem אסף gather
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
52:12. quoniam non in tumultu exibitis nec in fuga properabitis praecedet enim vos Dominus et congregabit vos Deus Israhel
For you shall not go out in a tumult, neither shall you make haste by flight: for the Lord will go before you, and the God of Israel will gather you together.
52:12. For you will not go out in a tumult, nor will you take flight in a hurry. For the Lord will precede you, and the God of Israel will gather you.
52:12. For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel [will be] your rereward.
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Albert Barnes: Notes on the Bible - 1834
52:12: For ye shall not go out with haste - As if driven out, or compelled to flee. You shall not go from Babylon as your fathers went from Egypt, in a rapid flight, and in a confused and tumultuous manner (see Deu 16:3). The idea here is, that they should have time to prepare themselves to go out, and to become fit to bear the vessels of the Lord. It was a fact that when they left Babylon they did it with the utmost deliberation, and had ample time to make any preparation that was necessary.
For the Lord will go before you - Yahweh will conduct you, as a general advances at the head of an army. The figure here is taken from the march of an army, and the image is that of Yahweh as the leader or head of the host in the march through the desert between Babylon and Jerusalem (see the notes at Isa 40:3-4).
And the God of Israel will be your rereward - Margin, 'Gather you up.' The Hebrew word used here (אסף 'â saph) means properly to collect, to gather together, as fruits, etc. It is then applied to the act of bringing up the rear of an army; and means to be a rear-ward, or guard, agmen claudere - as collecting, and bringing together the stragglers, and defending the army in its march, from an attack in the rear. The Septuagint renders it, 'The God of Israel is he who collects you' (ὁ ἐπισυνάγων ὑμᾶς ho episunagō n humas), that is, brings up the rear. The Chaldee, 'The God of Israel will collect together your captivity.' Here the chapter should have closed, for here closes the account of the return of the exiles from Babylon. The mind of the prophet seems here to leave the captive Jews on their way to their own land, with Yahweh going at their head, and guarding the rear of the returning band, and to have passed to the contemplation of him of whose coming all these events were preliminary and introductory - the Messiah. Perhaps the rationale of this apparent transition is this.
It is undoubtedly the doctrine of the Bible that he who was Rev_ealed as the guide of his people in ancient times, and who appeared under various names, as 'the angel of Yahweh,' 'the angel of the covenant,' etc., was he who afterward became incarnate - the Saviour of the world. So the prophet seems to have regarded him; and here fixing his attention on the Yahweh who was thus to guide his people and be their defense, by an easy transition the mind is carried forward to the time when he would be incarnate, and would die for people. Leaving, therefore, so to speak, the contemplation of him as conducting his people across the barren wastes which separated Babylon from Judea, the mind is, by no unnatural transition, carried forward to the time when he would become a man of sorrows, and would redeem and save the world. According to this supposition, it is the same glorious Being whom Isaiah sees as the protector of his people, and almost in the same instant as the man of sorrows; and the contemplation of him as the suffering Messiah becomes so absorbing and intense, that he abruptly closes the description of him as the guide of the exiles to their own land.
He sees him as a sufferer. He sees the manner and the design of his death. He contemplates the certain result of that humiliation and death in the spread of the true religion, and in the extension of his kingdom among men. Henceforward, therefore, to the end of Isaiah, we meet with no reference, if we except in a very fcw instances, to the condition of the exiles in Babylon, or to their return to their own land. The mind of the prophet is absorbed in describing the glories of the Messiah, and the certain spread of his gospel around the globe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:12: ye shall: Isa 28:16, Isa 51:14; Exo 12:33, Exo 12:39, Exo 14:8
for: Isa 45:2; Exo 13:21, Exo 13:22, Exo 14:19, Exo 14:20; Deu 20:4; Jdg 4:14; Ch1 14:15; Mic 2:13
the God: Isa 58:8; Num 10:25
be your rereward: Heb. gather you up
Geneva 1599
52:12 For ye shall not go out (m) with haste, nor go by flight: for the LORD will go before you; and the God of Israel [will be] your rear guard.
(m) As your fathers did out of Egypt.
John Gill
52:12 For ye shall not go out with haste, nor go by flight,.... As persons afraid of their enemies, of being pursued, overtaken, and detained by them; privily or by stealth, like fugitives, as the Oriental versions render it; in like manner as the Israelites went out of Egypt: but it signifies, that they should go out openly, boldly, quietly, and safely, and without fear of their enemies; yea, their enemies rather being afraid of them. So the witnesses, when they shall rise, will ascend to heaven in the sight of their enemies; which will be followed with a great slaughter of some, and the terror of others, Rev_ 11:12,
for the Lord will go before you, and the God of Israel will be your rearward; the Lord will be their Captain, and will lead the van, so that they shall follow in order, and without any tumult or fear; and though they shall make all necessary dispatch, yet no more haste than good speed; the Lord, going before, will check all tumultuous and disorderly motions; and he also will bring up the rear, so that they shall be in no fear of the enemy attacking them behind, and where generally the weaker and more feeble part are; but the Lord will be gathering them up, or closing them, as the word (q) signifies; so that they shall be in the utmost safety, and march out of Babylon with the greatest ease and freedom, without any molestation or disturbance. The allusion may be to the Lord's going before, and sometimes behind Israel, in a pillar of fire and cloud by night and day, as they passed through the wilderness.
(q) , Sept.; "colligens vos", Montanus; "congregabit vos", V. L. Syr. Ar.
John Wesley
52:12 Not by flight - But securely, and in triumph, being conducted by your great captain the Lord of hosts. Rereward - So that none shall be able either to oppose you in your march, or to fall upon you in the rear.
Robert Jamieson, A. R. Fausset and David Brown
52:12 not . . . with haste--as when ye left Egypt (Ex 12:33, Ex 12:39; Deut 16:3; compare Note, see on Is 28:16). Ye shall have time to cleanse yourselves and make deliberate preparation for departure.
Lord--Jehovah, as your Leader in front (Is 40:3; Ex 23:20; Mic 2:13).
rereward--literally, "gather up," that is, to bring up the rear of your host. The transition is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to suffer. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come.
52:1352:13: Ահաւադիկ ՚ի մի՛տ առցէ մանուկ իմ. վերասցի՛ եւ բարձրասցի եւ փառաւորեսցի՛ յոյժ[10197]։ [10197] Օրինակ մի. Ահաւասիկ ՚ի միտ առ՛՛։
13 Ահաւասիկ խելահաս պիտի դառնայ իմ ծառան, պիտի յառնի, բարձրանայ ու մեծապէս փառաւորուի:
13 Ահա իմ ծառաս յաջողութիւն պիտի գտնէ Եւ պիտի մեծնայ ու պիտի բարձրանայ ու խիստ պիտի փառաւորուի։
Ահաւադիկ [830]ի միտ առցէ մանուկ իմ``. վերասցի եւ բարձրասցի եւ փառաւորեսցի յոյժ:

52:13: Ահաւադիկ ՚ի մի՛տ առցէ մանուկ իմ. վերասցի՛ եւ բարձրասցի եւ փառաւորեսցի՛ յոյժ[10197]։
[10197] Օրինակ մի. Ահաւասիկ ՚ի միտ առ՛՛։
13 Ահաւասիկ խելահաս պիտի դառնայ իմ ծառան, պիտի յառնի, բարձրանայ ու մեծապէս փառաւորուի:
13 Ահա իմ ծառաս յաջողութիւն պիտի գտնէ Եւ պիտի մեծնայ ու պիտի բարձրանայ ու խիստ պիտի փառաւորուի։
zohrab-1805▾ eastern-1994▾ western am▾
52:1352:13 Вот, раб Мой будет благоуспешен, возвысится и вознесется, и возвеличится.
52:13 ἰδοὺ ιδου see!; here I am συνήσει συνιημι comprehend ὁ ο the παῖς παις child; boy μου μου of me; mine καὶ και and; even ὑψωθήσεται υψοω elevate; lift up καὶ και and; even δοξασθήσεται δοξαζω glorify σφόδρα σφοδρα vehemently; tremendously
52:13 הִנֵּ֥ה hinnˌē הִנֵּה behold יַשְׂכִּ֖יל yaśkˌîl שׂכל prosper עַבְדִּ֑י ʕavdˈî עֶבֶד servant יָר֧וּם yārˈûm רום be high וְ wᵊ וְ and נִשָּׂ֛א niśśˈā נשׂא lift וְ wᵊ וְ and גָבַ֖הּ ḡāvˌah גָּבַהּ be high מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
52:13. ecce intelleget servus meus exaltabitur et elevabitur et sublimis erit valdeBehold my servant shall understand, he shall be exalted, and extolled, and shall be exceeding high.
13. Behold, my servant shall deal wisely, he shall be exalted and lifted up, and shall be very high.
52:13. Behold, my servant will understand; he will be exalted and lifted up, and he will be very sublime.
52:13. Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high:

52:13 Вот, раб Мой будет благоуспешен, возвысится и вознесется, и возвеличится.
52:13
ἰδοὺ ιδου see!; here I am
συνήσει συνιημι comprehend
ο the
παῖς παις child; boy
μου μου of me; mine
καὶ και and; even
ὑψωθήσεται υψοω elevate; lift up
καὶ και and; even
δοξασθήσεται δοξαζω glorify
σφόδρα σφοδρα vehemently; tremendously
52:13
הִנֵּ֥ה hinnˌē הִנֵּה behold
יַשְׂכִּ֖יל yaśkˌîl שׂכל prosper
עַבְדִּ֑י ʕavdˈî עֶבֶד servant
יָר֧וּם yārˈûm רום be high
וְ wᵊ וְ and
נִשָּׂ֛א niśśˈā נשׂא lift
וְ wᵊ וְ and
גָבַ֖הּ ḡāvˌah גָּבַהּ be high
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
52:13. ecce intelleget servus meus exaltabitur et elevabitur et sublimis erit valde
Behold my servant shall understand, he shall be exalted, and extolled, and shall be exceeding high.
52:13. Behold, my servant will understand; he will be exalted and lifted up, and he will be very sublime.
52:13. Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: С 13-15: ст. - начало важнейшего и замечательнейшего из всех ветхозаветных пророчеств - пророчества Исаии о страданиях и прославлении Мессии (52:13-53: гл.).

"Конец 52: гл. - по справедливому отзыву одного специального экзегета ее, - представляет как бы краткое резюме всей 53-ой главы, когда в немногих словах изображает унижение Посланника Божия и следующее за ним дивное прославление, выражаемое в форме преклонения царей и народов" (И. Григорьев. "Пророч. Исаии о Мессии и Его царстве", с. 203. Каз. 1902).

Логическая связь этого нового пророчества с раннейшим довольно ясна: историческая судьба Израиля и Иерусалима служат прообразом в истории Самого Мессии. Как Израиль и его святой город дошли сначала до состояния крайнего унижения (один - в плену, другой - в развалинах), а затем, по смыслу данного им пророчества, имеют достигнуть всемирной известности и славы (9-10); так и Мессии первоначально предстоит состояние крайнего уничижения, а затем - величайшего прославления.

Вот, раб Мой будет благоуспешен, возвысится, и вознесется, и возвеличится. Это - то же лицо, о котором все время говорилось и выше, т. е, Мессия (42:1; 49:1-3; 50:1-10. Ср. так же Зах 3:8). Так именно понимала и толковала эти слова вся древнееврейская и христианская традиция (См. в конце 53: главы). Вместо будет благоуспешен LXX и славянский переводят: се уразýмеет;). В подборе синонимичных глаголов - возвысится, вознесется и возвеличится - экзегеты усматривают целую градацию постепенного восхождения Мессии от славы в славу; причем некоторые довольно остроумно, соответственно трем данным понятиям - naba, naschscha jadim - различают и три главных момента прославления, воскресение Мессии, Его вознесение на небо и восседание одесную Бога Отца (Dillmann).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. 14 As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men: 15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
Here, as in other places, for the confirming of the faith of God's people and the encouraging of their hope in the promises of temporal deliverances, the prophet passes from them to speak of the great salvation which should in the fulness of time be wrought out by the Messiah. As the prophecy of Christ's incarnation was intended for the ratification of the promise of their deliverance from the Assyrian army, so this of Christ's death and resurrection is to confirm the promise of their return out of Babylon; for both these salvations were typical of the great redemption and the prophecies of them had a reference to that. This prophecy, which begins here and is continued to the end of the next chapter, points as plainly as can be at Jesus Christ; the ancient Jews understood it of the Messiah, though the modern Jews take a great deal of pains to pervert it, and some of ours (no friends therein to the Christian religion) will have it understood of Jeremiah; but Philip, who hence preached Christ to the eunuch, has put it past dispute that of him speaks the prophet this, of him and of no other man, Acts viii. 34, 35. Here,
I. God owns Christ to be both commissioned and qualified for his undertaking. 1. He is appointed to it. "He is my servant, whom I employ and therefore will uphold." In his undertaking he does his Father's will, seeks his Father's honour, and serves the interests of his Father's kingdom. 2. He is qualified for it. He shall deal prudently, for the spirit of wisdom and understanding shall rest upon him, ch. xi. 2. The word is used concerning David when he behaved himself wisely, 1 Sam. xviii. 14. Christ is wisdom itself, and, in the contriving and carrying on the work of our redemption, there appeared much of the wisdom of God in a mystery, 1 Cor. ii. 7. Christ, when he was here upon earth, dealt very prudently, to the admiration of all.
II. He gives a short prospect both of his humiliation and his exaltation. See here, 1. How he humbled himself: Many were astonished at him, as they were at David when by reason of his sorrows and troubles he became a wonder unto many, Ps. lxxi. 7. Many wondered to see what base usage he met with, how inveterate people were against him, how inhuman, and what indignities were done him: His visage was marred more than any man's when he was buffeted, smitten on the cheek, and crowned with thorns, and hid not his face from shame and spitting. His face was foul with weeping, for he was a man of sorrows; he that really was fairer than the children of men had his face spoiled with the abuses that were done him. Never was man used so barbarously; his form, when he took upon him the form of a servant, was more mean and abject than that of any of the sons of men. Those that saw him said, "Surely never man looked so miserably, a worm and no man," Ps. xxii. 6. The nation abhorred him (ch. xlix. 7), treated him as the off-scouring of all things. Never was sorrow like unto his sorrow. 2. How highly God exalted him, and exalted him because he humbled himself. Three words are used for this (v. 13): He shalt be exalted and extolled and be very high. God shall exalt him, men shall extol him, and with both he shall be very high, higher than the highest, higher than the heavens. He shall prosper in his work, and succeed in it, and that shall raise him very high. (1.) Many nations shall be the better for him, for he shall sprinkle them, and not the Jews only; the blood of sprinkling shall be applied to their consciences, to purify them. He suffered, and died, and so sprinkled many nations; for in his death there was a fountain opened, Zech. xiii. 1. He shall sprinkle many nations by his heavenly doctrine, which shall drop as the rain and distil as the dew. Moses's did so only on one nation (Deut. xxxii. 2), but Christ's on many nations. He shall do it by baptism, which is the washing of the body with pure water, Heb. x. 22. So that this promise had its accomplishment when Christ sent his apostles to disciple all nations, by baptizing or sprinkling them. (2.) The great ones of the nation shall show him respect: Kings shall shut their mouths at him, that is, they shall not open their mouths against him, as they have done, to contradict and blaspheme his sacred oracles; nay, they shall acquiesce in, and be well pleased with, the methods he takes of setting up his kingdom in the world; they shall with great humility and reverence receive his oracles and laws, as those who, when they heard Job's wisdom, after his speech spoke not again, Job xxix. 9, 22. Kings shall see and arise, ch. xlix. 7. (3.) The mystery which was kept secret from the beginning of the world shall by him be made known to all nations for the obedience of faith, as the apostle speaks, Rom. xvi. 25, 26. That which had not been told them shall they see; the gospel brings to light things new and unheard of, which will awaken the attention and engage the reverence of kings and kingdoms. This is applied to the preaching of the gospel in the Gentile world, Rom. xv. 21. These words are there quoted according to the Septuagint translation: To whom he was not spoken of they shall see, and those that have not heard shall understand. As the things revealed had long been kept secret, so the persons to whom they were revealed had long been kept in the dark; but now they shall see and consider the glory of God shining in the face of Christ, which before they had not been told of--they had not heard. That shall be discovered to them by the gospel of Christ which could never be told them by all the learning of their philosophers, or the art of their diviners, or any of their pagan oracles. Much had been said in the Old Testament concerning the Messiah; much had been told them, and they had heard it. But, as the queen of Sheba found concerning Solomon, what they shall see in him, when he comes, shall far exceed what had been told them. Christ disappointed the expectations of those who looked for a Messiah according to their fancies, as the carnal Jews, but outdid theirs who looked for such a Messiah as was promised. According to their faith, nay, and beyond it, it was to them.
Adam Clarke: Commentary on the Bible - 1831
52:13: My servant shall deal prudently - ישכיל yaskil, shall prosper, or act prosperously. The subject of Isaiah's prophecy, from the fortieth chapter inclusive, has hitherto been, in general, the deliverance of the people of God. This includes in it three distinct parts; which, however, have a close connection with one another; that is,
1. The deliverance of the Jews from the captivity of Babylon;
2. The deliverance of the Gentiles from their miserable state of ignorance and idolatry; and,
3. The deliverance of mankind from the captivity of sin and death.
These three subjects are subordinate to one another; and the two latter are shadowed out under the image of the former. They are covered by it as by a veil; which however is transparent, and suffers them to appear through it.
Cyrus is expressly named as the immediate agent of God in effecting the first deliverance. A greater person is spoken of as the Agent who is to effect the two latter deliverances, called the servant, the elect, of God, in whom his soul delighteth; Israel, in whom God will be glorified. Now these three subjects have a very near relation to one another; for as the Agent who was to effect the two latter deliverances, - that is, the Messiah, - was to be born a Jew, with particular limitations of time, family, and other circumstances; the first deliverance was necessary in the order of providence, and according to the determinate counsel of God, to the accomplishment of the two latter deliverances; and the second deliverance was necessary to the third, or rather was involved in it, and made an essential part of it. This being the case, Isaiah has not treated the three subjects as quite distinct and separate in a methodical and orderly manner, like a philosopher or a logician, but has taken them in their connective veiw. He has handled them as a prophet and a poet; he has allegorized the former, and under the image of it has shadowed out the two latter: he has thrown them all together, has mixed one with another, has passed from this to that with rapid transitions, and has painted the whole with the strongest and boldest imagery. The restoration of the Jews from captivity, the call of the Gentiles, the redemption by Messiah, have hitherto been handled interchangeably and alternately. Babylon has hitherto been kept pretty much in sight; at the same time, that strong intimations of something much greater have frequently been thrown in. But here Babylon is at once dropped, and I think hardly ever comes in sight again; unless perhaps in Isa 55:12, and Isa 57:14. The prophet's views are almost wholly engrossed by the superior part of his subject. He introduces the Messiah as appearing at first in the lowest state of humiliation, which he had just touched upon before, (Isa 50:5, Isa 50:6), and obviates the offense which would be occasioned by it, by declaring the important and necessary cause of it, and foreshowing the glory which should follow it.
This seems to me to be the nature and the true design of this part of Isaiah's prophecies; and this view of them seems to afford the best method of resolving difficulties, in which expositors are frequently engaged, being much divided between what is called the literal and the mystical sense, not very properly; for the mystical or spiritual sense is very often the most literal sense of all.
Abarbanel seems to have had an idea of this kind, as he is quoted by Vitringa on Isa 49:1, who thus represents his sentiments: Censet Abarbanel prophetam hic transitum facere a liberatione ex exilio Babylonico ad liberationem ex exilio Romano; et, quod hic animadversu dignum est, observat liberationem ex exilio Babylonico esse אות וראיה oth veraayah, signum et argumentum liberationis futurae; atque adeo orationem prophetae de duabus hisce liberationibus in superioribus concionibus saepe inter se permisceri. Verba ejus: "Et propterea verba, sive res, in prophetic superiore inter se permixtae occurrunt; modo de liberatione Babylonica, modo de liberatione extrema accipiendae, ut orationis necessitas exigit." Nullum hic vitium, nisi quod redemptionem veram et spiritualem a Messia vero Jesu adductam, non agnoscat. "Abarbanel supposes that the prophet here makes a transition from the deliverance from the Babylonish captivity to the deliverance from the Roman captivity; and (which is worthy of particular note) he observes that the deliverance from the Babylonish captivity is a sign and pledge of the future redemption; and that on this account it is we find in the preceding prophecies the circumstances of the two captivities intimately blended together. His words are the following: 'And, therefore, the words or subjects in the foregoing prophecy are very much intermixed; in one passage the redemption from the Babylonish captivity being treated of, in another the redemption from the general dispersion, as may be collected from the obvious import of the words.' No fault can be found with the above remark, except that the true and spiritual redemption procured by Jesus the Messiah is not acknowledged." - L.
Albert Barnes: Notes on the Bible - 1834
52:13
Behold, my servant - The word 'behold.' indicates here that a new object is pointed out to view, and that it is one that claims attention on account of its importance. It is designed to direct the mind to the Messiah. The point of view which is here taken, is between his humiliation and his glorification. He sees him as having been humbled and rejected Isa 52:14-15; Isa 53:2-10; about to be exalted and honored Isa 52:13-15; Isa 53:10-12. The word 'servant' refers to the Messiah. Compare the notes at Isa 49:5, where the word 'servant' is applied also to the Messiah. It means that he would be employed in doing the will of God, and that he would submit to him as a servant does to the law of his master.
Shall deal prudently - Margin, 'Prosper.' The word שׂכל s'â kal, is used in a twofold signification. It means either to act wisely, or to be prosperous. In this latter sense it is used in Jos 1:7-8; Kg2 18:7; Jer 10:21; Pro 17:8. It is not easy to determine what is the meaning here. Jerome renders it, intelligent - 'Shall be wise or prudent.' The Septuagint renders it, Συνήσει ὁ παῖς μοῦ Sunē sei ho pais mou - 'My servant shall be intelligent.' The Chaldee renders it, 'Behold my servant the Messiah shall prosper' (יצלח yatslach). The Syriac retains the Hebrew word. Jun. and Tremell. render it, 'Shall prosper;' Castellio, 'Shall be wise.' Lowth renders it, 'Shall prosper;' and in this Gesenius and Noyes concur. Hengstenberg proposes to unite the two meanings, and to render it, 'He shall reign well,' as indicative of the prosperous and wise government of the Messiah. It seems to me that the parallelism requires us to understand this not of his personal wisdom and prudence, but of the success of his enterprise. This verse contains a summary statement of what would occur under the Messiah. The general proposition is, that he would be ultimately successful, and to this the prophet comes Isa 53:12. He here sees him in affliction, humble, rejected, and despised. But he says that this was not always to be. He would be ultimately exalted. It is on this that he fixes the eye, and it is this which cheers and sustains the prophet in the contemplation of the sufferings of the Messiah.
He shall be exalted - In this part of the verse, the prophet combines the verbs which denote elevation or exaltation. The idea is, that he would be exalted to the highest pitch of honor. The word 'exalted,' with us, is often synonymous with praise; but here it means, he shall be elevated (נשׂא nâ s'â'), or lifted up. The reference here is, undoubtedly, to the fact that the Redeemer would be greatly honored on earth as the Prince and Saviour of the world Isa 53:12, and that in view of the universe he would be elevated to the highest conceivable rank. This is described in the New Testament by his being placed 'at the right hand of God' Mar 16:19; by the fact that 'angels and authorities and powers are made subject unto him' Pe1 3:22; by the fact that God has 'set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named' Eph 1:20-22; and by the fact that he will return in great glory to judge the world mat 25. The idea is, that as he was the most despised among people, so he would yet be the most honored; as he had voluntarily assumed the lowest place for the redemption of people, so he would be exalted to the highest place to which human nature could be elevated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:13: my servant: Isa 11:2, Isa 11:3, Isa 42:1, Isa 49:6, Isa 53:11; Eze 34:23; Zac 3:8; Phi 2:7, Phi 2:8
deal prudently: or, prosper, Isa 53:10; Jos 1:7, Jos 1:8 *marg. Jer 23:5
he shall: Isa 9:6, Isa 9:7, Isa 49:6; Psa 2:6-9, Psa 110:1, Psa 110:2; Mat 28:18; Joh 3:31, Joh 5:22, Joh 5:23; Eph 1:20-23; Phi 2:9-11; Heb 1:3; Rev 5:6-13
Carl Friedrich Keil and Franz Delitzsch
52:13
In this sense there follows here, immediately after the cry. "Go ye out from Babylon," an index pointing from the suffering of the Servant to His reward in glory. "Behold, my servant will act wisely; he will come forth, and arise, and be very high." Even apart from Is 42:1, hinnēh (hēn) is a favourite commencement with Isaiah; and this very first v. contains, according to Isaiah's custom, a brief, condensed explanation of the theme. The exaltation of the Servant of Jehovah is the theme of the prophecy which follows. In v. 13a the way is shown, by which He reaches His greatness; in v. 13b the increasing greatness itself. השׂכּיל by itself means simply to gain, prove, or act with intelligence (lxx συνήσει); and then, since intelligent action, as a rule, is also effective, it is used as synonymous with הצליח, הכשׁהיר, to act with result, i.e., so as to be successful. Hence it is only by way of sequence that the idea of "prosperously" is connected with that of "prudently" (e.g., Josh 1:8; Jer 10:21). The word is never applied to such prosperity as a man enjoys without any effort of his own, but only to such as he attains by successful action, i.e., by such action as is appropriate to the desired and desirable result. In Jer 23:2, where hiskı̄l is one feature in the picture of the dominion exercised by the Messiah, the idea of intelligent action is quite sufficient, without any further subordinate meaning. But here, where the exaltation is derived from ישׂכיל as the immediate consequence, without any intervening על־כן, there is naturally associated with the idea of wise action, i.e., of action suited to the great object of his call, that of effective execution or abundant success, which has as its natural sequel an ever-increasing exaltation. Rosenmller observes, in Is 52:13, "There is no need to discuss, or even to inquire, what precise difference there is in the meaning of the separate words;" but this is a very superficial remark. If we consider that rūm signifies not only to be high, but to rise up (Prov 11:11) and become exalted, and also to become manifest as exalted (Ps. 21:14), and that נשּׂא, according to the immediate and original reflective meaning of the niphal, signifies to raise one's self, whereas gâbhah expresses merely the condition, without the subordinate idea of activity, we obtain this chain of thought: he will rise up, he will raise himself still higher, he will stand on high. The three verbs (of which the two perfects are defined by the previous future) consequently denote the commencement, the continuation, and the result or climax of the exaltation; and Stier is not wrong in recalling to mind the three principal steps of the exaltatio in the historical fulfilment, viz., the resurrection, the ascension, and the sitting down at the right hand of God. The addition of the word מאד shows very clearly that וגבהּ is intended to be taken as the final result: the servant of Jehovah, rising from stage to stage, reaches at last an immeasurable height, that towers above everything besides (comp. ὑπερύψωσε in Phil 2:9, with ὑψωθείς in Acts 2:33, and for the nature of the ὑπερύψωσε, Eph 1:20-23).
Geneva 1599
52:13 Behold, my (n) servant shall deal prudently, he shall be exalted and extolled, and be very high.
(n) Meaning Christ, by whom our spiritual deliverance would be wrought of which this was a sign.
John Gill
52:13 Behold, my servant shall deal prudently,.... Here properly a new chapter should begin, these three last verses treating of the same person and subject as the following chapter; even of Christ, his person, offices, humiliation, and exaltation, and the effects and fruits thereof; for of him undoubtedly the whole is to be understood. The Jews say it is a difficult prophecy; and so it is to them, being contrary to their notions and schemes, or otherwise it is plain and easy, respecting the Messiah; but rather than he should be thought to be meant, the modern ones have invented a variety of interpretations. Some apply this prophecy to Abraham; others to Moses; others to Ezra; others to Zerubbabel; and others to any righteous person: the more principal and prevailing opinions among them are, that it is to be understood either of the whole body of the people of Israel in captivity, as Jarchi, Aben Ezra, and Kimchi; or of King Josiah, slain by Pharaohnecho, as Abarbinel; or of Jeremiah, as Saadiah Gaon; all which are weak and impertinent, and, as they disagree with each other, show the perplexity they are under (r). The Targum interprets it of the Messiah; and so did the ancient Rabbins, as Aben Ezra and Alshech confess; and several parts of the prophecy are applied to him, both by ancient and modern ones, as will be seen in the exposition of it. Christ, as man and Mediator, is the servant of God, of his choosing and calling, sending, bringing forth, and supporting; see Is 42:1, from whom he had both his work and his wages: the principal part of his service lay in working out the redemption and salvation of his people, in which he willingly and cheerfully engaged, and which he diligently and faithfully performed; in which he showed a regard to his Father's will, love to his people, and great condescension, as well as wisdom; for, as it is here promised he would, so he did deal "prudently": as in his infancy, when he disputed with the doctors in the temple, so throughout the whole of his public life, in preaching the Gospel, in answering the questions of his enemies, and in his behaviour at his apprehension, arraignment, condemnation, and crucifixion: or "he shall cause to understand (s)"; make others wise and prudent; he caused them to understand his Father's mind and will, the Scriptures, and the Gospel in them; he made men wise unto salvation, and instructed in those things which belong to their peace; and he still does by his spirit, through the ministry of the word: or "he shall prosper" (t); the pleasure of the Lord prospered in his hands; he rode forth prosperously, destroying his and our enemies was very successful in working out salvation, as he is in his advocacy and intercession for his people, and in the ministration of his Gospel; and is the author of all prosperity in his churches, and to particular believers. The Targum is,
"behold, my servant the Messiah shall prosper;''
and so another Jewish writer says (u), that the section which begins with these words is concerning the Messiah:
he shall be exalted and extolled, and be very high; as he has been exalted by his Father, by raising him from the dead, and giving him glory; by placing him at his own right hand, and giving him all power in heaven and in earth; by committing all judgment into his hands, that all men may honour him as they do the Father: and he is "extolled" by his people, in his person and offices, by giving him the glory of their salvation, in their hearts, thoughts, and affections, with their mouths and lips; and so he is in his house and ordinances, by his ministers and churches: and is made "very high"; higher than the kings of the earth; higher than the angels of heaven; higher than the heavens themselves. The Jews (w) say of the Messiah, in reference to these words, that he is exalted above Abraham, extolled above Moses, and made higher than the ministering angels; and in another ancient book (x) of theirs it is said, the kingdom of Israel shall be exalted in the days of the Messiah, as it is written,
he shall be exalted and extolled, &c.
(r) See my book of the Prophecies of the Old Testament, &c. fulfilled in Jesus, p. 160, &c. (s) "erudict, sive intelligere faciet", Morus. (t) "Prosperabitur", Junius & Tremellius, Piscator, Calvin. So Ben Melech interprets it by "he shall prosper." "Feliciter agit", Cocceius; "prospere aget", Vitringa. (u) Baal Hatturim in Lev. xvi. 14. (w) Tanchuma apud Yalkut in loc. (x) Pesikta apud Kettoreth Hassammim in Targum in Numb. fol. 27. 2.
John Wesley
52:13 Behold - This is the beginning of a new prophecy, which is continued from hence to the end of the next chapter. My servant - That it is Christ who is here spoken of, is so evident, that the Chaldee paraphrast, and other ancient, and some later Hebrew doctors, understand it directly of him, and that divers Jews have been convinced and converted to the Christian faith, by the evidence of this prophecy. Prosper - This is fitly put in the first place to prevent those scandals which otherwise might arise from the succeeding passages, which describe his state of humiliation. Very high - Here are three words signifying the same thing to express the height and glory of his exaltation.
Robert Jamieson, A. R. Fausset and David Brown
52:13 Here the fifty-third chapter ought to begin, and the fifty-second chapter end with Is 52:12. This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. The quotations of it in the New Testament show: (1) that it was, before the time of Jesus, a recognized part of the Old Testament; (2) that it refers to Messiah (Mt 8:17; Mk 15:28; Lk 22:37; Jn 12:38; Acts 8:28-35; Rom 10:16; 1Pet 2:21-25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (Mk 9:12; Rom 4:25; 1Cor 15:3; 2Cor 5:21; 1Pet 1:19; 1Pet 2:21-25; 1Jn 3:5). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians" [PALEY]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). HILLEL maintained that Messiah has already come in the person of Hezekiah. BUXTORF states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see HENGSTENBERG, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [GESENIUS], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (Is 53:4-6, Is 53:9, Is 53:11; contrast Jer 20:7; Jer 15:10-21; Ps 137:8-9). Is 53:9 can hold good of none other. The objection that the sufferings (Is 53:1-10) referred to are represented as past, the glorification alone as future (Is 52:13-15; Is 53:11-12) arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second.
Behold--awakening attention to the striking picture of Messiah that follows (compare Jn 19:5, Jn 19:14).
my servant--Messiah (Is 42:1).
deal prudently--rather, "prosper" [GESENIUS] as the parallel clause favors (Is 53:10). Or, uniting both meanings, "shall reign well" [HENGSTENBERG]. This verse sets forth in the beginning the ultimate issue of His sufferings, the description of which follows: the conclusion (Is 53:12) corresponds; the section (Is 52:13; Is 53:12) begins as it ends with His final glory.
extolled--elevated (Mk 16:19; Eph 1:20-22; 1Pet 3:22).
52:1452:14: Զոր օրինակ զարմասցին բազումք ՚ի վերայ քո, ա՛յնպէս անշքեսցի տեսիլ քո ՚ի մարդկանէ, եւ փառք քո յորդւոց ՚ի մարդկանէ[10198]։ [10198] Ոսկան. Յորդւոց մարդկանէ։
14 Ինչպէս որ շատերը քեզ վրայ պիտի զարմանան, երբ անշքանա մարդկային քո տեսքը եւ քո փառքը, որ մարդկանց որդիներից է,
14 Որքա՜ն շատեր անոր վրայ* ապշեցան,(Անոր երեսը մարդու երեսէն Ու կերպարանքը մարդու որդիներուն կերպարանքէն աւելի աւրուած ըլլալուն համար)
Զոր օրինակ [831]զարմասցին բազումք ի վերայ քո, (այնպէս անշքեսցի տեսիլ [832]քո ի մարդկանէ, եւ [833]փառք քո`` յորդւոց ի մարդկանէ:

52:14: Զոր օրինակ զարմասցին բազումք ՚ի վերայ քո, ա՛յնպէս անշքեսցի տեսիլ քո ՚ի մարդկանէ, եւ փառք քո յորդւոց ՚ի մարդկանէ[10198]։
[10198] Ոսկան. Յորդւոց մարդկանէ։
14 Ինչպէս որ շատերը քեզ վրայ պիտի զարմանան, երբ անշքանա մարդկային քո տեսքը եւ քո փառքը, որ մարդկանց որդիներից է,
14 Որքա՜ն շատեր անոր վրայ* ապշեցան,(Անոր երեսը մարդու երեսէն Ու կերպարանքը մարդու որդիներուն կերպարանքէն աւելի աւրուած ըլլալուն համար)
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52:1452:14 Как многие изумлялись, {смотря} на Тебя, столько был обезображен паче всякого человека лик Его, и вид Его паче сынов человеческих!
52:14 ὃν ος who; what τρόπον τροπος manner; by means ἐκστήσονται εξιστημι astonish; beside yourself ἐπὶ επι in; on σὲ σε.1 you πολλοί πολυς much; many οὕτως ουτως so; this way ἀδοξήσει αδοξεω from; away ἀνθρώπων ανθρωπος person; human τὸ ο the εἶδός ειδος aspect; shape σου σου of you; your καὶ και and; even ἡ ο the δόξα δοξα glory σου σου of you; your ἀπὸ απο from; away τῶν ο the ἀνθρώπων ανθρωπος person; human
52:14 כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] שָׁמְמ֤וּ šāmᵊmˈû שׁמם be desolate עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon רַבִּ֔ים rabbˈîm רַב much כֵּן־ kēn- כֵּן thus מִשְׁחַ֥ת mišḥˌaṯ מִשְׁחָת destruction מֵ mē מִן from אִ֖ישׁ ʔˌîš אִישׁ man מַרְאֵ֑הוּ marʔˈēhû מַרְאֶה sight וְ wᵊ וְ and תֹאֲרֹ֖ו ṯōʔᵃrˌô תֹּאַר form מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
52:14. sicut obstipuerunt super te multi sic inglorius erit inter viros aspectus eius et forma eius inter filios hominumAs many have been astonished at thee, so shall his visage be inglorious among men, and his form among the sons of men.
14. Like as many were astonied at thee, ( his visage was so marred more than any man, and his form more than the sons of men,)
52:14. Just as they were stupefied over you, so will his countenance be without glory among men, and his appearance, among the sons of men.
52:14. As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:

52:14 Как многие изумлялись, {смотря} на Тебя, столько был обезображен паче всякого человека лик Его, и вид Его паче сынов человеческих!
52:14
ὃν ος who; what
τρόπον τροπος manner; by means
ἐκστήσονται εξιστημι astonish; beside yourself
ἐπὶ επι in; on
σὲ σε.1 you
πολλοί πολυς much; many
οὕτως ουτως so; this way
ἀδοξήσει αδοξεω from; away
ἀνθρώπων ανθρωπος person; human
τὸ ο the
εἶδός ειδος aspect; shape
σου σου of you; your
καὶ και and; even
ο the
δόξα δοξα glory
σου σου of you; your
ἀπὸ απο from; away
τῶν ο the
ἀνθρώπων ανθρωπος person; human
52:14
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁמְמ֤וּ šāmᵊmˈû שׁמם be desolate
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
רַבִּ֔ים rabbˈîm רַב much
כֵּן־ kēn- כֵּן thus
מִשְׁחַ֥ת mišḥˌaṯ מִשְׁחָת destruction
מֵ מִן from
אִ֖ישׁ ʔˌîš אִישׁ man
מַרְאֵ֑הוּ marʔˈēhû מַרְאֶה sight
וְ wᵊ וְ and
תֹאֲרֹ֖ו ṯōʔᵃrˌô תֹּאַר form
מִ mi מִן from
בְּנֵ֥י bbᵊnˌê בֵּן son
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
52:14. sicut obstipuerunt super te multi sic inglorius erit inter viros aspectus eius et forma eius inter filios hominum
As many have been astonished at thee, so shall his visage be inglorious among men, and his form among the sons of men.
52:14. Just as they were stupefied over you, so will his countenance be without glory among men, and his appearance, among the sons of men.
52:14. As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: 14-15. Составляют один сравнительный период, в котором ст. 14: есть protasiV (повышение), а ст. 15: - apodosiV (понижение). Логическим подлежащим этого периода служит тот, о котором в предыдущем стихе Господь сказал - Отрок Мой. Здесь, в этом периоде, конкретнее раскрывается мысль ст. 13: о возвеличении Мессии в сознании человечества. Степень такого возвеличения соответствует степени удивления человечества перед личностью Сына Божьего, созерцаемой в момент ее унижения (Комм. СПб. проф.).

Как многие изумлялись... Действительно, состояние крайнего уничтожения и даже позорной смерти, которое добровольно воспринял на Себя Мессия, ради нашего спасения, послужило главным камнем претыкания и соблазна для многих, потому что оно слишком резко расходилось с широко-чувственными представлениями о Мессии и Его царстве (8:14; Лк 2:34). В качестве параллели этому стиху, нельзя не указать на 6: ст. 50-й гл., а также и на начало след. 53: гл. (2-9).
Adam Clarke: Commentary on the Bible - 1831
52:14: As many were astonished at thee "As many were astonished at him" - For עליך aleicha read עליו alaiv. So the Syriac, Chaldee, and Vulgate in a MS.; and so likewise two ancient MSS.
His visage was so marred more than any man - Most interpreters understand this of the indignities offered to our blessed Lord: but Kimchi gives it another turn, and says, "It means the Jewish people, whom are considered by most nations as having an appearance different from all the people of the earth. "Poor Jews! they have in general a very disagreeable look, partly affected, and partly through neglect of neatness and cleanliness. Most Christians think they carry the impress of their reprobation on every feature of their face. However this may be, it should never be forgotten that the greatest men that ever flourished as kings, judges, magistrates, lawgivers, heroes, and poets, were of Jewish extraction. Isaiah was a Jew; so was Paul, and so was Jesus of Nazareth.
Albert Barnes: Notes on the Bible - 1834
52:14
As many were astonished at thee - This verse is closely connected with the following, and they should be read together. The sense is, 'as many were shocked at him - his form was so disfigured, and his visage so marred - so he shall sprinkle many nations.' That is, the one fact would correspond with the other. The astonishment would be remarkable; the humiliation would be wonderful, and suited to attract the deepest attention; and so his success and his triumph would correspond with the depth of his humiliation and sufferings. As he had in his humiliation been subjected to the lowest condition, so that all despised him; so hereafter the highest possible Rev_erence would be shown him. Kings and nobles would shut their mouths in his presence, and show him the profoundest veneration. A change of person here occurs which is not uncommon in the Hebrew poets. In Isa 52:13, Yahweh speaks of the Messiah in the third person; here he changes the form of the address, and speaks of him in the second person.
In the following verse the mode of address is again changed, and he speaks of him again in the third person. Lowth, however, proposes to read this in the third person, 'As many were astonished at him,' on the authority of two ancient Hebrew manuscripts, and of the Syriac and Chaldee. But the authority is not sufficient to justify a change in the text, nor is it necessary. In the word rendered 'astonished' (שׁממוּ shâ mmû), the primary idea is that of being struck dumb, or put to silence from sudden astonishment. Whether the astonishment is from admiration or abhorrence is to be determined by the connection. In the latter sense, it is used in Jer 18:16; Jer 19:8. Here it evidently refers to the fact that he was disfigured, and destitute of apparent beauty and attractiveness from his abject condition and his sufferings. They were struck with amazement that one so abject, and that had so little that was attractive, should presume to lay claim to the character of the Messiah. This idea is more fully expressed in the following chapter. Here it is stated in general that his appearance was such as to excite universal astonishment, and probably to produce universal disgust. They saw no beauty or comeliness in him (see Isa 53:2). This expression should also be regarded as standing in contrast with what is added in Isa 52:15. Here it is said they were amazed, astonished, silent, at his appearance of poverty and his humiliation; there it is said, 'kings should shut their mouths at him,' that is, they would be so deeply impressed with his majesty and glory that they would remain in perfect silence - the silence not of contempt, but of profound veneration.
His visage - מראהוּ mare'ē hû. This word denotes properly sight, seeing, view; then that which is seen; then appearance, form, looks Exo 24:17; Eze 1:16-28; Dan 10:18. Here it means, his appearance, his looks. It does not necessarily refer to his face, but to his general appearance. It was so disfigured by distress as to retain scarcely the appearance of a man.
Was so marred - (משׁחת mishechath). This word properly means destruction. Here it means defaced, destroyed, disfigured. There was a disfiguration, or defacement of his aspect, more than that of man.
More than any man - (מאישׁ mē'iysh). This may either mean, more than any other man, or that he no longer retained the appearance of a man. It probably means the latter - that his visage was so disfigured that it was no longer the aspect of a man. Castellio renders it, Ut non jam sit homo, non sit unus de humano genere.
And his form - (תארו to'ă rô). This word denotes a form or a figure of the body Sa1 28:14. Here it denotes the figure, or the appearance, referring not to the countenance, but to the general aspect of the body.
More than the sons of men - So as to seem not to belong to people, or to be one of the human family. All this evidently refers to the disfiguration which arises from excessive grief and calamity. It means that he was broken down and distressed; that his great sorrows had left their marks on his frame so as to destroy the beautiful symmetry and proportions of the human form. We speak of being crushed with grief; of being borne down with pain; of being laden with sorrow. And we all know the effect of long-continued grief in marring the beauty of the human countenance, and in bowing down the frame. Deep emotion depicts itself on the face, and produces a permanent impression there. The highest beauty fades under long-continued trials, though at first it may seem to be set off to advantage. The rose leaves the cheek, the luster forsakes the eye, vigor departs from the frame, its erect form is bowed, and the countenance, once brilliant and beautiful, becomes marked with the deep furrows of care and anxiety.
Such seems to be the idea here. It is not indeed said that the sufferer before this had been distinguished for any extraordinary beauty - though this may not be improperly supposed - but that excessive grief had almost obliterated the traces of intelligence from the face, and destroyed the aspect of man. How well this applies to the Lord Jesus, needs not to be said. We have, indeed, no positive information in regard to his personal appearance. We are not told that he was distinguished for manliness of form, or beauty of countenance. But it is certainly no improbable supposition that when God prepared for him a body Heb 10:5 in which the divinity should dwell incarnate, the human form would be rendered as fit as it could be for the indwelling of the celestial inhabitant. And it is no unwarrantable supposition that perfect truth, benevolence, and purity, should depict themselves on the countenance of the Redeemer; as they will be manifested in the very aspect wheRev_er they exist - and render him the most beautiful of human beings - for the expression of these principles and feelings in the countenance constitutes beauty (compare the notes at Isa 53:2). Nor is it an improbable supposition, that this beauty was marred by his long-continued and inexpressibly deep sorrows, and that he was so worn down and crushed by the sufferings which he endured as scarcely to have retained the aspect of a man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:14: many: Psa 71:7; Mat 7:28, Mat 22:22, Mat 22:23, Mat 27:14; Mar 5:42, Mar 6:51, Mar 7:37, Mar 10:26, Mar 10:32; Luk 2:47, Luk 4:36, Luk 5:26
his visage: Isa 50:6, Isa 53:2-5; Psa 22:6, Psa 22:7, Psa 22:15, Psa 22:17, Psa 102:3-5; Mat 26:67, Mat 27:29, Mat 27:30; Luk 22:64
Carl Friedrich Keil and Franz Delitzsch
52:14
The prophecy concerning him passes now into an address to him, as in Is 49:8 (cf., Is 49:7), which sinks again immediately into an objective tone. "Just as many were astonished at thee: so disfigured, his appearance was not human, and his form not like that of the children of men: so will he make many nations to tremble; kings will shut their mouth at him: for they see what has not been told them, and discover what they have not heard." Both Oehler and Hahn suppose that the first clause is addressed to Israel, and that it is here pointed away from its own degradation, which excited such astonishment, to the depth of suffering endured by the One man. Hahn's principal reason, which Oehler adopts, is the sudden leap that we should otherwise have to assume from the second person to the third - an example of "negligence" which we can hardly impute to the prophet. But a single glance at Is 42:20 and Is 1:29 is sufficient to show how little force there is in this principal argument. We should no doubt expect עליכם or עליך after what has gone before, if the nation were addressed; but it is difficult to see what end a comparison between the sufferings of the nation and those of the One man, which merely places the sufferings of the two in an external relation to one another, could be intended to answer; whilst the second kēn (so), which evidently introduces an antithesis, is altogether unexplained. The words are certainly addressed to the servant of Jehovah; and the meaning of the sicut (just as) in Is 52:14, and of the sic (so) which introduces the principal sentence in Is 52:15, is, that just as His degradation was the deepest degradation possible, so His glorification would be of the loftiest kind. The height of the exaltation is held up as presenting a perfect contrast to the depth of the degradation. The words, "so distorted was his face, more than that of a man," form, as has been almost unanimously admitted since the time of Vitringa, a parenthesis, containing the reason for the astonishment excited by the servant of Jehovah. Stier is wrong in supposing that this first "so" (kēn) refers to ka'ăsher (just as), in the sense of "If men were astonished at thee, there was ground for the astonishment." Is 52:15 would not stand out as an antithesis, if we adopted this explanation; moreover, the thought that the fact corresponded to the impression which men received, is a very tame and unnecessary one; and the change of persons in sentences related to one another in this manner is intolerably harsh; whereas, with our view of the relation in which the sentences stand to one another, the parenthesis prepares the way for the sudden change from a direct address to a declaration. Hitherto many had been astonished at the servant of Jehovah: shâmēm, to be desolate or waste, to be thrown by anything into a desolate or benumbed condition, to be startled, confused, as it were petrified, by paralyzing astonishment (Lev 26:32; Ezek 26:16). To such a degree (kēn, adeo) was his appearance mishchath mē'ı̄sh, and his form mibbenē 'âdâm (sc., mishchath). We might take mishchath as the construct of mishchâth, as Hitzig does, since this connecting form is sometimes used (e.g., Is 33:6) even without any genitive relation; but it may also be the absolute, syncopated from משׁחתתּ = משׁחתת (Hvernick and Stier), like moshchath in Mal 1:14, or, what we prefer, after the form mirmas (Is 10:6), with the original ă, without the usual lengthening (Ewald, 160, c, Anm. 4). His appearance and his form were altogether distortion (stronger than moshchâth, distorted), away from men, out beyond men, i.e., a distortion that destroys all likeness to a man;
(Note: The church before the time of Constantine pictured to itself the Lord, as He walked on earth, as repulsive in His appearance; whereas the church after Constantine pictured Him as having quite an ideal beauty (see my tract, Jesus and Hillel, 1865, p. 4). They were both right: unattractive in appearance, though not deformed, He no doubt was in the days of His flesh; but He is ideally beautiful in His glorification. The body in which He was born of Mary was no royal form, though faith could see the doxa shining through. It was no royal form, for the suffering of death was the portion of the Lamb of God, even from His mother's womb; but the glorified One is infinitely exalted above all the idea of art.)
'ı̄sh does not signify man as distinguished from woman here, but a human being generally.
The antithesis follows in Is 52:15 : viz., the state of glory in which this form of wretchedness has passed away. As a parallel to the "many" in Is 52:14, we have here "many nations," indicating the excess of the glory by the greater fulness of the expression; and as a parallel to "were astonished at thee," "he shall make to tremble" (yazzeh), in other words, the effect which He produces by what He does to the effect produced by what He suffers. The hiphil hizzâh generally means to spirt or sprinkle (adspergere), and is applied to the sprinkling of the blood with the finger, more especially upon the capporeth and altar of incense on the day of atonement (differing in this respect from zâraq, the swinging of the blood out of a bowl), also to the sprinkling of the water of purification upon a leper with the bunch of hyssop (Lev 14:7), and of the ashes of the red heifer upon those defiled through touching a corpse (Num 19:18); in fact, generally, to sprinkling for the purpose of expiation and sanctification. And Vitringa, Hengstenberg, and others, accordingly follow the Syriac and Vulgate in adopting the rendering adsperget (he will sprinkle). They have the usage of the language in their favour; and this explanation also commends itself from a reference to נגוּע in Is 53:4, and נגע in Is 53:8 (words which are generally used of leprosy, and on account of which the suffering Messiah is called in b. Sanhedrin 98b by an emblematical name adopted from the old synagogue, "the leper of Rabbi's school"), since it yields the significant antithesis, that he who was himself regarded as unclean, even as a second Job, would sprinkle and sanctify whole nations, and thus abolish the wall of partition between Israel and the heathen, and gather together into one holy church with Israel those who had hitherto been pronounced "unclean" (Is 52:1). But, on the other hand, this explanation has so far the usage of the language against it, that hizzâh is never construed with the accusative of the person or thing sprinkled (like adspergere aliqua re aliquem; since 'eth in Lev 4:6, Lev 4:17 is a preposition like ‛al, ‛el elsewhere); moreover, there would be something very abrupt in this sudden representation of the servant as a priest. Such explanations as "he will scatter asunder" (disperget, Targum, etc.), or "he will spill" (sc., their blood), are altogether out of the question; such thoughts as these would be quite out of place in a spiritual picture of salvation and glory, painted upon the dark ground we have here. The verb nâzâh signified primarily to leap or spring; hence hizzâh, with the causative meaning to sprinkle. The kal combines the intransitive and transitive meanings of the word "spirt," and is used in the former sense in Is 63:3, to signify the springing up or sprouting up of any liquid scattered about in drops. The Arabic nazâ (see Ges. Thes.) shows that this verb may also be applied to the springing or leaping of living beings, caused by excess of emotion. And accordingly we follow the majority of the commentators in adopting the rendering exsilire faciet. The fact that whole nations are the object, and not merely individuals, proves nothing to the contrary, as Hab 3:6 clearly shows. The reference is to their leaping up in amazement (lxx θαυμάσονται); and the verb denotes less an external than an internal movement. They will tremble with astonishment within themselves (cf., pâchădū verâgezū in Jer 33:9), being electrified, as it were, by the surprising change that has taken place in the servant of Jehovah. The reason why kings "shut their mouths at him" is expressly stated, viz., what was never related they see, and what was never heard of they perceive; i.e., it was something going far beyond all that had ever been reported to them outside the world of nations, or come to their knowledge within it. Hitzig's explanation, that they do not trust themselves to begin to speak before him or along with him, gives too feeble a sense, and would lead us rather to expect לפניו than עליו. The shutting of the mouth is the involuntary effect of the overpowering impression, or the manifestation of their extreme amazement at one so suddenly brought out of the depths, and lifted up to so great a height. The strongest emotion is that which remains shut up within ourselves, because, from its very intensity, it throws the whole nature into a suffering state, and drowns all reflection in emotion (cf., yachărı̄sh in Zeph 3:17). The parallel in Is 49:7 is not opposed to this; the speechless astonishment, at what is unheard and inconceivable, changes into adoring homage, as soon as they have become to some extent familiar with it. The first turn in the prophecy closes here: The servant of Jehovah, whose inhuman sufferings excite such astonishment, is exalted on high; so that from utter amazement the nations tremble, and their kings are struck dumb.
Geneva 1599
52:14 As many were astonished at thee; his visage was so (o) marred more than any man, and his form more than the sons of men:
(o) In the corrupt judgment of man, Christ in his person was not valued.
John Gill
52:14 As many were astonished at thee,.... Not so much at the miracles he wrought, the doctrines he taught, and the work he did; or at his greatness and glory, at his exaltation and dignity, though very wonderful; as at his humiliation, the mean appearance he made, the low estate he was brought into; the sufferings and death which he underwent. These words are placed between the account of his exaltation and humiliation, and may be thought to have respect to both; and indeed it is astonishing that one so great as he was, and is, should become so low as he did; and also that one that was brought so low should be raised so high:
his visage was so marred more than any man, and his form more than the sons of men; though fairer than the children of men, as he was the immediate workmanship of the divine Spirit, and without sin; yet, what with his griefs and sorrows he bore, and troubles he met with; what with watchings and fastings, with laborious preaching, and constant travelling about to do good; what with sweat and blood, with buffetings and scourgings, never was any man's face more marred, or his form more altered, than his was.
John Wesley
52:14 Astonished - At his humiliation. Thee - At thee, O my servant. His form - Christ, in respect of his birth, breeding, and manner of life, was most obscure and contemptible. His countenance also was so marred with frequent watchings, and fastings, and troubles, that he was thought to be near fifty years old when he was but about thirty, Jn 8:57, and was farther spoiled with buffetings, and crowning with thorns, and other cruel and despiteful usages.
Robert Jamieson, A. R. Fausset and David Brown
52:14 Summary of Messiah's history, which is set forth more in detail in the fifty-third chapter. "Just as many were astonished (accompanied with aversion, Jer 18:16; Jer 19:8), &c.; his visage, &c.; so shall He sprinkle," &c.; Israel in this answers to its antitype Messiah, now "an astonishment and byword" (Deut 28:37), hereafter about to be a blessing and means of salvation to many nations (Is 2:2-3; Mic 5:7).
thee; his--Such changes of persons are common in Hebrew poetry.
marred--Hebrew, "disfigurement"; abstract for concrete; not only disfigured, but disfigurement itself.
more than man--CASTALIO translates, "so that it was no longer that of a man" (compare Ps 22:6). The more perfect we may suppose the "body prepared" (Heb 10:5) for Him by God, the sadder by contrast was the "marring" of His visage and form.
52:1552:15: Ա՛յնպէս զարմասցին ազգք բազումք ՚ի վերայ քո, եւ կարկեսցե՛ն թագաւորք զբերանս իւրեանց. զի որոց ո՛չ պատմեցաւ վասն նորա՝ տեսցեն, եւ որոց չիցէ՛ լուեալ ՚ի մի՛տ առցեն[10199]։[10199] ՚Ի լուս՛՛. Ոչ իցէ լուեալ. համաձայն բազմաց ՚ի բնաբ՛՛։
15 այդպէս էլ բազում ազգեր զարմանալու են քեզ վրայ, եւ թագաւորների բերանները պապանձուելու են, որովհետեւ տեսնելու են այն, ինչի մասին նրանց չի պատմուել, եւ իմանալու են այն, ինչի մասին չեն լսել:
15 Այնպէս շատ ազգեր պիտի զարմացնէ, Թագաւորները անոր առջեւ իրենց բերանը պիտի գոցեն, Վասն զի իրենց չպատմուածը պիտի տեսնեն Եւ իրենց չլսածը պիտի իմանան։
այնպէս զարմասցին ազգք բազումք ի վերայ [834]քո, եւ կարկեսցեն թագաւորք զբերանս իւրեանց. զի [835]որոց ոչ պատմեցաւ վասն նորա` տեսցեն, եւ որոց ոչ իցէ լուեալ`` ի միտ առցեն:

52:15: Ա՛յնպէս զարմասցին ազգք բազումք ՚ի վերայ քո, եւ կարկեսցե՛ն թագաւորք զբերանս իւրեանց. զի որոց ո՛չ պատմեցաւ վասն նորա՝ տեսցեն, եւ որոց չիցէ՛ լուեալ ՚ի մի՛տ առցեն[10199]։
[10199] ՚Ի լուս՛՛. Ոչ իցէ լուեալ. համաձայն բազմաց ՚ի բնաբ՛՛։
15 այդպէս էլ բազում ազգեր զարմանալու են քեզ վրայ, եւ թագաւորների բերանները պապանձուելու են, որովհետեւ տեսնելու են այն, ինչի մասին նրանց չի պատմուել, եւ իմանալու են այն, ինչի մասին չեն լսել:
15 Այնպէս շատ ազգեր պիտի զարմացնէ, Թագաւորները անոր առջեւ իրենց բերանը պիտի գոցեն, Վասն զի իրենց չպատմուածը պիտի տեսնեն Եւ իրենց չլսածը պիտի իմանան։
zohrab-1805▾ eastern-1994▾ western am▾
52:1552:15 Так многие народы приведет Он в изумление; цари закроют пред Ним уста свои, ибо они увидят то, о чем не было говорено им, и узнают то, чего не слыхали.
52:15 οὕτως ουτως so; this way θαυμάσονται θαυμαζω wonder ἔθνη εθνος nation; caste πολλὰ πολυς much; many ἐπ᾿ επι in; on αὐτῷ αυτος he; him καὶ και and; even συνέξουσιν συνεχω block up / in; confine βασιλεῖς βασιλευς monarch; king τὸ ο the στόμα στομα mouth; edge αὐτῶν αυτος he; him ὅτι οτι since; that οἷς ος who; what οὐκ ου not ἀνηγγέλη αναγγελλω announce περὶ περι about; around αὐτοῦ αυτος he; him ὄψονται οραω view; see καὶ και and; even οἳ ος who; what οὐκ ου not ἀκηκόασιν ακουω hear συνήσουσιν συνιημι comprehend
52:15 כֵּ֤ן kˈēn כֵּן thus יַזֶּה֙ yazzˌeh נזה spatter גֹּויִ֣ם gôyˈim גֹּוי people רַבִּ֔ים rabbˈîm רַב much עָלָ֛יו ʕālˈāʸw עַל upon יִקְפְּצ֥וּ yiqpᵊṣˌû קפץ draw together מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king פִּיהֶ֑ם pîhˈem פֶּה mouth כִּ֠י kˌî כִּי that אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not סֻפַּ֤ר suppˈar ספר count לָהֶם֙ lāhˌem לְ to רָא֔וּ rāʔˈû ראה see וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear הִתְבֹּונָֽנוּ׃ hiṯbônˈānû בין understand
52:15. iste asperget gentes multas super ipsum continebunt reges os suum quia quibus non est narratum de eo viderunt et qui non audierunt contemplati suntHe shall sprinkle many nations, kings shall shut their mouth at him: for they to whom it was not told of him, have seen: and they that heard not, have beheld.
15. so shall he sprinkle many nations; kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they understand.
52:15. He will sprinkle many nations; kings will close their mouth because of him. And those to whom he was not described, have seen. And those who have not heard, have considered.
52:15. So shall he sprinkle many nations; the kings shall shut their mouths at him: for [that] which had not been told them shall they see; and [that] which they had not heard shall they consider.
So shall he sprinkle many nations; the kings shall shut their mouths at him: for [that] which had not been told them shall they see; and [that] which they had not heard shall they consider:

52:15 Так многие народы приведет Он в изумление; цари закроют пред Ним уста свои, ибо они увидят то, о чем не было говорено им, и узнают то, чего не слыхали.
52:15
οὕτως ουτως so; this way
θαυμάσονται θαυμαζω wonder
ἔθνη εθνος nation; caste
πολλὰ πολυς much; many
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
καὶ και and; even
συνέξουσιν συνεχω block up / in; confine
βασιλεῖς βασιλευς monarch; king
τὸ ο the
στόμα στομα mouth; edge
αὐτῶν αυτος he; him
ὅτι οτι since; that
οἷς ος who; what
οὐκ ου not
ἀνηγγέλη αναγγελλω announce
περὶ περι about; around
αὐτοῦ αυτος he; him
ὄψονται οραω view; see
καὶ και and; even
οἳ ος who; what
οὐκ ου not
ἀκηκόασιν ακουω hear
συνήσουσιν συνιημι comprehend
52:15
כֵּ֤ן kˈēn כֵּן thus
יַזֶּה֙ yazzˌeh נזה spatter
גֹּויִ֣ם gôyˈim גֹּוי people
רַבִּ֔ים rabbˈîm רַב much
עָלָ֛יו ʕālˈāʸw עַל upon
יִקְפְּצ֥וּ yiqpᵊṣˌû קפץ draw together
מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king
פִּיהֶ֑ם pîhˈem פֶּה mouth
כִּ֠י kˌî כִּי that
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
סֻפַּ֤ר suppˈar ספר count
לָהֶם֙ lāhˌem לְ to
רָא֔וּ rāʔˈû ראה see
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear
הִתְבֹּונָֽנוּ׃ hiṯbônˈānû בין understand
52:15. iste asperget gentes multas super ipsum continebunt reges os suum quia quibus non est narratum de eo viderunt et qui non audierunt contemplati sunt
He shall sprinkle many nations, kings shall shut their mouth at him: for they to whom it was not told of him, have seen: and they that heard not, have beheld.
52:15. He will sprinkle many nations; kings will close their mouth because of him. And those to whom he was not described, have seen. And those who have not heard, have considered.
52:15. So shall he sprinkle many nations; the kings shall shut their mouths at him: for [that] which had not been told them shall they see; and [that] which they had not heard shall they consider.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Так многие народы приведет Он в изумление; цари закроют перед Ним уста свои... Снова изумление, но уже совершенно обратного характера, по поводу дивного преображения униженного Раба в величайшего Властелина. Все народы и их цари будут настолько поражены новым чудом, что не в состоянии будут раскрыть рта от удивления, чтобы выразить его словами (ср. Иов 29:9). Вся сила антитезы заключается здесь в сопоставлении понятий: "Раб" и "царь". Упоминание о царе невольно влечет нашу мысль к раннейшему повествованию того же пророка, где говорилось, что цари и царицы первыми поклонятся Христу и поведут к Нему свои народы (49:23, а также 7: ст.).
Adam Clarke: Commentary on the Bible - 1831
52:15: So shall he sprinkle many nations - I retain the common rendering, though I am by no means satisfied with it. "יזה yazzeh, frequent in the law, means only to sprinkle: but the water sprinkled is the accusative case; the thing on which has על al or אל el. Θαυμασονται, ό, makes the best apodosis. ינהג yenahag would do. ינהרו yinharu is used Isa 2:2; Jer 31:12; Jer 51:14, but is unlike. 'Kings shall shut,' etc., is good, but seems to want a first part." - Secker. Munster translates it, faciet loqui, (de se); and in his note thus explains it: יזה yazzeh proprie significat spargere et stillas disseminare; hic hero capitur pro loqui, et verbum disseminare. "יזה yazzeh properly signifies to sprinkle, and to scatter about drops; but it here means to speak, and to disseminate the word." This is pretty much as the Rabbins Kimchi and Sal. ben Belec explain it, referring to the expression of "dropping the word." But the same objection lies to this as to the common rendering; it ought to be על גוים(דבר)יזה yazzeh (debar) al goyim. Bishop Chandler, Defence, p. 148, says, "that to sprinkle is used for to surprise and astonish, as people are that have much water thrown upon them. And this sense is followed by the Septuagint." This is ingenious, but rather too refined. Dr. Duress conjectures that the true reading may be יהזו yechezu, they shall regard, which comes near to the θαυμασονται of the Septuagint, who seem to give the best sense of any to this place.
"I find in my papers the same conjecture which Dr. Durell made from θαυμασονται in the Septuagint. And it may be added that חזה chazah is used to express 'looking on any thing with admiration,' Psa 11:7; Psa 17:15; Psa 27:4; Psa 63:2; Sol 6:13. It is particularly applied to 'looking on God,' Exo 24:11, and Job 19:26. Gisbert Cuper, in Observ. lib. Job 2:1, though treating on another subject, has some observations which show how nearly ὁραω and θαυμαζω are allied, which, with the peculiar sense of the verb חזה chazah above noted, add to the probability of θαυμασονται being the version of יחזו yechezu in the text: οἱ δε νυ λαοι Παντες ες αυτον ὁρωσι. Hesiod., id est. cum veneratione quadam adminantur. Hinc ὁραω et θαυμαζω junxit Themistius Or. 1: Ειτα παυσονται οἱ ανθρωποι προς σε μονον ὁρωνες, και σε μονον θαυμαζοντες. Theophrastus in Charact. c. 3. Ενθυμη ὡς αποβλεπουσιν εις σε οἱ ανθρωποι. Hence the rendering of this verse seems to be -
"So many nations shall look on him with admiration
Kings shall stop their mouths."
Dr. Jubb.
Does not sprinkling the nations refer to the conversion and baptism of the Gentiles? Many nations shall become proselytes to his religion.
Kings shall shut their mouths at him - His Gospel shall so prevail that all opposition shall be finally overcome; and kings and potentates shall be overwhelmed with confusion, and become speechless before the doctrines of his truth. When they hear these declared they shall attentively consider them, and their conviction of their truth shall be the consequence.
For that which had not been told them - The mystery of the Gospel so long concealed. See Rom 15:21; Rom 16:25.
Shall they see - With the eyes of their faith; God enlightening both organ and object.
And that which they had not heard - The redemption of the world by Jesus Christ; the conversion of the Gentiles, and making them one flock with the converted Jews. - Trapp
Albert Barnes: Notes on the Bible - 1834
52:15
So - (כן kê n). This word corresponds to 'as' (כאשׁר ka'ă sher) in the former verse. 'In like manner as many were astonished or shocked at thee - so shall he sprinkle many nations.' The one is to be in some respects commensurate with the other. The comparison seems to consist of two points:
1. In regard to the numbers. Many would be shocked: many would be sprinkled by him. Large numbers would be amazed at the fact of his sorrows; and numbers correspondently large would be sprinkled by him.
2. In the effects. Many would be struck dumb with amazement at his appearance; and, in like manner, many would be struck dumb with veneration or respect. He would be regarded on the one hand as having scarce the form of a man; on the other, even kings would be silent before him from profound Rev_erence and awe.
Shall he sprinkle many nations - The word rendered here 'sprinkle' (יזה yazzeh) has been very variously rendered. Jerome renders it, Asperget - 'Shall sprinkle.' The Septuagint, 'So shall many nations express admiration (θαυμάσονται thaumasontai) at him.' The Chaldee, 'So shall he scatter,' or dissipate (יבדר yebaddar) 'many people.' The Syriac renders it, 'Thus shall he purify,' cleanse, make expiation for 'many nations.' The Syriac verb used here means to purify, to cleanse, to make holy; and, in aph., to expiate; and the idea of the translator evidently was, that he would purify by making expiation. See the Syriac word used in Luk 3:17; Act 11:9; Act 24:18; Heb 9:22; Heb 10:4. Castellio renders it as Jerome does; and Jun. and Tremell., 'He shall sprinkle many nations with stupor.' Interpreters have also varied in the sense which they have given to this word. Its usual and proper meaning is to sprinkle, and so it has been here commonly interpreted. But Martini, Rosenmuller, and Gesenius suppose that it is derived from an Arabic word meaning to leap, to spring, to spring up, to leap for joy, to exult; and that the idea here is, that he should cause many nations to exult, or leap for joy. Parallel places, says Gesenius, occur in Isa 49:6-7; Isa 51:5. Against the common interpretation, 'to sprinkle,' he objects:
1. That the verb could not be construed without the accusative, and that if it means that he would sprinkle with blood, the word blood would be specified.
2. That the connection is opposed to the idea of sprinkling, and that the antithesis requires some word that shall correspond with שׁמם shā mam, 'shall be astonished,' and that the phrase 'they shall be joyful,' or 'he shall cause them to exult with joy,' denotes such antithesis.
To this it may be replied, that the usual, the universal signification of the word (נזה nā zâ h) in the Old Testament is to sprinkle. The word occurs only in the following places, and is in all instances translated 'sprinkle' Exo 29:21; Lev 5:9; Lev 6:6-17, Lev 6:27; Lev 8:11, Lev 8:30; Lev 14:7, Lev 14:16, Lev 14:27, Lev 14:51; Lev 16:14-15, Lev 16:19; Num 8:7; Num 19:4, Num 19:18-19, Num 19:21; Kg2 9:33; Isa 63:3. It is properly applicable to the act of sprinkling blood, or water; and then comes to be used in the sense of cleansing by the blood that makes expiation for sin, or of cleansing by water as an emblem of purifying. In Eze 36:25, the practice of sprinkling with consecrated water is referred to as synonymous with purifying - though a different word from this is used (זרק zâ raq), 'and I will sprinkle clean water upon you, and ye shall be clean.' If the word used here means 'to sprinkle,' it is used in one of the following significations:
1. To sprinkle with blood, in allusion to the Levitical rite of sprinkling the blood of the sacrifice, meaning that in that way sin would be expiated and removed Lev 14:51; Lev 16:14; Heb 9:19; Heb 10:22; or,
2. By an allusion to the custom of sprinkling with water as emblematic of purity, or cleansing Num 8:7; Num 19:18; Eze 36:25. If used in the former sense, it means, that the Redeemer would make expiation for sin, and that his blood of purifying would be sprinkled on the nations.
If in the latter, as is most probable, then it means that he would purify them, as objects were cleansed by the sprinkling of water. If in either sense, it means substantially the same thing - that the Redeemer would purify, or cleanse many nations, that is, from their sins, and make them holy. Still there is a difficulty in the passage which does not seem to be solved. This difficulty has been thus expressed by Taylor (Concord.): 'It seems here to have a special meaning, which is not exactly collected from the other places where this word is used. The antithesis points to regard, esteem, admiration. So shall he sprinkle, engage the esteem and admiration of many nations. But how to deduce this from the sense of the word I know not.' It was to meet this difficulty that Martini, Rosenmuller, and Gesenius, propose the sense of leaping, exulting, filling with joy, from the Arabic. But that signification does not accord with the uniform Hebrew usage, and probably the sense of purifying is to be retained. It may be remarked that whichever of the above senses is assigned, it furnishes no argument for the practice of sprinkling in baptism. It refers to the fact of his purifying or cleansing the nations, and not to the ordinance of Christian baptism; nor should it be used as an argument in reference to the mode in which that should be administered.
The kings shall shut their mouths at him - Or rather, kings. It does not refer to any particular kings; but the idea is, that he would be honored by kings. To shut the mouths here indicates veneration and admiration. See Job 29:9-10, where Rev_erence or respect is indicated in the same way:
The princes refrained talking,
And laid their hand upon their mouth:
The nobles held their peace,
And their tongue cleaved to the roof of their mouth.
See also Mic 7:16; compare Job 5:16; Psa 107:42.
For that which had not been told them - In this part of the verse a reason is given for the veneration which kings would evince. It is, that they should receive intelligence of this wonderful exaltation of the messenger of God which had not before been made known to them as it had been to the Jews. Or, in other words, the great mystery of the incarnation and redemption would contain truths and wonders which they had not contemplated elsewhere. No such events would have occurred within the range of their observation; and the wonders of redemption would stand by themselves as unparalleled in all that they had heard or seen. What is here predicted has been fulfilled. The mystery of the incarnation and the atonement; the sufferings and the death of the Redeemer; his exaltation and his glory, are events which are unparalleled in the history of the world. They are events suited in their nature to excite the profoundest admiration, and to induce kings and nobles to lay their hand on their mouth in token of veneration. No monarch on earth could have evinced such condescension as did the Son of God; none has been elevated to so high a rank in the universe as the Redeemer. That the Son of God should become a man; that his visage should be so disfigured by grief as to have scarcely the aspect of a human being; that he should suffer and die as he did; and that he should be exalted as he is over this whole world, and have the most elevated place in the universe at the right hand of God, are all events suited to excite the profoundest admiration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:15: sprinkle: Num 8:7; Eze 36:25; Mat 28:19; Act 2:33; Tit 3:5, Tit 3:6; Heb 9:13, Heb 9:14, Heb 10:22; Heb 11:28, Heb 12:24; Pe1 1:2
kings: Isa 49:7, Isa 49:23; Job 29:9, Job 29:10, Job 40:4; Psa 72:9-11; Mic 7:16, Mic 7:17; Zac 2:13
for: Isa 51:5, Isa 55:5; Rom 15:20, Rom 15:21, Rom 16:25, Rom 16:26; Eph 3:5-9
Geneva 1599
52:15 So (p) shall he sprinkle many nations; the kings shall shut their (q) mouths at him: for [that] which had not been told them shall they see; and [that] which they had not heard shall they (r) consider.
(p) He will spread his word through many nations.
(q) In sign of reverence, and as being astonished at his excellency.
(r) By the preaching of the gospel.
John Gill
52:15 So shall he sprinkle many nations,.... This is not to be understood of water baptism, for though this has been administered in many nations, yet not by Christ, nor done by sprinkling; rather of the grace of the Spirit, which is expressed by water, and its application by sprinkling, and is of a cleansing and sanctifying nature, and which Gentiles are made partakers of; but better of the blood of Christ, called the blood of sprinkling, by which the conscience is purged from dead works, and the heart from an evil conscience, and by which multitudes of many nations are justified and sanctified; though it seems best of all to interpret it of the doctrine of Christ, which is compared to rain and dew, and is dropped, distilled, and sprinkled, and falls gently upon the souls of men, and has been published in many nations, with good effect and success. So Kimchi and Ben Melech say the phrase is expressive of speaking. This passage is applied to the Messiah by a Jewish writer (y). The Targum is,
"he will scatter many people;''
and Aben Ezra interprets it of pouring out their blood and taking vengeance on them.
The kings shall shut their mouths at him; astonished at the glories and excellencies of his person and office, as outshining theirs; at his wonderful works of grace and salvation, and as having nothing to object to his doctrines; and if they do not profess them, yet dare not blaspheme them. It seems to denote a reverent attention to them, and a subjection to Christ and his ordinances; and must be understood of their subjects as well as of themselves.
For that which had not been told them shall they see, and that which they had not heard shall they consider; or "understand" (z); this is applied to Christ and his Gospel, in the times of the apostles, Rom 15:20. The Gentiles had not the oracles of God committed to them; could not be told the things of the Gospel, and what relate to Christ, by their oracles, or by their philosophers; nor could they be come at by the light of nature, or by carnal reason; such as the doctrines of a trinity of Persons in the Godhead; of the deity, sonship, and incarnation of Christ; of salvation by him; of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; of the resurrection of the dead, and eternal life: but now Christ and his Gospel are seen and understood by spiritual men; who, besides having a revelation given them, and the Gospel preached unto them, have their eyes opened, and indeed new eyes and understandings given them; so that they have a sight of Christ, of the glory, beauty, and fulness of his person by faith, through the glass of the word, so as to approve of him, appropriate him, and become like unto him; and of his Gospel, and the doctrines of it, so as to like and esteem them, believe them, distinguish them, and look upon them with wonder and pleasure.
(y) Baal Hatturim in Lev. xvi. 14. (z) Sept.; intelligent, Calvin; "intellexerunt", Vitringa.
John Wesley
52:15 So - His exaltation shall be answerable to his humiliation. Sprinkle - With his word or doctrine; which being often compared to rain or water, may be said to be sprinkled, as it is said to be dropped, Deut 32:2; Ezek 20:46. Kings - Shall be silent before him out of profound humility, reverence, and admiration of his wisdom. For - They shall hear from his mouth many excellent doctrines, which will be new and strange to them. And particularly that comfortable doctrine of the salvation of the Gentiles, which was not only new to them, but strange and incredible to the Jews themselves.
Robert Jamieson, A. R. Fausset and David Brown
52:15 sprinkle many--GESENIUS, for the antithesis to "be astonished," translates, "shall cause . . . to exult." But the word universally in the Old Testament means either to sprinkle with blood, as the high priest makes an expiation (Lev 4:6; Lev 16:18-19); or with water, to purify (Ezek 36:25; compare as to the Spirit, Acts 2:33), both appropriate to Messiah (Jn 13:8; Heb 9:13-14; Heb 10:22; Heb 12:24; 1Pet 1:2). The antithesis is sufficient without any forced rendering. Many were astonished; so many (not merely men, but) nations shall be sprinkled. They were amazed at such an abject person claiming to be Messiah; yet it is He who shall justify and purify. Men were dumb with the amazement of scorn at one marred more than the lowest of men, yet the highest: even kings (Is 49:7, Is 49:23) shall be dumb with awe and veneration ("shut . . . mouths"; Job 29:9-10; Mic 7:16).
that . . . not . . . told them--the reason why kings shall so venerate them; the wonders of redemption, which had not been before told them, shall then be announced to them, wonders such as they had never heard or seen parallelled (Is 55:1; Rom 15:21; Rom 16:25-26).
The speaker, according to HORSLEY, personates the repenting Jews in the latter ages of the world coming over to the faith of the Redeemer; the whole is their penitent confession. This view suits the context (Is 52:7-9), which is not to be fully realized until Israel is restored. However, primarily, it is the abrupt exclamation of the prophet: "Who hath believed our report," that of Isaiah and the other prophets, as to Messiah? The infidel's objection from the unbelief of the Jews is anticipated and hereby answered: that unbelief and the cause of it (Messiah's humiliation, whereas they looked for One coming to reign) were foreseen and foretold.