Եսայի / Isaiah - 58 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Вступление в речь, заключающее в себя постановку ее темы. 3-5. Обличение внешнего, чисто наружного и потому ложного благочестия иудеев. 6-7. Внутреннее содержание истинного и действительного благочестия. 8-14. Его спасительные плоды.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophet, in this chapter, has his commission and charge renewed to reprove the sinners in Zion, particularly the hypocrites, to show them their transgressions, ver. 1. It is intended for admonition and warning to all hypocrites, and is not to be confined to those of any one age. Some refer it primarily to those at that time when Isaiah prophesied; see chap. xxxiii. 14; xxix. 13. Others to the captives in Babylon, the wicked among them, to whom the prophet had declared there was no peace ch. lvii. 21. Against the terror of that word they thought to shelter themselves with their external performances, particularly their fastings, which they kept up in Babylon, and for some time after their return to their own land, Zech. vii. 3, &c. The prophet therefore here shows them that their devotions would not entitle them to peace while their conversations were not at all of a piece with them. Others think it is principally intended against the hypocrisy of the Jews, especially the Pharisees before and in our Saviour's time: they boasted of their fastings, but Christ (as the prophet here) showed them their transgressions (Matt. xxiii.), much the same with those they are here charged with. Observe, I. The plausible profession of religion which they made, ver. 2. II. The boasts they made of that profession, and the blame they laid upon God for taking no more notice of it, ver. 3. III. The sins they are charged with, which spoiled the acceptableness of their fasts, ver. 4, 5. IV. Instructions given them how to keep fasts aright, ver. 6, 7. V. Precious promises made to those who do so keep fasts, ver. 8-12. VI. The like precious promises made to those that sanctify sabbaths aright, ver. 13, 14.
Adam Clarke: Commentary on the Bible - 1831
This elegant chapter contains a severe reproof of the Jews on account of their vices, particularly their hypocrisy in practising and relying on outward ceremonies, such as fasting and bodily humiliation, without true repentance, Isa 58:1-5. It then lays down a clear and comprehensive summary of the duties they owed to their fellow creatures, Isa 58:6, Isa 58:7. Large promises of happiness and prosperity are likewise annexed to the performance of these duties in a variety of the most beautiful and striking images, Isa 58:8-12. Great temporal and spiritual blessedness of those who keep holy the Sabbath day, Isa 58:13, Isa 58:14.
Albert Barnes: Notes on the Bible - 1834
58:0: The design of this chapter is to reprove the Jews for a vain dependence on the performance of the outward forms of worship. The nation is represented as diligent in the performance of the external rites of their religion, and as expecting to avert the divine judgments by the performance of those rites. They are represented as filled with amazement, that though they were thus diligent and faithful, they had no tokens of the divine approbation, but were left as if forsaken by God. The main scope of the chapter is to state the reasons why their religious services met with no tokens of the divine acceptance, and the blessings which would follow the proper performance of their duties.
It is not certainly known to what period the prophet refers, whether to the Jews in his own time, or to the Jews regarded as in Babylon. Rosenmuller supposes the reference is wholly to the Jews suffering in their captivity, and practicing their religious rites with a view of obtaining the divine favor and a release. He argues this because there is no reference here to sacrifices, but merely to fasting, and the observance of the Sabbath; duties which they could perform even when far away from the temple, and from their own land. But it seems more probable that the reference here to fasting is designed as an instance or specimen of the character of the people, and that this is made so prominent because they abounded so much in it, and were so hypocritical in its observance. It is possible that it was composed at or near the time of some of the public fasts during the reign of Manasseh, and that the fact that the external rites of religion were observed amidst the abominations of that wicked reign roused the indignation of the prophet, and led him to pour forth this severe reproof of the manner in which they approached God.
The chapter comprises the following subjects:
I. A direction to the prophet openly and boldly to reprove the sins of the nation Isa 58:1.
II. The fact that the Jewish people were regular and diligent in the observance of the external duties of religion, and that they expected the divine favor on the ground of those observances Isa 58:2-3.
III. The prophet states the reason why their excessive and punctual religious duties had not been accepted or followed with the divine favor and blessing.
1. They still continued their heavy exactions on others, and made everything tributary to their own pleasure Isa 58:3.
2. They did it for strife and debate; with hoarse contentions and angry passions Isa 58:4.
3. It was with an affected and hypocritical seriousness and solemnity, not as a proper expression of a deep sense of sin Isa 58:5.
IV. The prophet states the true ways in which the favor of God might be obtained, and the happy results which would follow the proper observance of his commands, and the proper discharge of the duties of religion.
1. The proper mode of fasting, and the happy results Isa 58:6-9.
(1) The kind of fasting which God had chosen Isa 58:6-7. It was to loose the bands of wickedness, and undo the heavy burdens, and let the oppressed go free, and to aid the poor and needy.
(2) The consequence of this Isa 58:8-9. Their light would break forth as the morning, and the nation would prosper, and their prayers would be heard.
2. The special duty of removing the yoke of oppression, and of regarding the poor and the oppressed, and the consequences Isa 58:9-12.
(1) The duty. God requires the yoke of oppression to he put away, and the oppressed and the poor to be regarded by his people (Isa 58:9, last clause, 10).
(2) The consequences which would follow from this Isa 58:10-12. Their light would rise in obscurity, and their darkness would be as noonday; Yahweh would be their guide, and the waste places would be repaired, and the desolations cease.
3. The duty of keeping the Sabbath, and the consequences Isa 58:13-14.
(1) The duty Isa 58:13. They were to cease to do their own pleasure, and to call it holy, and to regard it with delight.
(2) The consequences Isa 58:14. They would then find delight in the service of Yahweh; and they would ride upon the high places of the earth, and be abundantly blessed and prospered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 58:1, The prophet, being sent to reprove hypocrisy, shews the difference between a counterfeit fast and a true; Isa 58:8, He declares what promises are due unto godliness, Isa 58:13. and to the keeping of the sabbath.
John Gill
INTRODUCTION TO ISAIAH 58
From the wicked and antichristian party the prophet is bid to turn to the professors of the true religion, and openly, boldly, and sharply, reprove them for their sins, particularly their hypocrisy and formality in worship, Is 58:1, who yet were angry, and complained that the Lord took no notice of their religious services, particularly their fasting, which is put for the whole; the reason of which was, because they did not fast aright; it was attended with much cruelty, strife, and wickedness, and only lay in external appearances, Is 58:3, when they are directed how to keep a fast, and are shown what a true fast is, and what works and services are acceptable to God, Is 58:6 on doing of which, light, health, prosperity, and hearing of their prayers, are promised, provided the yoke of oppression is taken away, and compassion shown to the poor, Is 58:8, yea, a very fruitful and flourishing estate of the soul is promised, and a rebuilding of waste places, delight in the Lord, and great honour and dignity; so be it that the sabbath of the Lord, or public worship, is attended to in a proper manner, Is 58:11.
58:158:1: Գոչեա՛ զօրութեամբ, եւ մի՛ խնայեար. բարձրացո՛ իբրեւ զփողոյ զբարբառ քո. պատմեա՛ ժողովրդեան իմում զմեղս նոցա, եւ տանն Յակովբայ զանօրէնութիւնս նոցա[10245]։ [10245] Օրինակ մի՝ ընդ Ոսկանայ. Եւ մի՛ խնայեր։ Ոմանք. Իբրեւ փողոյ զբար՛՛... ժողովրդեան իմոյ զմե՛՛։
1 Ուժգի՛ն կանչիր եւ մի՛ խնայիր, շեփորի պէս բարձրացրո՛ւ ձայնդ, պատմի՛ր իմ ժողովրդին իր մեղքերի եւ Յակոբի տանը՝ իր անօրէնութիւնների մասին:
58 «Բարձրաձայն կանչէ եւ մի՛ խնայեր, Ձայնդ փողի պէս բարձրացուր Եւ իմ ժողովուրդիս՝ իրենց յանցանքը Ու Յակոբին տանը՝ իրենց մեղքերը յայտնէ։
Գոչեա զօրութեամբ եւ մի՛ խնայեար, բարձրացո իբրեւ զփողոյ զբարբառ քո, պատմեա ժողովրդեան իմում զմեղս նոցա, եւ տանն Յակոբայ զանօրէնութիւնս նոցա:

58:1: Գոչեա՛ զօրութեամբ, եւ մի՛ խնայեար. բարձրացո՛ իբրեւ զփողոյ զբարբառ քո. պատմեա՛ ժողովրդեան իմում զմեղս նոցա, եւ տանն Յակովբայ զանօրէնութիւնս նոցա[10245]։
[10245] Օրինակ մի՝ ընդ Ոսկանայ. Եւ մի՛ խնայեր։ Ոմանք. Իբրեւ փողոյ զբար՛՛... ժողովրդեան իմոյ զմե՛՛։
1 Ուժգի՛ն կանչիր եւ մի՛ խնայիր, շեփորի պէս բարձրացրո՛ւ ձայնդ, պատմի՛ր իմ ժողովրդին իր մեղքերի եւ Յակոբի տանը՝ իր անօրէնութիւնների մասին:
58 «Բարձրաձայն կանչէ եւ մի՛ խնայեր, Ձայնդ փողի պէս բարձրացուր Եւ իմ ժողովուրդիս՝ իրենց յանցանքը Ու Յակոբին տանը՝ իրենց մեղքերը յայտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
58:158:1 Взывай громко, не удерживайся; возвысь голос твой, подобно трубе, и укажи народу Моему на беззакония его, и дому Иаковлеву на грехи его.
58:1 ἀναβόησον αναβοαω scream out ἐν εν in ἰσχύι ισχυς force καὶ και and; even μὴ μη not φείσῃ φειδομαι spare; refrain ὡς ως.1 as; how σάλπιγγα σαλπιγξ trumpet ὕψωσον υψοω elevate; lift up τὴν ο the φωνήν φωνη voice; sound σου σου of you; your καὶ και and; even ἀνάγγειλον αναγγελλω announce τῷ ο the λαῷ λαος populace; population μου μου of me; mine τὰ ο the ἁμαρτήματα αμαρτημα sinfulness αὐτῶν αυτος he; him καὶ και and; even τῷ ο the οἴκῳ οικος home; household Ιακωβ ιακωβ Iakōb; Iakov τὰς ο the ἀνομίας ανομια lawlessness αὐτῶν αυτος he; him
58:1 קְרָ֤א qᵊrˈā קרא call בְ vᵊ בְּ in גָרֹון֙ ḡārôn גָּרֹון throat אַל־ ʔal- אַל not תַּחְשֹׂ֔ךְ taḥśˈōḵ חשׂך withhold כַּ ka כְּ as † הַ the שֹּׁופָ֖ר ššôfˌār שֹׁופָר horn הָרֵ֣ם hārˈēm רום be high קֹולֶ֑ךָ qôlˈeḵā קֹול sound וְ wᵊ וְ and הַגֵּ֤ד haggˈēḏ נגד report לְ lᵊ לְ to עַמִּי֙ ʕammˌî עַם people פִּשְׁעָ֔ם pišʕˈām פֶּשַׁע rebellion וּ û וְ and לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob חַטֹּאתָֽם׃ ḥaṭṭōṯˈām חַטָּאת sin
58:1. clama ne cesses quasi tuba exalta vocem tuam et adnuntia populo meo scelera eorum et domui Iacob peccata eorumCry, cease not, lift up thy voice like a trumpet, and shew my people their wicked doings, and the house of Jacob their sins.
1. Cry aloud, spare not, lift up thy voice like a trumpet, and declare unto my people their transgression, and to the house of Jacob their sins.
58:1. Cry out! Cease not! Exalt your voice like a trumpet, and announce to my people their wicked acts, and to the house of Jacob their sins.
58:1. Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.
Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins:

58:1 Взывай громко, не удерживайся; возвысь голос твой, подобно трубе, и укажи народу Моему на беззакония его, и дому Иаковлеву на грехи его.
58:1
ἀναβόησον αναβοαω scream out
ἐν εν in
ἰσχύι ισχυς force
καὶ και and; even
μὴ μη not
φείσῃ φειδομαι spare; refrain
ὡς ως.1 as; how
σάλπιγγα σαλπιγξ trumpet
ὕψωσον υψοω elevate; lift up
τὴν ο the
φωνήν φωνη voice; sound
σου σου of you; your
καὶ και and; even
ἀνάγγειλον αναγγελλω announce
τῷ ο the
λαῷ λαος populace; population
μου μου of me; mine
τὰ ο the
ἁμαρτήματα αμαρτημα sinfulness
αὐτῶν αυτος he; him
καὶ και and; even
τῷ ο the
οἴκῳ οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
τὰς ο the
ἀνομίας ανομια lawlessness
αὐτῶν αυτος he; him
58:1
קְרָ֤א qᵊrˈā קרא call
בְ vᵊ בְּ in
גָרֹון֙ ḡārôn גָּרֹון throat
אַל־ ʔal- אַל not
תַּחְשֹׂ֔ךְ taḥśˈōḵ חשׂך withhold
כַּ ka כְּ as
הַ the
שֹּׁופָ֖ר ššôfˌār שֹׁופָר horn
הָרֵ֣ם hārˈēm רום be high
קֹולֶ֑ךָ qôlˈeḵā קֹול sound
וְ wᵊ וְ and
הַגֵּ֤ד haggˈēḏ נגד report
לְ lᵊ לְ to
עַמִּי֙ ʕammˌî עַם people
פִּשְׁעָ֔ם pišʕˈām פֶּשַׁע rebellion
וּ û וְ and
לְ lᵊ לְ to
בֵ֥ית vˌêṯ בַּיִת house
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
חַטֹּאתָֽם׃ ḥaṭṭōṯˈām חַטָּאת sin
58:1. clama ne cesses quasi tuba exalta vocem tuam et adnuntia populo meo scelera eorum et domui Iacob peccata eorum
Cry, cease not, lift up thy voice like a trumpet, and shew my people their wicked doings, and the house of Jacob their sins.
58:1. Cry out! Cease not! Exalt your voice like a trumpet, and announce to my people their wicked acts, and to the house of Jacob their sins.
58:1. Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Основной темой глады является суд Божий над Израилем, или раскрытие его глубокой виновности, несмотря на всю внешнюю видимую праведность. Еврейский народ, в особенности, послепленной эпохи (которую, главным образом Исаия здесь пророчественно и созерцает) отличался большой привязанностью к Моисееву культу и букве закона. Потому он, быть может, совершенно искренно недоумевал, за что же еще его можно обвинять? Несомненно, этот именно смысл имеет характеристика иудеев во втором стихе, где они изображаются, "как бы народ, поступающий праведно и не оставляющий законов Бога Своего", а равно и предыдущие слова текста.

Они каждый день ищут Меня и хотят знать пути Мои... Но они ищут Бога не там и не так, где и как бы это следовало, что особенно ясно раскрыл Господь Иисус Христос сказавши: "приближаются ко Мне люди сии устами своими, и чтут Меня языком, сердце же их далеко отстоит от Меня"; (Мф 15:8; Сравни это с почти тождеств. словами пророка Исаии, из другой главы 29:13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. 2 Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.
When our Lord Jesus promised to send the Comforter he added, When he shall come he shall convince (John xvi. 7, 8); for conviction must prepare for comfort, and must also separate between the precious and the vile, and mark out those to whom comfort does not belong. God had appointed this prophet to comfort his people (ch. xl. 1); here he appoints him to convince them, and show them their sins.
I. He must tell them how very bad they really were, v. 1. 1. He must deal faithfully and plainly with them. "Though they are called the people of God and the house of Jacob, though they wear an honourable title and character, by which they are interested in many glorious privileges, yet do not flatter them, but show them their transgressions and their sins, be particular in telling them their faults, what sins are committed among them, which they do not know of, nay, what sins are committed by them which they do not acknowledge to be sins; though in some things they are reformed, let them know that in other things they are still as bad as ever. Show them their transgressions and their sins, that is, all their transgressions in their sins, their sins and all the aggravations of them," Lev. xvi. 21. Note, (1.) God sees sin in his people, in the house of Jacob, and is displeased with it. (2.) They are often unapt and unwilling to see their own sins, and need to have them shown them, and to be told, Thus and thus thou hast done. 2. He must be vehement and in good earnest herein, must cry aloud, and not spare, not spare them (not touch them with his reproofs as if he were afraid of hurting them, but search the wound to the bottom, lay it bare to the bone), not spare himself or his own pains, but cry as loud as he can; though he spend his strength and waste his spirits, though he get their ill-will by it and get himself into an ill name, yet he must not spare. He must lift up his voice like a trumpet, to make those hear of their faults that were apt to be deaf when admonition was addressed to them. He must give his reproofs in the most powerful and pressing manner possible, as one who desired to be heeded. The trumpet does not give an uncertain sound, but, though loud and shrill, is intelligible; so must his alarms be, giving them warning of the fatal consequences of sin, Ezek. xxxiii. 3.
II. He must acknowledge how very good they seemed to be, notwithstanding (v. 2): Yet they seek me daily. When the prophet went about to show them their transgressions they pleaded that they could see no transgressions which they were guilty of; for they were diligent and constant in attending on God's worship--and what more would he have of them? Now,
1. He owns the matter of fact to be true. As far as hypocrites do that which is good, they shall not be denied the praise of it; let them make their best of it. It is owned that they have a form of godliness. (1.) They go to church, and observe their hours of prayer: They seek me daily; they are very constant in their devotions and never omit them nor suffer any thing to put them by. (2.) They love to hear good preaching; They delight to know my ways, as Herod, who heard John gladly, and the stony ground, that received the seed of the word with joy; it is to them as a lovely song, Ezek. xxxiii. 32. (3.) They seem to take great pleasure in the exercises of religion and to be in their element when they are at their devotions: They delight in approaching to God, not for his sake to whom they approach, but for the sake of some pleasing circumstance, the company, or the festival. (4.) They are inquisitive concerning their duty and seem desirous only to know it, making no question but that then they should do it: They ask of me the ordinances of justice, the rules of piety in the worship of God, the rules of equity in their dealings with men, both which are ordinances of justice. (5.) They appear to the eye of the world as if they made conscience of doing their duty: They are as a nation that did righteousness and forsook not the ordinances of their God; others took them for such, and they themselves pretended to be such. Nothing lay open to view that was a contradiction to their profession, but they seemed to be such as they should be. Note, Men may go a great way towards heaven and yet come short; nay, may go to hell with a good reputation. But,
2. He intimates that this was so far from being a cover or excuse for their sin that really it was an aggravation of it: "Show them their sins which they go on in notwithstanding their knowledge of good and evil, sin and duty, and the convictions of their consciences concerning them."
Adam Clarke: Commentary on the Bible - 1831
58:1: Cry aloud, spare not - Never was a louder cry against the hypocrisy, nor a more cutting reproof of the wickedness, of a people professing a national established religion, having all the forms of godliness without a particle of its power. This chapter has been often appointed to be read on political fast days for the success of wars carried on for - God knows what purposes, and originating in - God knows what motives. Politically speaking, was ever any thing more injudicious?
Albert Barnes: Notes on the Bible - 1834
58:1: Cry aloud - Margin, 'With the throat;' that is, says Gesenius, with open throat, with full voice coming from the throat and breast; while one who speaks low uses only the lips and tongue Sa1 1:13. The Chaldee here introduces the word prophet, 'O prophet, cry aloud.' The Septuagint renders it, 'Cry with strength.' (ἐν ἰσχύΐ en ischui).
Spare not - That is, do not spare, or restrain the voice. Let it be full, loud, and strong.
Lift up thy voice like a trumpet - Speak loud and distinct, so that the language of reproof may be heard. The sense is, the people are insensible and stupid. They need something to rouse them to a sense of their guilt. Go and proclaim it so that all may hear. Speak not in whispers; speak not to a part, but speak so earnestly that their attention will be arrested, and so that all shall hear (compare the notes at Isa 40:9). "And show my people." This either refers to the Jewish people in the time of the prophet; or to the same people in their exile in Babylon; or to the people of God after the coming of the Messiah. Vitringa supposes that it refers to the nominally Christian Church when it should have sunk into the sins and formalities of the papacy, and that the direction here is to the true ministers of God to proclaim the sins of a corrupt and degenerate church. The main reason assigned by him for this is, that there is no reference here to the temple, to the sacrifices, or to the idolatry which was the pRev_ailing sin in the time of Manasseh. Rosenmuller, for a similar reason, supposes that it refers to the Jews in Babylon. But it has already been remarked (see the analysis to the chapter), that this reason does not appear to be satisfactory.
It is true that there is no reference here to the temple or to sacrifices, and it may be true that the main sin of the nation in the time of Manasseh was idolatry; but it is also true that formality and hypocrisy were prominent sins, and that these deserved reproof. It is true that while they adhered to the public forms of religion, the heart was not in them; and that while they relied on those forms, and were surprised that the divine favor was not manifested to them on account of their observance, there was a good reason why that favor was witcheld, and it was important that that reason should be stated clearly and fully. It is probable, therefore, that the reference here is to the times of the prophet himself, and that the subject of rebuke is the formality, hypocrisy, and pRev_alent sins of the reign of Manasseh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:1: aloud: Heb. with the throat
spare: Isa 56:10; Psa 40:9, Psa 40:10; Jer 1:7-10, Jer 1:17-19, Jer 7:8-11, Jer 15:19, Jer 15:20; Eze 2:3-8; Eze 3:5-9, Eze 3:17-21, Eze 20:4, Eze 22:2; Mic 3:8-12; Mat 3:7-9; Act 7:51, Act 7:52; Act 20:26, Act 20:27; Tit 2:15; Rev 14:9, Rev 14:10
lift up: Isa 40:9, Isa 40:10
like: Isa 27:13; Hos 8:1; Rev 1:10, Rev 4:1
Carl Friedrich Keil and Franz Delitzsch
58:1
As the last prophecy of the second book contained all the three elements of prophetic addresses - reproach, threat, and promise - so this, the first prophecy of the third book, cannot open in any other way than with a rehearsal of one of these. The prophet receives the commission to appear as the preacher of condemnation; and whilst Jehovah is giving the reason for this commission, the preaching itself commences. "Cry with full throat, hold not back; lift up thy voice like a bugle, and proclaim to my people their apostasy, and to the house of Jacob their sins. And they seek me day by day, and desire to learn my ways, like a nation which has done righteousness, and has not forsaken the right of their God: they ask of me judgments of righteousness; they desire the drawing near of Elohim." As the second prophecy of the first part takes as its basis a text from Micah (Mic 2:1-4), so have we here in Is 58:1 the echo of Mic 3:8. Not only with lisping lips (1Kings 1:13), but with the throat (Ps 115:7; Ps 149:6); that is to say, with all the strength of the voice, lifting up the voice like the shōphâr (not a trumpet, which is called חצצרה, nor in fact any metallic instrument, but a bugle or signal horn, like that blown on new year's day: see at Ps 81:4), i.e., in a shrill shouting tone. With a loud voice that must be heard, with the most unsparing publicity, the prophet is to point out to the people their deep moral wounds, which they may indeed hide from themselves with hypocritical opus operatum, but cannot conceal from the all-seeing God. The ו of ואותי does not stand for an explanatory particle, but for an adversative one: "their apostasy ... their sins; and yet (although they are to be punished for these) they approach Jehovah every day" (יום יום with mahpach under the first יום, and pasek after it, as is the general rule between two like-sounding words), "that He would now speedily interpose." They also desire to know the ways which He intends to take for their deliverance, and by which He desires to lead them. This reminds us of the occurrence between Ezekiel and the elders of Gola (Ezek 20:1.; compare also Ezek 33:30.). As if they had been a people whose rectitude of action and fidelity to the commands of God warranted them in expecting nothing but what was good in the future, they ask God (viz., in prayer and by inquiring of the prophet) for mishpetē tsedeq, "righteous manifestations of judgment" i.e., such as will save them and destroy their foes, and desire qirbath 'Elōhı̄m, the coming of God, i.e., His saving parousia. The energetic futures, with the tone upon the last syllable, answer to their self-righteous presumption; and יחפצוּן is repeated, according to Isaiah's most favourite oratorical figure, at the close of the verse.
Geneva 1599
58:1 Cry (a) aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.
(a) The Lord thus speaks to the prophet willing him to use all diligence and severity to rebuke the hypocrites.
John Gill
58:1 Cry aloud, spare not, lift up thy voice like a trumpet,.... These words are directed to the prophet; and so the Targum expresses it,
"O prophet, cry with thy throat;''
and so it is in the original, "cry with the throat" (d), which is an instrument of speech; and it denotes a loud, strong, vehement cry, when a man exerts his voice, and as it were rends his throat, that he may be heard; as well as it shows the intenseness of his spirit, and the vehemence of his affections, and the importance of what he delivers; and this the prophet is encouraged to do, and "spare not", the voice, throat, or his lungs, nor the people neither he was sent unto; or, "cease not", as the Targum, refrain not from speaking, "cease not crying"; so Ben Melech: "lift up thy voice like a trumpet"; like the voice or sound of a trumpet, which is heard afar, and gives an alarm; and to which the Gospel ministry is sometimes compared, Is 27:13 all which shows the manner in which the ministers of the word should deliver it, publicly, boldly, with ardour and affection; and also the deafness and stupidity of the people which require it:
and show my people their transgression, and the house of Jacob their sins; by whom are meant the professing people of God, the present reformed churches, as distinguished from the antichristian ones, spoken of in the preceding chapter; who yet are guilty of many sins and transgressions, which must be showed them, and they must be sharply reproved for; and particularly their coldness and deadness, formality and hypocrisy in religious worship; their "works not being perfect" before God, or sincere and upright, as is said of the Sardian church, which designs the same persons, Rev_ 3:1. In the Talmud (e) the words are thus paraphrased, "shew my people their transgression"; these are the disciples of the wise men, whose sins of error or ignorance become to them presumptuous ones; "and the house of Jacob their sins"; these are the people of the earth, or the common people, whose presumptuous sins become to them as sins of ignorance.
(d) "clama in gutture", Pagninus, Montanus; "exclama gutture", Junius & Tremellius; "exclama pleno gutture", Piscator; "clama pleno gut ture", Cocceius. (e) T. Bab. Metzia, fol. 33. 2.
Robert Jamieson, A. R. Fausset and David Brown
58:1 REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Is 58:1-14)
aloud--Hebrew, "with the throat," that is, with full voice, not merely from the lips (1Kings 1:13). Speak loud enough to arrest attention.
my people--the Jews in Isaiah's time, and again in the time of our Lord, more zealous for externals than for inward holiness. ROSENMULLER thinks the reference to be to the Jews in the captivity practising their rites to gain God's favor and a release; and that hence, sacrifices are not mentioned, but only fasting and Sabbath observance, which they could keep though far away from the temple in Jerusalem. The same also applies to their present dispersion, in which they cannot offer sacrifices, but can only show their zeal in fastings, &c. Compare as to our Lord's time, Mt 6:16, Mt 6:23; Lk 18:12.
58:258:2: Զիս օր ըստ օրէ խնդրեն՝ եւ ճանաչել զճանապարհս իմ ցանկան, իբրեւ ժողովրդեան որոյ զարդարութիւն գործեալ իցէ, եւ զիրաւունս Աստուծոյ իւրոյ չիցէ՛ թողեալ. արդ եկեալ խնդրեն զիրաւունս արդարութեան։ Կարօտին մերձենա՛լ առ Աստուած,
2 Օր օրի ինձ են փնտռում եւ ցանկանում ճանաչել իմ ճանապարհները, իբրեւ մի ժողովուրդ, որ արդարութիւն է գործել եւ իր Աստծու իրաւունքը զանց չի առել. ահա նրանք եկել եւ իրաւունք ու արդարութիւն են որոնում: Փափագում են մերձենալ Աստծուն
2 Անոնք ամէն օր զիս կը փնտռեն Եւ իմ ճամբաներս գիտնալ կը փափաքին, Այնպիսի ազգի մը պէս, որ արդարութիւն կ’ընէ Ու իր Աստուծոյն օրէնքները զանց չ’ըներ։Ինծի արդարութեան կանոնները կը հարցնեն, Աստուծոյ մօտենալ կը փափաքին,
Զիս օր ըստ օրէ խնդրեն, եւ ճանաչել զճանապարհս իմ ցանկան, իբրեւ ժողովրդեան որոյ զարդարութիւն գործեալ իցէ, եւ զիրաւունս Աստուծոյ իւրոյ չիցէ թողեալ. արդ եկեալ խնդրեն զիրաւունս արդարութեան. կարօտին մերձենալ առ Աստուած:

58:2: Զիս օր ըստ օրէ խնդրեն՝ եւ ճանաչել զճանապարհս իմ ցանկան, իբրեւ ժողովրդեան որոյ զարդարութիւն գործեալ իցէ, եւ զիրաւունս Աստուծոյ իւրոյ չիցէ՛ թողեալ. արդ եկեալ խնդրեն զիրաւունս արդարութեան։ Կարօտին մերձենա՛լ առ Աստուած,
2 Օր օրի ինձ են փնտռում եւ ցանկանում ճանաչել իմ ճանապարհները, իբրեւ մի ժողովուրդ, որ արդարութիւն է գործել եւ իր Աստծու իրաւունքը զանց չի առել. ահա նրանք եկել եւ իրաւունք ու արդարութիւն են որոնում: Փափագում են մերձենալ Աստծուն
2 Անոնք ամէն օր զիս կը փնտռեն Եւ իմ ճամբաներս գիտնալ կը փափաքին, Այնպիսի ազգի մը պէս, որ արդարութիւն կ’ընէ Ու իր Աստուծոյն օրէնքները զանց չ’ըներ։Ինծի արդարութեան կանոնները կը հարցնեն, Աստուծոյ մօտենալ կը փափաքին,
zohrab-1805▾ eastern-1994▾ western am▾
58:258:2 Они каждый день ищут Меня и хотят знать пути Мои, как бы народ, поступающий праведно и не оставляющий законов Бога своего; они вопрошают Меня о судах правды, желают приближения к Богу:
58:2 ἐμὲ εμε me ἡμέραν ημερα day ἐξ εκ from; out of ἡμέρας ημερα day ζητοῦσιν ζητεω seek; desire καὶ και and; even γνῶναί γινωσκω know μου μου of me; mine τὰς ο the ὁδοὺς οδος way; journey ἐπιθυμοῦσιν επιθυμεω long for; aspire ὡς ως.1 as; how λαὸς λαος populace; population δικαιοσύνην δικαιοσυνη rightness; right standing πεποιηκὼς ποιεω do; make καὶ και and; even κρίσιν κρισις decision; judgment θεοῦ θεος God αὐτοῦ αυτος he; him μὴ μη not ἐγκαταλελοιπὼς καταλειπω leave behind; remain αἰτοῦσίν αιτεω ask με με me νῦν νυν now; present κρίσιν κρισις decision; judgment δικαίαν δικαιος right; just καὶ και and; even ἐγγίζειν εγγιζω get close; near θεῷ θεος God ἐπιθυμοῦσιν επιθυμεω long for; aspire
58:2 וְ wᵊ וְ and אֹותִ֗י ʔôṯˈî אֵת [object marker] יֹ֥ום yˌôm יֹום day יֹום֙ yôm יֹום day יִדְרֹשׁ֔וּן yiḏrōšˈûn דרשׁ inquire וְ wᵊ וְ and דַ֥עַת ḏˌaʕaṯ דַּעַת knowledge דְּרָכַ֖י dᵊrāḵˌay דֶּרֶךְ way יֶחְפָּצ֑וּן yeḥpāṣˈûn חפץ desire כְּ kᵊ כְּ as גֹ֞וי ḡˈôy גֹּוי people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צְדָקָ֣ה ṣᵊḏāqˈā צְדָקָה justice עָשָׂ֗ה ʕāśˈā עשׂה make וּ û וְ and מִשְׁפַּ֤ט mišpˈaṭ מִשְׁפָּט justice אֱלֹהָיו֙ ʔᵉlōhāʸw אֱלֹהִים god(s) לֹ֣א lˈō לֹא not עָזָ֔ב ʕāzˈāv עזב leave יִשְׁאָל֨וּנִי֙ yišʔālˈûnî שׁאל ask מִשְׁפְּטֵי־ mišpᵊṭê- מִשְׁפָּט justice צֶ֔דֶק ṣˈeḏeq צֶדֶק justice קִרְבַ֥ת qirᵊvˌaṯ קִרְבָה approach אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) יֶחְפָּצֽוּן׃ yeḥpāṣˈûn חפץ desire
58:2. me etenim de die in diem quaerunt et scire vias meas volunt quasi gens quae iustitiam fecerit et quae iudicium Dei sui non reliquerit rogant me iudicia iustitiae adpropinquare Deo voluntFor they seek me from day to day, and desire to know my ways, as a nation that hath done justice, and hath not forsaken the judgment of their God: they ask of me the judgments of justice: they are willing to approach to God.
2. Yet they seek me daily, and delight to know my ways: as a nation that did righteousness and forsook not the ordinance of their God, they ask of me righteous ordinances, they delight to draw near unto God.
58:2. For they also seek me, from day to day, and they are willing to know my ways, like a nation which has done justice and has not abandoned the judgment of their God. They petition me for judgments of justice. They are willing to draw near to God.
58:2. Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.
Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God:

58:2 Они каждый день ищут Меня и хотят знать пути Мои, как бы народ, поступающий праведно и не оставляющий законов Бога своего; они вопрошают Меня о судах правды, желают приближения к Богу:
58:2
ἐμὲ εμε me
ἡμέραν ημερα day
ἐξ εκ from; out of
ἡμέρας ημερα day
ζητοῦσιν ζητεω seek; desire
καὶ και and; even
γνῶναί γινωσκω know
μου μου of me; mine
τὰς ο the
ὁδοὺς οδος way; journey
ἐπιθυμοῦσιν επιθυμεω long for; aspire
ὡς ως.1 as; how
λαὸς λαος populace; population
δικαιοσύνην δικαιοσυνη rightness; right standing
πεποιηκὼς ποιεω do; make
καὶ και and; even
κρίσιν κρισις decision; judgment
θεοῦ θεος God
αὐτοῦ αυτος he; him
μὴ μη not
ἐγκαταλελοιπὼς καταλειπω leave behind; remain
αἰτοῦσίν αιτεω ask
με με me
νῦν νυν now; present
κρίσιν κρισις decision; judgment
δικαίαν δικαιος right; just
καὶ και and; even
ἐγγίζειν εγγιζω get close; near
θεῷ θεος God
ἐπιθυμοῦσιν επιθυμεω long for; aspire
58:2
וְ wᵊ וְ and
אֹותִ֗י ʔôṯˈî אֵת [object marker]
יֹ֥ום yˌôm יֹום day
יֹום֙ yôm יֹום day
יִדְרֹשׁ֔וּן yiḏrōšˈûn דרשׁ inquire
וְ wᵊ וְ and
דַ֥עַת ḏˌaʕaṯ דַּעַת knowledge
דְּרָכַ֖י dᵊrāḵˌay דֶּרֶךְ way
יֶחְפָּצ֑וּן yeḥpāṣˈûn חפץ desire
כְּ kᵊ כְּ as
גֹ֞וי ḡˈôy גֹּוי people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צְדָקָ֣ה ṣᵊḏāqˈā צְדָקָה justice
עָשָׂ֗ה ʕāśˈā עשׂה make
וּ û וְ and
מִשְׁפַּ֤ט mišpˈaṭ מִשְׁפָּט justice
אֱלֹהָיו֙ ʔᵉlōhāʸw אֱלֹהִים god(s)
לֹ֣א lˈō לֹא not
עָזָ֔ב ʕāzˈāv עזב leave
יִשְׁאָל֨וּנִי֙ yišʔālˈûnî שׁאל ask
מִשְׁפְּטֵי־ mišpᵊṭê- מִשְׁפָּט justice
צֶ֔דֶק ṣˈeḏeq צֶדֶק justice
קִרְבַ֥ת qirᵊvˌaṯ קִרְבָה approach
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
יֶחְפָּצֽוּן׃ yeḥpāṣˈûn חפץ desire
58:2. me etenim de die in diem quaerunt et scire vias meas volunt quasi gens quae iustitiam fecerit et quae iudicium Dei sui non reliquerit rogant me iudicia iustitiae adpropinquare Deo volunt
For they seek me from day to day, and desire to know my ways, as a nation that hath done justice, and hath not forsaken the judgment of their God: they ask of me the judgments of justice: they are willing to approach to God.
58:2. For they also seek me, from day to day, and they are willing to know my ways, like a nation which has done justice and has not abandoned the judgment of their God. They petition me for judgments of justice. They are willing to draw near to God.
58:2. Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
58:2: Yet they seek me daily - The whole description here is appropriate to the character of formalists and hypocrites; and the idea is, that public worship by sacrifice was celebrated daily in the temple, and was not intermitted. It is not improbable also that they kept up the regular daily service in their dwellings.
And delight to know my ways - Probably this means, they profess to delight to know the ways of God; that is, his commands, truths, and requirements. A hypocrite has no real delight in the service of God, or in his truth, but it is true at the same time that there may be a great deal of professed interest in religion. There may be a great deal of busy and bustling solicitude about the order of religious services; the external organization of the church; the ranks of the clergy; and the claims of a liturgy. There may be much pleasure in theological discussion; in the metaphysics of theology; in the defense of what is deemed orthodoxy. There may be much pleasure in the mere music of devotion. There may be pleasure in the voice of a preacher, and in the power of his arguments. And there may be much pleasure in the advancement of the denomination to which we are attached; the conversion of people not from sin, but from a side opposite to us; and not to holiness and to God, but to our party and denomination. True delight in religion is in religion itself; in the service of God as such, and because it is holy. It is not mere pleasure in creeds, and liturgies, and theological discussions, and in the triumph of our cause, nor even in the triumph of Christianity as a mere party measure; but it is delight in God as he is, in his holy service, and in his truth.
As a nation that did righteousness - As a people would do who really loved the ways of righteousness.
They ask of me the ordinances of justice - Their priests and prophets consult about the laws and institutions of religion, as if they were really afraid of violating the divine commands. At the same time that they are full of oppression, strife, and wickedness, they are scrupulously careful about violating any of the commands pertaining to the rites of religion. The same people were subsequently so conscientious that they did not dare to enter the judgment-hall of Pilate lest they should disqualify themselves from partaking of the Passover, at the same time that they were meditating the death of their own Messiah, and were actually engaged in a plot to secure his crucifixion! Joh 19:28. It is often the case that hypocrites are most scrupulous and conscientious about forms just as they are meditating some plan of enormous guilt, and accomplishing some scheme of deep depravity.
They take delight in approaching to God - There is a pleasure which even a hypocrite has in the services of religion, and we should not conclude that because we find pleasure in prayer and praise, that therefore we are truly pious. Our pleasure may arise from a great many other sources than any just views of God or of his truth, or an evidence that we have that we are his friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:2: they seek: Isa 1:11-15, Isa 29:13, Isa 48:1, Isa 48:2; Deu 5:28, Deu 5:29; Sa1 15:21-25; Pro 15:8; Eze 33:30-33; Mat 15:7-9; Mar 4:16, Mar 4:17, Mar 6:20; Joh 5:35; Tit 1:16; Heb 6:4-6
they ask: Jer 42:2, Jer 42:20; Mar 12:14; Jam 1:21, Jam 1:22; Pe1 2:1, Pe1 2:2
Geneva 1599
58:2 Yet they (b) seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.
(b) They will seem to worship me and have outward holiness.
John Gill
58:2 Yet they seek me daily,.... Which may be considered as an acknowledgment of their external piety; or as a caution to the prophet not to be imposed upon by outward appearances; or as a reason why they should be rebuked sharply: they sought the Lord, either by prayer, or in the ministry of the word; they sought doctrine, as the Targum; they sought him, and that every day, or, however, every Lord's day; and yet they did not seek him with that diligence and intenseness of spirit, with their whole hearts, cordially and sincerely, as they ought to have done; they sought themselves, and the honour of men, rather than the Lord and his glory:
and delight to know my ways; not only his ways of creation and providence, but of grace; and also the ways which he prescribes and directs his people to walk in; not that they had a real delight in them, or in the knowledge of them, or such a delight as truly gracious souls have when they have the presence of God in them; are assisted by his Spirit; have their hearts enlarged with his love; find food for their souls, and have fellowship with the saints; but this delight was only seeming, and at most only in the knowledge and theory of these ways, but not in the practice of them; see Ezek 33:31,
as a nation that did righteousness: in general appeared to be outwardly righteous; had a form of godliness, and name to live, and yet dead, and so destitute of any works of true righteousness, at best only going about to establish a righteousness of their own:
and forsook not the ordinance of their God; the ordinance of assembling together in general; any of the ordinances of God in particular; hearing, reading, singing, praying, especially the ordinance of the supper, constantly attended to by them; see Lk 13:26,
they ask of me the ordinances of justice; not of justice between man and man, but of righteousness and religion with respect to God; they ask what are the ordinances of the Gospel, and the rules of worship and discipline, and whether there are any they are ignorant of; suggesting they were desirous of being instructed in them, and of complying with them:
they take delight in approaching to God; there is no right approaching God but through Christ, and gracious souls take a real delight in this way; but the approaching here is only in an external manner, by the performance of outward duties; and the delight is not in God, and communion with him; but in the service, performed as a work of their own, in which they trust, and in what they expect as the reward of it.
John Wesley
58:2 Yet - They cover all their wickedness with a profession of religion. Delight - There are many men who take some pleasure in knowing God's will and word, and yet do not conform their lives to it. As - As if they were a righteous people. Forsook - As if they were not guilty of any apostacy from God, or disobedience to God's precepts. Ask - As if they resolved to observe them. In approaching - In coming to my temple to hear my word, and to offer sacrifices.
Robert Jamieson, A. R. Fausset and David Brown
58:2 Put the stop at "ways"; and connect "as a nation that," &c. with what follows; "As a nation that did righteousness," thus answers to, "they ask of Me just judgments" (that is, as a matter of justice due to them, salvation to themselves, and destruction to their enemies); and "forsook not the ordinance of their God," answers to "they desire the drawing near of God" (that God would draw near to exercise those "just judgments" in behalf of them, and against their enemies) [MAURER]. So JEROME, "In the confidence, as it were, of a good conscience, they demand a just judgment, in the language of the saints: Judge me, O Lord, for I have walked in mine integrity." So in Mal 2:17, they affect to be scandalized at the impunity of the wicked, and impugn God's justice [HORSLEY]. Thus, "seek Me daily, and desire (English Version not so well, 'delight') to know My ways," refers to their requiring to know why God delayed so long in helping them. English Version gives a good, though different sense; namely, dispelling the delusion that God would be satisfied with outward observances, while the spirit of the law, was violated and the heart unchanged (Is 58:3-14; Ezek 33:31-32; compare Jn 18:28), scrupulosity side by side with murder. The prophets were the commentators on the law, as their Magna Charta, in its inward spirit and not the mere letter.
58:358:3: եւ ասեն. Զի՞ է զի պահեցաք մեք՝ եւ դու ո՛չ տեսեր. խոնարհեցուցաք զանձինս մեր՝ եւ դու ո՛չ գիտացեր։ Զի յաւուրս պահոց ձերոց գտանին կամք ձեր կատարեալ. եւ կսկծեցուցանէք զամենեսեան որ ընդ ձեռամբ ձերով են[10246]։ [10246] ՚Ի լուս՛՛. Գտանիցին կամք ձեր կա՛՛։
3 եւ ասում են. «Այդ ինչպէ՞ս է, որ մենք ծոմ պահեցինք, եւ դու չտեսար, զրկանքների ենթարկեցինք մեզ, եւ դու չիմացար: Արդ, ձեր ծոմապահութեան օրերին ձեր ցանկութիւններն էք կատարում եւ կսկիծ պատճառում բոլոր նրանց, ովքեր ենթակայ են ձեզ:
3 Ու կ’ըսեն՝‘Մենք ինչո՞ւ ծոմ պահեցինք եւ դուն չտեսար, Մեր անձերը չարչարեցինք ու դուն չգիտցար’։Ահա ձեր ծոմապահութեան օրը ձեր բաղձանքը կը կատարէք Եւ ձեր բոլոր պահանջները խստութեամբ կը պահանջէք*։
եւ ասեն. Զի՞ է զի պահեցաք մեք` եւ դու ոչ տեսեր, խոնարհեցուցաք զանձինս մեր` եւ դու ոչ գիտացեր: Զի յաւուրս պահոց ձերոց գտանին կամք ձեր կատարեալ, եւ կսկծեցուցանէք զամենեսեան որ ընդ ձեռամբ ձերով են:

58:3: եւ ասեն. Զի՞ է զի պահեցաք մեք՝ եւ դու ո՛չ տեսեր. խոնարհեցուցաք զանձինս մեր՝ եւ դու ո՛չ գիտացեր։ Զի յաւուրս պահոց ձերոց գտանին կամք ձեր կատարեալ. եւ կսկծեցուցանէք զամենեսեան որ ընդ ձեռամբ ձերով են[10246]։
[10246] ՚Ի լուս՛՛. Գտանիցին կամք ձեր կա՛՛։
3 եւ ասում են. «Այդ ինչպէ՞ս է, որ մենք ծոմ պահեցինք, եւ դու չտեսար, զրկանքների ենթարկեցինք մեզ, եւ դու չիմացար: Արդ, ձեր ծոմապահութեան օրերին ձեր ցանկութիւններն էք կատարում եւ կսկիծ պատճառում բոլոր նրանց, ովքեր ենթակայ են ձեզ:
3 Ու կ’ըսեն՝‘Մենք ինչո՞ւ ծոմ պահեցինք եւ դուն չտեսար, Մեր անձերը չարչարեցինք ու դուն չգիտցար’։Ահա ձեր ծոմապահութեան օրը ձեր բաղձանքը կը կատարէք Եւ ձեր բոլոր պահանջները խստութեամբ կը պահանջէք*։
zohrab-1805▾ eastern-1994▾ western am▾
58:358:3 > Вот, в день поста вашего вы исполняете волю вашу и требуете тяжких трудов от других.
58:3 λέγοντες λεγω tell; declare τί τις.1 who?; what? ὅτι οτι since; that ἐνηστεύσαμεν νηστευω fast καὶ και and; even οὐκ ου not εἶδες οραω view; see ἐταπεινώσαμεν ταπεινοω humble; bring low τὰς ο the ψυχὰς ψυχη soul ἡμῶν ημων our καὶ και and; even οὐκ ου not ἔγνως γινωσκω know ἐν εν in γὰρ γαρ for ταῖς ο the ἡμέραις ημερα day τῶν ο the νηστειῶν νηστεια fast ὑμῶν υμων your εὑρίσκετε ευρισκω find τὰ ο the θελήματα θελημα determination; will ὑμῶν υμων your καὶ και and; even πάντας πας all; every τοὺς ο the ὑποχειρίους υποχειριος your ὑπονύσσετε υπονυσσω prick
58:3 לָ֤מָּה lˈāmmā לָמָה why צַּ֨מְנוּ֙ ṣṣˈamnû צום fast וְ wᵊ וְ and לֹ֣א lˈō לֹא not רָאִ֔יתָ rāʔˈîṯā ראה see עִנִּ֥ינוּ ʕinnˌînû ענה be lowly נַפְשֵׁ֖נוּ nafšˌēnû נֶפֶשׁ soul וְ wᵊ וְ and לֹ֣א lˈō לֹא not תֵדָ֑ע ṯēḏˈāʕ ידע know הֵ֣ן hˈēn הֵן behold בְּ bᵊ בְּ in יֹ֤ום yˈôm יֹום day צֹֽמְכֶם֙ ṣˈōmᵊḵem צֹום fasting תִּמְצְאוּ־ timṣᵊʔû- מצא find חֵ֔פֶץ ḥˈēfeṣ חֵפֶץ pleasure וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עַצְּבֵיכֶ֖ם ʕaṣṣᵊvêḵˌem עַצָּב [uncertain] תִּנְגֹּֽשׂוּ׃ tingˈōśû נגשׂ drive
58:3. quare ieiunavimus et non aspexisti humiliavimus animam nostram et nescisti ecce in die ieiunii vestri invenitur voluntas et omnes debitores vestros repetitisWhy have we fasted, and thou hast not regarded: have we humbled our souls, and thou hast not taken notice? Behold in the day of your fast your own will is found, and you exact of all your debtors.
3. Wherefore have we fasted, , and thou seest not? have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.
58:3. “Why have we fasted, and you have not taken notice? Why have we humbled our souls, and you have not acknowledged it?” Behold, in the day of your fasting, your own will is found, and you petition for payment from all your debtors.
58:3. Wherefore have we fasted, [say they], and thou seest not? [wherefore] have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.
Wherefore have we fasted, [say they], and thou seest not? [wherefore] have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours:

58:3 <<Почему мы постимся, а Ты не видишь? смиряем души свои, а Ты не знаешь?>> Вот, в день поста вашего вы исполняете волю вашу и требуете тяжких трудов от других.
58:3
λέγοντες λεγω tell; declare
τί τις.1 who?; what?
ὅτι οτι since; that
ἐνηστεύσαμεν νηστευω fast
καὶ και and; even
οὐκ ου not
εἶδες οραω view; see
ἐταπεινώσαμεν ταπεινοω humble; bring low
τὰς ο the
ψυχὰς ψυχη soul
ἡμῶν ημων our
καὶ και and; even
οὐκ ου not
ἔγνως γινωσκω know
ἐν εν in
γὰρ γαρ for
ταῖς ο the
ἡμέραις ημερα day
τῶν ο the
νηστειῶν νηστεια fast
ὑμῶν υμων your
εὑρίσκετε ευρισκω find
τὰ ο the
θελήματα θελημα determination; will
ὑμῶν υμων your
καὶ και and; even
πάντας πας all; every
τοὺς ο the
ὑποχειρίους υποχειριος your
ὑπονύσσετε υπονυσσω prick
58:3
לָ֤מָּה lˈāmmā לָמָה why
צַּ֨מְנוּ֙ ṣṣˈamnû צום fast
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
רָאִ֔יתָ rāʔˈîṯā ראה see
עִנִּ֥ינוּ ʕinnˌînû ענה be lowly
נַפְשֵׁ֖נוּ nafšˌēnû נֶפֶשׁ soul
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תֵדָ֑ע ṯēḏˈāʕ ידע know
הֵ֣ן hˈēn הֵן behold
בְּ bᵊ בְּ in
יֹ֤ום yˈôm יֹום day
צֹֽמְכֶם֙ ṣˈōmᵊḵem צֹום fasting
תִּמְצְאוּ־ timṣᵊʔû- מצא find
חֵ֔פֶץ ḥˈēfeṣ חֵפֶץ pleasure
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עַצְּבֵיכֶ֖ם ʕaṣṣᵊvêḵˌem עַצָּב [uncertain]
תִּנְגֹּֽשׂוּ׃ tingˈōśû נגשׂ drive
58:3. quare ieiunavimus et non aspexisti humiliavimus animam nostram et nescisti ecce in die ieiunii vestri invenitur voluntas et omnes debitores vestros repetitis
Why have we fasted, and thou hast not regarded: have we humbled our souls, and thou hast not taken notice? Behold in the day of your fast your own will is found, and you exact of all your debtors.
58:3. “Why have we fasted, and you have not taken notice? Why have we humbled our souls, and you have not acknowledged it?” Behold, in the day of your fasting, your own will is found, and you petition for payment from all your debtors.
58:3. Wherefore have we fasted, [say they], and thou seest not? [wherefore] have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.
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
3-5: Почему мы постимся, а Ты не видишь?. . В еврейском мировоззрении царила грубо-внешняя, чисто механическая точка зрения на средства спасения: раз человек исполнил те или иные предписанные законом обрядовые действия, он полагал, что за это он не только имеет основание получить оправдание и спасение от Бога, но может даже этого требовать, как, своего рода, заслуженной награды или заработанной платы. Типичным примером этого рода у пророка Исаии так же, как позднее и у Самого Спасителя в его известной притче о мытаре и фарисее, является взгляд иудеев на особенное значение широко практиковавшихся у них постов (Лк 18:12; ср. Мф 6:16; Лк 5:36). Лучшим разоблачением всей несостоятельности подобного уродливого взгляда служат дальнейшие слова пророка, в которых он вскрывает все ханжество и лицемерие подобного поста, все несоответствие его своей цели.

Вот, вы поститесь для ссор и распрей и для того, чтобы дерзкою рукою бить других... Это ли назовешь постом и днем, угодным Господу? (4-5: ст.).

Отсюда совершенно ясно, что один чисто физический пост, хотя бы он сопровождался полным изнурением тела, совершенно недостаточен: свое значение и смысл всякий пост получает только тогда, когда он растворяется и соответствующим душевным настроением, о чем пророк Исаия говорит непосредственно дальше.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. 4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. 5 Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD? 6 Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? 7 Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
Here we have, I. The displeasure which these hypocrites conceived against God for not accepting the services which they themselves had a mighty opinion of (v. 3): Wherefore have we fasted, say they, and thou seest not? Thus they went in the way of Cain, who was angry at God, and resented it as a gross affront that his offering was not accepted. Having gone about to put a cheat upon God by their external services, here they go about to pick a quarrel with God for not being pleased with their services, as if he had not done fairly or justly by them. Observe, 1. How they boast of themselves, and magnify their own performances: "We have fasted, and afflicted our souls; we have not only sought God daily (v. 2), but have kept some certain times of more solemn devotion." Some think this refers to the yearly fast (which was called the day of atonement), others to their arbitrary occasional fasts. Note, It is common for unhumbled hearts to be proud of their professions of humiliation, as the Pharisee (Luke xviii. 12), I fast twice in the week. 2. What they expected from their performances. They thought God should take great notice of them, and own himself a debtor to them for their services. Note, It is a common thing for hypocrites, while they perform the external services of religion, to promise themselves that acceptance with God which he has promised only to the sincere; as if they must be accepted of course, or for a compliment. 3. How heinously they take it that God had not put some particular marks of his favour upon them, that he had not immediately delivered them out of their troubles and advanced them to honour and prosperity. They charge God with injustice and partiality, and seem resolved to throw up their religion, and justify themselves in doing so with this, that they had found no profit in praying to God, Job xxi. 14, 15; Mal. iii. 14. Note, Reigning hypocrisy often breaks out in daring impiety and an open contempt and reproach of God and religion for that which the hypocrisy itself must bear all the blame of. Sinners reflect upon religion as a hard and melancholy service, and on which there is nothing to be got by, when really it is owing to themselves that it seems so to them, because they are not sincere in it.
II. The true reason assigned why God did not accept their fastings, nor answer the prayers they made on their fast-days; it was because they did not fast aright--to God, even to him, Zech. vii. 5. They fasted indeed, but they persisted in their sins, and did not, as the Ninevites, turn every one from his evil way; but in the day of their fast, notwithstanding the professed humiliations and covenants of that day, they went on to find pleasure, that is, to do whatsoever seemed right in their own eyes, lawful or unlawful, quicquid libet, licet--making their inclinations their law; though they seemed to afflict their souls, they still gratified their lusts as much as ever. 1. They were as covetous and unmerciful as ever: "You exact all your labours from your servants, and will neither release them according to the law nor relax the rigour of their servitude." This was their fault before the captivity, Jer. xxxiv. 8, 9. It was no less their fault after their captivity, notwithstanding all their solemn fasts, Neh. v. 5. "You exact all your dues, your debts" (so some read it); "you are as rigorous and severe in extorting what you demand from those that are poor as ever you were, though it was at the close of the yearly fast that the release was proclaimed." 2. They were contentious and spiteful (v. 4): Behold, you fast for strife and debate. When they proclaimed a fast to deprecate God's judgments, they pretended to search for those sins which provoked God to threaten them with his judgments, and under that pretence perhaps particular persons were falsely accused, as Naboth in the day of Jezebel's fast, 1 Kings xxi. 12. Or the contending parties among them upon those occasions were bitter and severe in their reflections one upon another, one side crying out, "It is owing to you," and the other, "It is owing to you, that our deliverance is not wrought." Thus, instead of judging themselves, which is the proper work of a fast-day, they condemned one another. They fasted for strife, with emulation which should make the most plausible appearance on a fast-day and humour the matter best. Nor was it only tongue-quarrels that were fomented in the times of their fasting, but they came to blows too: You smite with the fist of wickedness. The cruel task-masters beat their servants, and the creditors their insolvent debtors, whom they delivered to the tormentors; they abused poor innocents with wicked hands. Now while they thus continued in sin, in those very sins which were directly contrary to the intention of a fasting day, (1.) God would not allow them the use of such solemnities: "You shall not fast at all if you fast as you do this day, causing your voice to be heard on high, in the heat of your clamours one against another, or in your devotions, which you perform so as to make them to be taken notice of for ostentation. Bring me no more of these empty, noisy, vain oblations," ch. i. 13. Note, Those are justly forbidden the honour of a profession of religion that will not submit to the power of it. (2.) He would not accept of them in the use of them: "You shall not fast, that is, it shall not be looked upon as a fast, nor shall the voice of your prayers on those days be heard on high in heaven." Note, Those that fast and pray, and yet go on in their wicked ways, do but mock God and deceive themselves.
III. Plain instructions given concerning the true nature of a religious fast.
1. In general, a fast is intended, (1.) For the honouring and pleasing of God. It must be such a performance as he has chosen (v. 5); it must be an acceptable day to the Lord, in the duties of which we must study to approve ourselves to him and obtain his favour, else it is not a fast, else there is nothing done to any purpose. (2.) For the humbling and abasing of ourselves. A fast is a day to afflict the soul; if it do not express a genuine sorrow for sin, and do not promote a real mortification of sin, it is not a fast; the law of the day of atonement was that on that day they should afflict their souls, Lev. xvi. 29. That must be done on a fast-day which is a real affliction to the soul, as far as it is yet unregenerate and unsanctified, though a real pleasure and advantage to the soul as far as it is itself.
2. It concerns us therefore to enquire, on a fast-day, what it is that will be acceptable to God, and afflictive to our corrupt nature, and tending to its mortification.
(1.) We are here told negatively what is not the fast that God has chosen, and which does not amount to the afflicting of the soul. [1.] It is not enough to look demure, to put on a grave and melancholy aspect, to bow down the head like a bulrush that is withered and broken: as the hypocrites, that were of a sad countenance, and disfigured their faces, that they might appear unto men to fast, Matt. vi. 16. Hanging down the head did indeed well enough become the publican, whose heart was truly humbled and broken for sin, and who therefore, in token of that, would not so much as lift up his eyes to heaven (Luke xviii. 13); but when it was only mimicked, as here, it was justly ridiculed: it is but hanging down the head like a bulrush, which nobody regards or takes any notice of. As the hypocrite's humiliations are but like the hanging down of a bulrush, so his elevations in his hopes are but like the flourishing of a bulrush (Job viii. 11, 12), which, while it is yet in its greenness, withers before any other herb. [2.] It is not enough to do penance, to mortify the body a little, while the body of sin is untouched. It is not enough for a man to spread sackcloth and ashes under him, which may indeed give him some uneasiness for the present, but will soon be forgotten when he returns to stretch himself upon his beds of ivory, Amos vi. 4. Wilt thou call this a fast? No, it is but the shadow and carcase of a fast. Wilt thou call this an acceptable day to the Lord? No, it is so far from being so that the hypocrisy of it is an abomination to him. Note, The shows of religion, though they show ever so fair in the eye of the world, will not be accepted of God without the substance of it.
(2.) We are here told positively what is the fast that God has chosen, what that is which will recommend a fast-day to the divine acceptance, and what is indeed afflicting the soul, that is, crushing and subduing the corrupt nature. It is not afflicting the soul for a day (as some read it, v. 5) that will serve; no, it must be the business of our whole lives. It is here required, [1.] That we be just to those with whom we have dealt hardly. The fast that God has chosen consists in reforming our lives and undoing what we have done amiss (v. 6): To loose the bands of wickedness, the bands which we have wickedly tied, and by which others are bound out from their right or bound down under severe usage. Those which perhaps were at first bands of justice, tying men to pay a due debt, become, when the debt is exacted with rigour from those whom Providence has reduced and emptied, bands of wickedness, and they must be loosed, or they will bring us into bonds of guilt much more terrible. It is to undo the heavy burden laid on the back of the poor servant, under which he is ready to sink. It is to let the oppressed go free from the oppression which makes his life bitter to him. "Let the prisoner for debt that has nothing to pay be discharged, let the vexatious action be quashed, let the servant that is forcibly detained beyond the time of his servitude be released, and thus break every yoke; not only let go those that are wrongfully kept under the yoke, but break the yoke of slavery itself, that it may not serve again another time nor any by made again to serve under it." [2.] That we be charitable to those that stand in need of charity, v. 7. The particulars in the former verse may be taken as acts of charity, that we not only release those whom we have unjustly oppressed--that is justice, but that we contribute to the rescue and ransom of those that are oppressed by others, to the release of captives and the payment of the debts of the poor; but those in this verse are plainly acts of charity. This then is the fast that God has chosen. First, To provide food for those that want it. This is put first, as the most necessary, and which the poor can but a little while live without. It is to break thy bread to the hungry. Observe, "It must be thy bread, that which is honestly got (not that which thou hast robbed others of), the bread which thou thyself hast occasion for, the bread of thy allowance." We must deny ourselves, that we may have to give to him that needeth. "Thy bread which thou hast spared from thyself and thy family, on the fast-day, if that, or the value of it, be not given to the poor, it is the miser's fast, which he makes a hand of; it is fasting for the world, not for God. This is the true fast, to break thy bread to the hungry, not only to give them that which is already broken meat, but to break bread on purpose for them, to give them loaves and not to put them off with scraps." Secondly, To provide lodging for those that want it: It is to take care of the poor that are cast out, that are forced from their dwelling, turned out of house and harbour, are cast out as rebels (so some critics render it), that are attainted, and whom therefore it is highly penal to protect. "If they suffer unjustly, make no difficulty of sheltering them; do not only find out quarters for them and pay for their lodging elsewhere, but, which is a greater act of kindness, bring them to thy own house, make them thy own guests. Be not forgetful to entertain strangers: for though thou mayest not, as some have done, thereby entertain angels, thou mayest entertain Christ himself, who will recompense it in the resurrection of the just. I was a stranger and you took me in." Thirdly, To provide clothing for those that want it: "When thou seest the naked, that thou cover him, both to shelter him from the injuries of the weather and to enable him to appear decently among his neighbours; give him clothes to come to church in, and in these and other instances hide not thyself from thy own flesh." Some understand it more strictly of a man's own kindred and relations: "If those of thy own house and family fall into decay, thou art worse than an infidel if thou dost not provide for them." 1 Tim. v. 8. Others understand it more generally; all that partake of the human nature are to be looked upon as our own flesh, for have we not all one Father? And for this reason we must not hide ourselves from them, not contrive to be out of the way when a poor petitioner enquires for us, not look another way when a moving object of charity and compassion presents itself; let us remember that they are flesh of our flesh and therefore we ought to sympathize with them, and in doing good to them we really do good to our own flesh and spirit too in the issue; for thus we lay up for ourselves a good foundation, a good bond, for the time to come.
Adam Clarke: Commentary on the Bible - 1831
58:3: Have we adopted our soul "Have we afflicted our souls" - Twenty-seven MSS. (six ancient) of Dr. Kennicott's, thirty-six of De Rossi's, and two of my own, and the old edition of 1488 have the noun in the plural number, נפשינו naphsheynu, our souls; and so the Septuagint, Chaldee, and Vulgate. This reading is undoubtedly genuine.
In the day of your fast ye find pleasure - Fast days are generally called holidays, and holidays are days of idleness and pleasure. In numberless cases the fast is turned into a feast.
And exact all your labors - Some disregard the most sacred fast, and will oblige their servant to work all day long; others use fast days for the purpose of settling their accounts, posting up their books, and drawing out their bills to be ready to collect their debts. These are sneaking hypocrites; the others are daringly irreligious.
Albert Barnes: Notes on the Bible - 1834
58:3: Wherefore have we fasted - They had fasted much, evidently with the expectation of delivering themselves from impending calamities, and securing the divine favor. They are here introduced as saying that they had been disappointed. God had not interposed as they had expected. Chagrined and mortified, they now complain that he had not noticed their very conscientious and faithful regard for the duties of religion.
And thou seest not? - All had been in vain. Calamities still impended; judgments threatened; and there were no tokens of the divine approbation. Hypocrites depend on their fastings and prayers as laying God under obligation to save them. If he does not interpose, they complain and murmur. When fasting is the result of a humble and broken heart, it is acceptable; when it is instituted as a means of purchasing the divine favor, and as laying God under obligation, it can be followed by no happy result to the soul.
Have we afflicted our soul - By fasting. Twenty-one manuscripts (six ancient), says Lowth, have this in the plural number - 'our souls' and so the Septuagint, Chaldee, and the Vulgate. The sense is not materially affected, however. It is evident here that they regarded their numerous fastings as laying the foundation of a claim on the favor of God, and that they were disposed to complain when that claim was not acknowledged. Fasting, like other religious duties, is proper; but in that, as in all other services of religion, there is danger of supposing that we bring God under obligations, and that we are laying the foundation of a claim to his favor.
Thou takest no knowledge - Thou dost not regard our numerous acts of self-denial.
Behold, in the day of your fast you find pleasure - The prophet here proceeds to state the reasons why their fastings were not succeeded as they supposed they would be, by the divine favor. The first reason which he states is, that even when they were fasting, they were giving full indulgence to their depraved appetites and lusts. The Syriac has well rendered this, 'In the day of your fasting you indulge your lusts, and draw near to all your idols.' This also was evidently the case with the Jews in the time of the Saviour. They were Characterized repeatedly by him as 'an evil and adulterous generation,' and yet no generation perhaps was ever more punctual and strict in the external duties of fasting and other religious ceremonies.
And exact all your labors - This is the second reason why their fasting was attended with no more happy results. The margin renders this 'griefs,' or things wherewith ye grieve others.' Lowth renders it, 'All your demands of labor ye rigorously exact.' Castellio renders it, 'And all things which are due to you, you exact.' The word rendered here 'labors' denotes usually hard and painful labor; toil, travail, etc. The Septuagint renders it here, 'And goad (ὑπονύσσετε huponussete) all those who are under your control' (τοὺς ὑποχειρίους ὑμῶν tous hupocheirious humō n). The idea seems to be that they were at that time oppressive in exacting all that was due to them; they remitted nothing, they forgave nothing. Alas, how often is this still true! People may be most diligent in the external duties of religion; most abundant in fasting and in prayer, and at the same time most unyielding in demanding all that is due to them. Like Shylock - another Jew like those in the time of Isaiah - they may demand 'the pound of flesh,' at the same time that they may be most formal, punctual, precise, and bigoted in the performance of the external duties of religion. The sentiment taught here is, that if we desire to keep a fast that shall be acceptable to God, it must be such as shall cause us to unbind heavy burdens from the poor, and to lead us to relax the rigor of the claims which would be oppressive on those who are subject to us (see Isa 58:6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:3: have we fasted: Num 23:4; Mic 3:9-11; Zac 7:5-7; Mal 3:14; Mat 20:11, Mat 20:12; Luk 15:29; Luk 18:9-12
afflicted: Lev 16:29, Lev 16:31, Lev 23:27; Psa 69:10
in: Dan 10:2, Dan 10:3; Jon 3:6-8
exact: Neh 5:7; Pro 28:9; Jer 34:9-17; Mat 18:28-35
labours: or, things wherewith ye grieve others, Heb. griefs. Isa 47:6; Exo 2:23, Exo 2:24
Carl Friedrich Keil and Franz Delitzsch
58:3
There follow now the words of the work-righteous themselves, who hold up their fasting before the eyes of God, and complain that He takes no notice of it. And how could He?! "'Wherefore do we fast and Thou seest not, afflict our soul and Thou regardest not?' Behold, on the day of your fasting ye carry on your business, and ye oppress all your labourers. Behold, ye fast with strife and quarrelling, and with smiting with the fist maliciously closed: ye do not fast now to make your voice audible on high." By the side of צוּם (root צם, to press, tie up, constrain) we have here the older expression found in the Pentateuch, נפשׁ ענּה, to do violence to the natural life. In addition to the fasting on the day of atonement (the tenth of the seventh month Tizri), the only fast prescribed by the law, other fasts were observed according to Zech 7:3; Zech 8:19, viz., fasts to commemorate the commencement of the siege of Jerusalem (10th Tebeth), its capture (17th Tammuz), its destruction (9th Aibb), and the murder of Gedaliah (3rd Tizri). The exiles boast of this fasting here; but it is a heartless, dead work, and therefore worthless in the sight of God. There is the most glaring contrast between the object of the fast and their conduct on the fast-day: for they carry on their work-day occupation; they are then, more than at any other time, true taskmasters to their work-people (lest the service of the master should suffer form the service of God); and because when fasting they are doubly irritable and ill-tempered, this leads to quarrelling and strife, and even to striking with angry fist (בּאגרף, from גּרף, to collect together, make into a ball, clench). Hence in their present state the true purpose of fasting is quite unknown to them, viz., to enable them to draw near with importunate prayer to God, who is enthroned on high (Is 57:15).
(Note: The ancient church called a fast statio, because he who fasted had to wait in prayer day and night like a soldier at his post. See on this and what follows, the Shepherd of Hermas, iii. Sim. 5, and the Epistle of Barnabas, c. iii.)
The only difficulty here is the phrase חפץ מצא. In the face of Is 58:13, this cannot have any other meaning than to stretch one's hand after occupation, to carry on business, to occupy one's self with it - חפץ combining the three meanings, application or affairs, striving, and trade or occupation. מצא, however, maintains its primary meaning, to lay hold of or grasp (cf., Is 10:14; Targ. צרכיכון תּבעין אתּוּן, ye seek your livelihood). This is sustained by what follows, whether we derive עצּביכם (cf., חלּקי, Is 57:6) from עצב (et omnes labores vestros graves rigide exigitis), נגשׂ (from which we have here תּנגּשׂוּ for תּגּשׂוּ, Deut 15:3) being construed as in 4Kings 23:35 with the accusative of what is peremptorily demanded; or (what we certainly prefer) from עצב; or better still from עצב morf ll (like עמל): omnes operarios vestros adigitis (urgetis), נגשׂ being construed with the accusative of the person oppressed, as in Deut 15:2, where it is applied to the oppression of a debtor. Here, however, the reference is not to those who owe money, but to those who owe labour, or to obligations to labour; and עצב does not signify a debtor (an idea quite foreign to this verbal root), but a labourer, one who eats the bread of sorrows, or of hard toil (Ps 127:2). The prophet paints throughout from the life; and we cannot be persuaded by Stier's false zeal for Isaiah's authorship to give up the opinion, that we have here a figure drawn from the life of the exiles in Babylon.
Geneva 1599
58:3 (c) Why have we fasted, [say they], and thou seest not? [why] have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find (d) pleasure, and exact all your labours.
(c) He sets forth the malice and disdain of the hypocrites, who grudge against God, if their works are not accepted.
(d) Thus he convinces the hypocrites by the second table and by their duty toward their neighbour, that they have neither faith nor religion.
John Gill
58:3 Wherefore have we fasted, say they, and thou seest not?.... Our fasting; takest no notice of it; expresses no approbation of it, and pleasure in it: this is put for all religious services, being what was frequently performed under the Old Testament, not only at certain times appointed by the Lord, but on other occasions, and of their own fixing; in which they put their confidence, and often boasted of, Lk 18:12, "wherefore have we afflicted our soul", by fasting, "and thou takest no knowledge?" of that, nor of us, and dost not save us from our enemies, and deliver us from our troubles, and bestow favours on us: they had a high opinion of their own performances, and thought that God must have likewise; and were displeased that he showed no more regard unto them:
behold, in the day of your fast you find pleasure; this, and what follows in the two next verses, are an answer to their questions, and give reasons why the Lord took no more notice of their fasting, or of their services; because they were not done aright, they found their own pleasure in them; not that they indulged to bodily recreations and carnal delights, but they gratified the inward desires of the flesh, malice, envy, and the like; and they pleased themselves with their own duties, and fancied they procured the favour of God by them:
and exact all your labours; of their servants, or their money of their debtors; they grieved and afflicted their debtors, by demanding their debts of them, as Jarchi interprets it; and that in a very rigorous manner, requiring whole and immediate payment; or, as it is usual with establishments, they require an exact conformity to their manner of service, worship, and discipline.
John Wesley
58:3 Afflicted - Defrauded our appetites with fasting, of which this phrase is used, Lev 16:29. Ye find - Either you indulge yourselves in sensuality, as they did, Is 22:13. But this does not agree with that afflicting of their souls which they now professed, and which God acknowledges; or you pursue and satisfy your own desires: though you abstain from bodily food, you do not mortify your sinful inclinations. Exact - Your money, got by your labour, and lent to others, either for their need or your own advantage, which you require either with usury, or at least with rigour, when either the general law of charity, or God's particular law, commanded the release, or at least the forbearance of them.
Robert Jamieson, A. R. Fausset and David Brown
58:3 Wherefore--the words of the Jews: "Why is it that, when we fast, Thou dost not notice it" (by delivering us)? They think to lay God under obligation to their fasting (Ps 73:13; Mal 3:14).
afflicted . . . soul-- (Lev 16:29).
Behold--God's reply.
pleasure--in antithesis to their boast of having "afflicted their soul"; it was only in outward show they really enjoyed themselves. GESENIUS not so well translates, "business."
exact . . . labours--rather, "oppressive labors" [MAURER]. HORSLEY, with Vulgate, translates, "Exact the whole upon your debtors"; those who owe you labor (Neh 5:1-5, Neh 5:8-10, &c.).
58:458:4: ՚Ի հակառակութիւնս եւ ՚ի կռի՛ւս պահէք, եւ կռփէք զանաւագն. իսկ զի՞նչ պիտոյ է ինձ այնպիսւոյ աւուր պահք. գալ բողոքել ձեր առ իս, եւ ինձ ո՛չ լսել ձեզ[10247]. [10247] Ոմանք. Զի՞նչ պիտոյ են ինձ։ Ոսկան. Բողոքել ձեզ առ իս։
4 Հակառակութեան եւ կռիւների մէջ էք պահում եւ բռնցքահարում տկարին: Իսկ իմ ինչի՞ն է պէտք այդպիսի ծոմապահութեան օրը. դուք պիտի գաք բողոքէք ինձ, եւ ես չպիտի լսեմ ձեզ:
4 Ահա կռիւի ու վէճի Եւ չարութեան բռունցքով զարնելու համար ծոմ կը պահէք, Որ ձեր ձայնը բարձրերը լսել տաք։
Ի հակառակութիւնս եւ ի կռիւս պահէք, եւ [899]կռփէք զանաւագն. իսկ զի՞նչ պիտոյ է ինձ այնպիսւոյ աւուր պահք. գալ բողոքել ձեր առ իս, եւ ինձ ոչ լսել ձեզ:

58:4: ՚Ի հակառակութիւնս եւ ՚ի կռի՛ւս պահէք, եւ կռփէք զանաւագն. իսկ զի՞նչ պիտոյ է ինձ այնպիսւոյ աւուր պահք. գալ բողոքել ձեր առ իս, եւ ինձ ո՛չ լսել ձեզ[10247].
[10247] Ոմանք. Զի՞նչ պիտոյ են ինձ։ Ոսկան. Բողոքել ձեզ առ իս։
4 Հակառակութեան եւ կռիւների մէջ էք պահում եւ բռնցքահարում տկարին: Իսկ իմ ինչի՞ն է պէտք այդպիսի ծոմապահութեան օրը. դուք պիտի գաք բողոքէք ինձ, եւ ես չպիտի լսեմ ձեզ:
4 Ահա կռիւի ու վէճի Եւ չարութեան բռունցքով զարնելու համար ծոմ կը պահէք, Որ ձեր ձայնը բարձրերը լսել տաք։
zohrab-1805▾ eastern-1994▾ western am▾
58:458:4 Вот, вы поститесь для ссор и распрей и для того, чтобы дерзкою рукою бить других; вы не поститесь в это время так, чтобы голос ваш был услышан на высоте.
58:4 εἰ ει if; whether εἰς εις into; for κρίσεις κρισις decision; judgment καὶ και and; even μάχας μαχη fight; battle νηστεύετε νηστευω fast καὶ και and; even τύπτετε τυπτω strike; beat πυγμαῖς πυγμη fist ταπεινόν ταπεινος humble ἵνα ινα so; that τί τις.1 who?; what? μοι μοι me νηστεύετε νηστευω fast ὡς ως.1 as; how σήμερον σημερον today; present ἀκουσθῆναι ακουω hear ἐν εν in κραυγῇ κραυγη cry; outcry τὴν ο the φωνὴν φωνη voice; sound ὑμῶν υμων your
58:4 הֵ֣ן hˈēn הֵן behold לְ lᵊ לְ to רִ֤יב rˈîv רִיב law-case וּ û וְ and מַצָּה֙ maṣṣˌā מַצָּה contention תָּצ֔וּמוּ tāṣˈûmû צום fast וּ û וְ and לְ lᵊ לְ to הַכֹּ֖ות hakkˌôṯ נכה strike בְּ bᵊ בְּ in אֶגְרֹ֣ף ʔeḡrˈōf אֶגְרֹף broom רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt לֹא־ lō- לֹא not תָצ֣וּמוּ ṯāṣˈûmû צום fast כַ ḵa כְּ as † הַ the יֹּ֔ום yyˈôm יֹום day לְ lᵊ לְ to הַשְׁמִ֥יעַ hašmˌîₐʕ שׁמע hear בַּ ba בְּ in † הַ the מָּרֹ֖ום mmārˌôm מָרֹום high place קֹולְכֶֽם׃ qôlᵊḵˈem קֹול sound
58:4. ecce ad lites et contentiones ieiunatis et percutitis pugno impie nolite ieiunare sicut usque ad hanc diem ut audiatur in excelso clamor vesterBehold you fast for debates and strife, and strike with the fist wickedly. Do not fast as you have done until this day, to make your cry to be heard on high.
4. Behold, ye fast for strife and contention, and to smite with the fist of wickedness: ye fast not this day so as to make your voice to be heard on high.
58:4. Behold, you fast with strife and contention, and you strike with the fist impiously. Do not choose to fast as you have done even to this day. Then your outcry will be heard on high.
58:4. Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as [ye do this] day, to make your voice to be heard on high.
Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as [ye do this] day, to make your voice to be heard on high:

58:4 Вот, вы поститесь для ссор и распрей и для того, чтобы дерзкою рукою бить других; вы не поститесь в это время так, чтобы голос ваш был услышан на высоте.
58:4
εἰ ει if; whether
εἰς εις into; for
κρίσεις κρισις decision; judgment
καὶ και and; even
μάχας μαχη fight; battle
νηστεύετε νηστευω fast
καὶ και and; even
τύπτετε τυπτω strike; beat
πυγμαῖς πυγμη fist
ταπεινόν ταπεινος humble
ἵνα ινα so; that
τί τις.1 who?; what?
μοι μοι me
νηστεύετε νηστευω fast
ὡς ως.1 as; how
σήμερον σημερον today; present
ἀκουσθῆναι ακουω hear
ἐν εν in
κραυγῇ κραυγη cry; outcry
τὴν ο the
φωνὴν φωνη voice; sound
ὑμῶν υμων your
58:4
הֵ֣ן hˈēn הֵן behold
לְ lᵊ לְ to
רִ֤יב rˈîv רִיב law-case
וּ û וְ and
מַצָּה֙ maṣṣˌā מַצָּה contention
תָּצ֔וּמוּ tāṣˈûmû צום fast
וּ û וְ and
לְ lᵊ לְ to
הַכֹּ֖ות hakkˌôṯ נכה strike
בְּ bᵊ בְּ in
אֶגְרֹ֣ף ʔeḡrˈōf אֶגְרֹף broom
רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt
לֹא־ lō- לֹא not
תָצ֣וּמוּ ṯāṣˈûmû צום fast
כַ ḵa כְּ as
הַ the
יֹּ֔ום yyˈôm יֹום day
לְ lᵊ לְ to
הַשְׁמִ֥יעַ hašmˌîₐʕ שׁמע hear
בַּ ba בְּ in
הַ the
מָּרֹ֖ום mmārˌôm מָרֹום high place
קֹולְכֶֽם׃ qôlᵊḵˈem קֹול sound
58:4. ecce ad lites et contentiones ieiunatis et percutitis pugno impie nolite ieiunare sicut usque ad hanc diem ut audiatur in excelso clamor vester
Behold you fast for debates and strife, and strike with the fist wickedly. Do not fast as you have done until this day, to make your cry to be heard on high.
58:4. Behold, you fast with strife and contention, and you strike with the fist impiously. Do not choose to fast as you have done even to this day. Then your outcry will be heard on high.
58:4. Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as [ye do this] day, to make your voice to be heard on high.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
58:4: Ye fast for strife and debate - How often is this the case! A whole nation are called to fast to implore God's blessing on wars carried on for the purposes of wrath and ambition.
To smite with the fist of wickedness: ye shall not fast as ye do this day "To smite with the fist the poor. Wherefore fast ye unto me in this manner" - I follow the version of the Septuagint, which gives a much better sense than the present reading of the Hebrew. Instead of רשע לא resha lo, they seem to have read in their copy רש על מה לי rash al mah lli. The four first letters are the same, but otherwise divided in regard to the words; the four last are lost, and א aleph added in their place, in order to make some sort of sense with רשע ל. The version of the Septuagint is, και τυπτετε τυγμαις ταπεινον· ἱνα τι μοι νηστευετε - as above.
Albert Barnes: Notes on the Bible - 1834
58:4: Behold, ye fast for strife and debate - This is a third characteristic of their manner of fasting, and a third reason why God did not regard and accept it. They were divided into parties and factions, and probably made their fastings an occasion of augmented contention and strife. How often has this been seen! Contending denominations of Christians fast, not laying aside their strifes; contending factions in the church fast in order to strengthen their party with the solemn sanctions of religion. One of the most certain ways for bigots to excite persecution against those who are opposed to them is to 'proclaim a fast;' and when together, their passions are easily inflamed, their flagging zeal excited by inflammatory harangues, and their purpose formed to regard and treat their dissentient brethren as incorrigible heretics and irreconcilable foes. It may be added, also, that it is possible thus to prostitute all the sacred institutions of religion for party and inflammatory purposes. Even the ordinance of the Lord's Supper may be thus abused, and violent partisans may come around the sacred memorials of a Saviour's body and blood, to bind themselves more closely together in some deed of persecution or violence, and to animate their drooping courage with the belief that what has been in fact commenced with a view to power, is carried on from a regard to the honor of God.
And to smite with the fist of wickedness - Lowth renders this, in accordance with the Septuagint. 'To smite with the fist the poor;' but this translation can be obtained only by a most violent and wholly unauthorized change in the Hebrew text. The idea is plain, that 'even when fasting' they were guilty of strife and personal combats. Their passions were unsubdued, and they gave vent to them in disgraceful personal encounters. This manifests a most extraordinary state of society, and is a most melancholy instance to show how much people may keep up the forms of religion, and even be punctual and exact in them, when the most violent and ungovernable passions are raging in their bosoms, and when they seem to be unconscious of any discrepancy between the religious service and the unsubdued passions of the soul.
Ye shall not fast ... - It is not acceptable to God. It must be offensive in his sight.
To make your voice to be heard on high - That is, in strife and contention. So to contend and strive, says Grotius, that your voice can be heard on the mountain top. Rosenmuller, however, supposes that it means, that their fast was so conducted that they could not expect that their prayers would ascend to heaven and be heard by God. But it seems to me that the former is the correct interpretation. Their fastings were accompanied with the loud and hoarse voice of contention and strife, and on that account could not be acceptable to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:4: ye fast: Kg1 21:9-13; Pro 21:27; Mat 6:16, Mat 23:14; Luk 20:47; Joh 18:28
and to smite: Act 23:1, Act 23:2; Phi 1:14, Phi 1:15
shall not fast as ye do this day: or, fast not as this day, to make. Joe 2:13, Joe 2:14; Jon 3:7; Mat 6:16-18
Geneva 1599
58:4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as [ye do this] day, to make your voice to be (e) heard on high.
(e) So long as you use contention and oppression, your fasting and prayers will not be heard.
John Gill
58:4 Behold, ye fast for strife and debate,.... Brawling with their servants for not doing work enough; or quarrelling with their debtors for not paying their debts; or the main of their religion lay in contentions and strifes about words, vain hot disputations about rites and ceremonies in worship, as is well known to have been the case of the reformed churches:
and to smite with the fist of wickedness; their servants or their debtors; or rather it may design the persecution of such whose consciences would not suffer them to receive the doctrines professed; or submit to ordinances as administered; or comply with rites and ceremonies enjoined by the said churches; for which they have smitten their brethren that dissented from them with the fist, or have persecuted them in a violent manner by imprisonment, confiscation of goods, &c.; all which is no other than a fist of wickedness, and highly displeasing to God, and renders all their services unacceptable in his sight; see Mt 24:49,
ye shall not fast as ye do this day; or, "as this day"; after this manner; this is not right:
to make your voice to be heard on high; referring either to their noisy threatening of their servants for not doing their work; or their clamorous demands upon their debtors; or to their loud prayers, joined with their fasting, which they expected to be heard in the highest heaven, but would be mistaken; for such services, attended with the above evils, are not wellpleasing to God.
John Wesley
58:4 Behold - Your fasting days, wherein you ought in a special manner to implore the mercy of God, and to shew compassion to men, you employ in injuring or quarrelling with your brethren, your servants or debtors, or in contriving mischief against them. Heard - In strife and debate. By way of ostentation.
Robert Jamieson, A. R. Fausset and David Brown
58:4 ye shall not fast--rather, "ye do not fast at this time, so as to make your voice to be heard on high," that is, in heaven; your aim in fasting is strife, not to gain the ear of God [MAURER] (3Kings 21:9, 3Kings 21:12-13). In English Version the sense is, If you wish acceptance with God, ye must not fast as ye now do, to make your voice heard high in strife.
58:558:5: ո՛չ զայդպիսի պահս ընտրեցի, եւ ո՛չ զօրն յորում կարկամեցուցանէ մարդ զանձն իւր։ Զի եթէ կորացուսցես իբրեւ զանուր զպարանոց քո, եւ քուրձ եւ մոխիր ՚ի ներքոյ տարածանիցես. սակայն եւ ո՛չ զայն կոչեցի պահս՝ եւ օր ընդունելի[10248]. [10248] Ոմանք. Ո՛չ զայսպիսի պահս... ՚ի ներքոյ քոյ տարա՛՛... զայն կոչեցից պահս։ ՚Ի լուս՛՛. Եթէ կորացուցանես. համաձայն ոմանց ՚ի բնաբ՛՛։
5 Այդպիսի ծոմապահութիւնը չէ, որ ես ընտրեցի, եւ ոչ էլ այնպիսի օրը, երբ մարդ իր անձն է տանջում: Եթէ պարանոցդ կորացնես օղակի նման ու տակդ քուրձ ու մոխիր տարածես, այդ էլ, սակայն, չեմ համարի ծոմ եւ ընդունելի օր. այդպիսի ծոմապահութիւնը չէ, որ ես ընտրեցի, -ասում է Տէրը: -
5 Իմ ընդունած ծոմապահութիւնս Ու մարդու մը իր անձը խոնարհեցնելու օրը այսպէ՞ս կ’ըլլայ. Իր գլուխը կնիւնի պէս ծռելով Եւ իր տակ քուրձ ու մոխիր տարածելո՞վ կ’ըլլայ։Ասիկա ծոմապահութիւն ու Տէրոջը ընդունելի օ՞ր պիտի անուանես։
ոչ զայդպիսի պահս ընտրեցի, եւ ոչ զօրն`` յորում կարկամեցուցանէ մարդ զանձն իւր. [900]զի եթէ կորացուսցես իբրեւ զանուր զպարանոց քո, եւ քուրձ եւ մոխիր ի ներքոյ տարածանիցես, սակայն եւ ոչ զայն կոչեցի պահս եւ օր ընդունելի. ոչ զայնպիսի պահս ընտրեցի` ասէ Տէր:

58:5: ո՛չ զայդպիսի պահս ընտրեցի, եւ ո՛չ զօրն յորում կարկամեցուցանէ մարդ զանձն իւր։ Զի եթէ կորացուսցես իբրեւ զանուր զպարանոց քո, եւ քուրձ եւ մոխիր ՚ի ներքոյ տարածանիցես. սակայն եւ ո՛չ զայն կոչեցի պահս՝ եւ օր ընդունելի[10248].
[10248] Ոմանք. Ո՛չ զայսպիսի պահս... ՚ի ներքոյ քոյ տարա՛՛... զայն կոչեցից պահս։ ՚Ի լուս՛՛. Եթէ կորացուցանես. համաձայն ոմանց ՚ի բնաբ՛՛։
5 Այդպիսի ծոմապահութիւնը չէ, որ ես ընտրեցի, եւ ոչ էլ այնպիսի օրը, երբ մարդ իր անձն է տանջում: Եթէ պարանոցդ կորացնես օղակի նման ու տակդ քուրձ ու մոխիր տարածես, այդ էլ, սակայն, չեմ համարի ծոմ եւ ընդունելի օր. այդպիսի ծոմապահութիւնը չէ, որ ես ընտրեցի, -ասում է Տէրը: -
5 Իմ ընդունած ծոմապահութիւնս Ու մարդու մը իր անձը խոնարհեցնելու օրը այսպէ՞ս կ’ըլլայ. Իր գլուխը կնիւնի պէս ծռելով Եւ իր տակ քուրձ ու մոխիր տարածելո՞վ կ’ըլլայ։Ասիկա ծոմապահութիւն ու Տէրոջը ընդունելի օ՞ր պիտի անուանես։
zohrab-1805▾ eastern-1994▾ western am▾
58:558:5 Таков ли тот пост, который Я избрал, день, в который томит человек душу свою, когда гнет голову свою, как тростник, и подстилает под себя рубище и пепел? Это ли назовешь постом и днем, угодным Господу?
58:5 οὐ ου not ταύτην ουτος this; he τὴν ο the νηστείαν νηστεια fast ἐξελεξάμην εκλεγω select; choose καὶ και and; even ἡμέραν ημερα day ταπεινοῦν ταπεινοω humble; bring low ἄνθρωπον ανθρωπος person; human τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him οὐδ᾿ ουδε not even; neither ἂν αν perhaps; ever κάμψῃς καμπτω bend ὡς ως.1 as; how κρίκον κρικος the τράχηλόν τραχηλος neck σου σου of you; your καὶ και and; even σάκκον σακκος sackcloth; sack καὶ και and; even σποδὸν σποδος ashes ὑποστρώσῃ υποστρωννυω spread under οὐδ᾿ ουδε not even; neither οὕτως ουτως so; this way καλέσετε καλεω call; invite νηστείαν νηστεια fast δεκτήν δεκτος acceptable
58:5 הֲ hᵃ הֲ [interrogative] כָ ḵā כְּ as זֶ֗ה zˈeh זֶה this יִֽהְיֶה֙ yˈihyeh היה be צֹ֣ום ṣˈôm צֹום fasting אֶבְחָרֵ֔הוּ ʔevḥārˈēhû בחר examine יֹ֛ום yˈôm יֹום day עַנֹּ֥ות ʕannˌôṯ ענה be lowly אָדָ֖ם ʔāḏˌām אָדָם human, mankind נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul הֲ hᵃ הֲ [interrogative] לָ lā לְ to כֹ֨ף ḵˌōf כפף bend כְּ kᵊ כְּ as אַגְמֹ֜ן ʔaḡmˈōn אַגְמֹון rush רֹאשֹׁ֗ו rōšˈô רֹאשׁ head וְ wᵊ וְ and שַׂ֤ק śˈaq שַׂק sack וָ wā וְ and אֵ֨פֶר֙ ʔˈēfer אֵפֶר dust יַצִּ֔יעַ yaṣṣˈîₐʕ יצע spread out הֲ hᵃ הֲ [interrogative] לָ lā לְ to זֶה֙ zˌeh זֶה this תִּקְרָא־ tiqrā- קרא call צֹ֔ום ṣˈôm צֹום fasting וְ wᵊ וְ and יֹ֥ום yˌôm יֹום day רָצֹ֖ון rāṣˌôn רָצֹון pleasure לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
58:5. numquid tale est ieiunium quod elegi per diem adfligere hominem animam suam numquid contorquere quasi circulum caput suum et saccum et cinerem sternere numquid istud vocabis ieiunium et diem acceptabilem DominoIs this such a fast as I have chosen: for a man to afflict his soul for a day? is this it, to wind his head about like a circle, and to spread sackcloth and ashes? wilt thou call this a fast, and a day acceptable to the Lord?
5. Is such the fast that I have chosen? the day for a man to afflict his soul? Is it to bow down his head as a rush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD?
58:5. Is this a fast such as I have chosen: for a man to afflict his soul for a day, to contort his head in a circle, and to spread sackcloth and ashes? Should you call this a fast and a day acceptable to the Lord?
58:5. Is it such a fast that I have chosen? a day for a man to afflict his soul? [is it] to bow down his head as a bulrush, and to spread sackcloth and ashes [under him]? wilt thou call this a fast, and an acceptable day to the LORD?
Is it such a fast that I have chosen? a day for a man to afflict his soul? [is it] to bow down his head as a bulrush, and to spread sackcloth and ashes [under him]? wilt thou call this a fast, and an acceptable day to the LORD:

58:5 Таков ли тот пост, который Я избрал, день, в который томит человек душу свою, когда гнет голову свою, как тростник, и подстилает под себя рубище и пепел? Это ли назовешь постом и днем, угодным Господу?
58:5
οὐ ου not
ταύτην ουτος this; he
τὴν ο the
νηστείαν νηστεια fast
ἐξελεξάμην εκλεγω select; choose
καὶ και and; even
ἡμέραν ημερα day
ταπεινοῦν ταπεινοω humble; bring low
ἄνθρωπον ανθρωπος person; human
τὴν ο the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
οὐδ᾿ ουδε not even; neither
ἂν αν perhaps; ever
κάμψῃς καμπτω bend
ὡς ως.1 as; how
κρίκον κρικος the
τράχηλόν τραχηλος neck
σου σου of you; your
καὶ και and; even
σάκκον σακκος sackcloth; sack
καὶ και and; even
σποδὸν σποδος ashes
ὑποστρώσῃ υποστρωννυω spread under
οὐδ᾿ ουδε not even; neither
οὕτως ουτως so; this way
καλέσετε καλεω call; invite
νηστείαν νηστεια fast
δεκτήν δεκτος acceptable
58:5
הֲ hᵃ הֲ [interrogative]
כָ ḵā כְּ as
זֶ֗ה zˈeh זֶה this
יִֽהְיֶה֙ yˈihyeh היה be
צֹ֣ום ṣˈôm צֹום fasting
אֶבְחָרֵ֔הוּ ʔevḥārˈēhû בחר examine
יֹ֛ום yˈôm יֹום day
עַנֹּ֥ות ʕannˌôṯ ענה be lowly
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul
הֲ hᵃ הֲ [interrogative]
לָ לְ to
כֹ֨ף ḵˌōf כפף bend
כְּ kᵊ כְּ as
אַגְמֹ֜ן ʔaḡmˈōn אַגְמֹון rush
רֹאשֹׁ֗ו rōšˈô רֹאשׁ head
וְ wᵊ וְ and
שַׂ֤ק śˈaq שַׂק sack
וָ וְ and
אֵ֨פֶר֙ ʔˈēfer אֵפֶר dust
יַצִּ֔יעַ yaṣṣˈîₐʕ יצע spread out
הֲ hᵃ הֲ [interrogative]
לָ לְ to
זֶה֙ zˌeh זֶה this
תִּקְרָא־ tiqrā- קרא call
צֹ֔ום ṣˈôm צֹום fasting
וְ wᵊ וְ and
יֹ֥ום yˌôm יֹום day
רָצֹ֖ון rāṣˌôn רָצֹון pleasure
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
58:5. numquid tale est ieiunium quod elegi per diem adfligere hominem animam suam numquid contorquere quasi circulum caput suum et saccum et cinerem sternere numquid istud vocabis ieiunium et diem acceptabilem Domino
Is this such a fast as I have chosen: for a man to afflict his soul for a day? is this it, to wind his head about like a circle, and to spread sackcloth and ashes? wilt thou call this a fast, and a day acceptable to the Lord?
58:5. Is this a fast such as I have chosen: for a man to afflict his soul for a day, to contort his head in a circle, and to spread sackcloth and ashes? Should you call this a fast and a day acceptable to the Lord?
58:5. Is it such a fast that I have chosen? a day for a man to afflict his soul? [is it] to bow down his head as a bulrush, and to spread sackcloth and ashes [under him]? wilt thou call this a fast, and an acceptable day to the LORD?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
58:5: Is it such a fast that I have chosen? - Is this such a mode of fasting as I have appointed and as I approve?
A day for a man to afflict his soul? - Margin, 'To afflict his soul for a day.' The reading in the text is the more correct; and the idea is, that the pain and inconvenience experienced by the abstinence from food was not the end in view in fasting. This seems to have been the mistake which they made, that they supposed there was something meritorious in the very pain incurred by such abstinence. Is there not danger of this now? Do we not often feel that there is something meritorious in the very inconveniences which we suffer in our acts of self denial? The important idea in the passage before us is, that the pain and inconvenience which we may endure by the most rigid fasting are not meritorious in the sight of God. They are not that at which he aims by the appointment of fasting. He aims at justice, truth, benevolence, holiness Isa 58:6-7; and he esteems the act of fasting to be of value only as it will be the means of leading us to reflect on our faults, and to amend our lives.
Is it to bow down his head - A bulrush is the large reed that grows in marshy places. It is, says Johnson, without knots or joints. In the midst of water it grows luxuriantly, yet the stalk is not solid or compact like wood, and, being unsupported by joints, it easily bends over under its own weight. it thus becomes the emblem of a man bowed down with grief. Here it refers to the sanctimoniousness of a hypocrite when fasting - a man without real feeling who puts on an air of affected solemnity, and 'appears to others to fast.' Against that the Saviour warned his disciples, and directed them, when they fasted, to do it in their ordinary dress, and to maintain an aspect of cheerfulness Mat 6:17-18. The hypocrites in the time of Isaiah seemed to have supposed that the object was gained if they assumed this affected seriousness. How much danger is there of this now! How often do even Christians assume, on all the more solemn occasions of religious observance, a forced sanctimoniousness of manner; a demure and dejected air; nay, an appearance of melancholy - which is often understood by the worm to be misanthropy, and which easily slides into misanthropy! Against this we should guard. Nothing more injures the cause of religion than sanctimoniousness, gloom, reserve, coldness, and the conduct and deportment which, whether right or wrong, will be construed by those around us as misanthropy. Be it not forgotten that the seriousness which religion produces is always consistent with cheerfulness, and is always accompanied by benevolence; and the moment we feel that our religious acts consist in merely bowing down the head like a bulrush, that moment we may be sure we shall do injury to all with whom we come in contact.
And to spread sackcloth and ashes under him - On the meaning of the word 'sackcloth,' see the notes at Isa 3:24. It was commonly worn around the loins in times of fasting and of any public or private calamity. It was also customary to sit on sackcloth, or to spread it under one either to lie on, or to kneel on in times of prayer, as an expression of humiliation. Thus in Est 4:3, it is said. 'and many lay on sackcloth and ashes:' or, as it is in the margin, 'sackcloth and ashes were laid under many;' (compare Kg1 21:27). A passage in Josephus strongly confirms this, in which he describes the deep concern of the Jews for the danger of Herod Agrippa, after having been stricken suddenly with a violent disorder in the theater of Caesarea. 'Upon the news of his danger, immediately the multitude, with their wives and children, "sitting upon sackcloth according to their country rites," prayed for the king; all places were filled with wailing and lamentation; while the king, who lay in an upper room, beholding the people below thus falling prostrate on the ground, could not himself refrain from tears' (Antiq. xix. 8. 2). We wear crape - but for a somewhat different object. With us it is a mere sign of grief; but the wearing of sackcloth or sitting on it was not a mere sign of grief, but was regarded as tending to produce humiliation and mortification. Ashes also were a symbol of grief and sorrow. The wearing of sackcloth was usually accompanied with ashes Dan 9:3; Est 4:1, Est 4:3. Penitents, or those in affliction, either sat down on the ground in dust and ashes Job 2:8; Job 42:6; Jon 3:6; or they put ashes on their head Sa2 13:19; Lam 3:16; or they mingled ashes with their food Psa 102:9. The Greeks and the Romans had also the same custom of strewing themselves with ashes in mourning. Thus Homer (Iliad, xviii. 22), speaking of Achilles bewailing the death of Patroclus, says:
Cast on the ground, with furious hands he spread
The scorching ashes o'er his graceful head,
His purple garments, and his golden hairs;
Those he deforms, and these he tears.
Laertes (Odys. xxiv. 315), shows his grief in the same manner:
Deep from his soul he sighed, and sorrowing spread
A cloud of ashes on his hoary head.
So Virgil (AEn. x. 844), speaking of the father of Lausus, who was brought to him wounded, says:
Canitiem immundo deformat pulvere.
Wilt thou call this a fast? - Wilt thou suppose that these observances can be such as God will approve and bless? The truth here taught is, that no mere outward expressions of penitence can be acceptable to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:5: it such: Ch2 20:3; Ezr 10:6; Neh 9:1, Neh 9:2; Est 4:3, Est 4:16; Dan. 9:3-19; Zac 7:5
a day for a man to afflict his soul: or, to afflict his soul for a day, Isa 58:3; Lev 16:29
to spread: Kg1 21:27-29; Kg2 6:30; Job 2:8; Jon 3:5-8
an acceptable: Isa 49:8, Isa 61:2; Psa 69:13; Luk 4:19; Rom 12:2; Pe1 2:5
Carl Friedrich Keil and Franz Delitzsch
58:5
Whilst the people on the fast-day are carrying on their worldly, selfish, everyday business, the fasting is perverted from a means of divine worship and absorption in the spiritual character of the day to the most thoroughly selfish purposes: it is supposed to be of some worth and to merit some reward. This work-holy delusion, behind which self-righteousness and unrighteousness were concealed, is met thus by Jehovah through His prophet: "Can such things as these pass for a fast that I have pleasure in, as a day for a man to afflict his soul? To bow down his head like a bulrush, and spread sackcloth and ashes under him - dost thou call this a fast and an acceptable day for Jehovah? Is not this a fast that I have pleasure in: To loose coils of wickedness, to untie the bands of the yoke, and for sending away the oppressed as free, and that ye break every kind of yoke? Is it not this, to break thy bread to the hungry, and to take the poor and houseless to thy home; when thou seest a naked man that thou clothest him, and dost not deny thyself before thine own flesh?" The true worship, which consists in works of merciful love to one's brethren, and its great promises are here placed in contrast with the false worship just described. הכזה points backwards: is such a fast as this a fast after Jehovah's mind, a day on which it can be said in truth that a man afflicts his soul (Lev 16:29)? The ה of הלכף is resumed in הלזה; the second ל is the object to תּקרא expressed as a dative. The first ל answers to our preposition "to" with the infinitive, which stands here at the beginning like a casus absol. (to hang down; for which the inf. abs. הכפוף might also be used), and as in most other cases passes over into the finite (et quod saccum et cinerem substernit, viz., sibi: Ges. 132, Anm. 2). To hang down the head and sit in sackcloth and ashes - this does not in itself deserve the name of fasting and of a day of gracious reception (Is 56:7; Is 61:2) on the part of Jehovah (ליהוה for a subjective genitive).
Is 58:6 and Is 58:7 affirm that the fasting which is pleasant to Jehovah consists in something very different from this, namely, in releasing the oppressed, and in kindness to the helpless; not in abstinence form eating as such, but in sympathetic acts of that self-denying love, which gives up bread or any other possession for the sake of doing good to the needy.
(Note: The ancient church connected fasting with almsgiving by law. Dressel, Patr. Ap. p. 493.)
There is a bitter irony in these words, just as when the ancients said, "not eating is a natural fast, but abstaining form sin is a spiritual fast." During the siege of Jerusalem by the Chaldeans a general emancipation of the slaves of Israelitish descent (who were to be set free, according to the law, every three years) was resolved upon and carried out; but as soon as the Chaldeans were gone, the masters fetched their liberated slaves back into servitude again (Jer 34:8-22). And as Is 58:6 shows, they carried the same selfish and despotic disposition with them into captivity. The זה which points forwards is expanded into infin. absolutes, which are carried on quite regularly in the finite tense. Mōtâh, which is repeated palindromically, signifies in both cases a yoke, lit., vectis, the cross wood which formed the most important part of the yoke, and which was fastened to the animal's head, and so connected with the plough by means of a cord or strap (Sir. 30:13; 33:27).
(Note: I have already observed at Is 47:6, in vindication of what was stated at Is 10:27, that the yoke was not in the form of a collar. I brought the subject under the notice of Prof. Schegg, who wrote to me immediately after his return from his journey to Palestine to the following effect: "I saw many oxen ploughing in Egypt, Palestine, Syria, and the neighbourhood of Ephesus; and in every case the yoke was a cross piece of wood laid upon the neck of the animal, and fastened to the pole of the plough by a cord which passed under the neck of the animal.")
Tit is to this that אגדּות, knots, refers. We cannot connect it with mutteh, a state of perverted right (Ezek 9:9), as Hitzig does. רצוּצים are persons unjustly and forcibly oppressed even with cruelty; רצץ is a stronger synonym to עשׂק (e.g., Amos 4:1). In Is 58:7 we have the same spirit of general humanity as in Job 31:13-23; Ezek 18:7-8 (compare what James describes in Jas 1:27 as "pure religion and undefiled"). לחם (פרשׂ) פרץ is the usual phrase for κλᾶν (κλάζειν) ἄρτον. מרוּדים is the adjective to עניּים, and apparently therefore must be derived from מרד: miserable men who have shown themselves refractory towards despotic rulers. But the participle mârūd cannot be found elsewhere; and the recommendation to receive political fugitives has a modern look. The parallels in Lam 1:7 and Lam 3:19 are conclusive evidence, that the word is intended as a derivative of רוּד, to wander about, and it is so rendered in the lxx, Targ., and Jerome (vagos). But מרוד, pl. מרוּדים, is no adjective; and there is nothing to recommend the opinion, that by "wanderers" we are to understand Israelitish men. Ewald supposes that מרוּדים may be taken as a part. hoph. for מוּרדים, hunted away, like הממותים in 4Kings 11:2 (Keri המּמתים); but it cannot be shown that the language allowed of this shifting of a vowel-sound. We prefer to assume that מרוּדים (persecuted) is regarded as part. pass., even if only per metaplasmum, from מרד, a secondary form of רוּד (cf., מכס, מלץ, מצח, makuna). Is 58:7 is still the virtual subject to אבחרהוּ צום. The apodosis to the hypothetical כּי commences with a perf. consec., which then passes into the pausal future תתעלּם. In hsilgnE:egaugnaL&מבשׂרך (from thine own flesh) it is presupposed that all men form one united whole as being of the same flesh and blood, and that they form one family, owing to one another mutual love.
John Gill
58:5 Is it such a fast that I have chosen?.... That is, can this be thought to be a fast approved of by me, and acceptable to me, before described, and is as follows:
a day for a man to afflict his soul? only to appoint a certain day, and keep that, by abstaining from bodily food, and so for a short time afflict himself; or only after this manner to afflict himself, and not humble himself for his sins, and abstain from them, and do the duties of justice and charity incumbent on him:
is it to bow down his head as a bulrush; when it is moved with the wind, or bruised, or withered; as if he was greatly depressed and humbled, and very penitent and sorrowful. The Syriac version renders it, "as a hook"; like a fish hook, which is very much bent; so Jarchi interprets the word:
and to spread sackcloth and ashes under him? which were ceremonies used in times of mourning and fasting; sometimes sackcloth was put on their loins, and ashes on their heads; and sometimes these were strewed under them, and they laid down upon their sackcloth, which, being coarse, was uneasy to them, and rolled themselves in ashes, as expressive of their meanness and vileness:
wilt thou call this a fast, and an acceptable day to the Lord? does this deserve the name of a fast? or can it be imagined that such a day so spent, can be agreeable to God? that such persons and services will be accepted of by him? or that hereby sin is atoned for, and God is well pleased, and will show his favour and good will, and have respect to such worshippers of him? no, surely.
John Wesley
58:5 Chosen - Approve of, accept, or delight in, by a metonymy, because we delight in what we freely chuse. For a day - This may be understood, either for a man to take a certain time to afflict his soul in, and that either from even to even, Lev 23:32, or from morning to evening, or for a little time. Wilt thou call - Canst thou suppose it to be so? A fast - It being such an one as has nothing in it, but the dumb signs of a fast, nothing of deep humiliation appearing in it, or, real reformation proceeding from it. Acceptable day - A day that God will approve of.
Robert Jamieson, A. R. Fausset and David Brown
58:5 for a man to afflict his soul--The pain felt by abstinence is not the end to be sought, as if it were meritorious; it is of value only in so far as it leads us to amend our ways (Is 58:6-7).
bow . . . head . . . sackcloth--to affect the outward tokens, so as to "appear to men to fast" (Mt 6:17-18; 3Kings 21:27; Esther 4:3).
58:658:6: ո՛չ զայնպիսի պահս ընտրեցի՝ ասէ Տէր։ Այլ լո՛յծ զկնճիռն անիրաւութեան. քակեա՛ զխարդախութիւն բռնութեան վաճառաց քոց. արձակեա՛ զնեղեալս թողութեամբ, եւ զամենայն մուրհակս անիրաւութեան պատառեա՛[10249]։ [10249] Յոմանս պակասի. Զխարդախութիւն բռնութեան վա՛՛։
6 Քանդի՛ր անիրաւութեան հանգոյցը, խորտակի՛ր քո վաճառականական խարդախութիւնն ու բռնութիւնը, ների՛ր ու արձակի՛ր նեղեալներին եւ պատռի՛ր բոլոր անիրաւ մուրհակները:
6 Իմ ընդունած ծոմապահութիւնս՝ Անիրաւութեան կապերը քակելը, Լուծին կապերը թուլցնելը, Հարստահարութիւն կրողները ազատ թողուլը, Ամէն լուծ կտրելը,
Այլ լոյծ զկնճիռն անիրաւութեան, քակեա զխարդախութիւն բռնութեան վաճառաց քոց, արձակեա զնեղեալս թողութեամբ, եւ զամենայն մուրհակս անիրաւութեան պատառեա:

58:6: ո՛չ զայնպիսի պահս ընտրեցի՝ ասէ Տէր։ Այլ լո՛յծ զկնճիռն անիրաւութեան. քակեա՛ զխարդախութիւն բռնութեան վաճառաց քոց. արձակեա՛ զնեղեալս թողութեամբ, եւ զամենայն մուրհակս անիրաւութեան պատառեա՛[10249]։
[10249] Յոմանս պակասի. Զխարդախութիւն բռնութեան վա՛՛։
6 Քանդի՛ր անիրաւութեան հանգոյցը, խորտակի՛ր քո վաճառականական խարդախութիւնն ու բռնութիւնը, ների՛ր ու արձակի՛ր նեղեալներին եւ պատռի՛ր բոլոր անիրաւ մուրհակները:
6 Իմ ընդունած ծոմապահութիւնս՝ Անիրաւութեան կապերը քակելը, Լուծին կապերը թուլցնելը, Հարստահարութիւն կրողները ազատ թողուլը, Ամէն լուծ կտրելը,
zohrab-1805▾ eastern-1994▾ western am▾
58:658:6 Вот пост, который Я избрал: разреши оковы неправды, развяжи узы ярма, и угнетенных отпусти на свободу, и расторгни всякое ярмо;
58:6 οὐχὶ ουχι not; not actually τοιαύτην τοιουτος such; such as these νηστείαν νηστεια fast ἐγὼ εγω I ἐξελεξάμην εκλεγω select; choose λέγει λεγω tell; declare κύριος κυριος lord; master ἀλλὰ αλλα but λῦε λυω let loose; untie πάντα πας all; every σύνδεσμον συνδεσμος connection ἀδικίας αδικια injury; injustice διάλυε διαλυω dissipate; disperse στραγγαλιὰς στραγγαλια violent συναλλαγμάτων συναλλαγμα send off / away τεθραυσμένους θραυω crush ἐν εν in ἀφέσει αφεσις dismissal; forgiveness καὶ και and; even πᾶσαν πας all; every συγγραφὴν συγγραφη injurious; unjust διάσπα διασπαω tear apart
58:6 הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not זֶה֮ zeh זֶה this צֹ֣ום ṣˈôm צֹום fasting אֶבְחָרֵהוּ֒ ʔevḥārēhˌû בחר examine פַּתֵּ֨חַ֙ pattˈēₐḥ פתח open חַרְצֻבֹּ֣ות ḥarṣubbˈôṯ חַרְצֹב fedders רֶ֔שַׁע rˈešaʕ רֶשַׁע guilt הַתֵּ֖ר hattˌēr נתר run אֲגֻדֹּ֣ות ʔᵃḡuddˈôṯ אֲגֻדָּה bundle מֹוטָ֑ה môṭˈā מֹוטָה yoke-bar וְ wᵊ וְ and שַׁלַּ֤ח šallˈaḥ שׁלח send רְצוּצִים֙ rᵊṣûṣîm רצץ crush חָפְשִׁ֔ים ḥofšˈîm חָפְשִׁי released וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מֹוטָ֖ה môṭˌā מֹוטָה yoke-bar תְּנַתֵּֽקוּ׃ tᵊnattˈēqû נתק pull off
58:6. nonne hoc est magis ieiunium quod elegi dissolve conligationes impietatis solve fasciculos deprimentes dimitte eos qui confracti sunt liberos et omne onus disrumpeIs not this rather the fast that I have chosen? loose the bands of wickedness, undo the bundles that oppress, let them that are broken go free, and break asunder every burden.
6. Is not this the fast that I have chosen? to loose the bonds of wickedness, to undo the bands of the yoke, and to let the oppressed go free, and that ye break every yoke?
58:6. Is not this, instead, the kind of fast that I have chosen? Release the constraints of impiety; relieve the burdens that oppress; freely forgive those who are broken; and break apart every burden.
58:6. [Is] not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?
not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke:

58:6 Вот пост, который Я избрал: разреши оковы неправды, развяжи узы ярма, и угнетенных отпусти на свободу, и расторгни всякое ярмо;
58:6
οὐχὶ ουχι not; not actually
τοιαύτην τοιουτος such; such as these
νηστείαν νηστεια fast
ἐγὼ εγω I
ἐξελεξάμην εκλεγω select; choose
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀλλὰ αλλα but
λῦε λυω let loose; untie
πάντα πας all; every
σύνδεσμον συνδεσμος connection
ἀδικίας αδικια injury; injustice
διάλυε διαλυω dissipate; disperse
στραγγαλιὰς στραγγαλια violent
συναλλαγμάτων συναλλαγμα send off / away
τεθραυσμένους θραυω crush
ἐν εν in
ἀφέσει αφεσις dismissal; forgiveness
καὶ και and; even
πᾶσαν πας all; every
συγγραφὴν συγγραφη injurious; unjust
διάσπα διασπαω tear apart
58:6
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
זֶה֮ zeh זֶה this
צֹ֣ום ṣˈôm צֹום fasting
אֶבְחָרֵהוּ֒ ʔevḥārēhˌû בחר examine
פַּתֵּ֨חַ֙ pattˈēₐḥ פתח open
חַרְצֻבֹּ֣ות ḥarṣubbˈôṯ חַרְצֹב fedders
רֶ֔שַׁע rˈešaʕ רֶשַׁע guilt
הַתֵּ֖ר hattˌēr נתר run
אֲגֻדֹּ֣ות ʔᵃḡuddˈôṯ אֲגֻדָּה bundle
מֹוטָ֑ה môṭˈā מֹוטָה yoke-bar
וְ wᵊ וְ and
שַׁלַּ֤ח šallˈaḥ שׁלח send
רְצוּצִים֙ rᵊṣûṣîm רצץ crush
חָפְשִׁ֔ים ḥofšˈîm חָפְשִׁי released
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מֹוטָ֖ה môṭˌā מֹוטָה yoke-bar
תְּנַתֵּֽקוּ׃ tᵊnattˈēqû נתק pull off
58:6. nonne hoc est magis ieiunium quod elegi dissolve conligationes impietatis solve fasciculos deprimentes dimitte eos qui confracti sunt liberos et omne onus disrumpe
Is not this rather the fast that I have chosen? loose the bands of wickedness, undo the bundles that oppress, let them that are broken go free, and break asunder every burden.
58:6. Is not this, instead, the kind of fast that I have chosen? Release the constraints of impiety; relieve the burdens that oppress; freely forgive those who are broken; and break apart every burden.
58:6. [Is] not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?
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
6-7: В этих двух замечательных стихах прекрасно раскрывается внутренняя сторона поста, его истинная, моральная природа, состоящая в делах правосудия, любви и милосердия. Основной тон такого поста - борьба с греховным эгоизмом в служение меньшему брату, Стихи эти так хорошо раскрывают смысл и условия правильного, угодного Богу поста, что они недаром послужили содержанием одной из лучших наших великопостных стихир: "постящеся, братие, телесне, постимся и духовне, разрешим всякий союз неправды, расторгнем стропотная нуждных изменений, всякое списание неправедное раздерем: дадим алчущим хлеб и нищие бескровные введем в домы, да приимем от Христа Бога велию милость".
Adam Clarke: Commentary on the Bible - 1831
58:6: Let the oppressed go free - How can any nation pretend to fast or worship God at all, or dare to profess that they believe in the existence of such a Being, while they carry on the slave trade, and traffic in the souls, blood, and bodies, of men! O ye most flagitious of knaves, and worst of hypocrites, cast off at once the mask of religion; and deepen not your endless perdition by professing the faith of our Lord Jesus Christ, while ye continue in this traffic!
Albert Barnes: Notes on the Bible - 1834
58:6: Is not this the fast that I have chosen? - Fasting is right and proper; but that which God approves will prompt to, and will be followed by, deeds of justice, kindness, charity. The prophet proceeds to specify very particularly what God required, and when the observance of seasons of fasting would be acceptable to him.
To loose the bands of wickedness - This is the first thing to be done in order that their fasting might be acceptable to the Lord. The idea is, that they were to dissolve every tie which unjustly bound their fellowmen. The Chaldee renders it, 'Separate the congregation of impiety;' but the more probable sense is, that if they were exercising any unjust and cruel authority over others; if they had bound them in any way contrary to the laws of God and the interests of justice, they were to release them. This might refer to their compelling others to servitude more rigidly than the law of Moses allowed; or to holding them to contracts which had been fraudulently made; or to their exacting strict payment from persons wholly incapacitated to meet their obligations; or it might refer to their subjecting others to more rigid service than was allowed by the laws of Moses, but it would not require a very ardent imagination for anyone to see, that if he held slaves at all, that this came fairly under the description of the prophet. A man with a tender conscience who held slaves would have been likely to suppose that this part of the injunction applied to himself.
To undo the heavy burdens - Margin, 'Bundles of the yoke.' The Septuagint renders it, 'Dissolve the obligations of onerous contracts.' The Chaldee, 'Loose the obligations of the writings of unjust judgment.' The Hebrew means, 'Loose the bands of the yoke,' a figure taken from the yoke which was borne by oxen, and which seems to have been attached to the neck by cords or bands (see Fragments to Taylor's Calmer. No. xxviii.) The yoke, in the Scripture, is usually regarded as an emblem of oppression, or compulsory toil, and is undoubtedy so used here. The same word is used to denote 'burden' (מוטה mô ṭ â h), which in the subsequent member is rendered 'yoke,' and the word which is rendered 'undo (התר hatı̂ r from נתי nā tar), is elsewhere employed to denote emancipation from servitude. The phrase here employed would properly denote the release of captives or slaves, and would doubtless be so understood by those whom the prophet addressed. Thus, in Psa 105:17-20 :
He sent a man before them, even Joseph,
Who was sold for a servant;
Whose feet they hurt with fetters;
He was laid in iron:
Until the time when his word came,
The word of the Lord tried him.
The king sent and loosed him (ויתירהוּ vaytı̂ yrē hû),
Even the ruler of the people, and let him go free.
And let the oppressed go free - Margin, 'Broken.' The Hebrew word רצוצים retsû tsı̂ ym is from the word רצץ rā tsats, meaning "to break, to break down" (see the notes at Isa 42:3); to treat with violence, to oppress. It may be applied to those who are treated with violence in any way, or who are broken down by bard usage. It may refer, therefore, to slaves who are oppressed by bondage and toil; or to inferiors of any kind who are subjected to hard usage by those who are above them; or to the subjects of a tyrant groaning under his yoke. The use of the phrase here, 'go free,' however, seems to limit its application in this place to those who were held in bondage. Jerome renders it, 'Free those who are broken' (confracti). The Septuagint Τεθρασμένος Tethrasmenos - 'Set at liberty those who are broken down.' If slavery existed at the time here referred to, this word would be appropriately understood as including that - at least would be so understood by the slaves themselves - for if any institution deserves to be called oppression, it is theft of slavery.
This interpretation would be confirmed by the use of the word rendered free. That word (חפשׁים chophshı̂ ym) evidently refers to the act of freeing a slave. The person who had once been a slave, and who had afterward obtained his freedom, was denominated חפשׁי chophshı̂ y (see Jahn, Bib. Ant. Section 171). This word occurs, and is so used, in the following places; Exo 21:12, 'And the seventh (year) he shall go free;' Exo 21:5, 'I will not go out free;' Exo 26:27, 'He shall let him go free;' Deu 15:12, 'Thou shalt let him go free;' Deu 15:13, 'When thou sendest him out free' Deu 15:18, 'When thou sendest him away free;' Job 3:19, 'The servant is free from his master;' that is, in the grave, where there is universal emancipation. Compare Jer 34:9-11, Jer 34:14, Jer 34:16 where the same Hebrew word is used, and is applied expressly to the emancipation of slaves. The word is used in other places in the Bible except the following: Sa1 17:25, 'And make his father's house free in Israel,' referring to the favor which was promised to the one who would slay Goliath of Gath. Job 39:5 : 'Who hath sent out the wild donkey free?' Psa 88:5 : 'Free among the dead.' The usage, therefore, is settled that the word properly refers to deliverance from servitude. It would be naturally understood by a Hebrew as referring to that, and unless there was something in the connection which made it necessary to adopt a different interpretation, a Hebrew would so understand it of course. In the case before us, such an interpretation would be obvious, and it is difficult to see how a Jew could understand this direction in any other way, if he was an owner. of slaves, than that be should set them at once at liberty.
And that ye break every yoke - A yoke, in the Scriptures, is a symbol of oppression, and the idea here is, that they were to cease all oppressions, and to restore all to their lust and equal rights. The prophet demanded, in order that there might be an acceptable 'fast,' that everything which could properly be described as a 'yoke' should be broken. How could this command be complied with by a Hebrew if he continued to retain his fellow-men in bondage? Would not its fair application be to lead him to emancipate those who were held as slaves? Could it be true, whatever else he might do, that he would fully comply with this injunction, unless this were done? If now this whole injunction were fairly complied with in his land, who can doubt that it would lead to the emancipation of the slaves? The language is such that it cannot well be misunderstood. The prophet undoubtedly specifies those things which properly denote slavery, and demands that they should all be abandoned in order to an acceptable 'fast to the Lord,' and the fair application of this injunction would soon extinguish slavery throughout the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:6: to loose: Neh 5:10-12; Jer 34:8-11; Mic 3:2-4
heavy burdens: Heb. bundles of the yoke
oppressed: Heb. broken. ye break. Ti1 6:1
Geneva 1599
58:6 [Is] not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every (f) yoke?
(f) That you leave off all your extortions.
John Gill
58:6 Is not this the fast that I have chosen?.... Which God has appointed, he approves of, and is well pleasing in his sight; these are works and services more agreeable to him, which follow, without which the rest will be rejected:
to loose the bands of wickedness; which some understand of combinations in courts of judicature to oppress and distress the poor; others of bonds and contracts unjustly made, or rigorously demanded and insisted on, when they cannot be answered; rather of those things with which the consciences of men are bound in religious matters; impositions upon conscience; binding to the use of stinted forms, and to habits in divine worship, which the word of God has not made necessary:
to undo the heavy burdens. The Septuagint render it, "dissolve the obligations of violent contracts"; such as are obtained by violence; so the Arabic version; or by fraud, as the Syriac version, which translates it, bonds of fraud. The Targum is,
"loose the bonds of writings of a depraved judgment;''
all referring it to unjust bonds and contracts in a civil sense: but rather it regards the loosing or freeing men from all obligation to all human prescriptions and precepts; whatever is after the tradition of men, after the rudiments of the world, and not after Christ; so the traditions of the Scribes and Pharisees are called "heavy burdens, grievous to be borne", Mt 23:4 these should not be laid and bound on men's shoulders, but should be done and taken off of them, as well as all penal laws with which they have been enforced:
and to let the oppressed go free; such as have been broken by oppression, not only in their spirits, but in their purses, by mulcts and fines, and confiscation of goods; and who have been cast into prisons, and detained a long time in filthy dungeons; and where many have perished for the sake of religion, even in Protestant countries:
and that ye break every yoke; of church power and tyranny; everything that is not enjoined and authorized by the word of God; every yoke but the yoke of Christ; all human precepts, and obedience to them; all but the commands of Christ, and obedience to them; no other yoke should be put upon the neck of his disciples but his own.
John Wesley
58:6 The bands - The cruel obligations of usury and oppression.
Robert Jamieson, A. R. Fausset and David Brown
58:6 loose . . . bands of wickedness--that is, to dissolve every tie wherewith one has unjustly bound his fellow men (Lev 25:49, &c.). Servitude, a fraudulent contract, &c.
undo . . . heavy burdens--Hebrew, "loose the bands of the yoke."
oppressed--literally, "the broken." The expression, "to let go free," implies that those "broken" with the yoke of slavery, are meant (Neh 5:10-12; Jer 34:9-11, Jer 34:14, Jer 34:16). JEROME interprets it, broken with poverty; bankrupt.
58:758:7: Բրդեա՛ քաղցելոց զհաց քո, եւ զաղքատս անյարկս տա՛ր ՚ի տուն քո. եթէ տեսանիցես զմերկս՝ զգեցուցանիջի՛ր, եւ յընտանեաց զաւակի քոյ՝ զակն մի՛ արկանիցես[10250]։ [10250] Ոմանք. Տեսանիցես զմերկն։
7 Քաղցածների՛ն բաժանիր քո հացը եւ անօթեւան աղքատների՛ն տար քո տունը. եթէ մերկ մարդ տեսնես՝ հագցրո՛ւ նրան, բայց քո ընտանիքի զաւակին մի՛ անտեսիր:
7 Հացդ անօթիին բաժնելը, Թափառական տնանկները տունդ ընդունիլը, Մերկ մը հագուեցնելը Ու մարմինդ անտեսելն է։
Բրդեա քաղցելոց զհաց քո, եւ զաղքատս անյարկս տար ի տուն քո. եթէ տեսանիցես զմերկն` զգեցուցանիջիր, եւ [901]յընտանեաց զաւակի քո զակն մի՛ արկանիցես:

58:7: Բրդեա՛ քաղցելոց զհաց քո, եւ զաղքատս անյարկս տա՛ր ՚ի տուն քո. եթէ տեսանիցես զմերկս՝ զգեցուցանիջի՛ր, եւ յընտանեաց զաւակի քոյ՝ զակն մի՛ արկանիցես[10250]։
[10250] Ոմանք. Տեսանիցես զմերկն։
7 Քաղցածների՛ն բաժանիր քո հացը եւ անօթեւան աղքատների՛ն տար քո տունը. եթէ մերկ մարդ տեսնես՝ հագցրո՛ւ նրան, բայց քո ընտանիքի զաւակին մի՛ անտեսիր:
7 Հացդ անօթիին բաժնելը, Թափառական տնանկները տունդ ընդունիլը, Մերկ մը հագուեցնելը Ու մարմինդ անտեսելն է։
zohrab-1805▾ eastern-1994▾ western am▾
58:758:7 раздели с голодным хлеб твой, и скитающихся бедных введи в дом; когда увидишь нагого, одень его, и от единокровного твоего не укрывайся.
58:7 διάθρυπτε διαθρυπτω hungry τὸν ο the ἄρτον αρτος bread; loaves σου σου of you; your καὶ και and; even πτωχοὺς πτωχος bankrupt; beggarly ἀστέγους αστεγος lead in; bring in εἰς εις into; for τὸν ο the οἶκόν οικος home; household σου σου of you; your ἐὰν εαν and if; unless ἴδῃς οραω view; see γυμνόν γυμνος naked περίβαλε περιβαλλω drape; clothe καὶ και and; even ἀπὸ απο from; away τῶν ο the οἰκείων οικειος household member; of the house τοῦ ο the σπέρματός σπερμα seed σου σου of you; your οὐχ ου not ὑπερόψῃ υπεροραω overlook
58:7 הֲ hᵃ הֲ [interrogative] לֹ֨וא lˌô לֹא not פָרֹ֤ס fārˈōs פרס break לָֽ lˈā לְ to † הַ the רָעֵב֙ rāʕˌēv רָעֵב hungry לַחְמֶ֔ךָ laḥmˈeḵā לֶחֶם bread וַ wa וְ and עֲנִיִּ֥ים ʕᵃniyyˌîm עָנִי humble מְרוּדִ֖ים mᵊrûḏˌîm מָרוּד homelessness תָּ֣בִיא tˈāvî בוא come בָ֑יִת vˈāyiṯ בַּיִת house כִּֽי־ kˈî- כִּי that תִרְאֶ֤ה ṯirʔˈeh ראה see עָרֹם֙ ʕārˌōm עָרֹום naked וְ wᵊ וְ and כִסִּיתֹ֔ו ḵissîṯˈô כסה cover וּ û וְ and מִ mi מִן from בְּשָׂרְךָ֖ bbᵊśārᵊḵˌā בָּשָׂר flesh לֹ֥א lˌō לֹא not תִתְעַלָּֽם׃ ṯiṯʕallˈām עלם hide
58:7. frange esurienti panem tuum et egenos vagosque induc in domum tuam cum videris nudum operi eum et carnem tuam ne despexerisDeal thy bread to the hungry, and bring the needy and the harbourless into thy house: when thou shalt see one naked, cover him, and despise not thy own flesh.
7. Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
58:7. Break your bread with the hungry, and lead the destitute and the homeless into your house. When you see someone naked, cover him, and do not despise your own flesh.
58:7. [Is it] not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh:

58:7 раздели с голодным хлеб твой, и скитающихся бедных введи в дом; когда увидишь нагого, одень его, и от единокровного твоего не укрывайся.
58:7
διάθρυπτε διαθρυπτω hungry
τὸν ο the
ἄρτον αρτος bread; loaves
σου σου of you; your
καὶ και and; even
πτωχοὺς πτωχος bankrupt; beggarly
ἀστέγους αστεγος lead in; bring in
εἰς εις into; for
τὸν ο the
οἶκόν οικος home; household
σου σου of you; your
ἐὰν εαν and if; unless
ἴδῃς οραω view; see
γυμνόν γυμνος naked
περίβαλε περιβαλλω drape; clothe
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
οἰκείων οικειος household member; of the house
τοῦ ο the
σπέρματός σπερμα seed
σου σου of you; your
οὐχ ου not
ὑπερόψῃ υπεροραω overlook
58:7
הֲ hᵃ הֲ [interrogative]
לֹ֨וא lˌô לֹא not
פָרֹ֤ס fārˈōs פרס break
לָֽ lˈā לְ to
הַ the
רָעֵב֙ rāʕˌēv רָעֵב hungry
לַחְמֶ֔ךָ laḥmˈeḵā לֶחֶם bread
וַ wa וְ and
עֲנִיִּ֥ים ʕᵃniyyˌîm עָנִי humble
מְרוּדִ֖ים mᵊrûḏˌîm מָרוּד homelessness
תָּ֣בִיא tˈāvî בוא come
בָ֑יִת vˈāyiṯ בַּיִת house
כִּֽי־ kˈî- כִּי that
תִרְאֶ֤ה ṯirʔˈeh ראה see
עָרֹם֙ ʕārˌōm עָרֹום naked
וְ wᵊ וְ and
כִסִּיתֹ֔ו ḵissîṯˈô כסה cover
וּ û וְ and
מִ mi מִן from
בְּשָׂרְךָ֖ bbᵊśārᵊḵˌā בָּשָׂר flesh
לֹ֥א lˌō לֹא not
תִתְעַלָּֽם׃ ṯiṯʕallˈām עלם hide
58:7. frange esurienti panem tuum et egenos vagosque induc in domum tuam cum videris nudum operi eum et carnem tuam ne despexeris
Deal thy bread to the hungry, and bring the needy and the harbourless into thy house: when thou shalt see one naked, cover him, and despise not thy own flesh.
58:7. Break your bread with the hungry, and lead the destitute and the homeless into your house. When you see someone naked, cover him, and do not despise your own flesh.
58:7. [Is it] not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
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Adam Clarke: Commentary on the Bible - 1831
58:7: Deal thy bread to the hungry - But this thou canst not do, if thou eat it thyself. When a man fasts, suppose he do it through a religious motive, he should give the food of that day, from which he abstains, to the poor and hungry, who, in the course of providence, are called to sustain many involuntary fasts, besides suffering general privations. Wo to him who saves a day's victuals by his religious fast! He should either give them or their value in money to the poor. See Isa 58:6.
That thou bring the poor that are cast out to thy house "To bring the wandering poor into thy house" - πτωχους αστεγους, Septuagint; egenos vagosque, Vulgate; and מטלטלין metaltelin, Chaldee. They read, instead of מרודים merudim, הנודים hanudim. מר mer is upon a rasure in the Bodleian MS. The same MS. reads ביתה bayethah, in domum, "into the house." - L.
Albert Barnes: Notes on the Bible - 1834
58:7: Is it not to deal thy bread to the hungry? - The word renderd 'deal' (פרס pâ ras), means to divide, to distribute. The idea is, that we are to apportion among the poor that which will be needful for their support, as a father does to his children. This is everywhere enjoined in the Bible, and was especially regarded among the Orientals as an indispensable duty of religion. Thus Job Job 31:16-22 beautifully speaks of his own practice:
If I have witheld the poor from his desire,
Or have caused the eyes of the widow to fail;
Or have eaten my morsel myself alone,
And the fatherless hath not eaten thereof;
If I have seen any perish for want of clothing,
Or any poor without covering; - ...
Then let mine arm fall from my shoulder blade,
And mine arm be broken from the bone.
And that thou bring the poor that are cast out to thy house - Margin, 'Afflicted' Hospitality to all, and especially to the friendless and the stranger, was one of the cardinal virtues in the Oriental code of morals. Lowth renders this, 'The wandering poor.'
When thou seest the naked ... - This duty is also plain, and is everywhere enjoined in the Bible (compare Mat 25:38).
And that thou hide not thyself from thine own flesh - That is, from thine own kindred or relations who are dependent on thee. Compare Gen 29:14; Gen 37:27; where the word 'flesh' is used to denote near relations - relations as intimate and dear as if they were a part of our flesh and blood Gen 2:23. To hide oneself from them may denote either, first, to be ashamed of them on account of their poverty or humble rank in life; or, secondly, to witchold from them the just supply of their needs. Religion requires us to treat all our kindred, whatever may be their rank, with kindness and affection, and enjoins on us the duty of providing for the needs of those poor relatives who in the providence of God are made dependent on us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:7: to deal: Isa 58:10; Job 22:7, Job 31:18-21; Psa 112:9; Pro 22:9, Pro 25:21, Pro 28:27; Ecc 11:1, Ecc 11:2; Eze 18:7, Eze 18:16; Dan 4:27; Mat 25:35-40; Luk 11:41, Luk 19:8; Rom 12:20, Rom 12:21; Co2 9:6-10; Ti1 5:10; Plm 1:7; Jam 2:15, Jam 2:16; Jo1 3:17, Jo1 3:18
bring: Isa 16:3, Isa 16:4; Gen 18:2-5, Gen 19:2; Jdg 19:20, Jdg 19:21; Act 16:15, Act 16:34; Rom 12:13; Heb 13:2, Heb 13:3
cast out: or, afflicted
the naked: Ch2 28:15; Job 31:19, Job 31:20; Eze 18:7; Mat 25:35-45; Luk 3:11
thine own: Gen 19:14; Jdg 9:2; Neh 5:5; Luk 10:26-36; Jo1 3:17
Geneva 1599
58:7 [Is it] not to deal thy bread to the hungry, and that thou shouldest bring the poor that are cast out to thy house? when thou seest the naked, that thou shouldest cover him; and that thou shouldest not hide thyself from (g) thy own flesh?
(g) For in him you see yourself as in a mirror.
John Gill
58:7 Is it not to deal thy bread to the hungry?.... Or "to break" (f) it, divide it, and communicate it to them; that which is "bread", food fit to eat, wholesome and nourishing; which is thine, and not another's; which thou hast saved by fasting, and therefore should not be laid up, but given away; and that not to the rich, who need it not, but to the hungry and necessitous: and this may be understood of spiritual bread, of imparting the Gospel to such who are hungering and thirsting after righteousness, which to do is an acceptable service to God; and not to bind and oppress men's consciences with burdensome rites and ceremonies of men's own devising. These are husks, and not bread.
And that thou bring the poor that are cast out to thy house; poor ministers, cast out of the church, cast out of their livings, cast out of their houses, cast out of the land; and other Christian exiles for conscience sake; poor travellers and wanderers, as the Targum, obliged to flee from persecution into foreign countries, and wander about from place to place, having no certain dwelling place; these take into your house, and give them lodging: so some have entertained angels unawares, as Abraham and Lot, as indeed the faithful ministers of Christ are: or,
the poor rebels (g); for the word has this signification; such who have been accused and attainted as rebels; who have been charged with being rebels to church and state, though the quiet in the land, and so have been forced to flee and hide themselves; do not be afraid to receive them into your houses, though under such an imputation:
when thou seest the naked, that thou cover him; the naked Christian especially; not entirely so, but one that is thinly clothed, whose clothes are scarce anything but rags, not sufficient to keep him warm, or preserve him from the inclemencies of the weather; put a better garment upon him, to cover him with:
and that thou hide not thyself from thine own flesh; meaning not only those "near akin" (h), though more especially them; but such as are in the same neighbourhood, of the same country; and indeed all men are of one blood, and so are the same flesh; and from persons in distress, and especially such as are of the household of faith, of the same religion, that support the same Protestant cause, though differing in some lesser matters, a man should not hide himself, or turn his eyes from, or refuse to relieve them, or treat them with disdain and contempt; see Gal 6:10.
(f) "nonne ut frangas?" Pagninus; "nonne frangere?" Montanus. (g) Heb. "rebellatos, expulsos tanquam rebelles", Piscator; "qui persecutionem patiuntur", Vitringa. (h) "a cognatis tuis", Vatablus. So R. Sol. Urbin. Ohel Moed, fol. 85. 1.
John Wesley
58:7 Cast out - And thereby become wanderers, having no abiding place. To thy house - That thou be hospitable, and make thy house a shelter to them that have none of their own left. Hide not - That seek no occasion to excuse thyself. Thy own flesh - Some confine this to our own kindred; but we can look on no man, but there we contemplate our own flesh, and therefore it is barbarous, not only to tear, but not to love and succour him. Therefore feed him as thou wouldest feed thyself, or be fed; shelter him as thou wouldest shelter thyself, or be sheltered; clothe him as thou wouldest clothe thyself, or be clothed; if in any of these respects thou wert in his circumstances.
Robert Jamieson, A. R. Fausset and David Brown
58:7 deal--distribute (Job 31:16-21).
cast out--rather, reduced [HORSLEY].
naked . . . cover him-- (Mt 25:36).
hide . . . thyself--means to be strange towards them, and not to relieve them in their poverty (Mt 15:5).
flesh--kindred (Gen 29:14). Also brethren in common descent from Adam, and brethren in Christ (Jas 2:15).
58:858:8: Յայնժամ ծաւալեսցի կանուխ լոյս քո, եւ բժշկութի՛ւն քեզ վաղվաղակի հասցէ. եւ գնասցէ առաջի քո արդարութիւն քո, եւ փա՛ռքն Աստուծոյ զքեւ փակեսցին։
8 Այն ժամանակ այգաբացի պէս պիտի ծաւալուի քո լոյսը, եւ արագօրէն պիտի հասնի քո ապաքինումը, քո առջեւից պիտի ընթանայ քո արդարութիւնը, եւ Աստծու փառքը պիտի պահպանի քեզ:
8 Այն ատեն քու լոյսդ առաւօտի պէս պիտի ծագի Ու բժշկութիւնդ շուտով պիտի յայտնուի*։Քու արդարութիւնդ քու առջեւէդ պիտի երթայ Ու Տէրոջը փառքը քու ետեւէդ պիտի պաշտպանէ։
Յայնժամ ծաւալեսցի կանուխ լոյս քո, եւ բժշկութիւն քեզ վաղվաղակի հասցէ, եւ գնասցէ առաջի քո արդարութիւն քո, եւ փառքն [902]Աստուծոյ զքեւ փակեսցին:

58:8: Յայնժամ ծաւալեսցի կանուխ լոյս քո, եւ բժշկութի՛ւն քեզ վաղվաղակի հասցէ. եւ գնասցէ առաջի քո արդարութիւն քո, եւ փա՛ռքն Աստուծոյ զքեւ փակեսցին։
8 Այն ժամանակ այգաբացի պէս պիտի ծաւալուի քո լոյսը, եւ արագօրէն պիտի հասնի քո ապաքինումը, քո առջեւից պիտի ընթանայ քո արդարութիւնը, եւ Աստծու փառքը պիտի պահպանի քեզ:
8 Այն ատեն քու լոյսդ առաւօտի պէս պիտի ծագի Ու բժշկութիւնդ շուտով պիտի յայտնուի*։Քու արդարութիւնդ քու առջեւէդ պիտի երթայ Ու Տէրոջը փառքը քու ետեւէդ պիտի պաշտպանէ։
zohrab-1805▾ eastern-1994▾ western am▾
58:858:8 Тогда откроется, как заря, свет твой, и исцеление твое скоро возрастет, и правда твоя пойдет пред тобою, и слава Господня будет сопровождать тебя.
58:8 τότε τοτε at that ῥαγήσεται ρηγνυμι gore; burst πρόιμον πρωιμος early τὸ ο the φῶς φως light σου σου of you; your καὶ και and; even τὰ ο the ἰάματά ιαμα healing; remedy σου σου of you; your ταχὺ ταχυ quickly ἀνατελεῖ ανατελλω spring up; rise καὶ και and; even προπορεύσεται προπορευομαι travel forth; travel before ἔμπροσθέν εμπροσθεν in front; before σου σου of you; your ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing σου σου of you; your καὶ και and; even ἡ ο the δόξα δοξα glory τοῦ ο the θεοῦ θεος God περιστελεῖ περιστελλω you
58:8 אָ֣ז ʔˈāz אָז then יִבָּקַ֤ע yibbāqˈaʕ בקע split כַּ ka כְּ as † הַ the שַּׁ֨חַר֙ ššˈaḥar שַׁחַר dawn אֹורֶ֔ךָ ʔôrˈeḵā אֹור light וַ wa וְ and אֲרֻכָתְךָ֖ ʔᵃruḵāṯᵊḵˌā אֲרוּכָה healing מְהֵרָ֣ה mᵊhērˈā מְהֵרָה haste תִצְמָ֑ח ṯiṣmˈāḥ צמח sprout וְ wᵊ וְ and הָלַ֤ךְ hālˈaḵ הלך walk לְ lᵊ לְ to פָנֶ֨יךָ֙ fānˈeʸḵā פָּנֶה face צִדְקֶ֔ךָ ṣiḏqˈeḵā צֶדֶק justice כְּבֹ֥וד kᵊvˌôḏ כָּבֹוד weight יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יַאַסְפֶֽךָ׃ yaʔasᵊfˈeḵā אסף gather
58:8. tunc erumpet quasi mane lumen tuum et sanitas tua citius orietur et anteibit faciem tuam iustitia tua et gloria Domini colliget teThen shall thy light break forth as the morning, and thy health shall speedily arise, and thy justice shall go before thy face, and the glory of the Lord shall gather thee up.
8. Then shall thy light break forth as the morning, and thy healing shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rearward.
58:8. Then your light will break forth like the morning, and your health will improve quickly, and your justice will go before your face, and the glory of the Lord will gather you up.
58:8. Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward.
Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward:

58:8 Тогда откроется, как заря, свет твой, и исцеление твое скоро возрастет, и правда твоя пойдет пред тобою, и слава Господня будет сопровождать тебя.
58:8
τότε τοτε at that
ῥαγήσεται ρηγνυμι gore; burst
πρόιμον πρωιμος early
τὸ ο the
φῶς φως light
σου σου of you; your
καὶ και and; even
τὰ ο the
ἰάματά ιαμα healing; remedy
σου σου of you; your
ταχὺ ταχυ quickly
ἀνατελεῖ ανατελλω spring up; rise
καὶ και and; even
προπορεύσεται προπορευομαι travel forth; travel before
ἔμπροσθέν εμπροσθεν in front; before
σου σου of you; your
ο the
δικαιοσύνη δικαιοσυνη rightness; right standing
σου σου of you; your
καὶ και and; even
ο the
δόξα δοξα glory
τοῦ ο the
θεοῦ θεος God
περιστελεῖ περιστελλω you
58:8
אָ֣ז ʔˈāz אָז then
יִבָּקַ֤ע yibbāqˈaʕ בקע split
כַּ ka כְּ as
הַ the
שַּׁ֨חַר֙ ššˈaḥar שַׁחַר dawn
אֹורֶ֔ךָ ʔôrˈeḵā אֹור light
וַ wa וְ and
אֲרֻכָתְךָ֖ ʔᵃruḵāṯᵊḵˌā אֲרוּכָה healing
מְהֵרָ֣ה mᵊhērˈā מְהֵרָה haste
תִצְמָ֑ח ṯiṣmˈāḥ צמח sprout
וְ wᵊ וְ and
הָלַ֤ךְ hālˈaḵ הלך walk
לְ lᵊ לְ to
פָנֶ֨יךָ֙ fānˈeʸḵā פָּנֶה face
צִדְקֶ֔ךָ ṣiḏqˈeḵā צֶדֶק justice
כְּבֹ֥וד kᵊvˌôḏ כָּבֹוד weight
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יַאַסְפֶֽךָ׃ yaʔasᵊfˈeḵā אסף gather
58:8. tunc erumpet quasi mane lumen tuum et sanitas tua citius orietur et anteibit faciem tuam iustitia tua et gloria Domini colliget te
Then shall thy light break forth as the morning, and thy health shall speedily arise, and thy justice shall go before thy face, and the glory of the Lord shall gather thee up.
58:8. Then your light will break forth like the morning, and your health will improve quickly, and your justice will go before your face, and the glory of the Lord will gather you up.
58:8. Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: Все эти стихи в целом ряде параллельных образов раскрывают одну и ту же мысль - мысль о спасительных плодах истинного поста, взятого здесь, очевидно, в качестве символа правильного богопочтения вообще.

И правда твоя пойдет пред тобою и слава Господня будет сопровождать тебя (8: ст.). То самое оправдание, которого теперь вы так тщетно ищете, будет у вас пред глазами, и прославление от Господа будет естественной наградой для вас. Почти буквальное выражение данного образа встречаем мы и у Псалмопевца 36:6).

Когда ты удалишь из среды твоей ярмо... По связи с контекстом ("узы ярма" - 6: ст.), под "ярмом" здесь правильнее всего понимать гнет юридических и общественно-экономических отношений, давивший большинство сынов Израиля со стороны привилегированного меньшинства.

Перестанешь поднимать перст и говорить оскорбительное... "Подымание перста означает самонадеянную гордость учителя, садящегося на седалище Моисеево; слова оскорбительные, произносимые начальствующими, мы видели выше в пророчествах Исаии, как, напр., в 5:18-19; 28:9-10, 13-15, 18, 22; 30:1-2; 31:1: и мн. др., из которых явствует... весьма сильно распространенное в правящих классах неверие" (Властов).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward. 9 Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; 10 And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday: 11 And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. 12 And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.
Here are precious promises for those to feast freely and cheerfully upon by faith who keep the fast that God has chosen; let them know that God will make it up to them. Here is,
I. A further account of the duty to be done in order to our interest in these promises (v. 9, 10); and here, as before, it is required that we both do justly and love mercy, that we cease to do evil and learn to do well. 1. We must abstain from all acts of violence and fraud. "Those must be taken away from the midst of thee, from the midst of thy person, out of thy heart" (so some); "thou must not only refrain from the practice of injury, but mortify in thee all inclination and disposition towards it." Or from the midst of thy people. Those in authority must not only not be oppressive themselves, but must do all they can to prevent and restrain oppression in all within their jurisdiction. They must not only break the yoke (v. 6), but take away the yoke, that those who have been oppressed may never be re-enslaved (as they were Jer. xxxiv. 10, 11); they must likewise forbear threatening (Eph. vi. 9) and take away the putting forth of the finger, which seems to have been then, as sometimes with us, a sign of displeasure and the indication of a purpose to correct. Let not the finger be put forth to point at those that are poor and in misery, and so to expose them to contempt; such expressions of contumely as are provoking, and the products of ill-nature, ought to be banished from all societies. And let them not speak vanity, flattery or fraud, to one another, but let all conversation be governed by sincerity. Perhaps that dissimulation which is the bane of friendship is meant by the putting forth of the finger (as Prov. vi. 13 by teaching with the finger), or it is putting forth the finger with the ring on it, which was the badge of authority, and which therefore they produced when they spoke iniquity, that is, gave unrighteous sentences. 2. We must abound in all acts of charity and beneficence. We must not only give alms according as the necessities of the poor require, but, (1.) We must give freely and cheerfully, and from a principle of charity. We must draw out our soul to the hungry (v. 10), not only draw out the money and reach forth the hand, but do this from the heart, heartily, and without grudging, from a principle of compassion and with a tender affection to such as we see to be in misery. Let the heart go along with the gift; for God loves a cheerful giver, and so does a poor man too. When our Lord Jesus healed and fed the multitude it was as having compassion on them. (2.) We must give plentifully and largely, so as not to tantalize, but to satisfy, the afflicted soul: "Do not only feed the hungry, but gratify the desire of the afflicted, and, if it lies in your power, make them easy." What are we born for, and what have we our abilities of body, mind, and estate for, but to do all the good we can in this world with them? And the poor we have always with us.
II. Here is a full account of the blessings and benefits which attend the performance of this duty. If a person, a family, a people, be thus disposed to every thing that is good, let them know for their comfort that they shall find God their bountiful rewarder and what they lay out in works of charity shall be abundantly made up to them. 1. God will surprise them with the return of mercy after great affliction, which shall be as welcome as the light of the morning after a long and dark night (v. 8): "Then shall thy light break forth as the morning and (v. 10) thy light shall rise in obscurity. Though thou hast been long buried alive thou shalt recover thy eminency; though long overwhelmed with grief, thou shalt again look pleasant as the dawning day." Those that are cheerful in doing good God will make cheerful in enjoying good; and this also is a special gift of God, Eccl. ii. 24. Those that have shown mercy shall find mercy. Job, who in his prosperity had done a great deal of good, had friends raised up for him by the Lord when he was reduced, who helped him with their substance, so that his light rose in obscurity. "Not only thy light, which is sweet, but thy health too, or the healing of the wounds thou hast long complained of, shall spring forth speedily; all thy grievances shall be redressed, and thou shalt renew thy youth and recover thy vigour." Those that have helped others out of trouble will obtain help of God when it is their turn. 2. God will put honour upon them. Good works shall be recompensed with a good name; this is included in that light which rises out of obscurity. Though a man's extraction be mean, his family obscure, and he has no external advantages to gain him honour, yet, if he do good in his place, that will procure him respect and veneration, and his darkness shall by this means become as the noon-day, that is, he shall become very eminent and shine brightly in his generation. See here what is the surest way for a man to make himself illustrious; let him study to do good. He that would be the greatest of all, and best-loved, let him by humility and industry make himself a servant of all. "Thy righteousness shall answer for thee (as Jacob says, Gen. xxx. 33), that is, it shall silence reproaches, nay, it shall bespeak thee more praises than thy humility can be pleased with." He that has given to the poor, his righteousness (that is, the honour of it) endures for ever, Ps. cxii. 9. 3. They shall always be safe under the divine protection: "Thy righteousness shall go before thee as thy vanguard, to secure thee from enemies that charge thee in the front, and the glory of the Lord shall be thy rearward, the gathering host, to bring up those of thee that are weary and are left behind, and to secure thee from the enemies, that, like Amalek, fall upon thy rear." Observe, How good people are safe on all sides. Let them look which way they will, behind them or before them; let them look backward or forward; they see themselves safe, and find themselves easy and quiet from the fear of evil. And observe what it is that is their defence; it is their righteousness, and the glory of the Lord, that is, as some suppose, Christ; for it is by him that we are justified, and God is glorified. He it is that goes before us, and is the captain of our salvation, as he is the Lord our righteousness; he it is that is our rearward, on whom alone we can depend for safety when our sins pursue us and are ready to take hold on us. Or, "God himself in his providence and grace shall both go before thee as thy guide to conduct thee, and attend thee as thy rearward to protect thee, and this shall be the reward of thy righteousness and so shall be for the glory of the Lord as the rewarder of it." 4. God will be always nigh unto them, to hear their prayers, v. 9. As, on the one hand, he that shuts his ears to the cry of the poor shall himself cry and God will not hear him; so, on the other hand, he that is liberal to the poor, his prayers shall come up with his alms for a memorial before God, as Cornelius's did (Acts x. 4): "Then shalt thou call, on thy fast-days, which ought to be days of prayer, and the Lord shall answer, shall give thee the things thou callest to him for; thou shalt cry when thou art in any distress or sudden fright, and he shall say, Here I am." This is a very condescending expression of God's readiness to hear prayer. When God calls to us by his word it becomes us to say, Here we are; what saith our Lord unto his servants? But that God should say to us, Behold me, here I am, is strange. When we cry to him, as if he were at a distance, he will let us know that he is near, even at our right hand, nearer than we thought he was. It is I, be not afraid. When danger is near our protector is nearer, a very present help. "Here I am, ready to give you what you want, and do for you what you desire; what have you to say to me?" God is attentive to the prayers of the upright, Ps. cxxx. 2. No sooner do they call to him than he answers, Ready, ready. Wherever they are praying, God says, "Here I am hearing; I am in the midst of you." He is nigh unto them in all things, Deut. iv. 7. 6. God will direct them in all difficult and doubtful cases (v. 11): The Lord shall guide thee continually. While we are here, in the wilderness of this world, we have need of continual direction from heaven; for, if at any time we be left to ourselves, we shall certainly miss our way; and therefore it is to those who are good in God's sight that he gives the wisdom which in all cases is profitable to direct, and he will be to them instead of eyes, Eccl. ii. 26. His providence will make their way plain to them, both what is their duty and what will be most for their comfort. 6. God will give them abundance of satisfaction in their own minds. As the world is a wilderness in respect of wanderings, so that they need to be guided continually, so also is it in respect of wants, which makes it necessary that they should have continual supplies, as Israel in the wilderness had not only the pillar of cloud to guide them continually, but manna and water out of the rock to satisfy their souls in drought, in a dry and thirsty land where no water is, Ps. lxiii. 1. To a good man God gives not only wisdom and knowledge, but joy; he is satisfied in himself with the testimony of his conscience and the assurances of God's favour. "These will satisfy thy soul, will put gladness into thy heart, even in the drought of affliction; these will make fat thy bones, and fill them with marrow, will give thee that pleasure which will be a support to thee as the bones to the body, that joy of the Lord which will be thy strength. He shall give thy bones rest" (so some read it), "rest from the pain and sickness which they have laboured under and been chastened with;" so it agrees with that promise made to the merciful. The Lord will make all his bed in his sickness, Ps. xli. 3. "Thou shalt be like a watered garden, so flourishing and fruitful in graces and comforts, and like a spring of water, like a garden that has a spring of water in it, whose waters fail not either in droughts or in frosts." The principle of holy love in those that are good shall be a well of living water, John iv. 14. As a spring of water, though it is continually sending forth its streams, is yet always full, so the charitable man abounds in good as he abounds in doing good and is never the poorer for his liberality. He that waters shall himself be watered. 7. They and their families shall be public blessings. It is a good reward to those that are fruitful and useful to be rendered more so, and especially to have those who descend from them to be so too. This is here promised (v. 12): "Those that now are of thee, thy princes, and nobles, and great men, shall have such authority and influence as they never had;" or, "Those that hereafter shall be of thee, thy posterity, shall be serviceable to their generation, as thou art to thine." It completes the satisfaction of a good man, as to this world, to think that those that come after him shall be doing good when he is gone. 1. They shall re-edify cities that have been long in ruins, shall build the old waste places, which had lain so long desolate that the rebuilding of them was quite despaired of. This was fulfilled when the captives, after their return, repaired the cities of Judah, and dwelt in them, and many of those in Israel too, which had lain waste ever since the carrying away of the ten tribes. 2. They shall carry on and finish that good work which was begun long before, and shall be helped over the obstructions which had retarded the progress of it: They shall raise up to the top that building the foundation of which was laid long since and has been for many generations in the rearing. This was fulfilled when the building of the temple was revived after it had stood still for many years, Ezra v. 2. Or, "They shall raise up foundations which shall continue for many generations yet to come;" they shall do that good which shall be of lasting consequence. 3. They shall have the blessing and praise of all about them: "Thou shalt be called (and it shall be to thy honour) the repairer of the breach, the breach made by the enemy in the wall of a besieged city, which whoso has the courage and dexterity to make up, or make good, gains great applause." Happy are those who make up the breach at which virtue is running out and judgments are breaking in. "Thou shalt be the restorer of paths, safe and quiet paths, not only to travel in, but to dwell in, so safe and quiet that people shall make no difficulty of building their houses by the road-side." The sum is that, if they keep such fasts as God has chosen, he will settle them again in their former peace and prosperity, and there shall be none to make them afraid. See Zech. vii. 5, 9; viii. 3-5. It teaches us that those who do justly and love mercy shall have the comfort thereof in this world.
Adam Clarke: Commentary on the Bible - 1831
58:8: And thine health shall spring forth speedily "And thy wounds shall speedily be healed over" - Et cicatrix vulneris tui cito obducetur "And the scar of thy wounds shall be speedily removed." Aquila's Version, as reported by Jerome, with which agrees that of the Chaldee.
The glory "And the glory" - Sixteen MSS. (five ancient) of Dr. Kennicott's, and the Septuagint, Syriac, and Vulgate add the conjunction ו vau, וכבוד vechabod.
Albert Barnes: Notes on the Bible - 1834
58:8: Then shall thy light - (See the notes at Isa 44:7). The idea here is, that if they were faithful in the discharge of their duty to God, he would bless them with abundant prosperity (compare Job 11:17). The image is, that such prosperity would come on the people like the spreading light of the morning.
And thine health - Lowth and Noyes render this, 'And thy wounds shall be speedily healed over.' The authority on which Lowth relies, is the version of Aquila as reported by Jerome, and the Chaldee. The Hebrew word used here, (ארוּכה 'ă rû kâ h), means properly "a long bandage" (from ארך 'â rak, "to make long"), such as is applied by surgeons to heal a wound (compare the notes at Isa 1:6). It is then used to denote the healing which is secured by the application of the bandage; and figuratively here means their restoration from all the calamities which had been inflicted on the nation. The word rendered 'spring forth' (from צמח tsâ mach) properly relates to the manner in which plants germinate (compare the notes at Isa 42:9). Here the sense is, that if they would return to God, they would be delivered from the calamities which their crimes had brought on them, and that peace and prosperity would again visit the nation.
And thy righteousness shall go before thee - Shall be thy leader - as an army is conducted. The idea is that their conformity to the divine laws would serve the purpose of a leader to conduct them in the ways of peace, happiness, and prosperity.
The glory of the Lord - The allusion here is doubtless to the mode in which the children of Israel came out of Egypt (see the notes at Isa 6:5).
Shall be thy rere-ward - Margin, 'Shall gather thee up.' That is, shall bring up the rear (see the notes at Isa 52:12).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:8: thy light: Isa 58:10, Isa 58:11; Job 11:17; Psa 37:6, Psa 97:11, Psa 112:4; Pro 4:18; Hos 6:3; Mal 4:2
and thine: Isa 57:18; Jer 33:6; Hos 6:2, Hos 14:4; Mat 13:15
and thy: Psa 85:13; Act 10:4, Act 10:31, Act 10:35
the glory: Isa 52:12; Exo 14:19
be thy rereward: Heb. gather thee up
Carl Friedrich Keil and Franz Delitzsch
58:8
The prophet now proceeds to point out the reward of divine grace, which would follow such a fast as this, consisting of self-renouncing, self-sacrificing love; and in the midst of the promise he once more reminds of the fact, that this love is the condition of the promise. This divides the promises into two. The middle promise is linked on to the first; the morning dawn giving promise of the "perfect day" (Prov 4:18). The first series of promises we have in Is 58:8, Is 58:9. "Then will thy light break forth as the morning dawn, and thy healing will sprout up speedily, and thy righteousness will go before thee, the glory of Jehovah will follow thee. Then wilt thou call and Jehovah will answer; thou wilt beseech, and He will say, Here am I!" The love of God is called "light" in contrast with His wrath; and a quiet cheerful life in God's love is so called, in contrast with a wild troubled life spent in God's wrath. This life in God's love has its dawn and its noon-day. When it is night both within and around a man, and he suffers himself to be awakened by the love of God to a reciprocity of love; then does the love of God, like the rising sun, open for itself a way through the man's dark night and overcome the darkness of wrath, but so gradually that the sky within is at first only streaked as it were with the red of the morning dawn, the herald of the sun. A second figure of a promising character follows. The man is sick unto death; but when the love of God stimulates him to reciprocal love, he is filled with new vigour, and his recovery springs up suddenly; he feels within him a new life working through with energetic force like a miraculous springing up of verdure from the earth, or of growing and flowering plants. The only other passages in which ארוּכה occurs are in the books of Jeremiah, Chronicles, and Nehemiah. It signifies recovery (lxx here, τὰ ἰάματά σου ταχὺ ἀνατελεῖ, an old mistake for ἱμάτια, vestimenta), and hence general prosperity (2Chron 24:13). It always occurs with the predicate עלתה (causative העלה, cf., Targ. Ps 147:3, ארכא אסּק, another reading ארוּכין), oritur (for which we have here poetically germinat) alicui sanitas; hence Gesenius and others have inferred, that the word originally meant the binding up of a wound, bandage (impontiru alicui fascia). But the primary word is ארך = ארך, to set to rights, to restore or put into the right condition (e.g., b. Sabbath 33b, "he cured his wounded flesh"), connected with אריך, Arab. ârak, accommodatus; so that ארוּכה, after the form מלוּכה, Arab. (though rarely) arika, signifies properly, setting to rights, i.e., restoration.
The third promise is: "thy righteousness will go before thee, the glory of Jehovah will gather thee, or keep thee together," i.e., be thy rear-guard (lxx περιστελεῖ σε, enclose thee with its protection; אסף as in מאסּף, Is 52:12). The figure is a significant one: the first of the mercies of God is δικαιοῦν, and the last δοξάζειν. When Israel is diligent in the performance of works of compassionate love, it is like an army on the march or a travelling caravan, for which righteousness clear and shows the way as being the most appropriate gift of God, and whose rear is closed by the glory of God, which so conducts it to its goal that not one is left behind. The fourth promise assures them of the immediate hearing of prayer, of every appeal to God, every cry for help.
But before the prophet brings his promises up to their culminating point, he once more lays down the condition upon which they rest. "If thou put away from the midst of thee the yoke, the pointing of the finger, and speaking of evil, and offerest up thy gluttony to the hungry, and satisfiest the soul that is bowed down: thy light will stream out in the darkness, and thy darkness become like the brightness of noon-day. And Jehovah will guide thee continually, and satisfy thy soul in droughts, and refresh thy bones; and thou wilt become like a well-watered garden, and like a fountain, whose waters never deceive. And thy people will build ruins of the olden time, foundations of earlier generations wilt thou erect; and men will call thee repairers of breaches, restorers of habitable streets." מוטה, a yoke, is here equivalent to yoking or oppression, as in Is 58:6, where it stands by the side of רשׁע. שׁלח־אצבּא (only met with here, for שׁלח, Ges. 65, 1, a), the stretching out of the finger, signifies a scornful pointing with the fingers (Prov 6:13, δακτυλοδεικτεῖν) at humbler men, and especially at such as are godly (Is 57:4). דּבּר־און, the utterance of things which are wicked in themselves and injurious to one's neighbour, hence sinful conversation in general. The early commentators looked for more under נפשׁך, than is really meant (and so does even Stier: "they soul, thy heart, all thy sympathetic feelings," etc.). The name of the soul, which is regarded here as greedily longing (Is 56:11), is used in Deut 24:6 for that which nourishes it, and here for that which it longs for; the longing itself (appetitus) for the object of the longing (Psychol. p. 204). We may see this very clearly from the choice of the verb תּפק (a voluntative in a conditional clause, Ges. 128, 2), which, starting from the primary meaning educere (related to נפק, Arabic anfaqa, to give out, distribute, nafaqa, distribution, especially of alms), signifies both to work out, acquire, carry off (Prov 3:13; Prov 8:35, etc.), and also to take out, deliver, offer, expromere (as in this instance and Ps 140:9; Ps 144:13). The soul "bowed down" is bowed down in this instance through abstinence. The apodoses commence with the perf. cons. וזרח. אפלה is the darkness caused by the utter absence of light (Arab. afalat esh-shemsu, "the sun has become invisible"); see at Job 10:22. This, as the substantive clause affirms, is like the noon-day, which is called צהרים, because at that point the daylight of both the forenoon and afternoon, the rising and setting light, is divided as it were into two by the climax which it has attained. A new promise points to the fat, that such a man may enjoy without intermission the mild and safe guidance of divine grace, for which נחה (הנחה, syn. נהל) is the word commonly employed; and another to the communication of the most copious supply of strength. The ἅπαξ γεγρ בצחצחות does not state with what God will satisfy the soul, as Hahn supposes (after Jerome, "splendoribus"), but according to צסהיחה (Ps 68:7) and such promises as Is 43:20; Is 48:21; Is 49:10, the kind of satisfaction and the circumstances under which it occurs, viz., in extreme droughts (Targ. "years of drought"). In the place of the perf. cons. we have then the future, which facilitates the elevation of the object: "and thy bones will He make strong," יחליח, for which Hupfeld would read יחליף, "will He rejuvenate." חחליץ is a denom. of חלוּץ, expeditus; it may, however, be directly derived from a verb חלץ, presupposed by חלצים, not, however, in the meaning "to be fat" (lxx πιανθήσεται, and so also Kimchi), but "to be strong," lit., to be loose or ready for action; and b. Jebamoth 102b has the very suitable gloss גרמי זרוזי (making the bones strong). This idea of invigorating is then unfolded in two different figures, of which that of a well-watered garden sets forth the abundance received, that of a spring the abundance possessed. Natural objects are promised, but as a gift of grace; for this is the difference between the two testaments, that in the Old Testament the natural is ever striving to reach the spiritual, whereas in the New Testament the spiritual lifts up the natural to its own level. The Old Testament is ever striving to give inwardness to what was outward; in the New Testament this object is attained, and the further object now is to make the outward conformed to the inward, the natural life to the spiritual.
The last promise (whether the seventh or eighth, depends upon whether we include the growing of the morning light into the light of noon, or not) takes its form from the pining of the exiles for their home: "and thy people (ממּך) build" (Ewald, 295, c); and Bttcher would read ממך וּבנּוּ; but מן with a passive, although more admissible in Hebrew than in Arabic, is very rarely met with, and then more frequently in the sense of ἀπό than in that of ὑπό, and בּנּוּ followed by a plural of the thing would be more exact than customary. Moreover, there is no force in the objection that ממּך with the active can only signify "some of thee," since it is equivalent to ממך אשׁר, those who sprang from thee and belong to thee by kindred descent. The members born to the congregation in exile will begin, as soon as they return to their home, to build up again the ruins of olden time, the foundations of earlier generations, i.e., houses and cities of which only the foundations are left (Is 61:4); therefore Israel restored to its fatherland receives the honourable title of "builder of breaches," "restorer of streets (i.e., of places much frequented once) לשׁבת" (for inhabiting), i.e., so that, although so desolate now (Is 33:8), they become habitable and populous once more.
Geneva 1599
58:8 Then shall thy (h) light break forth as the morning, and thy health shall spring forth speedily: and thy (i) righteousness shall go before thee; the glory of the LORD shall be thy rear guard.
(h) That is, the prosperous estate with which God will bless you.
(i) The testimony of your goodness will appear before God and man.
John Gill
58:8 Then shall thy light break forth as the morning,.... Through thick clouds, or the darkness of the night, suddenly, swiftly, irresistibly, and increase more and more, till it is perfect day. This is to be understood best of temporal and spiritual prosperity, especially the latter, which will attend the churches of the Reformation, when a spirit of persecution is laid aside, and a spirit of love commences, which will be in the Philadelphian church state; and it particularly respects the glorious light of the Gospel, which will break forth very clearly, and shine out in all the world; and the light of joy, peace, and comfort, which will attend it, in the hearts of the Lord's people; see Is 60:1,
and thine health shall spring forth speedily; as the herbs and grass out of the earth, by clear shining after rain; by which is meant the healthful and sound state of the church in the latter day, when all divisions shall be healed; contentions and animosities cease; sound doctrine preached; the ordinances administered according to their original institution; true discipline restored; and all the parts of worship performed, according to the rule of the divine word; and so the souls of men, under all these means, be in thriving and flourishing circumstances:
and thy righteousness shall go before thee; not the external righteousness of the saints, or works of righteousness done by them; these do not go before them, at least to prepare the way for them into a future state of happiness, but follow after, Rev_ 14:13, rather the righteousness of Christ imputed to them, and so theirs; or Christ their righteousness, the sun of righteousness, that arises upon them with healing in his wings, and from whom they have the health before mentioned; he goes before his people by way of example, as a guide to direct them, and as the forerunner of them, and whose righteousness will introduce them into the heavenly glory. Though perhaps the meaning here is, that their righteousness, in the latter day glory, shall be very manifest, both their righteousness before God, and before men; which will, as it were, visibly walk before them, make way for them, and protect them; see Is 60:21,
and the glory of the Lord shall be thy reward, the glorious power and providence of God, preserving his people; or the glorious Lord himself, our Lord Jesus Christ, the brightness of his Father's glory, he, as the word may be rendered, "shall gather thee" (i); he gathers his people to himself; he protects and defends them; he takes care of the weak and feeble, and that are straggling behind; and he brings them up, being the reward, and saves them. The phrase denotes a glorious state of the church in the latter day, when the glory of the Lord will be risen on his church, and abide upon it, and upon all that glory there shall be a defence; see Is 60:1.
(i) "colliget te", V. L. Munster, Pagninus, Montanus, Tigurine version.
John Wesley
58:8 Thy light - Happiness and prosperity. Break forth - It shall not only appear, but break forth, dart itself forth, notwithstanding all difficulties, as the sun breaks, and pierces through a cloud. Thy health - Another metaphor to express the same thing. Righteousness - The reward of thy righteousness. Before thee - As the morning - star goes before the sun. The glory - His glorious power and providence. Thy rereward - Thus the angel of his presence secured the Israelites when they came up out of Egypt.
Robert Jamieson, A. R. Fausset and David Brown
58:8 light--emblem of prosperity (Is 58:10; Job 11:17).
health--literally, a long bandage, applied by surgeons to heal a wound (compare Is 1:6). Hence restoration from all past calamities.
go before thee--Thy conformity to the divine covenant acts as a leader, conducting thee to peace and prosperity.
glory . . . reward--like the pillar of cloud and fire, the symbol of God's "glory," which went behind Israel, separating them from their Egyptian pursuers (Is 52:12; Ex 14:19-20).
58:958:9: Յայնժամ կարդասցես, եւ Աստուած լուիցէ քեզ. եւ մինչդեռ խօսիցիս, ասասցէ թէ ահաւասիկ հասեալ կամ։ Եւ եթէ մերժեսցես դու ՚ի քէն զկնճիռն եւ զձեռնարձակութիւն՝ եւ զբանս տրտնջման[10251]. [10251] Ոմանք. Եւ մինչդեռ խօսեսցիս... հասեալ եմ... զկնճիռն եւ զձեռնարկութիւն՝ եւ զբանս։
9 Այն ժամանակ պիտի կանչես, եւ Աստուած պիտի լսի քեզ. մինչեւ դու խօսես, նա պիտի ասի, թէ՝ «Ահա հասել եմ»: Եթէ դու քո միջից հեռացնես խարդախութիւնը, ձեռնձգութիւնն ու տրտունջի խօսքերը,
9 Այն ատեն պիտի կանչես եւ Տէրը պիտի պատասխանէ, Պիտի աղաղակես ու անիկա պիտի ըսէ. ‘Ահա ես’։Եթէ քու մէջէդ լուծը, Մատով ցուցնելն ու չար խօսքերը վերցնես
Յայնժամ կարդասցես, եւ [903]Աստուած լուիցէ քեզ. եւ մինչդեռ խօսիցիս, ասասցէ թէ` Ահաւասիկ հասեալ կամ, եւ եթէ մերժեսցես դու ի քէն [904]զկնճիռն եւ զձեռնարձակութիւն եւ զբանս տրտնջման:

58:9: Յայնժամ կարդասցես, եւ Աստուած լուիցէ քեզ. եւ մինչդեռ խօսիցիս, ասասցէ թէ ահաւասիկ հասեալ կամ։ Եւ եթէ մերժեսցես դու ՚ի քէն զկնճիռն եւ զձեռնարձակութիւն՝ եւ զբանս տրտնջման[10251].
[10251] Ոմանք. Եւ մինչդեռ խօսեսցիս... հասեալ եմ... զկնճիռն եւ զձեռնարկութիւն՝ եւ զբանս։
9 Այն ժամանակ պիտի կանչես, եւ Աստուած պիտի լսի քեզ. մինչեւ դու խօսես, նա պիտի ասի, թէ՝ «Ահա հասել եմ»: Եթէ դու քո միջից հեռացնես խարդախութիւնը, ձեռնձգութիւնն ու տրտունջի խօսքերը,
9 Այն ատեն պիտի կանչես եւ Տէրը պիտի պատասխանէ, Պիտի աղաղակես ու անիկա պիտի ըսէ. ‘Ահա ես’։Եթէ քու մէջէդ լուծը, Մատով ցուցնելն ու չար խօսքերը վերցնես
zohrab-1805▾ eastern-1994▾ western am▾
58:958:9 Тогда ты воззовешь, и Господь услышит; возопиешь, и Он скажет: > Когда ты удалишь из среды твоей ярмо, перестанешь поднимать перст и говорить оскорбительное,
58:9 τότε τοτε at that βοήσῃ βοαω scream; shout καὶ και and; even ὁ ο the θεὸς θεος God εἰσακούσεταί εισακουω heed; listen to σου σου of you; your ἔτι ετι yet; still λαλοῦντός λαλεω talk; speak σου σου of you; your ἐρεῖ ερεω.1 state; mentioned ἰδοὺ ιδου see!; here I am πάρειμι παρειμι here; present ἐὰν εαν and if; unless ἀφέλῃς αφαιρεω take away ἀπὸ απο from; away σοῦ σου of you; your σύνδεσμον συνδεσμος connection καὶ και and; even χειροτονίαν χειροτονια and; even ῥῆμα ρημα statement; phrase γογγυσμοῦ γογγυσμος muttering
58:9 אָ֤ז ʔˈāz אָז then תִּקְרָא֙ tiqrˌā קרא call וַ wa וְ and יהוָ֣ה [yhwˈāh] יְהוָה YHWH יַעֲנֶ֔ה yaʕᵃnˈeh ענה answer תְּשַׁוַּ֖ע tᵊšawwˌaʕ שׁוע cry וְ wᵊ וְ and יֹאמַ֣ר yōmˈar אמר say הִנֵּ֑נִי hinnˈēnî הִנֵּה behold אִם־ ʔim- אִם if תָּסִ֤יר tāsˈîr סור turn aside מִ mi מִן from תֹּֽוכְךָ֙ ttˈôḵᵊḵā תָּוֶךְ midst מֹוטָ֔ה môṭˈā מֹוטָה yoke-bar שְׁלַ֥ח šᵊlˌaḥ שׁלח send אֶצְבַּ֖ע ʔeṣbˌaʕ אֶצְבַּע finger וְ wᵊ וְ and דַבֶּר־ ḏabber- דבר speak אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
58:9. tunc invocabis et Dominus exaudiet clamabis et dicet ecce adsum si abstuleris de medio tui catenam et desieris digitum extendere et loqui quod non prodestThen shalt thou call, and the Lord shall hear: thou shalt cry, and he shall say, Here I am. If thou wilt take away the chain out of the midst of thee, and cease to stretch out the finger, and to speak that which profiteth not.
9. Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking wickedly;
58:9. Then you will call, and the Lord will heed; you will cry out, and he will say, “Here I am,” if you take away the chains from your midst, and cease to point your finger and to speak what is not beneficial.
58:9. Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I [am]. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity;
Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I [am]. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity:

58:9 Тогда ты воззовешь, и Господь услышит; возопиешь, и Он скажет: <<вот Я!>> Когда ты удалишь из среды твоей ярмо, перестанешь поднимать перст и говорить оскорбительное,
58:9
τότε τοτε at that
βοήσῃ βοαω scream; shout
καὶ και and; even
ο the
θεὸς θεος God
εἰσακούσεταί εισακουω heed; listen to
σου σου of you; your
ἔτι ετι yet; still
λαλοῦντός λαλεω talk; speak
σου σου of you; your
ἐρεῖ ερεω.1 state; mentioned
ἰδοὺ ιδου see!; here I am
πάρειμι παρειμι here; present
ἐὰν εαν and if; unless
ἀφέλῃς αφαιρεω take away
ἀπὸ απο from; away
σοῦ σου of you; your
σύνδεσμον συνδεσμος connection
καὶ και and; even
χειροτονίαν χειροτονια and; even
ῥῆμα ρημα statement; phrase
γογγυσμοῦ γογγυσμος muttering
58:9
אָ֤ז ʔˈāz אָז then
תִּקְרָא֙ tiqrˌā קרא call
וַ wa וְ and
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
יַעֲנֶ֔ה yaʕᵃnˈeh ענה answer
תְּשַׁוַּ֖ע tᵊšawwˌaʕ שׁוע cry
וְ wᵊ וְ and
יֹאמַ֣ר yōmˈar אמר say
הִנֵּ֑נִי hinnˈēnî הִנֵּה behold
אִם־ ʔim- אִם if
תָּסִ֤יר tāsˈîr סור turn aside
מִ mi מִן from
תֹּֽוכְךָ֙ ttˈôḵᵊḵā תָּוֶךְ midst
מֹוטָ֔ה môṭˈā מֹוטָה yoke-bar
שְׁלַ֥ח šᵊlˌaḥ שׁלח send
אֶצְבַּ֖ע ʔeṣbˌaʕ אֶצְבַּע finger
וְ wᵊ וְ and
דַבֶּר־ ḏabber- דבר speak
אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
58:9. tunc invocabis et Dominus exaudiet clamabis et dicet ecce adsum si abstuleris de medio tui catenam et desieris digitum extendere et loqui quod non prodest
Then shalt thou call, and the Lord shall hear: thou shalt cry, and he shall say, Here I am. If thou wilt take away the chain out of the midst of thee, and cease to stretch out the finger, and to speak that which profiteth not.
58:9. Then you will call, and the Lord will heed; you will cry out, and he will say, “Here I am,” if you take away the chains from your midst, and cease to point your finger and to speak what is not beneficial.
58:9. Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I [am]. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
58:9: Then shalt thou call - The sense is, that if we go before God renouncing all our sins, and desirous of doing our duty, then we have a right to expect that he will hear us. But if we go indulging still in sin; if we are false and hollow and hypocritical in our worship; or if, while we keep up the regular forms of devotion, we are nevertheless guilty of oppression, cruelty, and dishonesty, we have no right to expect that he will hear us (see the notes at Isa 1:15).
If thou take away ... the yoke - (See the notes at Isa 58:6).
The putting forth of the finger - That is, if you cease to contemn and despise others; if you cease to point at them the finger of scorn. It was usual to make use of the middle finger on such occasions. Thus Martial, ii. 28, 2:
Rideto multum -
- et digitum porrigito medium.
So Juvenal, Sat. x. 52:
- mediumque ostenderet unguem.
And speaking vanity - Lowth and Noyes render it thus, 'The injurious speech.' Kimchi understands it of words of contention and strife. The word used here (און 'â ven) denotes either nothingness, vanity, a vain and empty thing Isa 41:29; Zac 10:2; or falsehood, deceit Psa 36:4; Pro 17:4; or unworthiness, wickedness, iniquity Job 36:21; Isa 1:13; here it means, probably, every kind of false, harsh, and unjust speaking - all of which probably I abounded among the Jews. The Septuagint renders it, ̔Ρῆμα γογγυσμοῦ Rē ma gongusmou - 'The word of murmuring.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:9: shalt thou: Isa 1:15, Isa 30:19, Isa 65:24; Psa 34:15-17, Psa 37:4, Psa 50:15, Psa 66:18, Psa 66:19, Psa 91:15, Psa 118:5; Jer 29:12, Jer 29:13; Mat 7:7, Mat 7:8; Jo1 3:21, Jo1 3:22
Here: Gen 27:18; Sa1 3:4-8
the yoke: Isa 58:6
the putting: Isa 57:4; Pro 6:13
speaking: Isa 59:3, Isa 59:4; Psa 12:2; Eze 13:8; Zac 10:2
Geneva 1599
58:9 Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I [am]. If thou shalt take away from the midst of thee the yoke, the putting forth of the (k) finger, and speaking vanity;
(k) By which is meant all manner of injury.
John Gill
58:9 Then shall thou call, and the Lord shall answer,.... A spirit of grace and supplication will be poured out upon the people of God; they will then pray without a form, and call upon the Lord in sincerity and truth, with faith and fervency; and the Lord will hear and answer them, and plentifully bestow his favours on them, so that they will have no reason to complain, as in Is 58:3,
thou shalt cry, and he shall say, here I am; he will immediately appear to the help and relief of his people; they shall have his presence with them, to comfort and refresh them, to support and supply them, to protect and defend them:
if thou take away from the midst of thee the yoke; of human inventions, doctrines, rites and ceremonies, as in Is 58:6, "the putting forth of the finger"; pointing at those that could not comply with them, by way of scorn and derision, as puritans, schismatics, &c. and persecuting them for it; and so is the same with smiting with the fist of wickedness, Is 58:4; when this deriding and persecuting spirit is done away, then, and not till then, will the prayers of a people be heard, though under a profession of religion, and under the Protestant name: and speaking vanity; which also must be taken away, or desisted from; even speaking false doctrines, as the Syriac version; or which profits not, as the Vulgate Latin version; profane and vain babblings, Ti2 2:14, and threatening words, to such who will not receive them.
John Wesley
58:9 Answer - He will give an effectual demonstration, that he hears thee. Here l am - A phrase that notes a person to be ready at hand to help. Take away - From among you. The yoke - All those pressures and grievances before mentioned. Putting forth - Done by way of scoff, or disdainful insulting. Vanity - Any kind of evil words.
Robert Jamieson, A. R. Fausset and David Brown
58:9 Then . . . call . . . answer--when sin is renounced (Is 65:24). When the Lord's call is not hearkened to, He will not hear our "call" (Ps 66:18; Prov 1:24, Prov 1:28; Prov 15:29; Prov 28:9).
putting forth of . . . finger--the finger of scorn pointed at simple-minded godly men. The middle finger was so used by the Romans.
speaking vanity--every injurious speech [LOWTH].
58:1058:10: եւ տացե՛ս քաղցելոց զհաց քո սրտի մտօք, եւ զանձինս կարօտեալս յագեցուսցես։ Յա՛յնժամ ծագեսցէ ՚ի խաւարի լոյս քո, եւ խաւարն քո իբրեւ զմիջօրեայ.
10 քո հացը յօժար սրտով քաղցածներին տաս եւ չքաւոր մարդկանց կշտացնես, այն ժամանակ խաւարի մէջ կը ծագի քո լոյսը, քո խաւարը կը վերածուի միջօրէի:
10 Եթէ անօթին յօժարութեամբ կերակրես*Եւ կարօտին հոգին կշտացնես, Այն ատեն քու լոյսդ խաւարի մէջ պիտի ծագի Ու քու խաւարդ կէսօրուան պէս պիտի ըլլայ։
եւ տացես քաղցելոց զհաց քո սրտի մտօք, եւ զանձինս կարօտեալս յագեցուսցես, յայնժամ ծագեսցէ ի խաւարի լոյս քո, եւ խաւարն քո իբրեւ զմիջօրեայ:

58:10: եւ տացե՛ս քաղցելոց զհաց քո սրտի մտօք, եւ զանձինս կարօտեալս յագեցուսցես։ Յա՛յնժամ ծագեսցէ ՚ի խաւարի լոյս քո, եւ խաւարն քո իբրեւ զմիջօրեայ.
10 քո հացը յօժար սրտով քաղցածներին տաս եւ չքաւոր մարդկանց կշտացնես, այն ժամանակ խաւարի մէջ կը ծագի քո լոյսը, քո խաւարը կը վերածուի միջօրէի:
10 Եթէ անօթին յօժարութեամբ կերակրես*Եւ կարօտին հոգին կշտացնես, Այն ատեն քու լոյսդ խաւարի մէջ պիտի ծագի Ու քու խաւարդ կէսօրուան պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
58:1058:10 и отдашь голодному душу твою и напитаешь душу страдальца: тогда свет твой взойдет во тьме, и мрак твой {будет} как полдень;
58:10 καὶ και and; even δῷς διδωμι give; deposit πεινῶντι πειναω hungry τὸν ο the ἄρτον αρτος bread; loaves ἐκ εκ from; out of ψυχῆς ψυχη soul σου σου of you; your καὶ και and; even ψυχὴν ψυχη soul τεταπεινωμένην ταπειναω fill in; fill up τότε τοτε at that ἀνατελεῖ ανατελλω spring up; rise ἐν εν in τῷ ο the σκότει σκοτος dark τὸ ο the φῶς φως light σου σου of you; your καὶ και and; even τὸ ο the σκότος σκοτος dark σου σου of you; your ὡς ως.1 as; how μεσημβρία μεσημβρια midday
58:10 וְ wᵊ וְ and תָפֵ֤ק ṯāfˈēq פוק totter לָֽ lˈā לְ to † הַ the רָעֵב֙ rāʕˌēv רָעֵב hungry נַפְשֶׁ֔ךָ nafšˈeḵā נֶפֶשׁ soul וְ wᵊ וְ and נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul נַעֲנָ֖ה naʕᵃnˌā ענה be lowly תַּשְׂבִּ֑יעַ taśbˈîₐʕ שׂבע be sated וְ wᵊ וְ and זָרַ֤ח zārˈaḥ זרח flash up בַּ ba בְּ in † הַ the חֹ֨שֶׁךְ֙ ḥˈōšeḵ חֹשֶׁךְ darkness אֹורֶ֔ךָ ʔôrˈeḵā אֹור light וַ wa וְ and אֲפֵלָתְךָ֖ ʔᵃfēlāṯᵊḵˌā אֲפֵלָה darkness כַּֽ kˈa כְּ as † הַ the צָּהֳרָֽיִם׃ ṣṣohᵒrˈāyim צָהֳרַיִם noon
58:10. cum effuderis esurienti animam tuam et animam adflictam repleveris orietur in tenebris lux tua et tenebrae tuae erunt sicut meridiesWhen thou shalt pour out thy soul to the hungry, and shalt satisfy the afflicted soul, then shall thy light rise up in darkness, and thy darkness shall be as the noonday.
10. and if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in darkness, and thine obscurity be as the noonday:
58:10. When you pour out your life for the hungry, and you satisfy the afflicted soul, then your light will rise up in darkness, and your darkness will be like the midday.
58:10. And [if] thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness [be] as the noonday:
And [if] thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness [be] as the noonday:

58:10 и отдашь голодному душу твою и напитаешь душу страдальца: тогда свет твой взойдет во тьме, и мрак твой {будет} как полдень;
58:10
καὶ και and; even
δῷς διδωμι give; deposit
πεινῶντι πειναω hungry
τὸν ο the
ἄρτον αρτος bread; loaves
ἐκ εκ from; out of
ψυχῆς ψυχη soul
σου σου of you; your
καὶ και and; even
ψυχὴν ψυχη soul
τεταπεινωμένην ταπειναω fill in; fill up
τότε τοτε at that
ἀνατελεῖ ανατελλω spring up; rise
ἐν εν in
τῷ ο the
σκότει σκοτος dark
τὸ ο the
φῶς φως light
σου σου of you; your
καὶ και and; even
τὸ ο the
σκότος σκοτος dark
σου σου of you; your
ὡς ως.1 as; how
μεσημβρία μεσημβρια midday
58:10
וְ wᵊ וְ and
תָפֵ֤ק ṯāfˈēq פוק totter
לָֽ lˈā לְ to
הַ the
רָעֵב֙ rāʕˌēv רָעֵב hungry
נַפְשֶׁ֔ךָ nafšˈeḵā נֶפֶשׁ soul
וְ wᵊ וְ and
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
נַעֲנָ֖ה naʕᵃnˌā ענה be lowly
תַּשְׂבִּ֑יעַ taśbˈîₐʕ שׂבע be sated
וְ wᵊ וְ and
זָרַ֤ח zārˈaḥ זרח flash up
בַּ ba בְּ in
הַ the
חֹ֨שֶׁךְ֙ ḥˈōšeḵ חֹשֶׁךְ darkness
אֹורֶ֔ךָ ʔôrˈeḵā אֹור light
וַ wa וְ and
אֲפֵלָתְךָ֖ ʔᵃfēlāṯᵊḵˌā אֲפֵלָה darkness
כַּֽ kˈa כְּ as
הַ the
צָּהֳרָֽיִם׃ ṣṣohᵒrˈāyim צָהֳרַיִם noon
58:10. cum effuderis esurienti animam tuam et animam adflictam repleveris orietur in tenebris lux tua et tenebrae tuae erunt sicut meridies
When thou shalt pour out thy soul to the hungry, and shalt satisfy the afflicted soul, then shall thy light rise up in darkness, and thy darkness shall be as the noonday.
58:10. When you pour out your life for the hungry, and you satisfy the afflicted soul, then your light will rise up in darkness, and your darkness will be like the midday.
58:10. And [if] thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness [be] as the noonday:
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Adam Clarke: Commentary on the Bible - 1831
58:10: And if thou draw out thy soul to the hungry "If thou bring forth thy bread to the hungry" - "To draw out thy soul to the hungry," as our translators rightly enough express the present Hebrew text, is an obscure phrase, and without example in any other place. But instead of נפשך naphshecha, thy soul, eight MSS. (three ancient) of Kennicott's and three of De Rossi's read לחמך lachmecha, thy bread; and so the Syriac renders it. The Septuagint express both words, τον αρτον εκ της ψυχης σου, "thy bread from thy soul." I cannot help thinking, however, that this reading is a gloss, and should not be adopted. To draw out the soul in relieving the poor, is to do it, not of constraint or necessity, but cheerfully, and is both nervous and elegant. His soul pities and his hand gives.
Albert Barnes: Notes on the Bible - 1834
58:10: And if thou draw out thy soul to the hungry - Lowth, on the authority of eight manuscripts, renders this, 'If thou bring forth thy bread to the hungry.' So the Syriac and Noyes. But the authority is not sufficient to justify the change in the text, nor is it necessary. The word 'soul' here is synonymous with heart, or benevolent affection; and the idea is, if they expressed benevolent affection or kindness toward those in want.
Then shall thy light rise in obscurity - That is, it will be as if the cheerful light of the sun should rise amidst the shades of midnight. The sense is, that their calamities and trials would be suddenly succeeded by the bright and cheerful light of prosperity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:10: thou draw: Isa 58:7; Deu 15:7-10; Psa 41:1, Psa 112:5-9; Pro 11:24, Pro 11:25, Pro 14:31, Pro 28:27; Luk 18:22
thy soul: Instead of naphshecha "thy soul," eleven manuscripts read lachmecha "thy bread," which is adopted by Bp. Lowth; but "to draw out the soul" in relieving the poor, probably means to do it not of constraint, but cheerfully.
then: Isa 58:8, Isa 29:18; Job 11:17; Psa 37:6
Geneva 1599
58:10 And [if] thou shalt (l) draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in (m) obscurity, and thy darkness [be] as the noonday:
(l) That is, have compassion on their miseries.
(m) Your adversity will be turned into prosperity.
John Gill
58:10 And if thou draw out thy soul to the hungry,.... Not only deal out thy bread, but thy soul also, to him; that is, give him food cheerfully, with a good will, expressing a hearty love and affection for him; do it heartily, as to the Lord; let thy soul go along with it; and this is true of affectionate ministers of the Gospel, who not only impart that, but their own souls also, Th1 2:8,
and satisfy the afflicted soul; distressed for want of food; not only give it food, but to the full; not only just enough to support life, but to satisfaction; or so as to be filled with good things, or however a sufficiency of them:
then shall thy light rise in obscurity, and thy darkness be as the noonday; in the midst of darkness of affliction, or desertion, the light of prosperity and joy shall spring up, and a dark night of sorrow and distress become a clear day of peace and comfort; see Ps 112:4, at evening time it shall be light, Zech 14:7.
John Wesley
58:10 Draw out - Or, open, as when we open a store, to satisfy the wants of the needy. Thy soul - Thy affection, thy pity and compassion. Thy darkness - In the very darkness of the affliction itself thou shalt have comfort.
Robert Jamieson, A. R. Fausset and David Brown
58:10 draw out thy soul--"impart of thine own subsistence," or "sustenance" [HORSLEY]. "Soul" is figurative for "that wherewith thou sustainest thy soul," or "life."
light . . . in obscurity--Calamities shall be suddenly succeeded by prosperity (Ps 112:4).
58:1158:11: եւ եղիցի Աստուած քո ընդ քե՛զ յամենայն ժամ. եւ լցցի՛ ըստ ցանկութեան անձին քո, եւ ոսկերք քո պարարեսցին. եւ եղիցես իբրեւ զպարտէզ ջրալից, եւ իբրեւ զաղբեւր ուստի ջուր ո՛չ պակասեսցէ[10252]։ [10252] Այլք. Ըստ ցանկութեան անձն քո։ Ոմանք. Եւ եղիցի, կամ՝ եղիցին իբրեւ զպարտէզ... ո՛չ պակասիցէ։
11 Քո Աստուածը ամէն ժամ քեզ հետ կը լինի, քո անձն ըստ ցանկութեան յագեցում կը ստանայ, եւ քո ոսկորները կը լիանան ու կը լինեն ինչպէս ջրարբի պարտէզ, ինչպէս աղբիւր, որից ջուրը չի պակասի:
11 Տէրը միշտ քեզի առաջնորդութիւն պիտի ընէ, Քու հոգիդ երաշտութեան ատեն* պիտի կշտացնէ, Ոսկորներդ պիտի զօրացնէ. Դուն ջրարբի պարտէզի պէս աղբիւրի պէս Պիտի ըլլաս, որուն ջուրը չի պակսիր։
եւ [905]եղիցի Աստուած քո ընդ քեզ յամենայն ժամ, եւ լցցի ըստ ցանկութեան անձն քո, եւ ոսկերք քո պարարեսցին, եւ եղիցին`` իբրեւ զպարտէզ ջրալից, եւ իբրեւ զաղբեւր ուստի ջուր ոչ պակասեսցէ:

58:11: եւ եղիցի Աստուած քո ընդ քե՛զ յամենայն ժամ. եւ լցցի՛ ըստ ցանկութեան անձին քո, եւ ոսկերք քո պարարեսցին. եւ եղիցես իբրեւ զպարտէզ ջրալից, եւ իբրեւ զաղբեւր ուստի ջուր ո՛չ պակասեսցէ[10252]։
[10252] Այլք. Ըստ ցանկութեան անձն քո։ Ոմանք. Եւ եղիցի, կամ՝ եղիցին իբրեւ զպարտէզ... ո՛չ պակասիցէ։
11 Քո Աստուածը ամէն ժամ քեզ հետ կը լինի, քո անձն ըստ ցանկութեան յագեցում կը ստանայ, եւ քո ոսկորները կը լիանան ու կը լինեն ինչպէս ջրարբի պարտէզ, ինչպէս աղբիւր, որից ջուրը չի պակասի:
11 Տէրը միշտ քեզի առաջնորդութիւն պիտի ընէ, Քու հոգիդ երաշտութեան ատեն* պիտի կշտացնէ, Ոսկորներդ պիտի զօրացնէ. Դուն ջրարբի պարտէզի պէս աղբիւրի պէս Պիտի ըլլաս, որուն ջուրը չի պակսիր։
zohrab-1805▾ eastern-1994▾ western am▾
58:1158:11 и будет Господь вождем твоим всегда, и во время засухи будет насыщать душу твою и утучнять кости твои, и ты будешь, как напоенный водою сад и как источник, которого воды никогда не иссякают.
58:11 καὶ και and; even ἔσται ειμι be ὁ ο the θεός θεος God σου σου of you; your μετὰ μετα with; amid σοῦ σου of you; your διὰ δια through; because of παντός πας all; every καὶ και and; even ἐμπλησθήσῃ εμπιπλημι fill in; fill up καθάπερ καθαπερ exactly as ἐπιθυμεῖ επιθυμεω long for; aspire ἡ ο the ψυχή ψυχη soul σου σου of you; your καὶ και and; even τὰ ο the ὀστᾶ οστεον bone σου σου of you; your πιανθήσεται πιαινω and; even ἔσῃ ειμι be ὡς ως.1 as; how κῆπος κηπος garden μεθύων μεθυω get drunk καὶ και and; even ὡς ως.1 as; how πηγὴ πηγη well; fountain ἣν ος who; what μὴ μη not ἐξέλιπεν εκλειπω leave off; cease ὕδωρ υδωρ water καὶ και and; even τὰ ο the ὀστᾶ οστεον bone σου σου of you; your ὡς ως.1 as; how βοτάνη βοτανη pasturage; pasture ἀνατελεῖ ανατελλω spring up; rise καὶ και and; even πιανθήσεται πιαινω and; even κληρονομήσουσι κληρονομεω inherit; heir γενεὰς γενεα generation γενεῶν γενεα generation
58:11 וְ wᵊ וְ and נָחֲךָ֣ nāḥᵃḵˈā נחה lead יְהוָה֮ [yᵊhwāh] יְהוָה YHWH תָּמִיד֒ tāmîḏ תָּמִיד continuity וְ wᵊ וְ and הִשְׂבִּ֤יעַ hiśbˈîₐʕ שׂבע be sated בְּ bᵊ בְּ in צַחְצָחֹות֙ ṣaḥṣāḥôṯ צַחְצָחָה scorched land נַפְשֶׁ֔ךָ nafšˈeḵā נֶפֶשׁ soul וְ wᵊ וְ and עַצְמֹתֶ֖יךָ ʕaṣmōṯˌeʸḵā עֶצֶם bone יַחֲלִ֑יץ yaḥᵃlˈîṣ חלץ draw off וְ wᵊ וְ and הָיִ֨יתָ֙ hāyˈîṯā היה be כְּ kᵊ כְּ as גַ֣ן ḡˈan גַּן garden רָוֶ֔ה rāwˈeh רָוֶה watered וּ û וְ and כְ ḵᵊ כְּ as מֹוצָ֣א môṣˈā מֹוצָא issue מַ֔יִם mˈayim מַיִם water אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יְכַזְּב֖וּ yᵊḵazzᵊvˌû כזב lie מֵימָֽיו׃ mêmˈāʸw מַיִם water
58:11. et requiem tibi dabit Dominus semper et implebit splendoribus animam tuam et ossa tua liberabit et eris quasi hortus inriguus et sicut fons aquarum cuius non deficient aquaeAnd the Lord will give thee rest continually, and will fill thy soul with brightness, and deliver thy bones, and thou shalt be like a watered garden, and like a fountain of water whose waters shall not fail.
11. and the LORD shall guide thee continually, and satisfy thy soul in dry places, and make strong thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.
58:11. And the Lord will give you rest continually, and he will fill your soul with splendor, and he will free your bones, and you will be like a watered garden and like a fountain of water whose waters will not fail.
58:11. And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.
And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not:

58:11 и будет Господь вождем твоим всегда, и во время засухи будет насыщать душу твою и утучнять кости твои, и ты будешь, как напоенный водою сад и как источник, которого воды никогда не иссякают.
58:11
καὶ και and; even
ἔσται ειμι be
ο the
θεός θεος God
σου σου of you; your
μετὰ μετα with; amid
σοῦ σου of you; your
διὰ δια through; because of
παντός πας all; every
καὶ και and; even
ἐμπλησθήσῃ εμπιπλημι fill in; fill up
καθάπερ καθαπερ exactly as
ἐπιθυμεῖ επιθυμεω long for; aspire
ο the
ψυχή ψυχη soul
σου σου of you; your
καὶ και and; even
τὰ ο the
ὀστᾶ οστεον bone
σου σου of you; your
πιανθήσεται πιαινω and; even
ἔσῃ ειμι be
ὡς ως.1 as; how
κῆπος κηπος garden
μεθύων μεθυω get drunk
καὶ και and; even
ὡς ως.1 as; how
πηγὴ πηγη well; fountain
ἣν ος who; what
μὴ μη not
ἐξέλιπεν εκλειπω leave off; cease
ὕδωρ υδωρ water
καὶ και and; even
τὰ ο the
ὀστᾶ οστεον bone
σου σου of you; your
ὡς ως.1 as; how
βοτάνη βοτανη pasturage; pasture
ἀνατελεῖ ανατελλω spring up; rise
καὶ και and; even
πιανθήσεται πιαινω and; even
κληρονομήσουσι κληρονομεω inherit; heir
γενεὰς γενεα generation
γενεῶν γενεα generation
58:11
וְ wᵊ וְ and
נָחֲךָ֣ nāḥᵃḵˈā נחה lead
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
תָּמִיד֒ tāmîḏ תָּמִיד continuity
וְ wᵊ וְ and
הִשְׂבִּ֤יעַ hiśbˈîₐʕ שׂבע be sated
בְּ bᵊ בְּ in
צַחְצָחֹות֙ ṣaḥṣāḥôṯ צַחְצָחָה scorched land
נַפְשֶׁ֔ךָ nafšˈeḵā נֶפֶשׁ soul
וְ wᵊ וְ and
עַצְמֹתֶ֖יךָ ʕaṣmōṯˌeʸḵā עֶצֶם bone
יַחֲלִ֑יץ yaḥᵃlˈîṣ חלץ draw off
וְ wᵊ וְ and
הָיִ֨יתָ֙ hāyˈîṯā היה be
כְּ kᵊ כְּ as
גַ֣ן ḡˈan גַּן garden
רָוֶ֔ה rāwˈeh רָוֶה watered
וּ û וְ and
כְ ḵᵊ כְּ as
מֹוצָ֣א môṣˈā מֹוצָא issue
מַ֔יִם mˈayim מַיִם water
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יְכַזְּב֖וּ yᵊḵazzᵊvˌû כזב lie
מֵימָֽיו׃ mêmˈāʸw מַיִם water
58:11. et requiem tibi dabit Dominus semper et implebit splendoribus animam tuam et ossa tua liberabit et eris quasi hortus inriguus et sicut fons aquarum cuius non deficient aquae
And the Lord will give thee rest continually, and will fill thy soul with brightness, and deliver thy bones, and thou shalt be like a watered garden, and like a fountain of water whose waters shall not fail.
58:11. And the Lord will give you rest continually, and he will fill your soul with splendor, and he will free your bones, and you will be like a watered garden and like a fountain of water whose waters will not fail.
58:11. And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: И ты будешь, как напоенный водою сад... Сравнение божественной благодати с действием оживляющей влаги на иссохшую землю - образ хорошо известный, как в Ветхом, так и в Новом Завете. В частности, данное выражение буквально повторяется еще и у пророка Иеремии (31:12). Не лежит ли в основе этого образа у обоих пророков чисто историческое воспоминание - о рае, как эдемском саде, орошаемом многими реками? (Быт 2:10).
Adam Clarke: Commentary on the Bible - 1831
58:11: And make fat thy bones "And he shall renew thy strength" - Chaldaeus forte legit יחכיף עצמתך yachaliph otsmathecha; confer cap. Isa 40:29, Isa 40:31, et Isa 41:1. - Secker. "The Chaldee perhaps read יחליף עצמתך yachaliph otsmathecha. "The Chaldee has וגופך יחיי בחיי עלמא veguphach vechaiyey bechaiyey alma, "and he will vivify thy body in life eternal." The rest of the ancients seem not to know what to make of יחליץ yachalits; and the rendering of the Vulgate, which seems to be the only proper one, ossa tua liberabit, "he will deliver thy bones," makes no sense. I follow this excellent emendation; to favor which it is still farther to be observed that three MSS., instead of עצמתיך atsmotheycha, have עצמתך otsmathecha, singular. - L.
Albert Barnes: Notes on the Bible - 1834
58:11: And the Lord shall guide thee continually - Yahweh will go before you and will lead you always.
And satisfy thy soul in drought - (See the notes at Isa 41:17-18). The word rendered 'drought' (Margin, 'droughts;' Hebrew, צחצחות tsachetsâ chô th) means "dry places" - places exposed to the intense heat of a burning sun and parched up for the want of moisture. The idea is, that God would provide for them as if in such places copious rains were to fall, or refreshing fountains to burst forth.
And make fat thy bones - Lowth, 'Shall renew thy strength.' Noyes, 'Strengthen thy bones.' Jerome renders it, 'Shall liberate thy bones.' The Septuagint 'Thy bones shall be made fat.' The idea is undoubtedly that of vigorous prosperity, and of strength. Job Job 21:24 expresses a similar idea of a strong man dying:
'His watering places for flocks abound with milk,
And his bones are moist with marrow.'
For the propriety of this translation, which differs from the common version, see my notes on Job, in loc. The word used here (חלץ châ lats), however, does not often, if ever, denote to make fat. It rather means to be manful, active, brave, ready for war; and the idea here is, probably, derived from the preparation which is made for the active services of war, rather than that of being made fat.
And thou shalt be like a watered garden - Syriac, 'Like paradise.' This is a most beautiful image to denote continued prosperity and blessedness - an image that would be particularly striking in the East. The ideas of happiness in the Oriental world consisted much in pleasant gardens, running streams, and ever-flowing fountains, and nothing can more beautifully express the blessedness of the continued favor of the Almighty. The following extract from Campbell (African Light), may illustrate this passage: 'In a hot climate, where showers seldom fall, except in what is called the rainy season, the difference between a well and ill watered garden is most striking. I remember some gardens in Africa, where they could lead no water upon them, the plants were all stinted, sickly, or others completely gone, only the hole left where the faded plant had been. The sight was unpleasant, and caused gloom to appear in every countenance; they were pictures of desolation. But in other gardens, to which the owners could bring daily supplies of water from an overflowing fountain, causing it to traverse the garden, every plant had a green, healthy appearance, loaded with fruit, in different stages toward maturity, with fragrant scent proceeding from beds of lovely flowers; and all this produced by the virtue God hath put into the single article of water.'
Whose waters fail not - Margin, 'Lie,' or 'Deceive.' Hebrew, כזב kâ zab - 'Lie.' Waters or springs lie or deceive when they become dried up, or fail in the dry seasons of the year. They deceive the shepherd who expected to obtain water there for himself or his flock; they deceive the caravan which had traveled to the well-known fountain where it had been often refreshed, and where, it is now found, its waters are dried up, or lost in the sand. Hence, such a brook or fountain becomes an emblem of a false and deceitful friend Job 6:15 :
My brethren have dealt deceitfully as a brook,
As the stream of brooks they pass away.
But in the supplies which God makes for his people there is no such deception. The fountains of pardon, peace, and joy are ever open and ever full. The streams of salvation are always flowing. The weary pilgrim may go there at any season of the year, and from any part of a desolate world, and find them always full, refreshing, and free. However far may be the pilgrimage to them from amidst the waste and burning climes of sin, however many come to slake their thirst, and however frequently they come, they find them always the same. They never fail; and they will continue to flow on to the end of time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:11: the Lord: Isa 49:10; Psa 25:9, Psa 32:8, Psa 48:14, Psa 73:24; Joh 16:13; Th1 3:11
and satisfy: Isa 33:16; Job 5:20; Psa 33:19, Psa 34:9, Psa 34:10, Psa 37:19; Jer 17:8; Hos 13:5
drought: Heb. droughts
make fat: Psa 92:14; Pro 3:8, Pro 11:25, Pro 13:4, Pro 28:25
be like: Isa 61:11; Sol 4:15; Jer 31:12; Eze 36:35
fail: Heb. lie, or deceive, Job 6:15-20
John Gill
58:11 And the Lord shall guide thee continually,.... With his counsel, by his word, and by his Spirit, and that night and day; as he guided the Israelites through the wilderness with the pillar of cloud by day, and the pillar of fire by night: or, "cause thee to rest" (k); from adversity, from persecution; to have spiritual rest in Christ now, and eternal rest hereafter:
and satisfy thy soul in drought; or, "in drynesses" (l); in an exceeding dry time; when in a dry and thirsty land; when thirsting after Christ and his grace, Christ and his righteousness; after more knowledge of him, communion with him, and conformity unto him; after the word and ordinances; after the presence of God in them; and after more spiritual light, knowledge, and experience:
and make fat thy bones; with the good report of the Gospel, Prov 15:30 that is, quicken, comfort, refresh, and strengthen the soul, and make it fat and flourishing in spiritual things, by means of Gospel ordinances. The Targum is,
"and shall quicken thy body with life everlasting;''
or give rest to thy bones, as others (m):
and thou shalt be like a watered garden; like a "garden", the church of Christ is separated from others, by electing, redeeming, and efficacious grace; and like a "watered" one, watered by the Lord himself, and the dews of his grace, and by the ministry of the word; whereby the plants that are planted in it thrive and flourish, lift up their heads, shoot up and grow, and bring forth fruit:
and like a spring of water, whose waters fail not; as there is in every believer a well of living water springing up unto everlasting life, not of themselves, but from Christ, and which is very abundant, and never fails; so there is in the church a spring of the living waters of Gospel doctrines, and of Gospel ordinances; here runs the river of divine love, which makes glad the city of God; here Christ is the fountain of gardens; and here the Spirit and his graces are communicated; all which remain, and never fail; see Ps 87:7.
(k) "requiem tibi dabit", V. L. (l) "in siccitatibus", Pagninus, Montanus, Vatablus, Vitringa; "in summa ariditate", Junius & Tremellius, Piscator. Abendana observes, that some interpret the word in the sense of purity, and understand it of the delight of the soul, in the world of souls, where the Lord leads them continually, and satisfies them with pure light, which is the brightness of the Shechinah, or divine Majesty. (m) R. Sol. Urbin. Ohel Moed, fol. 55. 2.
John Wesley
58:11 Guide thee - Like a shepherd. And he adds continually to shew that his conduct and blessing shall not be momentary, or of a short continuance, but all along as it was to Israel in the wilderness. Satisfy - Thou shalt have plenty, when others are in scarcity. Make fat - This may be spoken in opposition to the sad effects of famine, whereby the flesh is consumed away, that it cannot be seen, and the bones that were not seen, stick out. A garden - If thou relieve the poor, thou shalt never be poor, but as a well - watered garden, always flourishing. Fail not - Heb. deceive not, a metaphor which farther notes also the continuance of this flourishing state, which will not be like a land - flood, or brooks, that will soon be dried up with drought. Thou shalt be fed with a spring of blessing, that will never fail.
Robert Jamieson, A. R. Fausset and David Brown
58:11 satisfy . . . in drought-- (Is 41:17-18). Literally, "drought," that is, parched places [MAURER].
make fat--rather, "strengthen" [NOYES]. "Give thee the free use of thy bones" [JEROME], or, "of thy strength" [HORSLEY].
watered garden--an Oriental picture of happiness.
fail not--Hebrew, "deceive not"; as streams that disappoint the caravan which had expected to find water, as formerly, but find it dried up (Job 6:15-17).
58:1258:12: Եւ շինեսցին աւերակք քո յաւիտենից, եւ եղիցին հիմունք քո մշտնջենաւորք ազգաց յազգս. ※ կանգնեսջիր եւ կոչեսջիր խրամակարկատ ցանգոյ, եւ զընդմիջնաշաւիղս նոցա դադարեցուսցե՛ս[10253]։ [10253] Ոմանք. Մշտնջենաւորք յազգս ազգաց... ցանկոց, եւ զընդմիջաշաւիղս նոցա դա՛՛։
12 Քո դարաւոր աւերակները կը վերաշինուեն, եւ քո հիմքերը մշտնջենական կը լինեն սերնդից սերունդ. դու պիտի յառնես ու կոչուես պարսպապատերի փլատակները վերականգնող եւ նրանց ճամփամիջեան դարուփոսերը վերացնող:
12 Քեզմէ ծնածները հին աւերակները պիտի շինեն։Նախկին դարերուն հիմերը պիտի վերականգնես։Դուն փլածներ նորոգող Ու բնակութեան համար ճամբաներ շտկող պիտի կոչուիս։
Եւ [906]շինեսցին աւերակք քո յաւիտենից, եւ եղիցին հիմունք քո մշտնջենաւորք, ազգաց յազգս`` կանգնեսջիր, եւ կոչեսջիր Խրամակարկատ ցանգոյ, [907]եւ զընդմիջնաշաւիղս նոցա դադարեցուսցես:

58:12: Եւ շինեսցին աւերակք քո յաւիտենից, եւ եղիցին հիմունք քո մշտնջենաւորք ազգաց յազգս. ※ կանգնեսջիր եւ կոչեսջիր խրամակարկատ ցանգոյ, եւ զընդմիջնաշաւիղս նոցա դադարեցուսցե՛ս[10253]։
[10253] Ոմանք. Մշտնջենաւորք յազգս ազգաց... ցանկոց, եւ զընդմիջաշաւիղս նոցա դա՛՛։
12 Քո դարաւոր աւերակները կը վերաշինուեն, եւ քո հիմքերը մշտնջենական կը լինեն սերնդից սերունդ. դու պիտի յառնես ու կոչուես պարսպապատերի փլատակները վերականգնող եւ նրանց ճամփամիջեան դարուփոսերը վերացնող:
12 Քեզմէ ծնածները հին աւերակները պիտի շինեն։Նախկին դարերուն հիմերը պիտի վերականգնես։Դուն փլածներ նորոգող Ու բնակութեան համար ճամբաներ շտկող պիտի կոչուիս։
zohrab-1805▾ eastern-1994▾ western am▾
58:1258:12 И застроятся {потомками} твоими пустыни вековые: ты восстановишь основания многих поколений, и будут называть тебя восстановителем развалин, возобновителем путей для населения.
58:12 καὶ και and; even οἰκοδομηθήσονταί οικοδομεω build σου σου of you; your αἱ ο the ἔρημοι ερημος lonesome; wilderness αἰώνιοι αιωνιος eternal; of ages καὶ και and; even ἔσται ειμι be σου σου of you; your τὰ ο the θεμέλια θεμελιος foundation αἰώνια αιωνιος eternal; of ages γενεῶν γενεα generation γενεαῖς γενεα generation καὶ και and; even κληθήσῃ καλεω call; invite οἰκοδόμος οικοδομος builder; architect φραγμῶν φραγμος fence; fencing καὶ και and; even τοὺς ο the τρίβους τριβος path τοὺς ο the ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle παύσεις παυσις cause to cease; cease
58:12 וּ û וְ and בָנ֤וּ vānˈû בנה build מִמְּךָ֙ mimmᵊḵˌā מִן from חָרְבֹ֣ות ḥārᵊvˈôṯ חָרְבָּה ruin עֹולָ֔ם ʕôlˈām עֹולָם eternity מֹוסְדֵ֥י môsᵊḏˌê מֹוסָד foundation דֹור־ ḏôr- דֹּור generation וָ wā וְ and דֹ֖ור ḏˌôr דֹּור generation תְּקֹומֵ֑ם tᵊqômˈēm קום arise וְ wᵊ וְ and קֹרָ֤א qōrˈā קרא call לְךָ֙ lᵊḵˌā לְ to גֹּדֵ֣ר gōḏˈēr גדר heap stones פֶּ֔רֶץ pˈereṣ פֶּרֶץ breach מְשֹׁבֵ֥ב mᵊšōvˌēv שׁוב return נְתִיבֹ֖ות nᵊṯîvˌôṯ נְתִיבָה path לָ lā לְ to שָֽׁבֶת׃ šˈāveṯ ישׁב sit
58:12. et aedificabuntur in te deserta saeculorum fundamenta generationis et generationis suscitabis et vocaberis aedificator sepium avertens semitas in quietemAnd the places that have been desolate for ages shall be built in thee: thou shalt raise up the foundation of generation and generation: and thou shalt be called the repairer of the fences, turning the paths into rest.
12. And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called The repairer of the breach, The restorer of paths to dwell in.
58:12. And places that have been desolate for ages will be built up by you. You will raise a foundation for generation after generation. And you will be called the repairer of hedges, who turns the roadways into quiet places.
58:12. And [they that shall be] of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.
And [they that shall be] of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in:

58:12 И застроятся {потомками} твоими пустыни вековые: ты восстановишь основания многих поколений, и будут называть тебя восстановителем развалин, возобновителем путей для населения.
58:12
καὶ και and; even
οἰκοδομηθήσονταί οικοδομεω build
σου σου of you; your
αἱ ο the
ἔρημοι ερημος lonesome; wilderness
αἰώνιοι αιωνιος eternal; of ages
καὶ και and; even
ἔσται ειμι be
σου σου of you; your
τὰ ο the
θεμέλια θεμελιος foundation
αἰώνια αιωνιος eternal; of ages
γενεῶν γενεα generation
γενεαῖς γενεα generation
καὶ και and; even
κληθήσῃ καλεω call; invite
οἰκοδόμος οικοδομος builder; architect
φραγμῶν φραγμος fence; fencing
καὶ και and; even
τοὺς ο the
τρίβους τριβος path
τοὺς ο the
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
παύσεις παυσις cause to cease; cease
58:12
וּ û וְ and
בָנ֤וּ vānˈû בנה build
מִמְּךָ֙ mimmᵊḵˌā מִן from
חָרְבֹ֣ות ḥārᵊvˈôṯ חָרְבָּה ruin
עֹולָ֔ם ʕôlˈām עֹולָם eternity
מֹוסְדֵ֥י môsᵊḏˌê מֹוסָד foundation
דֹור־ ḏôr- דֹּור generation
וָ וְ and
דֹ֖ור ḏˌôr דֹּור generation
תְּקֹומֵ֑ם tᵊqômˈēm קום arise
וְ wᵊ וְ and
קֹרָ֤א qōrˈā קרא call
לְךָ֙ lᵊḵˌā לְ to
גֹּדֵ֣ר gōḏˈēr גדר heap stones
פֶּ֔רֶץ pˈereṣ פֶּרֶץ breach
מְשֹׁבֵ֥ב mᵊšōvˌēv שׁוב return
נְתִיבֹ֖ות nᵊṯîvˌôṯ נְתִיבָה path
לָ לְ to
שָֽׁבֶת׃ šˈāveṯ ישׁב sit
58:12. et aedificabuntur in te deserta saeculorum fundamenta generationis et generationis suscitabis et vocaberis aedificator sepium avertens semitas in quietem
And the places that have been desolate for ages shall be built in thee: thou shalt raise up the foundation of generation and generation: and thou shalt be called the repairer of the fences, turning the paths into rest.
58:12. And places that have been desolate for ages will be built up by you. You will raise a foundation for generation after generation. And you will be called the repairer of hedges, who turns the roadways into quiet places.
58:12. And [they that shall be] of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: И застроятся потомками твоими пустыни вековые... и будут называть тебя... возобновителем путей для населения... Имея в виду, что "под пустыней жаждущей" пророк Исаия обычно разумеет мир языческий (35:1; 55:1, 5; 61:4: и др.), мы вправе утверждать, что здесь он говорит о религиозной миссии духовно обновленного Израиля, именно, о призвании через него язычников в ограду новозаветной церкви. Под "потомками" Израиля, в таком случае, должно разуметь не плотских, а духовных потомков, т. е. христиан.
Adam Clarke: Commentary on the Bible - 1831
58:12: The restorer of paths to dwell in "The restorer of paths to be frequented by inhabitants" - To this purpose it is rendered by the Syriac, Symmachus, and Theodotion.
Albert Barnes: Notes on the Bible - 1834
58:12: And they that shall be of thee - They that spring from thee; or thy people.
Shall build the old waste places - Shall repair the old ruins, and restore the desolate cities and fields to their former beauty. This language is taken from the condition of Judea during the long captivity at Babylon. The land would have been desolated by the Chaldeans, and lain waste for a period of seventy years. Of course all the remains of their former prosperity would have gone to decay, and the whole country would be filled with ruins. But all this, says the prophet, would be restored if they were obedient to God. and would keep his law. Their descendants would be so numerous that the land would be entirely occupied and cultivated again, and cities and towns would rise with their former beauty and magnificence.
Thou shalt raise up the foundations of many generations - That is, the foundations which had endured for generations. The word 'foundations' here (מוסד mô sâ d), means properly the foundation of a building, that is, on which a building rests. Here it means the foundation when that alone remains; and is equivalent to ruins. The Hebrew phrase translated 'of many generational' (דור־ודור dô r-vâ dô r, generation and generation), is equivalent to one generation after another, and is the usual form of the superlative degree. The exact amount of time is not designated; but the phrase is equivalent to a long time - while one generation passes away after another. Vitringa applies this to the gospel, and supposes that it means that the church, after long decay and desolation, would rise to its former beauty and glory. The promise is indeed general; and though the language is taken from the recovery of Palestine from its ruins after the captivity, yet there can be no objection to applying it in a more general sense, as teaching that the people of God, if they are faithful in keeping his commandments, and in manifesting the spirit which becomes the church, will repair the ruins which sin has made in the world, and rebuild the wastes and the desolations of many ages.
Sin has spread its desolations far and wide. Scarce the foundations of righteousness remain in the earth. Where they do remain, they are often covered over with ruined fragments, and are surrounded by frightful wastes. The world is full of the ruins which sin has caused; and there could be no more striking illustration of the effects of sin on all that is good, than the ruins of Judea during the seventy years of exile, or than those of Palmyra, of Baalbec, of Tyre, of Ephesus, and of Persepolis, at present. It is for the church of God to rebuild these wastes, and to cause the beauties of cultivated fields, and the glories of cities rebuilt, to Rev_isit the desolate earth; in other words, to extend the blessings of that religion which will yet clothe the earth with moral loveliness, as though sin had not spread its gloomy and Rev_olting monuments over the world.
And thou shalt be called - The name which shall appropriately designate what you will do.
The repairer of the breach - Lowth, 'The repairer of the broken mound.' The phrase properly means, 'the fortifier of the breach;' i. e:, the one who shall build up the breach that is made in a wall of a city, either by the lapse of time, or by a siege.
The restorer of paths to dwell in - Lowth and Noves render this, 'The restorer of paths to be frequented by inhabitants.' The Septuagint renders it, 'And thou shalt cause thy paths to rest in the midst of thee;' and Jerome. Avertens semitas in quietem - 'Turning the paths into rest,' which the Jewish exposition explains to mean, 'Thou shalt build walls so high that no enemy can enter them.' So Grotius renders it, 'Turning thy paths to rest;' that is, thou shalt leave no way of access to robbers. The Chaldee renders it, 'Converting the wicked to the law.' The common English version has probably expressed correctly the sense. The idea is, that they would repair the public highways which had long lain desolate, by which access was had to their dwelling-places. It does not mean, however, that the paths or ways were to be places in which to dwell, but that the ways which led to their dwelling-places were to be restored, or repaired. These roads, of course, in the long desolations would be ruined. Thorns, and brambles, and trees would have grown upon them; and having been long neglected, they would be impassable. But the advantages of a free contact from one dwelling and one city to another, and throughout the land, would be again enjoyed. Spiritually applied, it means the same as the pRev_ious expression, that the church of God would remove the ruins which sin has caused, and diffuse comfort and happiness around the world. The obstructed and overrun paths to a quiet and peaceable dwelling on earth would be cleared away, and the blessings of' the true religion would be like giving free and easy access from one tranquil and prosperous dwelling-place to another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:12: build: Isa 61:4; Neh 2:5, Neh 2:17, Neh 4:1-6; Jer 31:38; Eze 36:4, Eze 36:8-11, Eze 36:33; Amo 9:14
waste: Isa 51:3, Isa 52:9
The repairer: Neh 4:7, Neh 6:1; Dan 9:25; Amo 9:11
Geneva 1599
58:12 And [they that shall be] of thee shall build the old (n) waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.
(n) Signifying that of the Jews would come such as would build again the ruins of Jerusalem and Judea: but chiefly this is meant of the spiritual Jerusalem, whose builders were the Apostles.
John Gill
58:12 And they that shall be of thee shall build the old waste places,.... As the cities in Israel and Judea, which had been long laid waste by the Assyrians and Chaldeans, were rebuilt by those of the Jewish nation, who returned from the captivity of Babylon, to which there is at least an allusion; and as the church of God, the tabernacle of David, which was fallen down, and had lain long in ruins, through corruptions in doctrine and worship, to the times of Christ, when the apostles, who were of the Jews, those wise masterbuilders, were instruments of raising it up again, and repairing its ruins: so, in the latter day, "the waste places of the world" (n), as the words may be rendered, shall be built by a set of men, that shall be of the church of God, who shall be instruments in his hand of converting many souls, and so of peopling it with Christians; such places as before were desolate, where before there was no preaching of the word, no administration of ordinances, nor any Gospel churches:
thou shalt raise up the foundations of many generations; either such foundations as have been razed up, and lay so for ages past; or raise up such as shall continue for generations to come. It may allude to the raising the foundations of the city and temple of Jerusalem; but rather refers to the founding of churches in Gospel times, which, as it was done in the first times of it by the apostles in the Gentile world, so shall be again in the latter day, which will continue for many ages:
and thou shalt be called the repairer of the breach, and the restorer of paths to dwell in; that is, the church and her builders, that shall be of her, shall be so called; the Jews and Gentiles will be converted in great numbers, and coalesce in the same Gospel church state, and so the breach between them will be repaired. Christians of various denominations, who now break off and separate one from another, will be of the same sentiment and judgment in doctrine and discipline; they shall see eye to eye, and cement together, and all breaches will be made up, and there will be no schism in the body; and they shall dwell together in unity, and walk in the same paths of faith and duty, of truth and holiness; and such who will be the happy instruments of all this will have much honour, and be called by these names.
The Targum is,
"they shall call thee one that confirms the right way, and converts, the ungodly to the law.''
(n) "desolata seculi", Munster, Vatablus, Vitringa; "deserta seculi", Pagninus, Montanus.
John Wesley
58:12 They shall be of thee - Thy posterity. Waste places - Cities which have lain long waste; that shall continue for many generations to come. The breach - Breach is put for breaches, which was made by God's judgment breaking in upon them in suffering the walls of their towns and cities to be demolished. Paths - Those paths that led from city to city, which being now laid desolate, and uninhabited, were grown over with grass, and weeds. To dwell in - These accommodations being recovered, their ancient cities might be fit to be re - inhabited.
Robert Jamieson, A. R. Fausset and David Brown
58:12 they . . . of thee--thy people, the Israelites.
old waste places--the old ruins of Jerusalem (Is 61:4; Ezek 36:33-36).
foundations of many generations--that is, the buildings which had lain in ruins, even to their foundations, for many ages; called in the parallel passage (Is 61:4), "the former desolations"; and in the preceding clause here, "the old waste places." The literal and spiritual restoration of Israel is meant, which shall produce like blessed results on the Gentile world (Amos 9:11-12; Acts 15:16-17).
be called--appropriately: the name truly designating what thou shalt do.
breach--the calamity wherewith God visited Israel for their sin (Is 30:26; 1Chron 15:13).
paths to dwell in--not that the paths were to be dwelt in, but the paths leading to their dwellings were to be restored; "paths, so as to dwell in the land" [MAURER].
58:1358:13: Եթէ դարձուսցես զոտն քո չառնե՛լ զկամս քո յաւուրն սրբութեան. եւ կոչեսցեն զշաբաթսն փափուկս նուիրեալս Աստուծոյ, եւ փառաւորեալս, եւ ո՛չ փոխեսցես զոտն քո ՚ի գործ, եւ ո՛չ խօսեսցիս բա՛ն ինչ բարկութեան բերանով քով[10254]. [10254] Ոմանք. Եւ կոչեսցես զշաբաթս... բարկութեամբ՝ բերանով քով։
13 Եթէ ոտքդ յետ քաշես եւ սրբութեան օրը քո ուզածը չկատարես, զուարճութեան շաբաթները համարես Աստծուն նուիրուած եւ փառաւոր, ոտքդ դուրս չդնես գործի համար ու քո բերանով բարկութեան ոչ մի խօսք չասես, այն ժամանակ կարող ես ապաւինել Տիրոջը:
13 Եթէ շաբաթը՝ իմ սուրբ օրս՝ Քու ցանկութիւնդ կատարելէ ոտքդ դարձնես Ու շաբաթը՝ քու զուարճութիւնդ Եւ Տէրոջը նուիրուած օրը պատուական անուանես, Զանիկա պատուես՝ քու ճամբաներուդ չհետեւելով, Քու ցանկութիւնդ չկատարելով ու պարապ խօսք չխօսելով
Եթէ դարձուսցես[908] զոտն քո` չառնել զկամս քո յաւուրն սրբութեան[909], եւ կոչեսցես զշաբաթսն փափուկս նուիրեալս [910]Աստուծոյ եւ փառաւորեալս, եւ [911]ոչ փոխեսցես զոտն քո ի գործ, եւ ոչ խօսեսցիս բան ինչ բարկութեան բերանով քով, եւ եղիցես յուսացեալ ի Տէր:

58:13: Եթէ դարձուսցես զոտն քո չառնե՛լ զկամս քո յաւուրն սրբութեան. եւ կոչեսցեն զշաբաթսն փափուկս նուիրեալս Աստուծոյ, եւ փառաւորեալս, եւ ո՛չ փոխեսցես զոտն քո ՚ի գործ, եւ ո՛չ խօսեսցիս բա՛ն ինչ բարկութեան բերանով քով[10254].
[10254] Ոմանք. Եւ կոչեսցես զշաբաթս... բարկութեամբ՝ բերանով քով։
13 Եթէ ոտքդ յետ քաշես եւ սրբութեան օրը քո ուզածը չկատարես, զուարճութեան շաբաթները համարես Աստծուն նուիրուած եւ փառաւոր, ոտքդ դուրս չդնես գործի համար ու քո բերանով բարկութեան ոչ մի խօսք չասես, այն ժամանակ կարող ես ապաւինել Տիրոջը:
13 Եթէ շաբաթը՝ իմ սուրբ օրս՝ Քու ցանկութիւնդ կատարելէ ոտքդ դարձնես Ու շաբաթը՝ քու զուարճութիւնդ Եւ Տէրոջը նուիրուած օրը պատուական անուանես, Զանիկա պատուես՝ քու ճամբաներուդ չհետեւելով, Քու ցանկութիւնդ չկատարելով ու պարապ խօսք չխօսելով
zohrab-1805▾ eastern-1994▾ western am▾
58:1358:13 Если ты удержишь ногу твою ради субботы от исполнения прихотей твоих во святый день Мой, и будешь называть субботу отрадою, святым днем Господним, чествуемым, и почтишь ее тем, что не будешь заниматься обычными твоими делами, угождать твоей прихоти и пустословить,
58:13 ἐὰν εαν and if; unless ἀποστρέψῃς αποστρεφω turn away; alienate τὸν ο the πόδα πους foot; pace σου σου of you; your ἀπὸ απο from; away τῶν ο the σαββάτων σαββατον Sabbath; week τοῦ ο the μὴ μη not ποιεῖν ποιεω do; make τὰ ο the θελήματά θελημα determination; will σου σου of you; your ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἁγίᾳ αγιος holy καὶ και and; even καλέσεις καλεω call; invite τὰ ο the σάββατα σαββατον Sabbath; week τρυφερά τρυφερος holy τῷ ο the θεῷ θεος God σου σου of you; your οὐκ ου not ἀρεῖς αιρω lift; remove τὸν ο the πόδα πους foot; pace σου σου of you; your ἐπ᾿ επι in; on ἔργῳ εργον work οὐδὲ ουδε not even; neither λαλήσεις λαλεω talk; speak λόγον λογος word; log ἐν εν in ὀργῇ οργη passion; temperament ἐκ εκ from; out of τοῦ ο the στόματός στομα mouth; edge σου σου of you; your
58:13 אִם־ ʔim- אִם if תָּשִׁ֤יב tāšˈîv שׁוב return מִ mi מִן from שַּׁבָּת֙ ššabbˌāṯ שַׁבָּת sabbath רַגְלֶ֔ךָ raḡlˈeḵā רֶגֶל foot עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make חֲפָצֶ֖יךָ ḥᵃfāṣˌeʸḵā חֵפֶץ pleasure בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day קָדְשִׁ֑י qoḏšˈî קֹדֶשׁ holiness וְ wᵊ וְ and קָרָ֨אתָ qārˌāṯā קרא call לַ la לְ to † הַ the שַּׁבָּ֜ת ššabbˈāṯ שַׁבָּת sabbath עֹ֗נֶג ʕˈōneḡ עֹנֶג delight לִ li לְ to קְדֹ֤ושׁ qᵊḏˈôš קָדֹושׁ holy יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מְכֻבָּ֔ד mᵊḵubbˈāḏ כבד be heavy וְ wᵊ וְ and כִבַּדְתֹּו֙ ḵibbaḏtˌô כבד be heavy מֵ mē מִן from עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make דְּרָכֶ֔יךָ dᵊrāḵˈeʸḵā דֶּרֶךְ way מִ mi מִן from מְּצֹ֥וא mmᵊṣˌô מצא find חֶפְצְךָ֖ ḥefṣᵊḵˌā חֵפֶץ pleasure וְ wᵊ וְ and דַבֵּ֥ר ḏabbˌēr דבר speak דָּבָֽר׃ dāvˈār דָּבָר word
58:13. si averteris a sabbato pedem tuum facere voluntatem tuam in die sancto meo et vocaveris sabbatum delicatum et sanctum Domini gloriosum et glorificaveris eum dum non facis vias tuas et non invenitur voluntas tua ut loquaris sermonemIf thou turn away thy foot from the sabbath, from doing thy own will in my holy day, and call the sabbath delightful, and the holy of the Lord glorious, and glorify him, while thou dost not thy own ways, and thy own will is not found, to speak a word:
13. If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD honourable; and shalt honour it, not doing thine own ways, nor finding thine own pleasure, nor speaking words:
58:13. If you restrain your foot on the Sabbath, from doing your own will on my holy day, and if you call the Sabbath delightful, and the Holy of the Lord glorious, and if you glorify him, while you do not act according to your own ways, and your own will is not found, not even to speak a word,
58:13. If thou turn away thy foot from the sabbath, [from] doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking [thine own] words:
If thou turn away thy foot from the sabbath, [from] doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking [thine own] words:

58:13 Если ты удержишь ногу твою ради субботы от исполнения прихотей твоих во святый день Мой, и будешь называть субботу отрадою, святым днем Господним, чествуемым, и почтишь ее тем, что не будешь заниматься обычными твоими делами, угождать твоей прихоти и пустословить,
58:13
ἐὰν εαν and if; unless
ἀποστρέψῃς αποστρεφω turn away; alienate
τὸν ο the
πόδα πους foot; pace
σου σου of you; your
ἀπὸ απο from; away
τῶν ο the
σαββάτων σαββατον Sabbath; week
τοῦ ο the
μὴ μη not
ποιεῖν ποιεω do; make
τὰ ο the
θελήματά θελημα determination; will
σου σου of you; your
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἁγίᾳ αγιος holy
καὶ και and; even
καλέσεις καλεω call; invite
τὰ ο the
σάββατα σαββατον Sabbath; week
τρυφερά τρυφερος holy
τῷ ο the
θεῷ θεος God
σου σου of you; your
οὐκ ου not
ἀρεῖς αιρω lift; remove
τὸν ο the
πόδα πους foot; pace
σου σου of you; your
ἐπ᾿ επι in; on
ἔργῳ εργον work
οὐδὲ ουδε not even; neither
λαλήσεις λαλεω talk; speak
λόγον λογος word; log
ἐν εν in
ὀργῇ οργη passion; temperament
ἐκ εκ from; out of
τοῦ ο the
στόματός στομα mouth; edge
σου σου of you; your
58:13
אִם־ ʔim- אִם if
תָּשִׁ֤יב tāšˈîv שׁוב return
מִ mi מִן from
שַּׁבָּת֙ ššabbˌāṯ שַׁבָּת sabbath
רַגְלֶ֔ךָ raḡlˈeḵā רֶגֶל foot
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
חֲפָצֶ֖יךָ ḥᵃfāṣˌeʸḵā חֵפֶץ pleasure
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
קָדְשִׁ֑י qoḏšˈî קֹדֶשׁ holiness
וְ wᵊ וְ and
קָרָ֨אתָ qārˌāṯā קרא call
לַ la לְ to
הַ the
שַּׁבָּ֜ת ššabbˈāṯ שַׁבָּת sabbath
עֹ֗נֶג ʕˈōneḡ עֹנֶג delight
לִ li לְ to
קְדֹ֤ושׁ qᵊḏˈôš קָדֹושׁ holy
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מְכֻבָּ֔ד mᵊḵubbˈāḏ כבד be heavy
וְ wᵊ וְ and
כִבַּדְתֹּו֙ ḵibbaḏtˌô כבד be heavy
מֵ מִן from
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
דְּרָכֶ֔יךָ dᵊrāḵˈeʸḵā דֶּרֶךְ way
מִ mi מִן from
מְּצֹ֥וא mmᵊṣˌô מצא find
חֶפְצְךָ֖ ḥefṣᵊḵˌā חֵפֶץ pleasure
וְ wᵊ וְ and
דַבֵּ֥ר ḏabbˌēr דבר speak
דָּבָֽר׃ dāvˈār דָּבָר word
58:13. si averteris a sabbato pedem tuum facere voluntatem tuam in die sancto meo et vocaveris sabbatum delicatum et sanctum Domini gloriosum et glorificaveris eum dum non facis vias tuas et non invenitur voluntas tua ut loquaris sermonem
If thou turn away thy foot from the sabbath, from doing thy own will in my holy day, and call the sabbath delightful, and the holy of the Lord glorious, and glorify him, while thou dost not thy own ways, and thy own will is not found, to speak a word:
58:13. If you restrain your foot on the Sabbath, from doing your own will on my holy day, and if you call the Sabbath delightful, and the Holy of the Lord glorious, and if you glorify him, while you do not act according to your own ways, and your own will is not found, not even to speak a word,
58:13. If thou turn away thy foot from the sabbath, [from] doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking [thine own] words:
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
13-14: Два последних стиха главы, раскрывая неправильный характер празднования евреями субботы, показывают, в чем же заключается ее истинный смысл. Хотя евреи, в особенности послепленного периода и времени земной жизни Спасителя, очень строго соблюдали "субботний покой" (Ис 1:13; Мф 12:1, 11; Лк 6:6-9), но они, очевидно, не понимали его истинного духа, его характера "святости". Как можно заключать из слов пророка, евреи, прекращая в субботу обычную, трудовую жизнь, посвящали получавшийся таким путем досуг исполнению своих прихотей, или даже праздному пустословию. В противоположность такому недостойному времяпрепровождению, истинная суббота, по мысли пророка, должна быть "святым" днем, т. е. посвященным Богу и ближним и состоящим в делах богомыслия и деятельного служения ближнему. Только такое празднование субботы, вместе с полным нравственным удовлетворением, даст великую духовную радость и будет действительным освобождением от сутолоки злободневной жизни. Высокий образец истинного субботствования неоднократно являл, к соблазну фарисеев, и Сам Господь наш Иисус Христос, в течение Своей земной жизни (Мф 12:1-14; Лк 14:1-6: и др.).



Синодальный перевод - Быт 18:32
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: 14 Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it.
Great stress was always laid upon the due observance of the sabbath day, and it was particularly required from the Jews when they were captives in Babylon, because by keeping that day, in honour of the Creator, they distinguished themselves from the worshippers of the gods that have not made the heavens and the earth. See ch. lvi. 1, 2, where keeping the sabbath is joined, as here, with keeping judgment and doing justice. Some, indeed, understand this of the day of atonement, which they think is the fast spoken of in the former part of the chapter, and which is called a sabbath of rest, Lev. xxiii. 32. But, as the fasts before spoken of seem to be those that were occasional, so this sabbath is doubtless the weekly sabbath, that great sign between God and his professing people--his appointing it a sign of his favour to them and their observing it a sign of their obedience to him. Now observe here,
I. How the sabbath is to be sanctified (v. 13); and, there remaining still a sabbatism for the people of God, this law of the sabbath is still binding to us on our Lord's day.
1. Nothing must be done that puts contempt upon the sabbath day, or looks like having mean thoughts of it, when God has so highly dignified it. We must turn away our foot from the sabbath, from trampling upon it, as profane atheistical people do, from travelling on that day (so some); we must turn away our foot from doing out pleasure on that holy day, that is, from living at large, and taking a liberty to do what we please on sabbath days, without the control and restraint of conscience, or from indulging ourselves in the pleasures of sense, in which the modern Jews wickedly place the sanctification of the sabbath, though it is as great a profanation of it as any thing. On sabbath days we must not walk in our own ways (that is, not follow our callings), not find our own pleasure (that is, not follow our sports and recreations); nay, we must not speak our own words, words that concern either our callings or our pleasures; we must not allow ourselves a liberty of speech on that day as on other days, for we must then mind God's ways, make religion the business of the day; we must choose the things that please him; and speak his words, speak of divine things as we sit in the house and walk by the way. In all we say and do we must put a difference between this day and other days.
2. Every thing must be done that puts an honour on the day and is expressive of our high thoughts of it. We must call it a delight, not a task and a burden; we must delight ourselves in it, in the restraints it lays upon us and the services it obliges us to. We must be in our element when we are worshipping God, and in communion with him. How amiable are thy tabernacles, O Lord of hosts! We must not only count it a delight, but call it so, must openly profess the complacency we take in the day and the duties of it. We must call it so to God, in thanksgiving for it and earnest desire of his grace to enable us to do the work of the day in its day, because we delight in it. We must call it so to others, to invite them to come and share in the pleasure of it; and we must call it so to ourselves, that we may not entertain the least thought of wishing the sabbath gone that we may sell corn. We must call it the Lord's holy day, and honourable. We must call it holy, separated from common use and devoted to God and to his service, must call it the holy of the Lord, the day which he has sanctified to himself. Even in Old-Testament times the sabbath was called the Lord's day, and therefore it is fitly called so still, and for a further reason, because it is the Lord Christ's day, Rev. i. 10. It is holy because it is the Lord's day, and upon both accounts it is honourable. It is a beauty of holiness that is upon it; it is ancient, and its antiquity is its honour; and we must make it appear that we look upon it as honourable by honouring God on that day. We put honour upon the day when we give honour to him that instituted it, and to whose honour it is dedicated.
II. What the reward is of the sabbath--sanctification, v. 14. If we thus remember the sabbath day to keep it holy,
1. We shall have the comfort of it; the work will be its own wages. If we call the sabbath a delight, then shall we delight ourselves in the Lord; he will more and more manifest himself to us as the delightful subject of our thoughts and meditations and the delightful object of our best affections. Note, The more pleasure we take in serving God the more pleasure we shall find in it. If we go about duty with cheerfulness, we shall go from it with satisfaction and shall have reason to say, "It is good to be here, good to draw near to God."
2. We shall have the honour of it: I will cause thee to ride upon the high places of the earth, which denotes not only a great security (as that, ch. xxxii. 16, He shall dwell on high), but great dignity and advancement. "Thou shalt ride in state, shalt appear conspicuous, and the eyes of all thy neighbours shall be upon thee." It was said of Israel, when God led them triumphantly out of Egypt, that he made them to ride on the high places of the earth, Deut. xxxii. 12, 13. Those that honour God and his sabbath he will thus honour. If God by his grace enable us to live above the world, and so to manage it as not only not to be hindered by it, but to be furthered and carried on by it in our journey towards heaven, then he makes us to ride on the high places of the earth.
3. We shall have the profit of it: I will feed thee with the heritage of Jacob thy father, that is, with all the blessings of the covenant and all the precious products of Canaan (which was a type of heaven), for these were the heritage of Jacob. Observe, The heritage of believers is what they shall not only be portioned with hereafter, but fed with now, fed with the hopes of it, and not flattered, fed with the earnests and foretastes of it; and those that are so fed have reason to say that they are well fed. In order that we may depend upon it, it is added, "The mouth of the Lord has spoken it; you may take God's word for it, for he cannot lie nor deceive; what his mouth has spoken his hand will give, his hand will do, and not one iota or tittle of his good promise shall fall to the ground." Blessed, therefore, thrice blessed, is he that doeth this, and lays hold on it, that keeps the sabbath from polluting it.
Adam Clarke: Commentary on the Bible - 1831
58:13: If thou turn away thy foot from the Sabbath - The meaning of this seems to be, that they should be careful not to take their pleasure on the Sabbath day, by paying visits, and taking country jaunts; not going, as Kimchi interprets it, more than a Sabbath day's journey, which was only two thousand cubits beyond the city's suburbs. How vilely is this rule transgressed by the inhabitants of this land! They seem to think that the Sabbath was made only for their recreation!
From doing thy pleasure - The Septuagint, Syriac, and Chaldee, for עשות asoth, manifestly express מעשות measoth. So likewise a MS. has it, but with the omission of the words שבת רגלך shabbath raglecha. - L.
The holy of the Lord "And the holy feast of Jehovah" - Twenty-eight MSS. (seven ancient) add the conjunction ו vau, ולקדוש velikedosh; and so the Syriac, Chaldee, and Vulgate. One of my own has the same reading.
Nor speaking thine own words "From speaking vain words" - It is necessary to add some epithet to make out the sense; the Septuagint say, angry words; the Chaldee, words of violence. If any such epithet is lost here, the safest way is to supply it by the prophet's own expression, Isa 58:9, ודבר און vedabar aven, vain words; that is, profane, impious, injurious, etc.
"The additional epithet seems unnecessary; the Vulgate and Syriac have it not; and the sense is good without it; two ways, first by taking ודבר vedabar for a noun, and דבר dabur for the participle pahul, and rendering, -
'From pursuing thy pleasure, and the thing resolved on.'
Or, secondly, by supposing the force of the preposition מ mem to have been continued from the verb ממצוא mimmetso to the verb ודבר vedabber immediately following; and rendering, -
'From executing thy pleasure, and from speaking words concerning it.'
But the first seems the easier rendering."
Dr. Jubb.
Albert Barnes: Notes on the Bible - 1834
58:13: If thou turn away thy foot from the Sabbath - The evident meaning of this is, that they were sacredly to observe the Sabbath, and not to violate or pollute it (see the notes at Isa 56:2). The idea, says Grotius, is, that they were not to travel on the Sabbath day on ordinary journeys. The 'foot' is spoken of as the instrument of motion and travel. 'Ponder the paths of thy feet' Pro 4:26; that is, observe attentively thy goings. 'Remove thy foot from evil' Pro 4:27; that is, abstain from evil, do not go to execute evil. So here, to restrain the foot from the Sabbath, is not to have the foot employed on the Sabbath; not to be engaged in traveling, or in the ordinary active employments of life, either for business or pleasure.
From doing thy pleasure on my holy day - Two things may here be observed:
1. God claims the day as his, and as holy on that account. While all time is his, and while he requires all time to be profitably and usefully employed, he calls the Sabbath especially his own - a day which is to be observed with reference to himself, and which is to be regarded as belonging to him. To take the hours of that day, therefore, for our pleasure, or for work which is not necessary or merciful, is to rob God of that which he claims as his own.
2. We are not to do our own pleasure on that day. That is, we are not to pursue our ordinary plans of amusement; we are not to devote it to feasting, to riot, or to Rev_elry. It is true that they who love the Sabbath as they should will find 'pleasure' in observing it, for they have happiness in the service of God. But the idea is, here, that we are to do the things which God requires, and to consult his will in the observance. It is remarkable that the thing here adverted to, is the very way in which the Sabbath is commonly violated. It is not extensively a day of business, for the propriety of a periodical cessation from toil is so obvious, that people will have such days recurring at moderate intervals. But it is a day of pastime and amusement; a day not merely of relaxation from toil, but also of relaxation from the restraints of temperance and virtue. And while the Sabbath is God's great ordinance for perpetuating religion and virtue, it is also, by perversion, made Satan's great ordinance for perpetuating intemperance, dissipation, and sensuality.
And call the Sabbath a delight - This appropriately expresses the feelings of all who have any just views of the Sabbath. To them it is not wearisome, nor are its hours heavy. They love the day of sweet and holy rest. They esteem it a privilege, not a task, to be permitted once a week to disburden their minds of the cares, and toils, and anxieties of life. It is a 'delight' to them to recall the memory of the institution of the Sabbath, when God rested from his labors; to recall the resurrection of the Lord Jesus, to the memory of which the Christian Sabbath is consecrated; to be permitted to devote a whole day to prayer and praise, to the public and private worship of God, to services that expand the intellect and purify the heart. To the father of a family it is the source of unspeakable delight that he may conduct his children to the house of God, and that he may instruct them in the ways of religion. To the Christian man of business, the farmer, and the professional man, it is a pleasure that he may suspend his cares, and may uninterruptedly think of God and of heaven. To all who have any just feeling, the Sabbath is a 'delight;' and for them to be compelled to forego its sacred rest would be an unspeakable calamity.
The holy of the Lord, honorable - This more properly means, 'and call the holy of Yahweh honorable.' That is, it does not mean that they who observed the Sabbath would call it 'holy to Yahweh and honorable;' but it means that the Sabbath was, in fact, 'the holy of Yahweh,' and that they would regard it as 'honorable.' A slight inspection of the Hebrew will show that this is the sense. They who keep the Sabbath aright will esteem it a day "to be honored" (מכבד mekubâ d).
And shalt honor him - Or rather, shalt honor it; to wit, the Sabbath. The Hebrew will bear either construction, but the connection seems to require us to understand it of the Sabbath rather than of the Lord.
Not doing thine own ways - This is evidently explanatory of the phrase in the beginning of the verse. 'if thou turn away thy foot.' So the Septuagint understands it: Οὐκ άρεῖς τὸς πόδα σου ἐπ ̓ ἔργῳ Ouk areis ton poda sou ep' ergō - 'And will not lift up thy foot to any work.' They were not to engage in secular labor, or in the execution of their own plans, but were to regard the day as belonging to God, and to be employed in his service alone.
Nor finding thine own pleasure - The Chaldee renders this, 'And shalt not provide on that day those things which are necessary for thee.'
Nor speaking thine own words - Lowth and Noyes render this, 'From speaking vain words.' The Septuagint, 'Nor utter a word in anger from thy mouth.' The Chaldee renders it, 'Words of violence.' It is necessary to add some epithet to make out the sense, as the Hebrew is literally, 'and to speak a word.' Probably our common translation has expressed the true sense, as in the pRev_ious members of the verse the phrase 'thine own' thrice occurs. And according to this, the sense is, that on the Sabbath our conversation is to be such as becomes a day which belongs to God. It is not less important that our conversation should be right on the Sabbath than it is that our conduct should be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:13: turn: Isa 56:2-6; Exo 20:8-11, Exo 31:13-17, Exo 36:2, Exo 36:3; Deu 5:12-15; Neh 13:15-22; Jer 17:21-27
call: Psa 27:4, Psa 42:4, Psa 84:2, Psa 84:10, Psa 92:1, Psa 92:2 *title Psa 122:1; Rev 1:10
Carl Friedrich Keil and Franz Delitzsch
58:13
The third part of the prophecy now adds to the duties of human love the duty of keeping the Sabbath, together with equally great promises; i.e., it adds the duties of the first table to those of the second, for the service of works is sanctified by the service of worship. "If thou hold back thy foot from the Sabbath, from doing thy business on my holy day, and callest the Sabbath a delight, the holy of Jehovah, reverer, and honourest it, not doing thine own ways, not pursuing thy business and speaking words: then wilt thou have delight in Jehovah, and I will cause thee to ride upon the high places of the land, and make thee enjoy the inheritance of Jacob thy forefather, for the mouth of Jehovah hath spoken it." The duty of keeping the Sabbath is also enforced by Jeremiah (Jer 17:19.) and Ezekiel (Ezek 20:12., Ezek 22:8, Ezek 22:26), and the neglect of this duty severely condemned. Chapter 56 has already shown the importance attached to it by our prophet. The Sabbath, above all other institutions appointed by the law, was the true means of uniting and sustaining Israel as a religious community, more especially in exile, where a great part of the worship necessarily feel into abeyance on account of its intimate connection with Jerusalem and the holy land; but whilst it was a Mosaic institution so far as its legal appointments were concerned, it rested, in a way which reached even beyond the rite of circumcision, upon a basis much older than that of the law, being a ceremonial copy of the Sabbath of creation, which was the divine rest established by God as the true object of all motion; for God entered into Himself again after He had created the world out of Himself, that all created things might enter into Him. In order that this, the great end set before all creation, and especially before mankind, viz., entrance into the rest of God, might be secured, the keeping of the Sabbath prescribed by the law was a divine method of education, which put an end every week to the ordinary avocations of the people, with their secular influence and their tendency to fix the mind on outward things, and was designed by the strict prohibition of all work to force them to enter into themselves and occupy their minds with God and His word. The prophet does not hedge round this commandment to keep the Sabbath with any new precepts, but merely demands for its observance full truth answering to the spirit of the letter. "If thou turn away thy foot from the Sabbath" is equivalent to, if thou do not tread upon its holy ground with a foot occupied with its everyday work.
עשׂות which follows is not elliptical (= מעשׂות answering to משּׁבּת, an unnecessary and mistaken assumption), but an explanatory permutative of the object "thy foot:" "turn away thy foot," viz., from attending to thy business (a defective plural) on my holy day. Again, if thou call (i.e., from inward contemplation and esteem) the Sabbath a pleasure (‛ōneg, because it leads thee to God, and not a burden because it leads thee away from thine everyday life; cf., Amos 8:5) and the holy one of Jehovah (on this masculine personification of the Sabbath, see Is 56:2), "mekhubbâd," honoured = honourable, honorandus, and if thou truly honourest him, whom Jehovah has invested with the splendour of His own glory (Gen 2:3 : "and sanctified it"), "not" (מן = ὥστε μὴ) "to perform thy ways" (the ordinary ways which relate to self-preservation, not to God), "not to attend to thine own business' (see at Is 58:3) "and make words," viz., words of vain useless character and needless multitude (דּבּר־דּברas in Hos 10:4, denoting unspiritual gossip and boasting);
(Note: Hitzig observes, that "the law of the Sabbath has already received the Jewish addition, 'speaking is work.' " But from the premiss that the sabbatical rest of God was rest from speaking His creating word (Ps 33:6), all the conclusion that tradition has ever drawn is, that on the Sabbath men must to a certain extent rest מהדבור as well as ממעשׂה; and when R. Simon b. Jochai exclaimed to his loquacious old mother on the Sabbath, "Keeping the Sabbath means keeping silence," his meaning was not that talking in itself was working and therefore all conversation was forbidden on the Sabbath. Tradition never went as far as this. The rabbinical exposition of the passage before us is the following: "Let not thy talking on the Sabbath be the same as that on working days;" and when it is stated once in the Jerusalem Talmud that the Rabbins could hardly bring themselves to allow of friendly greetings on the Sabbath, it certainly follows from this, that they did not forbid them. Even the author of the ש לה (הברית לוחות שׂני) with its excessive ceremonial stringency goes no further than this, that on the Sabbath men must abstain from חול דברי. And is it possible that our prophet can have been more stringent than the strictest traditionalists, and wished to make the keeper of the Sabbath a Carthusian monk? There could not be a more thorough perversion of the spirit of prophecy than this.)
then, just as the Sabbath is thy pleasure, so wilt thou have thy pleasure in Jehovah, i.e., enjoy His delightful fellowship (על־ה תּתענּג, a promise as in Job 22:26), and He will reward thee for thy renunciation of earthly advantages with a victorious reign, with an unapproachable possession of the high places of the land - i.e., chiefly, though not exclusively, of the promised land, which shall then be restored to thee - and with the free and undisputed usufruct of the inheritance promised to thy forefather Jacob (Ps 105:10-11; Deut 32:13 and Deut 33:29) - this will be thy glorious reward, for the mouth of Jehovah hath spoken it. Thus does Isaiah confirm the predictions of Is 1:20 and Is 40:25 (compare Is 24:3).
Geneva 1599
58:13 If thou shalt (o) turn away thy foot from the sabbath, [from] doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thy own ways, nor finding thy own pleasure, nor speaking [thy own] words:
(o) If you refrain yourself from your wicked works.
John Gill
58:13 If thou turn away thy foot from the sabbath,.... From walking and working on that day; or withdrawest thy mind and affections from all worldly things; the affections being that to the mind as the feet are to the body, which carry it here and there. The time of worship, under the Gospel dispensation, is here expressed in Old Testament language, as the service of it usually is in prophetic writings; though its proper name is the Lord's day, Rev_ 1:10, and is here instanced in, and put for all religious institutions and services to be attended unto, and which will be with greater strictness in the times referred to:
from doing thy pleasure on my holy day; that is, if thou turnest away, or dost abstain from doing thine own servile work, the business of thy calling; which may be agreeable for the sake of the profit of it; or from recreations and amusements, which may be lawfully indulged on another day:
and call the sabbath a delight, the holy of God, and honourable; take delight and pleasure in the service of it; in all the duties of religion, private and public, to be observed on that day; in reading and hearing the word, and meditation on it; in prayer, and in attendance on all ordinances; and reckon it as separated for holy use and employment, and on that account honourable; and so have it in high esteem, and desire the return of it, and not think the service of it long and tedious, when enjoyed, and wish it was over: or, "for the Holy One of God, and honourable"; that is, for the sake of Christ, the Holy One of God, in both his natures, and honourable in his person and office; accounting the sabbath a delight, in remembrance of the great work of redemption and salvation wrought out by him:
and shall honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; honour the Lord on that day, by not attending to any secular business, or walking abroad in the fields, to the neglect of private duties or public worship; by not seeking the gratification of the fleshly and sensual part, or indulging to those things which are agreeable to it; and by not speaking such words, or talking of such things, as relate to worldly affairs, or the things of civil life, but walking in the ways of the Lord, doing those things which are well pleasing in his sight, and conversing about spiritual and heavenly things; by such means God is honoured on his own day; and the reverse of this is a dishonouring him. The Jews (o) make this honour to lie chiefly in wearing other clothes on this day than on a weekday, and not walking as on other days, or talking as on them; yet they allow of thoughts, though not of words, about worldly things.
(o) T. Bab. Sabbat, fol. 113. 1, 2. & 119. 1. & 150. 1.
John Wesley
58:13 If - If thou take no unnecessary journeys, or do any servile works on the sabbath - day. A delight - Performing the duties of it with chearfulness, delighting in the ordinances of it. Holy - Dedicated to God, consecrated to his service.
Robert Jamieson, A. R. Fausset and David Brown
58:13 (Is 56:2; Neh 13:15-22). The Sabbath, even under the new dispensation, was to be obligatory (Is 66:23).
foot--the instrument of motion (compare Prov 4:27); men are not to travel for mere pleasure on the Sabbath (Acts 1:12). The Jews were forbidden to travel on it farther than the tabernacle or temple. If thou keep thy foot from going on thy own ways and "doing thy pleasure," &c. (Ex 20:10-11).
my holy day--God claims it as His day; to take it for our pleasure is to rob Him of His own. This is the very way in which the Sabbath is mostly broken; it is made a day of carnal pleasure instead of spiritual "delight."
holy of the Lord--not the predicate, but the subject; "if thou call the holy (day) of Jehovah honorable"; if thou treat it as a day to be honored.
him--or else, it, the Sabbath.
not doing . . . own way--answering to, "turn away thy foot from the Sabbath."
nor finding . . . pleasure--answering to, "doing thy pleasure." "To keep the Sabbath in an idle manner is the sabbath of oxen and asses; to pass it in a jovial manner is the sabbath of the golden calf, when the people sat down to eat and drink, and rose again to play; to keep it in surfeiting and wantonness is the sabbath of Satan, the devil's holiday" [BISHOP ANDREWES].
nor speaking . . . words--answering to, "call Sabbath a delight . . . honorable." Man's "own words" would "call" it a "weariness"; it is the spiritual nature given from above which "calls it a delight" (Amos 8:5; Mal 1:13).
58:1458:14: եւ եղիցես յուսացեալ ՚ի Տէր։ Եւ տարցի զքեզ ՚ի բարութիւնս երկրին, եւ ջամբեսցէ քեզ զժառանգութիւն Յակովբայ հօր քոյ. զի բերան Տեառն խօսեցաւ զայս։
14 Նա քեզ կ’առաջնորդի դէպի երկրի բարիքները եւ իբրեւ սնունդ քեզ կը տայ քո հայր Յակոբի ժառանգութիւնը, քանզի Տիրոջ բերանը խօսեց այս:
14 Այն ատեն Տէրոջմով պիտի ուրախանաս։Քեզ երկրին բարձր տեղերը պիտի հանեմ, Քու հօրդ Յակոբին ժառանգութիւնը քեզի պիտի կերցնեմ. Քանզի Տէրոջը բերանը խօսեցաւ»։
Եւ տարցի զքեզ ի բարութիւնս երկրին, եւ ջամբեսցէ`` քեզ զժառանգութիւն Յակոբայ հօր քո. զի բերան Տեառն խօսեցաւ զայս:

58:14: եւ եղիցես յուսացեալ ՚ի Տէր։ Եւ տարցի զքեզ ՚ի բարութիւնս երկրին, եւ ջամբեսցէ քեզ զժառանգութիւն Յակովբայ հօր քոյ. զի բերան Տեառն խօսեցաւ զայս։
14 Նա քեզ կ’առաջնորդի դէպի երկրի բարիքները եւ իբրեւ սնունդ քեզ կը տայ քո հայր Յակոբի ժառանգութիւնը, քանզի Տիրոջ բերանը խօսեց այս:
14 Այն ատեն Տէրոջմով պիտի ուրախանաս։Քեզ երկրին բարձր տեղերը պիտի հանեմ, Քու հօրդ Յակոբին ժառանգութիւնը քեզի պիտի կերցնեմ. Քանզի Տէրոջը բերանը խօսեցաւ»։
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58:1458:14 то будешь иметь радость в Господе, и Я возведу тебя на высоты земли и дам вкусить тебе наследие Иакова, отца твоего: уста Господни изрекли это.
58:14 καὶ και and; even ἔσῃ ειμι be πεποιθὼς πειθω persuade ἐπὶ επι in; on κύριον κυριος lord; master καὶ και and; even ἀναβιβάσει αναβιβαζω pull up; mount σε σε.1 you ἐπὶ επι in; on τὰ ο the ἀγαθὰ αγαθος good τῆς ο the γῆς γη earth; land καὶ και and; even ψωμιεῖ ψωμιζω provide; feed σε σε.1 you τὴν ο the κληρονομίαν κληρονομια inheritance Ιακωβ ιακωβ Iakōb; Iakov τοῦ ο the πατρός πατηρ father σου σου of you; your τὸ ο the γὰρ γαρ for στόμα στομα mouth; edge κυρίου κυριος lord; master ἐλάλησεν λαλεω talk; speak ταῦτα ουτος this; he
58:14 אָ֗ז ʔˈāz אָז then תִּתְעַנַּג֙ tiṯʕannˌaḡ ענג be dainty עַל־ ʕal- עַל upon יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הִרְכַּבְתִּ֖יךָ hirkavtˌîḵā רכב ride עַל־ ʕal- עַל upon בָּ֣מֳתֵיבמותי *bˈāmᵒṯê בָּמָה high place אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הַאֲכַלְתִּ֗יךָ haʔᵃḵaltˈîḵā אכל eat נַחֲלַת֙ naḥᵃlˌaṯ נַחֲלָה heritage יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob אָבִ֔יךָ ʔāvˈîḵā אָב father כִּ֛י kˈî כִּי that פִּ֥י pˌî פֶּה mouth יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֵּֽר׃ ס dibbˈēr . s דבר speak
58:14. tunc delectaberis super Domino et sustollam te super altitudines terrae et cibabo te hereditate Iacob patris tui os enim Domini locutum estThen shalt thou be delighted in the Lord, and I will lift thee up above the high places of the earth, and will feed thee with the inheritance of Jacob thy father. For the mouth of the Lord hath spoken it.
14. then shalt thou delight thyself in the LORD; and I will make thee to ride upon the high places of the earth; and I will feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it.
58:14. then you will find delight in the Lord, and I will take you up, above the heights of the earth, and I will nourish you with the inheritance of Jacob, your father. For the mouth of the Lord has spoken.
58:14. Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken [it].
Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken:

58:14 то будешь иметь радость в Господе, и Я возведу тебя на высоты земли и дам вкусить тебе наследие Иакова, отца твоего: уста Господни изрекли это.
58:14
καὶ και and; even
ἔσῃ ειμι be
πεποιθὼς πειθω persuade
ἐπὶ επι in; on
κύριον κυριος lord; master
καὶ και and; even
ἀναβιβάσει αναβιβαζω pull up; mount
σε σε.1 you
ἐπὶ επι in; on
τὰ ο the
ἀγαθὰ αγαθος good
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ψωμιεῖ ψωμιζω provide; feed
σε σε.1 you
τὴν ο the
κληρονομίαν κληρονομια inheritance
Ιακωβ ιακωβ Iakōb; Iakov
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
τὸ ο the
γὰρ γαρ for
στόμα στομα mouth; edge
κυρίου κυριος lord; master
ἐλάλησεν λαλεω talk; speak
ταῦτα ουτος this; he
58:14
אָ֗ז ʔˈāz אָז then
תִּתְעַנַּג֙ tiṯʕannˌaḡ ענג be dainty
עַל־ ʕal- עַל upon
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הִרְכַּבְתִּ֖יךָ hirkavtˌîḵā רכב ride
עַל־ ʕal- עַל upon
בָּ֣מֳתֵיבמותי
*bˈāmᵒṯê בָּמָה high place
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הַאֲכַלְתִּ֗יךָ haʔᵃḵaltˈîḵā אכל eat
נַחֲלַת֙ naḥᵃlˌaṯ נַחֲלָה heritage
יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob
אָבִ֔יךָ ʔāvˈîḵā אָב father
כִּ֛י kˈî כִּי that
פִּ֥י pˌî פֶּה mouth
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבֵּֽר׃ ס dibbˈēr . s דבר speak
58:14. tunc delectaberis super Domino et sustollam te super altitudines terrae et cibabo te hereditate Iacob patris tui os enim Domini locutum est
Then shalt thou be delighted in the Lord, and I will lift thee up above the high places of the earth, and will feed thee with the inheritance of Jacob thy father. For the mouth of the Lord hath spoken it.
58:14. then you will find delight in the Lord, and I will take you up, above the heights of the earth, and I will nourish you with the inheritance of Jacob, your father. For the mouth of the Lord has spoken.
58:14. Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken [it].
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Adam Clarke: Commentary on the Bible - 1831
58:14: Then shalt thou delight thyself - If all fasts and religious observances be carried on in the spirit and manner recommended above, God's blessing will attend every ordinance. But in public fasts, prescribed not in the Book of God, but by the rulers of nations in general (very unfit persons) care should be taken that the cause is good, and that God's blessing may be safely implored in it.
France has lately fasted and prayed that they might be able to subjugate Spain, restore and establish the horrible inquisition, and utterly destroy all the liberties of the people! Is this such a fast as God hath chosen? - a.d. 1823.
Albert Barnes: Notes on the Bible - 1834
58:14: Then shalt thou delight thyself in the Lord - That is, as a consequence of properly observing the Sabbath, thou shalt find pleasure in Yahweh. It will be a pleasure to draw near to him, and you shall no longer be left to barren ordinances and to unanswered prayers. The delight or pleasure which God's people have in him is a direct and necessary consequence of the proper observance of the Sabbath. It is on that day set apart by his own authority, for his own service, that he chooses to meet with his people, and to commune with them and bless them; and no one ever properly observed the Sabbath who did not find, as a consequence, that he had augmented pleasure in the existence, the character, and the service of Yahweh. Compare Job 22:21-26, where the principle stated here - that the observance of the law of God will lead to happiness in the Almighty - is beautifully illustrated (see also Psa 37:4).
And I will cause thee to ride upon the high places of the earth - A phrase like this occurs in Deu 32:13 : 'He made him ride on the high places of the earth, that he might eat the increase of fields.' In Hab 3:19, the phrase also occurs: 'He will make my feet like hinds' feet, and he will make me to walk upon mine high places.' So also Psa 18:33 : 'He maketh my feet like hinds' feet, and setteth me upon my high places.' In Amo 4:13, it is applied to God: 'He maketh the morning darkness, and treadeth upon the high places of the earth.' Kimchi, Calvin, and Grotius suppose that the idea here is, that God would restore the exiled Jews to their own land - a land of mountains and elevated places, more lofty than the surrounding regions. Vitringa says that the phrase is taken from a conqueror, who on his horse or in his chariot, occupies mountains, hills, towers, and monuments, and subjects them to himself. Rosenmuller supposes it means, 'I will place you in lofty and inaccessible places, where you will be safe from all your enemies.' Gesenius also supposes that the word 'high places' here means fastnesses or strongholds, and that to walk over those strongholds, or to ride over them, is equivalent to possessing them, and that he who has possession of the fastnesses has possession of the whole country (see his Lexicon on the word במה bâ mâ h, No. 2). I give these views of the most distinguished commentators on the passage, not being able to determine satisfactorily to myself what is the true signification. Neither of the above expositions seems to me to be entirely free from difficulty. The general idea of prosperity and security is undoubtedly the main thing intended; but what is the specific sense couched under the phrase 'to ride on the high places of the earth,' does not seem to me to be sufficiently explained.
And feed thee with the heritage of Jacob thy father - That is, thou shalt possess the land promised to Jacob as an inheritance.
For the mouth of the Lord hath spoken it - This formula often occurs when an important promise is made, and it is regarded as ample security for the fulfillment that Yahweh has promised it. What more ample security can be required, or conceived, than the promise of the eternal God?
Remarks on Isa 58:1-14
I. From Isa 58:1-6, and the exposition given of these verses, particularly Isa 58:6, we may make the following remarks respecting slavery.
1. That the prophets felt themselves at entire liberty to animadvert on slavery as an evil. They did not feel themselves restrained from doing it by the fact that slavery was sustained by law, or by the plea that it was a civil institution, and that the ministers of religion had nothing to do with it. The holy men who were sent by God as his ambassadors, did not suppose that, in lifting up the voice against this institution, they were doing anything contrary to what fairly came within their notice as religious teachers, nor did they regard it as, in such a sense, a civil institution that they were not to advert to it.
It is often said in our country that slavery is a civil institution; that it pertains solely to political affairs; that the constitution and the laws suppose its existence, and make provision for its perpetuity; that it is not appropriate for the ministers of religion, and for ecclesiastical bodies to intermeddle with it. This plea, however, might have been urged with much more force among the Hebrews. Their constitution was, what ours is not, of divine appointment, and it would have been easy for a friend of slavery to say that the prophets were interfering with what was sanctioned by the laws, and with the arrangements which were made for its perpetuity in the commonwealth. Why would not such an argument have as much weight then as it should be allowed to have now?
2. The prophet Isaiah felt himself at entire liberty to exhort the people to restore their slaves to freedom. He considered that slavery was as proper a subject for him to discuss as any other. He treated it as entirely within his province, and did not hesitate at all to express his views on it as an evil, and to demand that the evil should cease, in order to an acceptable worship of God.
3. He does not speak of it as a good and desirable institution, or as contributing to the welfare of the community. It is, in his view, a hard and oppressive system; a system which should be abandoned if people would render acceptable service to God. There is no apology made for it; no pleading for it as a desirable system; no attempt made to show that it is in accordance with the laws of the land and with the laws of God. It would not be difficult to imagine what would be the emotions of Isaiah if, after he had written this 58th chapter of his prophecies, it should be represented that he was the friend of slavery, or if he were to read some of the vindications of the systems published in this Christian land by ministers of the gospel, and by ecclesiastical bodies, or should hear the sentiments uttered in debate in Synods, Assemblies, Conferences, and Conventions.
4. It may be inferred from the exposition given, that Isaiah did not suppose that slavery was in accordance with the spirit of the Mosaic institutions, or that those institutions were designed to perpetuate it. His treatment of it is just such as would be natural on the supposition that the Mosaic institutions were so made that, while it was for a while tolerated - just as polygamy and divorce were - yet that it was the tendency and design of the Mosaic system ultimately to remove the evil entirely, and to make the Hebrews throughout a free people, and that it was therefore proper for him, as a prophet, to enjoin on them the duty of letting all the oppressed go free. It may be added, that if this was proper in the time of Isaiah, it cannot be less proper under the light of the gospel and in the nineteenth century.
II. From the closing portion of this chapter Isa 58:13-14, we may derive the following important inferences respecting the Sabbath:
1. It is to be of perpetual obligation. The whole chapter occurs in the midst of statements that relate to the times of the Messiah. There is no intimation that the Sabbath was to be abolished, but it is fairly implied that its observance was to be attended with most happy results in those future times. At all events, Isaiah regarded it as of binding obligation, and felt that its proper observance was identified with the national welfare.
2. We may see the manner in which the Sabbath is to be observed. In no place in the Bible is there a more full account of the proper mode of keeping that holy day. We are to refrain from ordinary traveling and employments; we are not to engage in doing our own pleasure; we are to regard it with delight, and to esteem it a day worthy to be honored; and we are to show respect to it by not performing our own ordinary works, or pursuing pleasures, or engaging in the common topics of conversation. In this description there occurs nothing of unique Jewish ceremony, and nothing which indicates that it is not to be observed in this manner at all times. Under the gospel, assuredly, it is as proper to celebrate the Sabbath in this way, as it was in the times of Isaiah, and God doubtless intended that it should be perpetually observed in this manner.
3. Important benefits result from the right observance of the Sabbath. In the passage before us, these are said to be, that they who thus observed it would find pleasure in Yahweh, and would be signally prospered and be safe. But those benefits are by no means confined to the Jewish people. It is as true now as it was then, that they who observe the Sabbath in a proper manner find happiness in the Lord - in his existence, perfections, promises, law, and in communion with him - which is to be found nowhere else. Of this fact there are abundant witnesses now in every Christian church, and they will continue to be multiplied in every coming age. And it is as true that the proper observance of the Sabbath contributes to the prosperity and safety of a nation now, as it ever did among the Jewish people. It is not merely from the fact that God promises to bless the people who keep his holy day; though this is of more value to a nation than all its armies and fleets; but it is, that there is in the institution itself much that tends to the welfare and prosperity of a country.
It is a time when worldliness is broken in upon by a periodical season of rest, and when the thoughts are left free to contemplate higher and purer objects. It is a time when more instruction is imparted on moral and religious subjects, than on all the other days of the week put together. The public worship of God tends to enlarge the intellect, and purify the heart. No institution has ever been originated that has contributed so much to elevate the common mind; to diffuse order, peace, neatness, decency among people, and thus to perpetuate and extend all that is valuable in society, as the Sabbath. Anyone may be convinced of this, who will be at the pains to compare a neighborhood, a village, or a city where the Sabbath is not observed with one where it is; and the difference will convince him at once, that society owes more to the Sabbath than to any single institution besides, and that in no way possible can one-seventh portion of the time be so well employed as in the manner contemplated by the Christian day of rest.
4. Society will have seasons of cessation from labor, and when they are not made occasions for the promotion of virtue, they will be for the promotion of vice. Thus among the Romans an annual Saturnalia was granted to all, as a season of relaxation from toil, and even from the restraints of morality, besides many other days of periodical rest from labor. Extensively among pagan nations also, the seventh day of the week, or a seventh portion of the time, has been devoted to such relaxation. Thus, Hesiod says, Ἑβδομον ἱερον ἡμαρ Hebdomon hieron hē mera - The seventh day 'is holy.' Homer and Callimachus give it the same title. Philo says of the seventh any. Ἐόρτη γὰρ ου ̓ μιας πολέως η χώρας ἐστὶν ἀλλὰ τοῦ πακτὸς Heortē gar ou mias poleō s ē chō ras estin alla tou pantos - 'It is a feast, not of one city or one country only, but of all.' Josephus (Contra Apion. ii.), says, 'There is no city, however barbarous, where the custom of observing the seventh day which pRev_ails among the Jews is not also observed.' Theophilus of Antioch (ii.), says, 'Concerning the seventh day, which all people celebrate.' Eusebius says, 'Almost all the philosophers and poets acknowledge the seventh day as holy.' See Grotius, De Veritate, i.
It is evident that this custom did not originate by chance, nor was it kept up by chance. It must have been originated by far-spreading tradition, and must have been observed either because the day was esteemed to be holy, or because it was found to be convenient or advantageous to observe such a periodical season of rest. In accordance with this feeling, even the French nation during the Rev_olution, while they abolished the Christain Sabbath, felt so deeply the necessity of a periodical rest from labor, that they appointed the decade - or one day in ten, to be observed as a day of relaxation and amusement. Whatever, therefore, may have been the origin of the Sabbath, and whatever may be the views which may be entertained of its sacredness, it is now reduced to a moral certainty that people will have a periodical season of cessation from labor. The only question is, In what way shall it be observed? Shall it be devoted to amusement, pleasure, and vice; or shall it be employed in the ways of intelligence, virtue, and religion? It is evident that such a periodical relaxation may be made the occasion of immense good to any community; and it is not less evident that it may be the occasion of extending far the evils of intemperance, profaneness, licentiousness, and crime. It is vain to attempt to blot out wholly the observance of the Christian Sabbath; and since it will and must be observed as a day of cessation from toil, all that remains is for society to avail itself of the advantages which may be derived from its proper observance, and to make it the handmaid of temperance, intelligence, social order, and pure religion.
5. It is deeply, therefore, to be regretted that this sacred institution has been, and is so widely abused in Christian lands. As it is, it is extensively a day of feasting, amusement, dissipation, and Rev_elry. And while its observance is, more decidedly than anything else, the means of perpetuating virtue and religion on earth, it is perhaps not too much to say that it is the occasion of more intemperance, vice, and crime than all the other days of the week put together. This is particularly the case in our large cities and towns. A community cannot be disbanded from the restraints of labor one-seventh part of the time without manifest evil, unless there are salutary checks and restraints. The merchant cannot safely close his counting-room; the clerk and apprentice cannot safely be discharged; the common laborer cannot safely be dismissed from toil, unless there is something that shall be adapted on that day to enlarge the understanding, elevate the morals, and purify the heart. The welfare of the community demands that; and nowhere more than in this country. Who can doubt that a proper observance at the holy Sabbath would contribute to the prosperity of this nation? Who can doubt that the worship of God; the cultivation of the heart; the contemplation of moral and religious truth; and the active duties of benevolence, would contribute more to the welfare of the nation, than to devote the day to idleness, amusement, dissipation, and sin?
6. While the friends of religion, therefore, mourn over the desecration of the Christian Sabbath, let them remember that their example may contribute much to secure a proper observance of that day. On the friends of the Redeemer it devolves to rescue the day from desecration; and by the divine blessing it may be done. The happiness of every Christian is indissolubly connected with the proper observance of the Sabbath. The perpetuity of the true religion, and its extension throughout the earth, is identified with the observance of the Sabbath. And every true friend of God the Saviour, as he values his own peace, and as he prizes the religion which he professes to love, is bound to restrain his foot on the Sabbath; to cease to find his own pleasure, and to speak his own words on that holy day; and to show that the Sabbath is to him a delight, and that he esteems it as a day to be honored and to be loved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
58:14: delight: Job 22:26, Job 27:10, Job 34:9; Psa 36:8, Psa 37:4, Psa 37:11; Hab 3:18; Phi 4:4; Pe1 1:8
to ride: Isa 33:16; Deu 32:13, Deu 33:29; Hab 3:19
and feed: Isa 1:19; Psa 105:9-11, Psa 135:12, Psa 136:21; Jer 3:19
the mouth: Isa 1:20, Isa 40:5; Mic 4:4; Mat 24:35
John Gill
58:14 Then shalt thou delight thyself in the Lord,.... In his perfections; in his omnipotence, omniscience, omnipresence, eternity, immutability, holiness, justice, truth, and faithfulness; in his wisdom, love, grace, and mercy, especially as displayed in Christ, and salvation by him; in the relations he stands in to his people, as their covenant God and Father, and in what he is to them, their shield and exceeding great reward, their portion and inheritance; in his works of creation, providence, and grace; in his word, the Gospel, the truths, doctrines, and promises of it; in his ways and worship: in his ordinances and commandments; in communion with him, and with his people; in all which, abundance of delight, pleasure, and satisfaction, is found by those who know him in Christ, have tasted that he is gracious; who have some likeness to him, love him, and are the objects of his love and delight:
and I will cause thee to ride upon the high places of the earth; to live above the world, and to have their conversation in heaven; to be in the utmost safety, and enjoy the greatest plenty, especially of spiritual things: or to be superior to the men of the world, even the highest of them; to have power and authority in the earth, as the saints will have in the latter day; particularly this will be true when the mountain of the Lord's house is established upon the top of the mountains, Is 2:2,
and feed thee with the heritage of Jacob thy father: the Jewish writers inquire why Jacob is mentioned, and not Abraham nor Isaac; and answer, as in the Talmud (p), not Abraham, of whom it is written, "arise, walk through the land in the length of it", &c. Gen 13:17, nor Isaac, of whom it is written, "for unto thee, and to thy seed, will I give all these countries", &c. Gen 26:3, but Jacob, of whom it is written, "and thou shalt spread abroad to the west, and to the east, and to the north, and to the south", &c. Gen 28:14 expressing the larger extent of the inheritance; so Jarchi and Samson account for it; but Kimchi gives a better reason, because the sons of Jacob, and not Ishmael the son of Abraham, nor Esau the son of Isaac, inherited the land of Canaan: but rather the reason is, because he is the father of all true Israelites, who are, as he was, wrestling and prevailing; these the Lord feeds with spiritual provisions here, and glory hereafter; which the good things of the land of Canaan, the inheritance of Jacob and his sons, were a type of: and perhaps this may have respect to the conversion of the Jews, when they shall return to their own land, and enjoy the good things of it, as well as all spiritual blessings:
for the mouth of the Lord hath spoken it; who is faithful to his covenant, true to his word; cannot lie, will never deceive; performs whatsoever he has promised, being able to do it; and therefore it may be depended upon that all this shall be as he has said.
(p) T. Bab. Sabbat, fol 118. 2.
John Wesley
58:14 In the Lord - In his goodness and faithfulness to thee, and in the assurance of his love and favour. To ride - Thou shalt be above the reach of danger. Feed thee - Thou shalt enjoy the good of the land of Canaan, which God promised as an heritage to Jacob, and his seed, Gen 35:12.
Robert Jamieson, A. R. Fausset and David Brown
58:14 delight . . . in . . . Lord--God rewards in kind, as He punishes in kind. As we "delight" in keeping God's "Sabbath," so God will give us "delight" in Himself (Gen 15:1; Job 22:21-26; Ps 37:4).
ride upon . . . high places--I will make thee supreme lord of the land; the phrase is taken from a conqueror riding in his chariot, and occupying the hills and fastnesses of a country [VITRINGA], (Deut 32:13; Mic 1:3; Hab 3:19). Judea was a land of hills; the idea thus is, "I will restore thee to thine own land" [CALVIN]. The parallel words, "heritage of Jacob," confirm this (Gen 27:28-29; Gen 28:13-15).
mouth of . . . Lord . . . spoken it--a formula to assure men of the fulfilment of any solemn promise which God has made (Is 40:5).
The reason why Jehovah does not deliver His people, notwithstanding their religious services (Is 58:3), is not want of power on His part, but because of their sins (Is 59:1-8); Is 59:9-15 contain their confession; Is 59:16-21, the consequent promise of the Messiah.