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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. Мессия как отрасль из корня Иессеева, Его одарение дарами Духа Божия и Его праведное управление. 6-9. Царство Мессии: его характер. 10-14. Участники Царства Мессии. 15-16. И устроение его.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is a very good transition in prophecy (whether it be so in rhetoric or no), and a very common one, to pass from the prediction of the temporal deliverances of the church to that of the great salvation, which in the fulness of time should be wrought out by Jesus Christ, of which the other were types and figures, to which all the prophets bore witness; and so the ancient Jews understood them. For what else was it that raised so great an expectation of the Messiah at the time he came. Upon occasion of the prophecy of the deliverance of Jerusalem from Sennacherib, here comes in a prophecy concerning Messiah the Prince. I. His rise out of the house of David, ver. 1. II. His qualifications for his great undertaking, ver. 2, 3. III. The justice and equity of his government, ver. 3-5. IV. The peaceableness of his kingdom, ver. 6-9. V. The accession of the Gentiles to it (ver. 10), and with them the remnant of the Jews, that should be united with them in the Messiah's kingdom (ver. 11-16) and of all this God would now shortly give them a type, and some dark representation, in the excellent government of Hezekiah, the great peace which the nation should enjoy under him, after the ruin of Sennacherib's design, and the return of many of the ten tribes out of their dispersion to their brethren of the land of Judah, when they enjoyed that great tranquility.
Adam Clarke: Commentary on the Bible - 1831
The Messiah represented as a slender twig shooting up from the root of an old withered stem, which tender plant, so extremely weak in its first appearance, should nevertheless become fruitful and mighty, Isa 11:1-4. Great equity of the Messiah's government, Isa 11:5. Beautiful assemblages of images by which the great peace and happiness of his kingdom are set forth, Isa 11:6-8. The extent of his dominion shall be ultimately that of the whole habitable globe, Isa 11:9. The prophet, borrowing his imagery from the exodus from Egypt, predicts, with great majesty of language, the future restoration of the outcasts of Israel and the dispersed of Judah, (viz., the whole of the twelve tribes of Israel), from their several dispersions, and also that blessed period when both Jews and Gentiles shall assemble under the banner of Jesus, and zealously unite in extending the limits of his kingdom, Isa 11:10-16.
The prophet had described the destruction of the Assyrian army under the image of a mighty forest, consisting of flourishing trees growing thick together, and of a great height; of Lebanon itself crowned with lofty cedars, but cut down and laid level with the ground by the axe wielded by the hand of some powerful and illustrious agent. In opposition to this image he represents the great Person who makes the subject of this chapter as a slender twig shooting out from the trunk of an old tree, cut down, lopped to the very root, and decayed; which tender plant, so weak in appearance, should nevertheless become fruitful and prosper. This contrast shows plainly the connection between this and the preceding chapter, which is moreover expressed by the connecting particle; and we have here a remarkable instance of that method so common with the prophets, and particularly with Isaiah, of taking occasion, from the mention of some great temporal deliverance, to launch out into the display of the spiritual deliverance of God's people by the Messiah; for that this prophecy relates to the Messiah we have the express authority of St. Paul, Rom 15:12. 'He joins this paragraph, with respect to the days of the Messiah, with the fidelity that was in the days of Hezekiah." - Kimchi, in Isa 11:1. Thus in the latter part of Isaiah's prophecies the subject of the great redemption, and of the glories of the Messiah's kingdom, arises out of the restoration of Judah by the deliverance from the captivity of Babylon, and is all along connected and intermixed with it.
Albert Barnes: Notes on the Bible - 1834
11:0: This chapter isa 11 is connected with the preceding as part of the same general prophecy. In that, the prophet bad described the invasion of Sennacherib, and had given the assurance that Jerusalem should be safe, notwithstanding the threatened invasion. The general design of that prophecy was "to console the people with the assurance of their deliverance from impending calamity." But it was a general principle with the Hebrew prophets, and particularly with Isaiah, when "any" event tending to console the people, or to excite the nation's gratitude, occurred, to east the eye forward to that great future deliverance which they anticipated under the Messiah; see the Introduction, Section 7, (3.) The contemplation of "present" objects dies away; the mind fixes more intently on the glories of the Messiah's reign; the prophetic vision ranges over the beauties of his person, and the glories of his kingdom, until the prophet seems to have forgotten the subject with which he commenced.
This was perfectly natural. It was by an obvious law of association in the mind, by which the mention of deliverance, in any form, however humble, would suggest that great deliverance on which the eye of every Jew would rest. It hence follows, that wheRev_er the prophet begins, he usually ends with a glowing description of the reign of the Messiah. However far from this central object of Rev_ealed religion he may commenee, yet there is a tendency everywhere "to it" in the prophetic writings; and the moment that, by any law of association, this object is suggested, or the eye catches a glimpse of it, the former object sinks out of view, and the person and reign of the Messiah becomes the sole theme of the prophetic description. This is the case here. Isaiah had commenced the prophecy with an account of the invasion of Sennacherib; Isa 10:5, ... He had described the deliverance from that danger; Isa 10:33-34. The mention of this deliverance directs his thoughts to that far greater deliverance which would take place under the Messiah; and immediately isa 11 he commences a glowing description of his coming and his reign. The "language" with which he commenced the prophecy, is retained; the illustrations are drawn from the subject "before" under consideration; but the description pertains to the glories of the reign of the Messiah. The proof of this will appear in the note at particular passages in the chapter. Its general design is, to console the people by the prospect of a great future deliverance under the Messiah, and by a prospect of the glosses of his reign. He describes,
(i) The certainty that he would come, and his character; Isa 11:1-5.
(ii) The peace and prosperity which would follow from his advent; Isa 11:6-9.
(iii) The fact that, the Gentiles would he called to partake of the privileges of his reign; Isa 11:10.
(iv) The restoration of the exiles to their native land under his reign; Isa 11:11-12.
(v) The fact, that his reign would put a period to dissensions and strifes between the contending nations of the Jews; Isa 11:13; and
(vi) The universal pRev_alence of his religion, and the deliverance of his people; Isa 11:14-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 11:1, The peaceable kingdom of the Branch out of the root of Jesse; Isa 11:10, The victorious restoration of Israel, and vocation of the Gentiles.
John Gill
INTRODUCTION TO ISAIAH 11
This chapter is a prophecy of the Messiah, and gives an account of his descent, as man; of his qualifications for his office, as a Judge and King; of his performance of it; of the peaceableness of his kingdom; of the spread of it among the Gentiles, by the preaching of the Gospel; and of the last and general conversion of the Jews. His original and descent from David the son of Jesse, under the titles of a rod and branch, is described as mean and obscure, expressed by stem and roots, Is 11:1 his gifts and qualifications for his work, in general and particular, Is 11:2 the performance of it, both with respect to good men and bad men, in the fear of the Lord, with all equity, righteousness, and readiness, Is 11:3 the peaceableness of his kingdom is figuratively expressed, by the agreement of savage and tame creatures, the former becoming the latter, and so losing their malignant and hurtful nature, through the efficacy of the Gospel, spreading the knowledge of Christ all over the world, Is 11:6 particularly among the Gentiles, comparable to those savage creatures, who, upon the exhibition of Christ in the Gospel; should seek to him, and find rest in him, Is 11:10 which will be followed or accompanied with a collection of the Jews out of all lands, and the conversion of them, which will be brought about by the power and grace of God, all impediments being by him removed out of the way; the consequences of which will be, peace among themselves, and obedience among the Gentiles, Is 11:11.
11:111:1: Եւ բղխեսցէ՛ գաւազան յարմատոյն Յեսսեայ. եւ ելցէ ծաղի՛կ յարմատոյ անտի[9711]։ [9711] Ոմանք. Եւ բղխեսցէ գաւազանն յար՛՛։
1 Յեսսէի արմատից գաւազան պիտի ընձիւղուի, ծաղիկ պիտի բուսնի այդ արմատից:
11 Յեսսէին բունէն շառաւիղ մը պիտի ելլէ Եւ անոր արմատէն ընձիւղ մը պիտի բուսնի
Եւ բղխեսցէ գաւազան յարմատոյն Յեսսեայ, եւ ելցէ [166]ծաղիկ յարմատոյ անտի:

11:1: Եւ բղխեսցէ՛ գաւազան յարմատոյն Յեսսեայ. եւ ելցէ ծաղի՛կ յարմատոյ անտի[9711]։
[9711] Ոմանք. Եւ բղխեսցէ գաւազանն յար՛՛։
1 Յեսսէի արմատից գաւազան պիտի ընձիւղուի, ծաղիկ պիտի բուսնի այդ արմատից:
11 Յեսսէին բունէն շառաւիղ մը պիտի ելլէ Եւ անոր արմատէն ընձիւղ մը պիտի բուսնի
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11:111:1 И произойдет отрасль от корня Иессеева, и ветвь произрастет от корня его;
11:1 καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out ῥάβδος ραβδος rod ἐκ εκ from; out of τῆς ο the ῥίζης ριζα root Ιεσσαι ιεσσαι Iessai; Iesse καὶ και and; even ἄνθος ανθος flower ἐκ εκ from; out of τῆς ο the ῥίζης ριζα root ἀναβήσεται αναβαινω step up; ascend
11:1 וְ wᵊ וְ and יָצָ֥א yāṣˌā יצא go out חֹ֖טֶר ḥˌōṭer חֹטֶר shoot מִ mi מִן from גֵּ֣זַע ggˈēzaʕ גֶּזַע stump יִשָׁ֑י yišˈāy יִשַׁי Jesse וְ wᵊ וְ and נֵ֖צֶר nˌēṣer נֵצֶר shoot מִ mi מִן from שָּׁרָשָׁ֥יו ššorāšˌāʸw שֹׁרֶשׁ root יִפְרֶֽה׃ yifrˈeh פרה be fertile
11:1. et egredietur virga de radice Iesse et flos de radice eius ascendetAnd there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root.
1. And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit:
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:

11:1 И произойдет отрасль от корня Иессеева, и ветвь произрастет от корня его;
11:1
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
ῥάβδος ραβδος rod
ἐκ εκ from; out of
τῆς ο the
ῥίζης ριζα root
Ιεσσαι ιεσσαι Iessai; Iesse
καὶ και and; even
ἄνθος ανθος flower
ἐκ εκ from; out of
τῆς ο the
ῥίζης ριζα root
ἀναβήσεται αναβαινω step up; ascend
11:1
וְ wᵊ וְ and
יָצָ֥א yāṣˌā יצא go out
חֹ֖טֶר ḥˌōṭer חֹטֶר shoot
מִ mi מִן from
גֵּ֣זַע ggˈēzaʕ גֶּזַע stump
יִשָׁ֑י yišˈāy יִשַׁי Jesse
וְ wᵊ וְ and
נֵ֖צֶר nˌēṣer נֵצֶר shoot
מִ mi מִן from
שָּׁרָשָׁ֥יו ššorāšˌāʸw שֹׁרֶשׁ root
יִפְרֶֽה׃ yifrˈeh פרה be fertile
11:1. et egredietur virga de radice Iesse et flos de radice eius ascendet
And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. Пророк видит в своем пророческом созерцании, как после сокрушения силы Ассирийского государства подымается росток из срубленного дерева - дома Давидова и как этот росток становится могучим деревом - Владыкою земли и Основателем на земле царства Божия. Будучи по своему телесному происхождению потомком Иессея и Давида, этот Владыка владеет всею полнотою даров Духа Божия. В силу этого Он будет вполне справедливым Судиею - Правителем своего царства, воздающим каждому должное.

И - этот союз показывает, что появление отрасли из корня Иессеева воспоследует после сокрушения могущества Ассирийского царства, но точно срок этого появления - не определяет.

Отрасль - по-eвp. choter - прут, тонкая, легко гнущаяся трость, (ср. Притч 14:3). Идея, заключенная в этом названии, та же, что и в термине zemach (Ис 4:2).

От корня Иессеева. Корень по-евр. geza, т. е. обрубленный ствол. Или Иессей берется вместо Давида, подобно тому как в кн. Судей имя Махира берется вместо имени Манассии (Суд 5:14). Пророк этим хочет указать, что ко времени пришествия Мессии царский род Давидов будет представлять собою подобие дерева, у которого вся верхняя часть срублена: остался один пень. (Православная Церковь прямо именует Христа "жезлом из корня Иессеева и цветом от него" (кондак на Рождество Христово, песнь 4-я).) Так и было в действительности. Члены царского рода Давидова, Иосиф и Пресвятая Дева Мария вели крайне скромный образ жизни, всего менее похожий на блеск царской жизни.

Ветвь - по-евр. пеzer. Это обозначение Мессии, вероятно, имел в виду евангелист Матфей, когда говорил, что Мессия должен был быть, по пророчествам, назореем (Мф 2:23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; 3 And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 5 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. 6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. 7 And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. 8 And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. 9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.
The prophet had before, in this sermon, spoken of a child that should be born, a son that should be given, on whose shoulders the government should be, intending this for the comfort of the people of God in times of trouble, as dying Jacob, many ages before, had intended the prospect of Shiloh for the comfort of his seed in their affliction in Egypt. He had said (ch. x. 27) that the yoke should be destroyed because of the anointing; now here he tells us on whom that anointing should rest. He foretels,
I. That the Messiah should, in due time, arise out of the house of David, as that branch of the Lord which he had said (ch. iv. 2) should be excellent and glorious; the word is Netzer, which some think is referred to in Matt. ii. 23, where it is said to be spoken by the prophets of the Messiah that he should be called a Nazarene. Observe here, 1. Whence this branch should arise-from Jesse. He should be the son of David, with whom the covenant of royalty was made, and to whom it was promised with an oath that of the fruit of his loins God would raise of Christ, Acts ii. 30. David is often called the son of Jesse, and Christ is called so, because he was to be not only the Son of David, but David himself, Hos. iii. 5. 2. The meanness of his appearance. (1.) He is called a rod, and a branch; both the words here used signify a weak, small, tender product, a twig and a sprig (so some render them), such as is easily broken off. The enemies of God's church were just before compared to strong and stately boughs (ch. x. 33), which will not, without great labour, be hewn down, but Christ to a tender branch (ch. liii. 2); yet he shall be victorious over them. (2.) He is said to come out of Jesse rather than David, because Jesse lived and died in meanness and obscurity; his family was of small account (1 Sam. xviii. 18), and it was in a way of contempt and reproach that David was sometimes called the son of Jesse, 1 Sam. xxii. 7. (3.) He comes forth out of the stem, or stump, of Jesse. When the royal family, that had been as a cedar, was cut down, and only the stump of it left, almost levelled with the ground and lost in the grass of the field (Dan. iv. 15), yet it shall sprout again (Job xiv. 7); nay, it shall grow out of his roots, which are quite buried in the earth, and, like the roots of flowers in the winter, have no stem appearing above ground. The house of David was reduced and brought very low at the time of Christ's birth, witness the obscurity and poverty of Joseph and Mary. The Messiah was thus to begin his estate of humiliation, for submitting to which he should be highly exalted, and would thus give early notice that his kingdom was not of this world. The Chaldee paraphrase reads this, There shall come forth a King from the sons of Jesse, and the Messiah (or Christ) shall be anointed out of his sons' sons.
II. That he should be every way qualified for that great work to which he was designed, that this tender branch should be so watered with the dews of heaven as to become a strong rod for a sceptre to rule, v. 2. 1. In general, the Spirit of the Lord shall rest upon him. The Holy Spirit, in all his gifts and graces, shall not only come, but rest and abide upon him; he shall have the Spirit not by measure, but without measure, the fulness of the Godhead dwelling in him, Col. i. 19; ii. 9. He began his preaching with this (Luke iv. 18), The Spirit of the Lord is upon me. 2. In particular, the spirit of government, by which he should be every way fitted for that judgment which the Father has committed to him and given him authority to execute (John v. 22, 27), and not only so, but should be made the fountain and treasury of all grace to believers, that from his fulness they might all receive the Spirit of grace, as all the members of the body derive animal spirits from the head. (1.) He shall have the spirit of wisdom and understanding, of counsel and knowledge; he shall thoroughly understand the business he is to be employed in. No man knows the Father but the Son, Matt. xi. 27. What he is to make known to the children of men concerning God, and his mind and will, he shall be himself acquainted with and apprised of, John i. 18. He shall know how to administer the affairs of his spiritual kingdom in all the branches of it, so as effectually to answer the two great intentions of it, the glory of God and the welfare of the children of men. The terms of the covenant shall be settled by him, and ordinances instituted, in wisdom: treasures of wisdom shall be hid in him; he shall be our counsellor, and shall be made of God to us wisdom. (2.) The spirit of courage, or might, or fortitude. The undertaking was very great, abundance of difficulty must be broken through, and therefore it was necessary that he should be so endowed that he might not fail or be discouraged, ch. xlii. 4. He was famed for courage in his teaching the way of God in truth, and not caring for any man, Matt. xxii. 16. (3.) The spirit of religion, or the fear of the Lord; not only he shall himself have a reverent affection for his Father, as his servant (ch. xlii. 1), and he was heard in that he feared (Heb. v. 7), but he shall have a zeal for religion, and shall design the advancement of it in his whole undertaking. Our faith in Christ was never designed to supersede and jostle out, but to increase and support, our fear of the Lord.
III. That he should be accurate, and critical, and very exact in the administration of his government and the exercise of the power committed to him (v. 3): The Spirit wherewith he shall be clothed shall make him of quick understanding in the fear of the Lord--of an acute smell or scent (so the word is), for the apprehensions of the mind are often expressed by the sensations of the body. Note, 1. Those are most truly and valuably intelligent that are so in the fear of the Lord, in the business of religion, for that is both the foundation and top-stone of wisdom. 2. By this it will appear that we have the Spirit of God, if we have spiritual senses exercised, and are of quick understanding in the fear of the lord. Those have divine illumination that know their duty and know how to go about it. 3. Therefore Jesus Christ had the spirit without measure, that he might perfectly understand his undertaking; and he did so, as appears not only in the admirable answers he gave to all that questioned with him, which proved him to be of quick understanding in the fear of the Lord, but in the management of his whole undertaking. He has settled the great affair of religion so unexpectedly well (so as effectually to secure both God's honour and man's happiness) that, it must be owned, he thoroughly understood it.
IV. That he should be just and righteous in all the acts of his government, and there should appear in it as much equity as wisdom. He shall judge as he expresses it himself, and as he himself would be judged of, John vii. 24. 1. Not according to outward appearance (v. 3): he shall not judge after the sight of his eyes, with respect of persons (Job xxxiv. 19) and according to outward shows and appearances, not reprove after the hearing of his ears, by common fame and report, and the representations of others, as men commonly do; nor does he judge of men by the fair words they speak, calling him, Lord, Lord, or their plausible actions before the eye of the world, which they do to be seen of men; but he will judge by the hidden man of the heart, and the inward principles men are governed by, of which he is an infallible witness. Christ will judge the secrets of men (Rom. ii. 16), will determine concerning them, not according to their own pretensions and appearances (that were to judge after the sight of the eyes), not according to the opinion others have of them (that were to judge after the hearing of the ears), but we are sure that his judgment is according to truth. 2. He will judge righteous judgment (v. 5): Righteousness shall be the girdle of his loins. He shall be righteous in the administration of his government, and his righteousness shall be his girdle; it shall constantly compass him and cleave to him, shall be his ornament and honour; he shall gird himself for every action, shall gird on his sword for war in righteousness; his righteousness shall be his strength, and shall make him expeditious in his undertakings, as a man with his loins girt. In conformity to Christ, his followers must have the girdle of truth (Eph. vi. 14) and it will be the stability of the times. Particularly, (1.) He shall in righteousness plead for the people that are poor and oppressed; he will be their protector (v. 4): With righteousness shall he judge the poor; he shall judge in favour and defence of those that have right on their side, though they are poor in the world, and because they are poor in spirit. It is the duty of princes to defend and deliver the poor (Ps. lxxxii. 3, 4), and the honour of Christ that he is the poor man's King, Ps. lxxii. 2, 4. He shall debate with evenness for the meek of the earth, or of the land; those that bear the injuries done them with meekness and patience are in a special manner entitled to the divine care and protection. I, as a deaf man, heard not, for thou wilt hear, Ps. xxxviii. 13, 14. Some read it, He shall reprove or correct the meek of the earth with equity. If his own people, the meek of the land, do amiss, he will visit their transgression with the rod. (2.) He shall in righteousness plead against his enemies that are proud and oppressors (v. 4): But he shall smite the earth, the man of the earth, that doth oppress (see Ps. x. 18), the men of the world, that mind earthly things only (Ps. xvii. 14); these he shall smite with the rod of his mouth, the word of his mouth, speaking terror and ruin to them; his threatenings shall take hold of them, and be executed upon them. With the breath of his lips, by the operation of his Spirit, according to his word, and working with and by it, he shall slay the wicked. He will do it easily, with a word's speaking, as he laid those flat who came to seize him, by saying I am he, John xviii. 6. Killing terrors shall arrest their consciences, killing judgments shall ruin them, their power, and all their interests; and in the other world everlasting tribulation will be recompensed to those that trouble his poor people. The apostle applies this to the destruction of the man of sin, whom he calls that wicked one (2 Thess. ii. 8) whom the Lord will consume with the spirit of his mouth. And the Chaldee here reads it, He shall slay that wicked Romulus, or Rome, as Mr. Hugh Broughton understands it.
V. That there should be great peace and tranquillity under his government; this is an explication of what was said in ch. ix. 6, that he should be the Prince of peace. Peace signifies two things:--
1. Unity or concord, which is intimated in these figurative promises, that even the wolf shall dwell peaceably with the lamb; men of the most fierce and furious dispositions, who used to bite and devour all about them, shall have their temper so strangely altered by the efficacy of the gospel and grace of Christ that they shall live in love even with the weakest and such as formerly they would have made an easy prey of. So far shall the sheep be from hurting one another, as sometimes they have done (Ezek. xxxiv. 20, 21), that even the wolves shall agree with them. Christ, who is our peace, came to slay all enmities and to settle lasting friendships among his followers, particularly between Jews and Gentiles: when multitudes of both, being converted to the faith of Christ, united in one sheep-fold, then the wolf and the lamb dwelt together; the wolf did not so much as threaten the lamb, nor was the lamb afraid of the wolf. The leopard shall not only not tear the kid, but shall lie down with her: even their young ones shall lie down together, and shall be trained up in a blessed amity, in order to the perpetuating of it. The lion shall cease to be ravenous and shall eat straw like the ox, as some think all the beasts of prey did before the fall. The asp and the cockatrice shall cease to be venomous, so that parents shall let their children play with them and put their hands among them. A generation of vipers shall become a seed of saints, and the old complaint of homo homini lupus--man is a wolf to man, shall be at an end. Those that inhabit the holy mountain shall live as amicably as the creatures did that were with Noah in the ark, and it shall be a means of their preservation, for they shall not hurt nor destroy one another as they have done. Now, (1.) This is fulfilled in the wonderful effect of the gospel upon the minds of those that sincerely embrace it; it changes the nature, and makes those that trampled on the meek of the earth, not only meek like them, but affectionate towards them. When Paul, who had persecuted the saints, joined himself to them, then the wolf dwelt with the lamb. (2.) Some are willing to hope it shall yet have a further accomplishment in the latter days, when swords shall be beaten into ploughshares.
2. Safety or security. Christ, the great Shepherd, shall take such care of the flock that those who would hurt them shall not; they shall not only not destroy one another, but no enemy from without shall be permitted to give them any molestation. The property of troubles, and of death itself, shall be so altered that they shall not do any real hurt to, much less shall they be the destruction of, any that have their conversation in the holy mountain, 1 Pet. iii. 13. Who, or what, can harm us, if we be followers of him that is good? God's people shall be delivered, not only from evil, but from the fear of it. Even the sucking child shall without any terror play upon the hole of the asp; blessed Paul does so when he says, Who shall separate us from the love of Christ? and, O death! where is thy sting?
Lastly, Observe what shall be the effect, and what the cause, of this wonderful softening and sweetening of men's tempers by the grace of God. 1. The effect of it shall be tractableness, and a willingness to receive instruction: A little child shall lead those who formerly scorned to be controlled by the strongest man. Calvin understands it of their willing submission to the ministers of Christ, who are to instruct with meekness and not to use any coercive power, but to be as little children, Matt. xviii. 3. See 2 Cor. viii. 5. 2. The cause of it shall be the knowledge of God. The more there is of that the more there is of a disposition to peace. They shall thus live in love, for the earth shall be full of the knowledge of the Lord, which shall extinguish men's heats and animosities. The better acquainted we are with the God of love the more shall we be changed into the same image and the better affected shall we be to all those that bear his image. The earth shall be as full of this knowledge as the channels of the sea are of water--so broad and extensive shall this knowledge be and so far shall it spread--so deep and substantial shall this knowledge be, and so long shall it last. There is much more of the knowledge of God to be got by the gospel of Christ than could be got by the law of Moses; and, whereas then in Judah only was God known, now all shall know him, Heb. viii. 11. But that is knowledge falsely so called which sows discord among men; the right knowledge of God settles peace.
Albert Barnes: Notes on the Bible - 1834
11:1: And there shall come forth a rod - In the pRev_ious chapter, the prophet had represented the Assyrian monarch and his army under the image of a dense and flourishing forest, with all its glory and grandeur. In opposition to this, he describes the illustrious personage who is the subject of this chapter, under the image of a slender twig or shoot, sprouting up from the root of a decayed and fallen tree. Between the Assyrian, therefore, and the person who is the subject of this chapter, there is a most striking and beautiful contrast. The one was at first magnificent - like a vast spreading forest - yet should soon fall and decay; the other was the little sprout of a decayed tree, which should yet rise, expand and flourish.
A rod - (חטר choṭı̂ r). This word occurs in but one other place; Pro 14:3 : 'In the mouth of the foolish is a "rod" of pride.' Here it means, evidently, a branch, a twig, a shoot, such as starts up from the roots of a decayed tree, and is synonymous with the word rendered "branch" (צמח tsemach) in Isa 4:2; see the Note on that place.
Out of the stem - (מגזע mı̂ geza‛). This word occurs but three times in the Old Testament; see Job 14:8; where it is rendered "stock:"
Though the root thereof wax old in the earth,
And the stock thereof die in the ground;
And in Isa 40:24 : 'Yea, their "stock" shall not take root in the earth.' It means, therefore, the stock or stump of a tree that has been cut down - a stock, however, which may not be quite dead, but where it may send up a branch or shoot from its roots. It is beautifully applied to an ancient family that is fallen into decay, yet where there may be a descendant that shall rise and flourish; as a tree may fall and decay, but still there may be vitality in the root, and it shall send up a tender germ or sprout.
Of Jesse - The father of David. It means, that he who is here spoken of should be of the family of Jesse, or David. Though Jesse had died, and though the ancient family of David would fall into decay, yet there would arise from that family an illustrious descendant. The beauty of this description is apparent, if we bear in recollection that, when the Messiah was born, the ancient and much honored family of David had fallen into decay; that the mother of Jesus, though pertaining to that family, was poor, obscure, and unknown; and that, to all appearance, the glory of the family had departed. Yet from that, as from a long-decayed root in the ground, he should spring who would restore the family to more than its ancient glory, and shed additional luster on the honored name of Jesse.
And a branch - (נצר nê tser). A twig, branch, or shoot; a slip, scion, or young sucker of a tree, that is selected for transplanting, and that requires to be watched with special care. The word occurs but four times; Isa 60:21 : 'They shall inherit the land foRev_er, the branch of my planting;' Isa 14:19 : 'But thou art cast out of thy grave as an abominable branch;' Dan 11:7. The word rendered branch in Jer 23:5; Jer 33:15, is a different word in the original (צמח tsemach), though meaning substantially the same thing. The word "branch" is also used by our translators, in rendering several other Hebrew words; "see" Taylor's "Concordance." Here the word is synonymous with that which is rendered "rod" in the pRev_ious part of the verse - a shoot, or twig, from the root of a decayed tree.
Out of his roots - As a shoot starts up from the roots of a decayed tree. The Septuagint renders this, 'And a flower (ἄνθος anthos) shall arise from the root.' The Chaldee, 'And a king shall proceed from the sons of Jesse, and the Messiah from his sons' sons shall arise;' showing conclusively that the ancient Jews referred this to the Messiah.
That this verse, and the subsequent parts of the chapter, refer to the Messiah, may be argued from the following considerations:
(1) The fact that it is expressly applied to him in the New Testament. Thus Paul, in Rom 15:12, quotes the tenth verse of this chapter as expressly applicable to the times of the Messiah.
(2) The Chaldee Paraphrase shows, that this was the sense which the ancient Jews put upon the passage. That paraphrase is of authority, only to show that this was the sense which appeared to be the true one by the ancient interpreters.
(3) The description in the chapter is not applicable to any other personage than the Messiah. Grotius supposes that the passage refers to Hezekiah; though, 'in a more sublime sense,' to the Messiah. Others have referred it to Zerubbabel. But none of the things here related apply to either, except the fact that they had a descent from the family of Jesse; for neither of those families had fallen into the decay which the prophet here describes.
(4) The peace, prosperity, harmony and order, referred to in the subsequent portions of the chapter, are not descriptive of any portion of the reign of Hezekiah.
(5) The terms and dcscriptions here accord with other portions of the Scriptures, as applicable to the Messiah. Thus Jeremiah Jer 23:5; Jer 33:15 describes the Messiah under the similitude of a "branch, a germ or shoot - using, indeed, a different Hebrew word, but retaining the same idea and image; compare Zac 3:8. It accords also with the description by Isaiah of the same personage in Isa 4:2; see the note on the place.
(6) I may add, that nearly all commentators have referred this to the Messiah; and, perhaps, it would not be possible to find greater unanimity in regard to the interpretation of any passage of Scripture than on this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: And there shall: The prophet having described the destruction of the Assyrian army under that of a mighty forest, here takes occasion to represent the Great Person, who makes the subject of this chapter, as a slender twig, shooting out of the trunk of an old tree; which tender twig, though weak in appearance, should become fruitful and prosper. Isa 53:2; Zac 6:12; Rev 5:5, Rev 22:16
of Jesse: Isa 11:10; Rut 4:17; Sa1 17:58; Mat 1:6-16; Luk 2:23-32; Act 13:22, Act 13:23; Rom 15:12
a Branch: Isa 4:2; Jer 23:5, Jer 33:15; Zac 3:8, Zac 6:12
Carl Friedrich Keil and Franz Delitzsch
11:1
This is the fate of the imperial power of the world. When the axe is laid to it, it falls without hope. But in Israel spring is returning. "And there cometh forth a twig out of the stump of Jesse, and a shoot from its roots bringeth forth fruit." The world-power resembles the cedar-forest of Lebanon; the house of David, on the other hand, because of its apostasy, is like the stump of a felled tree (geza‛, truncus, from gâza‛, truncare), like a root without stem, branches, or crown. The world-kingdom, at the height of its power, presents the most striking contrast to Israel and the house of David in the uttermost depth announced in Is 6:1-13 fin., mutilated and reduced to the lowliness of its Bethlehemitish origin. But whereas the Lebanon of the imperial power is thrown down, to remain prostrate; the house of David renews its youth. And whilst the former has no sooner reached the summit of its glory, than it is suddenly cast down; the latter, having been reduced to the utmost danger of destruction, is suddenly exalted. What Pliny says of certain trees, "inarescunt rursusque adolescunt, senescunt quidem, sed e radicibus repullulant," is fulfilled in the tree of Davidic royalty, that has its roots in Jesse (for the figure itself, see F. V. Lasaulx, Philosophie der Geschichte, pp. 117-119). Out of the stumps of Jesse, i.e., out of the remnant of the chosen royal family which has sunk down to the insignificance of the house from which it sprang, there comes forth a twig (choter), which promises to supply the place of the trunk and crown; and down below, in the roots covered with earth, and only rising a little above it, there shows itself a nētzer, i.e., a fresh green shoot (from nâtzēr, to shine or blossom). In the historical account of the fulfilment, even the ring of the words of the prophecy is noticed: the nētzer, at first so humble and insignificant, was a poor despised Nazarene (Mt 2:23). But the expression yiphreh shows at once that it will not stop at this lowliness of origin. The shoot will bring forth fruit (pârâh, different in meaning, and possibly
(Note: We say possibly, for the Indo-Germanic root bhar, to bear (Sanscr. bharâmi = φέρω, fero, cf., ferax, fertilis), which Gesenius takes as determining the radical meaning of pârach, cannot be traced with any certainty in the Semitic. Nevertheless peri and perach bear the same relation to one another, in the ordinary usage of the language, as fruit and blossom: the former is so called, as that which has broken through (cf., pĕtĕr); the latter, as that which has broken up, or budded.)
also in root, from pârach, to blossom and bud). In the humble beginning there lies a power which will carry it up to a great height by a steady and certain process (Ezek 17:22-23). The twig which is shooting up on the ground will become a tree, and this tree will have a crown laden with fruit. Consequently the state of humiliation will be followed by one of exaltation and perfection.
Geneva 1599
11:1 And there shall come forth a (a) rod out of the stem of Jesse, and a Branch shall grow out of his roots:
(a) Because the captivity of Babylon was a figure of the spiritual captivity under sin, he shows that our true deliverance must come by Christ: for as David came out of Jesse, a man without dignity, so Christ would come of a poor carpenter's house as out of a dead stock, (Is 53:2).
John Gill
11:1 And there shall come forth a rod out of the stem of Jesse,.... By which is meant, not Hezekiah, as R. Moses (o) the priest, and others, since he was now born, and must be at least ten or twelve years of age; but the Messiah, as both the text and context show, and as is owned by many Jewish writers (p), ancient and modern: and he is called a "rod", either because of his unpromising appearance, arising "out of the stem of Jesse"; from him, in the line of David, when that family was like a tree cut down, and its stump only left in the ground, which was the case when Jesus was born of it: Jesse's family was at first but a mean and obscure one; it became very illustrious in David's time, and in some following reigns; from the Babylonish captivity, till the time of Christ, it was very low; and at the birth of Christ was low indeed, his supposed father being a carpenter, and his real mother Mary a poor virgin, dwelling at Nazareth; and it seemed very unlikely, under these circumstances, that he should be the King Messiah, and be so great as was foretold he should; and have that power, authority, and wisdom he had; and do such mighty works as he did; and especially be the author of eternal salvation; and bring forth such fruits, and be the cause of such blessings of grace, as he was: or else because of his kingly power and majesty, the rod or branch being put for a sceptre, and so a symbol of that; to which the Targum agrees, paraphrasing the words thus,
"and a King shall come forth from the sons of Jesse:''
and the sense is, that though Jesse's or David's family should be brought so very low as to be as the stem or stump of a tree, without a body, branches, leaves, and fruit; yet from thence should arise a mighty King, even the King Messiah, who is spoken of by so many august names and titles, Is 9:6 and this is observed for the comfort of the people of Israel, when distressed by the Assyrians, as in the preceding chapter Is 10:1; when those high ones, comparable to the loftiest cedars in Lebanon, and to the tallest trees in the forest, should be hewn down, a rod should come out of Jesse's stem, which should rise higher, and spread more than ever they did:
and a branch shall grow out of his roots; the roots of Jesse, out of his family, compared to the stump of a tree; meaning either his ancestors, as Abraham, Isaac, Jacob, Judah, Boaz, and Obed; or his posterity, as David, Joseph, and Mary; and so the Targum,
"and the Messiah shall be anointed (or exalted) from his children's children.''
The branch is a well known name of the Messiah; See Gill on Is 4:2 the word Netzer, here used, is the name of the city of Nazareth (q); which perhaps was so called, from the trees, plants, and grass, which grew here; and so our Lord's dwelling here fulfilled a prophecy, that he should be called a Nazarene; or an inhabitant of Netzer, Mt 2:23. The Jews (r) speak of one Ben Netzer, who they say was a robber, took cities, and reigned over them, and became the head of robbers; and make (s) him to be the little horn in Dan 7:8 and wickedly and maliciously say (t) he was Jesus; and yet, under all this wickedness, they tacitly own that Jesus of Nazareth is the Netzer this prophecy speaks of; the design of which is to show the meanness of Christ's descent as man, and that he should be as a root out of a dry ground, Is 53:2 or rather as a rod and branch out of a dry root.
(o) Apud Aben Ezra in loc. (p) Bereshit Rabba, sect. 85. fol. 75. 1. Midrash Tillim in Psal. lxxii. 1. Apud Yalkut Simeoni, par. 2. fol. 112. 2. Abarbinel, Mashmia Jeshua, fol. 8. 4. Aben Ezra, Jarchi, & Kimchi, in loc. Nachman. Disputat. cum Fratre Paulo, p. 53. (q) David de Pomis Lexic. p. 141. (r) T. Bab. Cetubot, fol. 51. 2. & Gloss. in ib. (s) Bereshit Rabba, sect. 76. fol. 67. 2. (t) Abarbinel in Dan. vii. 8. fol. 44. 1.
John Wesley
11:1 And - And having said that the Assyrian yoke should be destroyed because of the anointing, he now explains who that anointed person was. The stem - Or, stump: for the word signifies properly a trunk cut off from the root. By which he clearly implies, that the Messiah should be born of the royal house of David, at that time when it was in a most forlorn condition, like a tree cut down, and whereof nothing is left but a stump or root under ground. Of Jesse - He doth not say of David, but of Jesse, who was a private and mean person, to intimate, that at the time of Christ's birth the royal family should be reduced to its primitive obscurity.
Robert Jamieson, A. R. Fausset and David Brown
11:1 (Isa. 11:1-16)
rod--When the proud "boughs" of "Lebanon" (Is 10:33-34, the Assyrians) are lopped, and the vast "forests cut down" amidst all this rage, a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian "rod" to Israel (Is 10:5-6, Is 10:18-19).
stem--literally, "the stump" of a tree cut close by the roots: happily expressing the depressed state of the royal house of David, owing to the hostile storm (Is 10:18-19), when Messiah should arise from it, to raise it to more than its pristine glory. Lk 2:7 proves this (Is 53:2; compare Job 14:7-8; see on Is 8:6).
Branch--Scion. He is nevertheless also the "root" (Is 11:10; Rev_ 5:5; Rev_ 22:16. "Root and offspring" combines both, Zech 3:8; Zech 6:12).
11:211:2: Եւ հանգիցէ ՚ի վերայ նորա Հոգի՛ Աստուծոյ. Հոգի իմաստութեան եւ հանճարոյ. Հոգի խորհրդո՛յ եւ զօրութեան. Հոգի գիտութեան եւ աստուածպաշտութեան.
2 Նրա վրայ պիտի իջնի Աստծու հոգին, իմաստութեան եւ հանճարի հոգին, խորհրդի ու զօրութեան հոգին, գիտութեան եւ աստուածպաշտութեան հոգին.
2 Ու անոր վրայ պիտի հանգչի Տէրոջը Հոգին, Իմաստութեան ու հանճարի Հոգին, Խորհուրդի ու զօրութեան Հոգին, Գիտութեան եւ Աստուծոյ վախին Հոգին։
Եւ հանգիցէ ի վերայ նորա Հոգի [167]Աստուծոյ, Հոգի իմաստութեան եւ հանճարոյ, Հոգի խորհրդոյ եւ զօրութեան, Հոգի գիտութեան եւ աստուածպաշտութեան:

11:2: Եւ հանգիցէ ՚ի վերայ նորա Հոգի՛ Աստուծոյ. Հոգի իմաստութեան եւ հանճարոյ. Հոգի խորհրդո՛յ եւ զօրութեան. Հոգի գիտութեան եւ աստուածպաշտութեան.
2 Նրա վրայ պիտի իջնի Աստծու հոգին, իմաստութեան եւ հանճարի հոգին, խորհրդի ու զօրութեան հոգին, գիտութեան եւ աստուածպաշտութեան հոգին.
2 Ու անոր վրայ պիտի հանգչի Տէրոջը Հոգին, Իմաստութեան ու հանճարի Հոգին, Խորհուրդի ու զօրութեան Հոգին, Գիտութեան եւ Աստուծոյ վախին Հոգին։
zohrab-1805▾ eastern-1994▾ western am▾
11:211:2 и почиет на Нем Дух Господень, дух премудрости и разума, дух совета и крепости, дух в{е}дения и благочестия;
11:2 καὶ και and; even ἀναπαύσεται αναπαυω have respite; give relief ἐπ᾿ επι in; on αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind τοῦ ο the θεοῦ θεος God πνεῦμα πνευμα spirit; wind σοφίας σοφια wisdom καὶ και and; even συνέσεως συνεσις comprehension πνεῦμα πνευμα spirit; wind βουλῆς βουλη intent καὶ και and; even ἰσχύος ισχυς force πνεῦμα πνευμα spirit; wind γνώσεως γνωσις knowledge; knowing καὶ και and; even εὐσεβείας ευσεβεια reverence
11:2 וְ wᵊ וְ and נָחָ֥ה nāḥˌā נוח settle עָלָ֖יו ʕālˌāʸw עַל upon ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH ר֧וּחַ rˈûₐḥ רוּחַ wind חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom וּ û וְ and בִינָ֗ה vînˈā בִּינָה understanding ר֤וּחַ rˈûₐḥ רוּחַ wind עֵצָה֙ ʕēṣˌā עֵצָה counsel וּ û וְ and גְבוּרָ֔ה ḡᵊvûrˈā גְּבוּרָה strength ר֥וּחַ rˌûₐḥ רוּחַ wind דַּ֖עַת dˌaʕaṯ דַּעַת knowledge וְ wᵊ וְ and יִרְאַ֥ת yirʔˌaṯ יִרְאָה fear יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
11:2. et requiescet super eum spiritus Domini spiritus sapientiae et intellectus spiritus consilii et fortitudinis spiritus scientiae et pietatisAnd the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness.
2. And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;
And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD:

11:2 и почиет на Нем Дух Господень, дух премудрости и разума, дух совета и крепости, дух в{е}дения и благочестия;
11:2
καὶ και and; even
ἀναπαύσεται αναπαυω have respite; give relief
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
πνεῦμα πνευμα spirit; wind
τοῦ ο the
θεοῦ θεος God
πνεῦμα πνευμα spirit; wind
σοφίας σοφια wisdom
καὶ και and; even
συνέσεως συνεσις comprehension
πνεῦμα πνευμα spirit; wind
βουλῆς βουλη intent
καὶ και and; even
ἰσχύος ισχυς force
πνεῦμα πνευμα spirit; wind
γνώσεως γνωσις knowledge; knowing
καὶ και and; even
εὐσεβείας ευσεβεια reverence
11:2
וְ wᵊ וְ and
נָחָ֥ה nāḥˌā נוח settle
עָלָ֖יו ʕālˌāʸw עַל upon
ר֣וּחַ rˈûₐḥ רוּחַ wind
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
ר֧וּחַ rˈûₐḥ רוּחַ wind
חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom
וּ û וְ and
בִינָ֗ה vînˈā בִּינָה understanding
ר֤וּחַ rˈûₐḥ רוּחַ wind
עֵצָה֙ ʕēṣˌā עֵצָה counsel
וּ û וְ and
גְבוּרָ֔ה ḡᵊvûrˈā גְּבוּרָה strength
ר֥וּחַ rˌûₐḥ רוּחַ wind
דַּ֖עַת dˌaʕaṯ דַּעַת knowledge
וְ wᵊ וְ and
יִרְאַ֥ת yirʔˌaṯ יִרְאָה fear
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
11:2. et requiescet super eum spiritus Domini spiritus sapientiae et intellectus spiritus consilii et fortitudinis spiritus scientiae et pietatis
And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Пророк говорит здесь об "отрасли" как о личности.

И почиет на Нем Дух Господень. [Иоанн Златоуст спрашивает: "почему Он, Бог, исполнится Духа?" и отвечает "Будучи Господом, Он не нуждается в этом приятии Духа, но для того, чтобы даровать Духа в обилии - нуждающимся".] Это - обобщение всех перечисляемых далее даров Святого Духа. Эти дары исчисляются попарно, причем первый член пары указывает более на теоретическое дарование, второй - более на практическое.
Дух Божий.
Дух премудрости и разума.
Дух совета и крепости.
Дух ведения и благочестия.
В частности, премудрость и разум - похожие понятия, но премудрость (chochmah) - более широкое понятие и иногда является как Божественная личность (Притч 8:32: и след.), тогда как разум (binah) - только элемент ее (Притч 8:14). Премудрость - понятие с более нравственным оттенком и приближается к понятию благочестивой настроенности, разум же - способность, заключающая в себе нечто отрицательное: это уменье практическое, уменье отличать ложь от истины, добро от зла.

Совет и крепость - способности Правителя, Царя, Которому нужно иметь и сообразительность, и силу приводить свои намерения в осуществление.

Ведение и благочестие - точнее с евр.: познания и страха пред Богом. Страх пред Богом упомянут пророком в самом конце, вопреки Притч 1:7; 9:10, где страх Божий признается началом премудрости. Можно думать, что пророк со своей стороны ставил страх Божий в основании других дарований как бы фундамент благочестия.

Пребывание Духа Божия на Мессии мыслится как постоянное (и почиет ср. 4: Цар 2:9, 15).
Albert Barnes: Notes on the Bible - 1834
11:2: And the Spirit of the Lord - The Spirit of Yahweh. Chaldee, 'And there shall rest upon him the spirit of prophecy from before Yahweh.' In the pRev_ious verse, the prophet had announced his origin and his birth. In this, he proceeds to describe his extraordinary endowments, as eminently holy, pure, and wise. There can be no doubt that reference is here had to the Holy Spirit, the third person of the sacred Trinity, as descending upon him in the fullness of his influences, and producing in him perfect wisdom, knowledge, and the fear of the Lord. The Spirit of Yahweh shall rest upon him - a Spirit producing wisdom, understanding, counsel, might, etc. All these are lit the Scriptures traced to the agency of the Holy Spirit; see Co1 12:8-11. The meaning here is, that the Messiah should be endowed with these eminent prophetic gifts and qualifications for his ministry by the agency of the Holy Spirit. It was by that Spirit that the prophets had been inspired (see Pe2 1:21; Ti2 3:16); and as the Messiah was to be a prophet Deu 18:15, Deu 18:18, there was a fitness that he should be endowed in the same manner. If it be asked how one, who was divine in his own nature, could be thus endowed by the aid of the Spirit, the answer is, that he was also to be a man descended from the honored line of David, and that as a man he might be furnished for his work by the agency of the Holy Spirit. His human nature was kept pure; his mind was made eminently wise; his heart always retained the fear and love of God, and there is no absurdity in supposing that these extraordinary endowments were to be traced to God. That he was thus under the influence of the Holy Spirit, is abundantly taught in the New Testament. Thus, in Mat 3:16, the Holy Spirit is represented as descending on him at his baptism, In Joh 3:34, it is said, 'For he whom God hath sent speaketh the words of God, for God giveth not the Spirit by measure unto him;' compare Col 1:19.
Shall rest upon him - That is, shall descend on him, and remain with him. It shall not merely come upon him, but shall attend him permanently; compare Num 11:25-26.
The spirit of wisdom - The spirit producing wisdom, or making him wise. Wisdom consists in the choice of the best means to secure the best ends. This attribute is often given to the Messiah in the New Testament, and was always evinced by him; compare Co1 1:30; Eph 1:17; Col 2:3 : 'In whom are hid all the treasures of wisdom and knowledge.'
And understanding - The difference between the words here rendered wisdom and understanding is, that the former denotes wisdom properly; and the latter, that judgment resulting from wisdom, by which we distinguish things, or decide on their character.
The spirit of counsel - That by which be shall be qualified to "give" counsel or advice; the qualification of a public instructor and guide; see the note at Isa 9:6.
And might - Strength, vigor, energy; that strength of heart and purpose which will enable a man to meet difficulties, to encounter dangers, to be bold, open, and fearless in the discharge of his duties. It is not necessary to remark, that this characteristic was found in an eminent degree in the Lord Jesus Christ.
Of knowledge - That is, the knowledge of the attributes and plans of Yahweh; compare Mat 11:27 : 'Neither knoweth any man the Father save the Son.' Joh 1:18 : 'No man hath seen God at I any time; the only begotten Son, which is in the bosom of the Father, he hath declared him;' Jo1 5:20.
And of the fear of the Lord - The fear of Yahweh is often used to denote piety in general, as consisting in a Rev_erence for the divine commands, and a dread of offending him; "that is," a desire to please him, which is piety; compare Job 28:28; Psa 19:9; Psa 111:10; Pro 1:7; Pro 3:13; Pro 15:33; Pro 19:23. That this characteristic was found eminently in the Lord Jesus, it is not necessary to attempt to prove.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: the Spirit: Isa 42:1, Isa 59:21, Isa 61:1; Num 11:25, Num 11:26; Mat 3:16; Joh 1:32, Joh 1:33, Joh 3:34; Act 10:38
the spirit of wisdom: Deu 34:9; Joh 14:17, Joh 15:26, Joh 16:13; Co1 1:30; Eph 1:17, Eph 1:18; Col 1:8, Col 1:9; Col 2:2, Col 2:3; Ti2 1:7; Jam 3:17, Jam 3:18
Carl Friedrich Keil and Franz Delitzsch
11:2
Jehovah acknowledges Him, and consecrates and equips Him for His great work with the seven spirits."And the Spirit of Jehovah descends upon Him, spirit of wisdom and understanding, spirit of counsel and might, spirit of knowledge and fear of Jehovah." "The Spirit of Jehovah" (ruach Yehovah) is the Divine Spirit, as the communicative vehicle of the whole creative fulness of divine powers. Then follow the six spirits, comprehended by the ruach Yehovah in three pairs, of which the first relates to the intellectual life, the second to the practical life, and the third to the direct relation to God. For chocmâh (wisdom) is the power of discerning the nature of things through the appearance, and bı̄nâh (understanding) the power of discerning the differences of things in their appearance; the former is σοφία, the latter διάκρισις or σύνεσις. "Counsel" (etzâh) is the gift of forming right conclusions, and "might" (gebūrâh) the ability to carry them out with energy. "The knowledge of Jehovah" (da‛ath Yehovah) is knowledge founded upon the fellowship of love; and "the fear of Jehovah" (yir'ath Yehovâh), fear absorbed in reverence. There are seven spirits, which are enumerated in order from the highest downwards; since the spirit of the fear of Jehovah is the basis of the whole (Prov 1:7; Job 28:28; Ps 111:10), and the Spirit of Jehovah is the heart of all. It corresponds to the shaft of the seven-lighted candlestick, and the three pair of arms that proceeded from it. In these seven forms the Holy Spirit descended upon the second David for a permanent possession, as is affirmed in the perf. consec. ונהה (with the tone upon the ultimate, on account of the following guttural, to prevent its being pronounced unintelligibly;
(Note: This moving forward of the tone to the last syllable is also found before Ayin in Gen 26:10, and very commonly with kūmâh, and verbs of a similar kind; also before Elohim and Jehovah, to be read Adonai, and before the half-guttural resh, Ps 43:1; Ps 119:154, but nowhere on any other ground than the orthophonic rather than euphonic one mentioned above; compare also וסרה in Is 11:13, with וסרוּ (with ה following) in Ex 8:7.)
nuach like καταβαίνειν καὶ μένειν, Jn 1:32-33). The seven torches before the throne of God (Rev_ 4:5, cf., Is 1:4) burn and give light in His soul. The seven spirits are His seven eyes (Rev_ 5:6).
John Gill
11:2 And the Spirit of the Lord shall rest upon him,.... The rod and branch, the King Messiah, so qualifying him for his office, and the discharge of it. This shows that Christ's kingdom is of a spiritual nature, and administered in a spiritual manner, for which he was abundantly furnished by the "Spirit of the Lord" resting on him; by whom is meant the third Person in the Trinity, so called, not because created by him, for not any created spirit is meant, but because he proceeded from him; he is the one Jehovah with him, a divine Person, truly God, yet distinct both from the Father and the Son; so that here is a clear proof of the trinity of Persons. Christ was filled with the Spirit from the womb, and he descended and rested upon him at his baptism; he was anointed with him to be Prophet, Priest, and King, and received his gifts and graces from him without measure, which abide with him, and are designed in the following words:
the spirit of wisdom and understanding; which appeared in his disputation with the doctors; in his answers to the ensnaring questions of the Scribes and Pharisees; in the whole of his ministry; and in his conduct at his apprehension, trial, condemnation, and death; as also in the wisdom, knowledge, and understanding he imparted to his disciples, and does more or less to all his people:
the spirit of counsel and might; of "counsel", which fitted him to be the wonderful Counsellor, and qualified him to give suitable and proper advice to the sons of men; and of "might" or "power", to preach the Gospel with authority; do miracles in the confirmation of it; bear the sins of his people, and the punishment due to them; obtain eternal redemption for them; and engage with all their enemies and conquer them:
the spirit of knowledge, and of the fear of the Lord; and so as man had the "knowledge" of God the Father; of his mind and will; of the Scriptures, and things contained therein; of the law and Gospel; all the treasures of wisdom and knowledge were hid in him, which he communicates to his saints; and "of the fear of the Lord", and so had a reverence of him, a strict regard to his will, and always did the things which pleased him; see Heb 5:7 this verse is also applied to the Messiah, both by ancient and modern Jews (u).
(u) T. Bab. Sanhedrin, fol. 93. 2. Zohar in Gen. fol. 68. 3. & in Numb. fol. 54. 4. & 92. 1. & in Deut. fol. 123. 3. Bereshit Rabba, sect. 2. fol. 2. 4. sect. 8. fol. 6. 3. Bemidbar Rabba, sect. 13. fol. 209. 3. Midrash Ruth, fol. 34. 4. Pirke Eliezer, c. 3. fol. 3. 2. Raziel, fol. 11. 1. Tzeror Hammor, fol. 156. 1. Baal Hatturim in Numb. vii. 12. Yalkut Simeoni, par. 1. fol. 3. 1.
John Wesley
11:2 Wisdom - It is not needful, exactly to distinguish these two gifts; it is sufficient that they are necessary qualifications for a governor, and a teacher, and it is evident they signify perfect knowledge of all things necessary for his own and peoples good, and a sound judgment, to distinguish between things that differ. Counsel - Of prudence, to give good counsel; and of might and courage, to execute it. Knowledge - Of the perfect knowledge of the whole will and counsel of God, as also of all secret things, yea of the hearts of men. Fear - A fear of reverence, a care to please him, and lothness to offend him.
Robert Jamieson, A. R. Fausset and David Brown
11:2 Spirit of the Lord--JEHOVAH. The Spirit by which the prophets spake: for Messiah was to be a Prophet (Is 61:1; Deut 18:15, Deut 18:18). Seven gifts of the Holy Spirit are specified, to imply that the perfection of them was to be in Him. Compare "the seven Spirits" (Rev_ 1:4), that is, the Holy Ghost in His perfect fulness: seven being the sacred number. The prophets had only a portion out of the "fulness" in the Son of God (Jn 1:16; Jn 3:34; Col 1:19).
rest--permanently; not merely come upon Him (Num 11:25-26).
wisdom-- (1Cor 1:30; Eph 1:17; Col 2:3).
understanding--coupled with "wisdom," being its fruit. Discernment and discrimination (Mt 22:18; Jn 2:25).
counsel . . . might--the faculty of forming counsels, and that of executing them (Is 28:29). Counsellor (Is 9:6).
knowledge--of the deep things of God (Mt 11:27). The knowledge of Him gives us true knowledge (Eph 1:17).
fear of the Lord--reverential, obedient fear. The first step towards true "knowledge" (Job 28:28; Ps 111:10).
11:311:3: եւ լցցէ՛ զնա Հոգի երկիւղի Աստուծոյ։ Ո՛չ ՚ի կարծ դատեսցի, եւ ո՛չ ըստ խօսից յանդիմանեսցէ[9712]։ [9712] Օրինակ մի. Ոչ ՚ի կարծիս դատեսցի։
3 Աստծու երկիւղի հոգին պիտի լցնի այն: Ո՛չ ըստ կարծիքի պիտի դատի նա եւ ո՛չ էլ ըստ խօսքերի յանդիմանի:
3 Անիկա Տէրոջը վախովը պիտի լեցուի*Եւ իր աչքերուն տեսածին համեմատ պիտի չդատէ Ու իր ականջներուն լսածին համեմատ պիտի չյանդիմանէ.
եւ [168]լցցէ զնա Հոգի երկիւղի Աստուծոյ``. ոչ ի կարծ դատեսցի, եւ ոչ ըստ խօսից յանդիմանեսցէ:

11:3: եւ լցցէ՛ զնա Հոգի երկիւղի Աստուծոյ։ Ո՛չ ՚ի կարծ դատեսցի, եւ ո՛չ ըստ խօսից յանդիմանեսցէ[9712]։
[9712] Օրինակ մի. Ոչ ՚ի կարծիս դատեսցի։
3 Աստծու երկիւղի հոգին պիտի լցնի այն: Ո՛չ ըստ կարծիքի պիտի դատի նա եւ ո՛չ էլ ըստ խօսքերի յանդիմանի:
3 Անիկա Տէրոջը վախովը պիտի լեցուի*Եւ իր աչքերուն տեսածին համեմատ պիտի չդատէ Ու իր ականջներուն լսածին համեմատ պիտի չյանդիմանէ.
zohrab-1805▾ eastern-1994▾ western am▾
11:311:3 и страхом Господним исполнится, и будет судить не по взгляду очей Своих и не по слуху ушей Своих решать дела.
11:3 ἐμπλήσει εμπιπλημι fill in; fill up αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind φόβου φοβος fear; awe θεοῦ θεος God οὐ ου not κατὰ κατα down; by τὴν ο the δόξαν δοξα glory κρινεῖ κρινω judge; decide οὐδὲ ουδε not even; neither κατὰ κατα down; by τὴν ο the λαλιὰν λαλια talk ἐλέγξει ελεγχω convict; question
11:3 וַ wa וְ and הֲרִיחֹ֖ו hᵃrîḥˌô רוח be spacious בְּ bᵊ בְּ in יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not לְ lᵊ לְ to מַרְאֵ֤ה marʔˈē מַרְאֶה sight עֵינָיו֙ ʕênāʸw עַיִן eye יִשְׁפֹּ֔וט yišpˈôṭ שׁפט judge וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not לְ lᵊ לְ to מִשְׁמַ֥ע mišmˌaʕ מִשְׁמָע rumour אָזְנָ֖יו ʔoznˌāʸw אֹזֶן ear יֹוכִֽיחַ׃ yôḵˈîₐḥ יכח reprove
11:3. et replebit eum spiritus timoris Domini non secundum visionem oculorum iudicabit neque secundum auditum aurium arguetAnd he shall be filled with the spirit of the fear of the Lord, He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears.
3. And his delight shall be in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:
And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:

11:3 и страхом Господним исполнится, и будет судить не по взгляду очей Своих и не по слуху ушей Своих решать дела.
11:3
ἐμπλήσει εμπιπλημι fill in; fill up
αὐτὸν αυτος he; him
πνεῦμα πνευμα spirit; wind
φόβου φοβος fear; awe
θεοῦ θεος God
οὐ ου not
κατὰ κατα down; by
τὴν ο the
δόξαν δοξα glory
κρινεῖ κρινω judge; decide
οὐδὲ ουδε not even; neither
κατὰ κατα down; by
τὴν ο the
λαλιὰν λαλια talk
ἐλέγξει ελεγχω convict; question
11:3
וַ wa וְ and
הֲרִיחֹ֖ו hᵃrîḥˌô רוח be spacious
בְּ bᵊ בְּ in
יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
לְ lᵊ לְ to
מַרְאֵ֤ה marʔˈē מַרְאֶה sight
עֵינָיו֙ ʕênāʸw עַיִן eye
יִשְׁפֹּ֔וט yišpˈôṭ שׁפט judge
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
לְ lᵊ לְ to
מִשְׁמַ֥ע mišmˌaʕ מִשְׁמָע rumour
אָזְנָ֖יו ʔoznˌāʸw אֹזֶן ear
יֹוכִֽיחַ׃ yôḵˈîₐḥ יכח reprove
11:3. et replebit eum spiritus timoris Domini non secundum visionem oculorum iudicabit neque secundum auditum aurium arguet
And he shall be filled with the spirit of the fear of the Lord, He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: И страхом Господним исполнятся. Русский синодальный перевод, как и славянский, представляют здесь повторение последних слов 2-го стиха, но еврейский текст должен быть передан так: "и благоволение Его (Мессии) к тем, кто имеет страх Божий". Таким образом, этими словами пророк начинает изображать деятельность Мессии. В этом отношении пророку прежде всего и бросается в глаза отличие будущего царя - Мессии от царей еврейских, которые благоволение свое проявляли не к людям благочестивым, а к нечестивым кощунникам (Ос 7:5).

Судить - было первою обязанностью царя (1: Цар 8:5). Суд Царя-Мессии будет совершаться не на основании только того, что доступно простому наблюдению или на основании слухов о человеке, которые могут быть неверны, а на проникновении в самое существо дела.
Albert Barnes: Notes on the Bible - 1834
11:3: And shall make him of quick understanding - (והריחו vahă rı̂ ychô) The Septuagint renders this, 'And the spirit of the fear of God shall fill him.' The Chaldee, 'And the Lord shall draw him near to him in his fear.' The Syriac, 'And he shall be resplendent (like the sun, or the stars) in the fear of the Lord.' The Hebrew word used here is probably derived from ריח rê yach, used only in Hiphil, "to smell;" and is kindred with רוח rû ach, "wind, breath," for fragrant substances "breathe out" an odor. - "Gesenius." It then denotes "to take delight in smelling" Exo 30:38; Lev 26:31; and thence, by an easy transition, to take delight in anything; Amo 5:21. The reason is, that the objects of smell are usually pleasant and agreeable; and especially such as were the aromatics used in public worship. The sense here is, probably, that he would take pleasure in the fear of Yahweh, that is, in piety, and in devoting himself to his service. The interpretation given in our translation, is that given by many expositors; though that above suggested is probably the correct one. The word is used to denote "pleasure" in a thing; it is not used anywhere, it is believed, to denote a quick understanding; compare Exo 5:21; Phi 4:18. The idea which is conveyed by our translators is, probably, derived from "the discernment of the quality" of objects by an acute sense of smell, and hence, they interpreted the word to denote an acute discrimination of any objects.
And he shall not judge after the sight of his eyes - He sha 1 not judge of things by their external appearance. or with partiality. This is language which is applicable to a magistrate, and is spoken of the Messiah as the descendant of David, and as sitting on his throne as a ruler of his people. He who judges 'after the sight of his eyes,' does it according to external appearances, showing favor to rank, to the rich, and the great; or judging as things "appear" without a close and careful inquiry into their true nature and bearings; compare Joh 7:24 : 'Judge not according to the appearance, but judge righteous judgment;' Deu 1:16-17.
Neither reprove - יוכיח yô kiyach. This word means "to show, to prove; to correct, reprove, convince; to reproach, or censure; to punish; to judge, decide, etc." Here it is evidently used as synonymous with 'shall he judge' in the former part of the parallelism - retaining the idea of a just judge, who decides not according to the hearing of the ears, but according to justice.
After the hearing of his ears - Not by plausible statements, and ingenious defenses, but by weighing evidence, and by an impartial examination of the true merits of the case. This belonged to the Lord Jesus, because,
(1) He was never influenced by any undue regard to rank, honor, or office. His opinions were always impartial; his judgments without bias or favoritism.
(2) He was able to discern the true merits of every case. He knew what was in man, saw the true state of the heart, and, therefore, was not deceived or imposed upon as human judges are; see Joh 2:24-25; compare Rev 2:28; Joh 6:64.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: shall make him: Isa 33:6; Pro 2:5, Pro 2:9; Luk 2:52
understanding: Heb. scent, or, smell, Job 12:11, Job 34:3; Phi 1:9, Phi 1:10; Heb 5:14
and he shall not: Sa1 16:7; Sa2 14:17; Kg1 3:9, Kg1 3:28; Joh 7:24, Joh 8:15, Joh 8:16; Co1 2:13-15; Co1 4:3-5
Carl Friedrich Keil and Franz Delitzsch
11:3
And His regal conduct is regulated by this His thoroughly spiritual nature."And fear of Jehovah is fragrance to Him; and He judges not according to outward sight, neither does He pass sentence according to outward hearing." We must not render it: His smelling is the smelling of the fear of God, i.e., the penetration of it with a keen judicial insight (as Hengstenberg and Umbreit understand it); for hērı̄ach with the preposition Beth has not merely the signification to smell (as when followed by an accusative, Job 39:25), but to smell with satisfaction (like בּ ראה, to see with satisfaction), Ex 30:38; Lev 26:31; Amos 5:21. The fear of God is that which He smells with satisfaction; it is rēach nı̄choach to Him. Meier's objection, that fear of God is not a thing that can be smelt, and therefore that hērı̄ach must signify to breathe, is a trivial one. Just as the outward man has five senses for the material world, the inner man has also a sensorium for the spiritual world, which discerns different things in different ways. Thus the second David scents the fear of God, and only the fear of God, as a pleasant fragrance; for the fear of God is a sacrifice of adoration continually ascending to God. His favour or displeasure does not depend upon brilliant or repulsive external qualities; He does not judge according to outward appearances, but according to the relation of the heart to His God.
John Gill
11:3 And shall make him of quick understanding in the fear of the Lord,.... Or "cause him to smell the fear of the Lord" (w); that is, to discern in whom it was: this is one effect of the Spirit's resting upon him, and particularly as the spirit of understanding, and of the fear of the Lord, whereby he has a quick and sharp discerning of it; not merely of the grace of fear, so as to know what that is, and what the exercise of it; or so as to make it the rule of his actions, though all this is true; but so as to discern where and in whom it was, and was not; he could distinguish between him that feared God and him that feared him not; he knew Nathanael to be an Israelite indeed, in whom there was no guile, Jn 1:47 and the Scribes and Pharisees to be hypocrites, Mt 22:18. As the Jews (x) understand this passage of the Messiah, and of his quick smell, as the word used signifies, or of his discerning of good and bad men, they make this to be a rule of judging the Messiah by; and accordingly made use of it with one that set up himself for the Messiah, and took the name of Barcochab, the son of a star, referring to Num 24:17 and tried him whether he could discern a good man from a bad man; and because he could not, they rejected him as a false Messiah, and called him Barcoziba, the son of a lie (y): compare with this Lk 7:39 where it may be seen the same notion obtained among the Jews in Christ's time:
and, he shall not judge after the sight of his eyes; or according to the outward appearance, the external guise of sanctity and religion men might put on; as the Scribes and Pharisees were outwardly righteous before men, but not to Christ, who knew their hearts; they seemed to be somewhat to others, but nothing to him, because he judged not by appearances to the eyes:
neither reprove after the hearing of his ears; he needed no testimony of men, for he knew what was in men; nor did he regard the words of men, the boastings of a Pharisee, any more than his outward actions; nor would he reprove or condemn, nor will he, upon a human testimony.
(w) "et faciet odorari eum timorem Jehovae", Munster, Vatablus; "et odorabitur timorem Jehovae", Cocceius. (x) Zohar in Exod. fol. 31. 3. & 86. 1. Tzeror Hammor, fol. 62. 3. (y) T. Bab. Sanhedrin. fol. 93. 2.
John Wesley
11:3 In the fear - He shall not judge rashly and partially, but considerately and justly, as the fear of God obliges all judges to do. Judge - Of persons or causes. After the sight - According to outward appearance, as men do, because they cannot search mens hearts. Reprove - Condemn or pass sentence against a person. His ears - By uncertain rumours or suggestions.
Robert Jamieson, A. R. Fausset and David Brown
11:3 make him of quick understanding--literally, "quick-scented in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (Mt 12:20; Acts 10:1-48; Acts 16:14) [HORSLEY]. But MAURER, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything (Ex 30:38; Amos 5:21); "smell," that is, "delight in."
after . . . sight--according to mere external appearances (Jn 7:24; Jn 8:15; Jas 2:1; 1Kings 16:7). Herein Messiah is represented a just Judge and Ruler (Deut 1:16-17).
reprove--"decide," as the parallelism shows.
after . . . ears--by mere plausible hearsays, but by the true merits of each case (Jn 6:64; Rev_ 2:23).
11:411:4: Այլ արասցէ իրաւունս տնանկին, եւ յանդիմանեսցէ՛ զխոնարհս երկրի. եւ հարցէ զերկիր բանի՛ւ բերանոյ իւրոյ. եւ հոգւով շրթանց իւրոց սատակեսցէ զամպարիշտս։
4 Նա տնանկի իրաւունքը պիտի պաշտպանի եւ արդարութեամբ պիտի դատի երկրի տառապեալներին. իր բերանի խօսքով հարուածի երկրին եւ իր շուրթերի շնչով ոչնչացնի ամբարիշտներին:
4 Հապա աղքատին դատը արդարութեամբ պիտի տեսնէ Ու երկրին զրկուածներուն համար իրաւամբ պիտի յանդիմանէ։Իր բերնին գաւազանովը երկիրը պիտի զարնէ Ու իր շրթունքներուն հոգիովը ամբարիշտը պիտի մեռցնէ։
Այլ արասցէ իրաւունս տնանկին, եւ յանդիմանեսցէ [169]զխոնարհս երկրի. եւ հարցէ զերկիր [170]բանիւ բերանոյ իւրոյ, եւ հոգւով շրթանց իւրոց սատակեսցէ զամպարիշտս:

11:4: Այլ արասցէ իրաւունս տնանկին, եւ յանդիմանեսցէ՛ զխոնարհս երկրի. եւ հարցէ զերկիր բանի՛ւ բերանոյ իւրոյ. եւ հոգւով շրթանց իւրոց սատակեսցէ զամպարիշտս։
4 Նա տնանկի իրաւունքը պիտի պաշտպանի եւ արդարութեամբ պիտի դատի երկրի տառապեալներին. իր բերանի խօսքով հարուածի երկրին եւ իր շուրթերի շնչով ոչնչացնի ամբարիշտներին:
4 Հապա աղքատին դատը արդարութեամբ պիտի տեսնէ Ու երկրին զրկուածներուն համար իրաւամբ պիտի յանդիմանէ։Իր բերնին գաւազանովը երկիրը պիտի զարնէ Ու իր շրթունքներուն հոգիովը ամբարիշտը պիտի մեռցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:411:4 Он будет судить бедных по правде, и дела страдальцев земли решать по истине; и жезлом уст Своих поразит землю, и духом уст Своих убьет нечестивого.
11:4 ἀλλὰ αλλα but κρινεῖ κρινω judge; decide ταπεινῷ ταπεινος humble κρίσιν κρισις decision; judgment καὶ και and; even ἐλέγξει ελεγχω convict; question τοὺς ο the ταπεινοὺς ταπεινος humble τῆς ο the γῆς γη earth; land καὶ και and; even πατάξει πατασσω pat; impact γῆν γη earth; land τῷ ο the λόγῳ λογος word; log τοῦ ο the στόματος στομα mouth; edge αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in πνεύματι πνευμα spirit; wind διὰ δια through; because of χειλέων χειλος lip; shore ἀνελεῖ αναιρεω eliminate; take up ἀσεβῆ ασεβης irreverent
11:4 וְ wᵊ וְ and שָׁפַ֤ט šāfˈaṭ שׁפט judge בְּ bᵊ בְּ in צֶ֨דֶק֙ ṣˈeḏeq צֶדֶק justice דַּלִּ֔ים dallˈîm דַּל poor וְ wᵊ וְ and הֹוכִ֥יחַ hôḵˌîₐḥ יכח reprove בְּ bᵊ בְּ in מִישֹׁ֖ור mîšˌôr מִישֹׁור fairness לְ lᵊ לְ to עַנְוֵי־ ʕanwê- עָנָו humble אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הִֽכָּה־ hˈikkā- נכה strike אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth בְּ bᵊ בְּ in שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod פִּ֔יו pˈiʸw פֶּה mouth וּ û וְ and בְ vᵊ בְּ in ר֥וּחַ rˌûₐḥ רוּחַ wind שְׂפָתָ֖יו śᵊfāṯˌāʸw שָׂפָה lip יָמִ֥ית yāmˌîṯ מות die רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
11:4. sed iudicabit in iustitia pauperes et arguet in aequitate pro mansuetis terrae et percutiet terram virga oris sui et spiritu labiorum suorum interficiet impiumBut he shall judge the poor with justice, and shall reprove with equity the meek of the earth: and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked.
4. but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.
But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked:

11:4 Он будет судить бедных по правде, и дела страдальцев земли решать по истине; и жезлом уст Своих поразит землю, и духом уст Своих убьет нечестивого.
11:4
ἀλλὰ αλλα but
κρινεῖ κρινω judge; decide
ταπεινῷ ταπεινος humble
κρίσιν κρισις decision; judgment
καὶ και and; even
ἐλέγξει ελεγχω convict; question
τοὺς ο the
ταπεινοὺς ταπεινος humble
τῆς ο the
γῆς γη earth; land
καὶ και and; even
πατάξει πατασσω pat; impact
γῆν γη earth; land
τῷ ο the
λόγῳ λογος word; log
τοῦ ο the
στόματος στομα mouth; edge
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
πνεύματι πνευμα spirit; wind
διὰ δια through; because of
χειλέων χειλος lip; shore
ἀνελεῖ αναιρεω eliminate; take up
ἀσεβῆ ασεβης irreverent
11:4
וְ wᵊ וְ and
שָׁפַ֤ט šāfˈaṭ שׁפט judge
בְּ bᵊ בְּ in
צֶ֨דֶק֙ ṣˈeḏeq צֶדֶק justice
דַּלִּ֔ים dallˈîm דַּל poor
וְ wᵊ וְ and
הֹוכִ֥יחַ hôḵˌîₐḥ יכח reprove
בְּ bᵊ בְּ in
מִישֹׁ֖ור mîšˌôr מִישֹׁור fairness
לְ lᵊ לְ to
עַנְוֵי־ ʕanwê- עָנָו humble
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הִֽכָּה־ hˈikkā- נכה strike
אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth
בְּ bᵊ בְּ in
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
פִּ֔יו pˈiʸw פֶּה mouth
וּ û וְ and
בְ vᵊ בְּ in
ר֥וּחַ rˌûₐḥ רוּחַ wind
שְׂפָתָ֖יו śᵊfāṯˌāʸw שָׂפָה lip
יָמִ֥ית yāmˌîṯ מות die
רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
11:4. sed iudicabit in iustitia pauperes et arguet in aequitate pro mansuetis terrae et percutiet terram virga oris sui et spiritu labiorum suorum interficiet impium
But he shall judge the poor with justice, and shall reprove with equity the meek of the earth: and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Он будет судить бедных по правде. На Востоке всегда было развито взяточничество при судебных процессах, и бедняки, не имевшие что подарить судье, часто признавались виновными при отсутствии всяких серьезных улик. Так как от этого жизнь простого народа складывалась очень нерадостно, то пророк прежде всего и утешает своих читателей тем, что и бедные люди во времена Мессии найдут себе защиту на суде.

Жезл уст - приговор Царя-Мессии, тяжкий и сильный как жезл.

Дух уст - дыхание. Это дыхание будет так грозно и сильно, что оно будет умерщвлять нечестивцев.

Под землею, которую поразит Мессия, можно разуметь землю вообще, а не одну какую-либо сторону, потому что далее (ст. 6-8. 10: и 11) Мессия изображается царем всей природы и всех народов.

Под нечестивым же нужно разуметь людей нечестивых вообще (единств. число здесь поставлено вместо множ.), рассеянных по всей земле (ср. Мих 6:10-11; Иоил 3:2, 12; 3ax. 12).

Последние слова стиха у Апостола Павла повторены для изображения быстроты, с какой Христос истребит силу антихриста (2: Фес. 2:8).
Adam Clarke: Commentary on the Bible - 1831
11:4: With the rod of his mouth "By the blast of his mouth" - For בשבט beshebet, by the rod, Houbigant reads בשבת beshebeth, by the blast of his mouth, from נשב nashab, to blow. The conjecture is ingenious and probable; and seems to be confirmed by the Septuagint and Chaldee, who render it by the word of his mouth, which answers much better to the correction than to the present reading. Add to this, that the blast of his mouth is perfectly parallel to the breath of his lips in the next line.
Albert Barnes: Notes on the Bible - 1834
11:4: Shall he judge the poor - That is, he shall see that impartial justice is done them; he shall not take part with the rich against the poor, but shall show that he is the friend of justice. This is the quality of a just and upright magistrate, and this character the Lord Jesus everywhere evinced. He chose his disciples from among the poor; he condescended to be their companion and friend; he provided for their needs; and he pronounced their condition blessed; Mat 5:3. There may be a reference here to the poor in spirit - the humble, the penitent; but the main idea is, that he would not be influenced by any undue regard for the higher ranks of life, but would be the friend and patron of the poor.
And reprove - הוכיח hô̂ kiyach. And judge, decide, or argue for; that is, he shall be their friend and their impartial judge; Isa 11:3.
With equity - With uprightness, or uncorrupted integrity.
For the meek of the earth - ענוי־ארץ ‛ anevē y 'ā rets. For the humble, the lower class; referring to those who were usually passed by, or oppressed by those in power.
And he shall smite the earth - By the "earth" here, or the land, is meant evidently "the wicked," as the following member of the parallelism shows. Perhaps it is intended to be implied, that the earth, when he should come, would be eminently depraved; which was the fact. The characteristic here is that of an upright judge or prince, who would punish the wicked. To "smite" the earth, or the wicked, is expressive of punishment; and this characteristic is elsewhere attributed to the Messiah; see Psa 2:9-12; Rev 2:27. The trait is that of a just, upright, impartial exercise of power - such as would be manifested in the defense of the poor and the innocent, and in the punishment of the proud and the guilty.
With the rod of his mouth - The word שׁבט shê bet rendered here 'rod,' denotes properly a stick, or staff; a rod for chastisement or correction Pro 10:13; Pro 13:24; Job 9:34; Job 21:9; the staff, or scepter of a ruler - as an emblem of office; a measuring rod; a spear, etc.; Note, Isa 10:5. It is not elsewhere applied to the mouth, though it is often used in other connections. It means that which goes out of the mouth - a word command threatening decision; and it is implied that it would go forth to pronounce sentence of condemnation, and to punish. His word would be so just, impartial, and authoritative, that the effect would be to overwhelm the wicked. In a sense similar to this, Christ is said to have been seen by John, when 'out of his mouth went a sharp two-edged sword' Rev 1:16; that is, his commands and decisions were so authoritative, and so certain in their execution, as to be like a sharp sword; compare Heb 4:12; Isa 49:2 : 'And he hath made my mouth like a sharp sword.' The discriminating preaching, the pungent discourses, the authoritative commands of the Lord Jesus, when on earth, showed, and his judicial decisions in the day of judment will show, the manner of the fulfillment of the prediction.
And with the breath of his lips - This is synonymous with the pRev_ious member of the parallelism. 'The breath of his lips' means that which goes forth from his lips - his doctrines, his commands, his decisions.
Shall he slay the wicked - That is, he shall condemn the wicked; or, he shall sentence them to punishment. This is descriptive of a prince or ruler, who by his commands and decisions effectually subdues and punishes the wicked; that is, he does justice to all. Grotius interprets this, 'by his prayers,' referring it to Hezekiah, and to the influence of his prayers in destroying the Assyrians. The Chaldee Paraphrast translates it, 'And by the word of his lips he shall slay the impious Armillus.' By "Armillus," the Jews mean the last great enemy of their nation, who would come after Gog and Magog and wage furious wars, and who would slay the Messiah Ben Ephraim, whom the Jews expect, but who would be himself slain by the rod of the Messiah Ben David, or the son of David. - "Castell."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: But with: Isa 32:1; Sa2 8:15, Sa2 23:2-4; Kg1 10:8, Kg1 10:9; Psa 45:6, Psa 45:7, Psa 72:1-4, Psa 72:12-14, Psa 82:2-4; Jer 23:5, Jer 23:6, Jer 33:15; Mat 11:5; Rev 19:11
reprove: or, argue, Isa 1:17; Pro 31:8, Pro 31:9; Jer 5:28
for the meek: Isa 29:19, Isa 61:1; Zep 2:3; Mat 5:5; Co2 10:1; Gal 5:23; Tit 3:2; Jam 3:13
and he shall: Job 4:9; Psa 2:9, Psa 110:2; Mal 4:6; Th2 2:8; Rev 1:16, Rev 2:16, Rev 19:15
with the breath: Isa 30:33; Psa 18:8; Act 9:1
Carl Friedrich Keil and Franz Delitzsch
11:4
This is the standard according to which He will judge when saving, and judge when punishing. "And judges the poor with righteousness, and passes sentence with equity for the humble in the land; and smites the earth with the rod of His mouth, and with the breath of His lips He slays the wicked. And righteousness is the girdle of His loins, and faithfulness the girdle of His hips." The main feature in Is 11:4 is to be seen in the objective ideas. He will do justice to the dallim, the weak and helpless, by adopting an incorruptibly righteous course towards their oppressors, and decide with straightforwardness for the humble or meek of the land: ‛ânâv, like ‛ânı̄, from ‛ânâh, to bend, the latter denoting a person bowed down by misfortune, the former a person inwardly bowed down, i.e., from all self-conceit (hōcı̄ach l', as in Job 16:21). The poor and humble, or meek, are the peculiar objects of His royal care; just as it was really to them that the first beatitudes of the Sermon on the Mount applied. But "the earth" and "the wicked" (the latter is not to be understood collectively, but, as in several passages in the Old Testament, viz., Ps 68:22; Ps 110:6; Hab 3:13-14, as pointing forward prophetically to an eschatological person, in whom hostility towards Jehovah and His Anointed culminates most satanically) will experience the full force of His penal righteousness. The very word of His mouth is a rod which shatters in pieces (Ps 2:9; Rev_ 1:16); and the breath of His lips is sufficient to destroy, without standing in need of any further means (Th2 2:8). As the girdle upon the hips (mothnaim, lxx την̀ ὀσφύν), and in front upon the loins (chălâzaim, lxx τὰς πλευράς), fastens the clothes together, so all the qualities and active powers of His person have for their band tzedâkâh, which follows the inviolable norm of the divine will, and hâ'emūnâh, which holds immovably to the course divinely appointed, according to promise (Is 25:1). Special prominence is given by the article to 'emūnâh; He is the faithful and true witness (Rev_ 1:5; Rev_ 3:14). Consequently with Him there commences a new epoch, in which the Son of David and His righteousness acquire a world-subduing force, and find their home in a humanity that has sprung, like Himself, out of deep humiliation.
Geneva 1599
11:4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall (b) smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.
(b) All these properties can agree to no one, but only to Christ: for it is he who touches the hearts of the faithful and mortifies their concupiscence: and to the wicked he is the favour of death and to them who will perish, so that all the world will be smitten with his rod, which is his word.
John Gill
11:4 But with righteousness shall he judge the poor,.... The poor sinner, that is sensible of his spiritual poverty, and comes and acknowledges his sins and transgressions, and prays for pardoning grace and mercy, and hungers and thirsts after righteousness; such Christ justifies with his own righteousness, acquits and discharges them from all sin and condemnation, as also protects and defends them against all their enemies and oppressors:
and reprove with equity for the meek of the earth; that is, shall take the part of the meek, the lowly, and the humble, who are under a sense of their sins and unworthiness, apply to him for grace, righteousness, pardon, and eternal life; and for their sakes reprove wicked men that would distress and crush them; and in a just and equitable manner, in a way of righteous retaliation, render tribulation to them that trouble them:
and he shall smite the earth with the rod of his mouth: that is, either he shall smite the consciences of earthly and unregenerate men, by the ministration of his word, the rod of his strength, so that they shall be convinced of sin, and humbled for it, and be brought to repentance towards God, and faith in himself; or he shall smite the nations of the earth, the antichristian states, and destroy them, Rev_ 19:15.
and with the breath of his lips shall he slay the wicked; either by the words of his mouth, as before; see Hos 6:5 so that they become dead men in their own apprehensions, have no hope of life and salvation by their own works, see themselves dead in law, and liable to eternal death and damnation; or this is to be understood of the destruction of the wicked at the last day, by a sentence of condemnation pronounced upon them by Christ; and particularly of antichrist, the wicked and lawless one, the man of sin and son of perdition, whom the Lord shall consume with the spirit of his mouth, and destroy with the brightness of his coming, Th2 2:4 in which place the apostle seems to have respect to this; nor is the Targum foreign from the sense given, which is
"he shall smite the sinners of the earth with the word of his mouth, and with the speech of his lips he shall slay the wicked Armillus.''
Armillus seems to be a name hammered out of Romulus, and designs the Romish antichrist; for elsewhere the Jews expressly say, that Armillus is he whom the nations call antichrist (z); by whom they suppose that Messiah, the son of Joseph shall be slain, and afterwards he himself shall be slain by Messiah the son of David; or it is the same with a destroyer of the people, a name that well agrees with antichrist; see Rev_ 11:18. This whole, verse is applied to the Messiah, both by ancient and modern Jews (a).
(z) Abkath Rocel, p. 52. Ed. Huls. Vid. Buxtorf. Lex. Talmud, p. 221, 222, 223, 224. (a) Shirhashirim. Rabba, fol. 22. 3. Midrash Ruth, fol. 33. 2. Pesikta apud Yalkut Simeoni, par. 2. fol. 66. 4. Nachman. Disputat. cum Fratre Paulo, p, 41.
John Wesley
11:4 Judge - Defend and deliver them. Reprove - Or condemn their malicious enemies. Thy rod - With his word, which is his scepter, and the rod of his power, Ps 110:2, which is sharper than a sword, Heb 4:12, by the preaching whereof he subdued the world to himself, and will destroy his enemies, Th2 2:8. This he adds farther, to declare the nature of Christ's kingdom, that it is not of this world.
Robert Jamieson, A. R. Fausset and David Brown
11:4 judge--see that impartial justice is done them. "Judge" may mean here "rule," as in Ps 67:4.
reprove--or, "argue"; "decide." But LOWTH, "work conviction in."
earth--Compare with Mt 5:5, and Rev_ 11:15.
earth--its ungodly inhabitants, answering to "the wicked" in the parallel, and in antithesis to the "poor" and "meek," namely, in spirit, the humble pious (Mt 5:3). It is at the same time implied that "the earth" will be extraordinarily wicked when He shall come to judge and reign. His reign shall therefore be ushered in with judgments on the apostates (Ps 2:9-12; Lk 18:8; Rev_ 2:27).
rod of . . . mouth--condemning sentences which proceed from His mouth against the wicked (Rev_ 1:16; Rev_ 2:16; Rev_ 19:15, Rev_ 19:21).
breath of . . . lips--his judicial decisions (Is 30:28; Job 15:30; Rev_ 19:20; Rev_ 20:9-12). He as the Word of God (Rev_ 19:13-15) comes to strike that blow which shall decide His claim to the kingdom, previously usurped by Satan, and "the beast" to whom Satan delegates his power. It will be a day of judgment to the Gentile dispensation, as the first coming was to the Jews. Compare a type of the "rod" (Num 17:2-10).
11:511:5: Եւ եղիցի արդարութիւն ածեալ ընդ մէջ իւր, եւ ճշմարտութեամբ պատեալ զկողս իւր։
5 Արդարութեամբ պիտի գօտեւորի իր մէջքը եւ ճշմարտութեամբ կապի իր կողերը:
5 Իր մէջքին գօտին՝ արդարութիւնը Ու իր երիկամունքներուն գօտին հաւատարմութիւնը պիտի ըլլայ։
Եւ եղիցի արդարութիւն ածեալ ընդ մէջ իւր, եւ ճշմարտութեամբ պատեալ զկողս իւր:

11:5: Եւ եղիցի արդարութիւն ածեալ ընդ մէջ իւր, եւ ճշմարտութեամբ պատեալ զկողս իւր։
5 Արդարութեամբ պիտի գօտեւորի իր մէջքը եւ ճշմարտութեամբ կապի իր կողերը:
5 Իր մէջքին գօտին՝ արդարութիւնը Ու իր երիկամունքներուն գօտին հաւատարմութիւնը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:511:5 И будет препоясанием чресл Его правда, и препоясанием бедр Его истина.
11:5 καὶ και and; even ἔσται ειμι be δικαιοσύνῃ δικαιοσυνη rightness; right standing ἐζωσμένος ζωννυμι gird τὴν ο the ὀσφὺν οσφυς loins; waist αὐτοῦ αυτος he; him καὶ και and; even ἀληθείᾳ αληθεια truth εἰλημένος ειλεω the πλευράς πλευρα side
11:5 וְ wᵊ וְ and הָ֥יָה hˌāyā היה be צֶ֖דֶק ṣˌeḏeq צֶדֶק justice אֵזֹ֣ור ʔēzˈôr אֵזֹור loin-cloth מָתְנָ֑יו moṯnˈāʸw מָתְנַיִם hips וְ wᵊ וְ and הָ hā הַ the אֱמוּנָ֖ה ʔᵉmûnˌā אֱמוּנָה steadiness אֵזֹ֥ור ʔēzˌôr אֵזֹור loin-cloth חֲלָצָֽיו׃ ḥᵃlāṣˈāʸw חֶלֶץ loins
11:5. et erit iustitia cingulum lumborum eius et fides cinctorium renis eiusAnd justice shall be the girdle of his loins: and faith the girdle of his reins.
5. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.
And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins:

11:5 И будет препоясанием чресл Его правда, и препоясанием бедр Его истина.
11:5
καὶ και and; even
ἔσται ειμι be
δικαιοσύνῃ δικαιοσυνη rightness; right standing
ἐζωσμένος ζωννυμι gird
τὴν ο the
ὀσφὺν οσφυς loins; waist
αὐτοῦ αυτος he; him
καὶ και and; even
ἀληθείᾳ αληθεια truth
εἰλημένος ειλεω the
πλευράς πλευρα side
11:5
וְ wᵊ וְ and
הָ֥יָה hˌāyā היה be
צֶ֖דֶק ṣˌeḏeq צֶדֶק justice
אֵזֹ֣ור ʔēzˈôr אֵזֹור loin-cloth
מָתְנָ֑יו moṯnˈāʸw מָתְנַיִם hips
וְ wᵊ וְ and
הָ הַ the
אֱמוּנָ֖ה ʔᵉmûnˌā אֱמוּנָה steadiness
אֵזֹ֥ור ʔēzˌôr אֵזֹור loin-cloth
חֲלָצָֽיו׃ ḥᵃlāṣˈāʸw חֶלֶץ loins
11:5. et erit iustitia cingulum lumborum eius et fides cinctorium renis eius
And justice shall be the girdle of his loins: and faith the girdle of his reins.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Препоясанием чресл. Для восточного человека при его широкой одежде необходимо было непременно подпоясываться, когда он принимался за какую-нибудь работу. Мессия будет подпоясан, т. е. приготовлен к деятельности самой правдой и справедливостью, Ему присущею всегда, (ср. Ос 4:1: и сл.), и истиной. Под истиной (на евр. emunah) разумеется верность Мессии Своим обещаниям.
Adam Clarke: Commentary on the Bible - 1831
11:5: The girdle "The cincture" - All the ancient Versions, except that of Symmachus, have two different words for girdle in the two hemistichs. It is not probable that Isaiah would have repeated אזור azer, when a synonymous word so obvious as חגור chagor occurred. The tautology seems to have arisen from the mistake of some transcriber. The meaning of this verse is, that a zeal for justice and truth shall make him active and strong in executing the great work which he shall undertake. See note on Isa 5:27.
Albert Barnes: Notes on the Bible - 1834
11:5: And righteousness shall be the gridle of his loins - The sense of this verse is plain. He will always exhibit himself as a just and faithful king. "The girdle of the loins" refers to the cincture, or band, with which the ancients girded themselves. A part of their dress consisted of an outward, loose, flowing robe. This robe it was necessary to gird up, or to confine close to the body in active labor, or in running; and the meaning of the figure used here is, probably, that the virtues of righteousness and justice would adhere to him as closely and inseparably as the garment does to the body to which it was bound. The figure of representing the virtues as clothing, or describing them as parts of dress with which we are invested, is common in the Scriptures:
I put on righteousness, and it clothes me;
My judgment was as a robe and a diadem.
Job 29:14.
I will greatly rejoice in the Lord,
My soul shall be joyful in my God;
For he hath clothed me with the garments of salvation,
He hath covered me with the robe of righteousness,
As a bridegroom decketh himself with ornaments,
And as a bride adorneth herself with her jewels.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: righteousness: Isa 59:17; Psa 93:1; Co2 6:7; Eph 6:14; Pe1 4:1; Rev 1:13
and faithfulness: Isa 25:1; Hos 2:20; Heb 2:17; Jo1 1:9; Rev 3:14
John Gill
11:5 And righteousness shall be the girdle of his loins,.... He shall be adorned with it, strengthened by it, and ready at all times to perform it; he loved righteousness, and did acts of righteousness throughout the whole course of his life; and, by his active and passive obedience, wrought out an everlasting righteousness for his people; he is a King that reigns in righteousness, righteousness is the sceptre of his kingdom; all his administrations of government are righteous; just and true are all his ways:
and faithfulness the girdle of his reins; he was faithful to God, that appointed him as King and Head of the church; faithful as a Prophet, in declaring his mind and will; and is a faithful High Priest, as well as a merciful one. The Targum, interprets this of righteous and faithful men, thus,
"and the righteous shall be round about him, and they that work (the work) of faith shall draw nigh unto him;''
but it is said of a single person, of the Messiah only, to whom it properly belongs.
John Wesley
11:5 The girdle - It shall adorn him, and be the glory of his government, as a girdle was used for an ornament, Is 3:24, and as an ensign of power, Job 12:18, and it shall constantly cleave to him in all his administrations, as a girdle cleaveth to a man's loins.
Robert Jamieson, A. R. Fausset and David Brown
11:5 righteousness . . . girdle-- (Rev_ 1:13; Rev_ 19:11). The antitypical High Priest (Ex 28:4). The girdle secures firmly the rest of the garments (1Pet 1:13). So "truth" gives firm consistency to the whole character (Eph 5:14). In Is 59:17, "righteousness" is His breastplate.
11:611:6: Եւ ճարակեսցէ՛ գայլ ընդ գառին. եւ ինծ՝ առ ուլո՛ւ մակաղեսցի. եւ որթ, եւ ցուլ, եւ առեւծ՝ ՚ի միասի՛ն ճարակեսցին, եւ մանուկ մատաղ՝ ածցէ՛ զնոսա[9713]։ [9713] Ոմանք. Եւ ճարակեսցի գայլ... եւ ինձ առ ուլու... ճարակեսցեն։
6 Գայլն ու գառը միասին պիտի ուտեն, ընձառիւծը ուլի հետ պիտի մակաղի, հորթը, ցուլն ու առիւծը միասին պիտի սնուեն, եւ մատաղատի մանուկը պիտի հովուի նրանց:
6 Գայլը գառին հետ պիտի բնակի Ու ինձը ուլին հետ պիտի պառկի։Հորթն ու առոյգ առիւծը եւ պարարտ զուարակը մէկտեղ պիտի արածին Ու զանոնք պզտիկ տղայ մը պիտի քշէ։
Եւ ճարակեսցէ գայլ ընդ գառին, եւ ինձ առ ուլու մակաղեսցի, եւ որթ եւ ցուլ եւ առեւծ ի միասին ճարակեսցին, եւ մանուկ մատաղ ածցէ զնոսա:

11:6: Եւ ճարակեսցէ՛ գայլ ընդ գառին. եւ ինծ՝ առ ուլո՛ւ մակաղեսցի. եւ որթ, եւ ցուլ, եւ առեւծ՝ ՚ի միասի՛ն ճարակեսցին, եւ մանուկ մատաղ՝ ածցէ՛ զնոսա[9713]։
[9713] Ոմանք. Եւ ճարակեսցի գայլ... եւ ինձ առ ուլու... ճարակեսցեն։
6 Գայլն ու գառը միասին պիտի ուտեն, ընձառիւծը ուլի հետ պիտի մակաղի, հորթը, ցուլն ու առիւծը միասին պիտի սնուեն, եւ մատաղատի մանուկը պիտի հովուի նրանց:
6 Գայլը գառին հետ պիտի բնակի Ու ինձը ուլին հետ պիտի պառկի։Հորթն ու առոյգ առիւծը եւ պարարտ զուարակը մէկտեղ պիտի արածին Ու զանոնք պզտիկ տղայ մը պիտի քշէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:611:6 Тогда волк будет жить вместе с ягненком, и барс будет лежать вместе с козленком; и теленок, и молодой лев, и вол будут вместе, и малое дитя будет водить их.
11:6 καὶ και and; even συμβοσκηθήσεται συμβοσκομαι wolf μετὰ μετα with; amid ἀρνός αρην lamb καὶ και and; even πάρδαλις παρδαλις leopard συναναπαύσεται συναναπαυομαι have respite with; refreshed ἐρίφῳ εριφος kid καὶ και and; even μοσχάριον μοσχαριον and; even ταῦρος ταυρος bull καὶ και and; even λέων λεων lion ἅμα αμα at once; together βοσκηθήσονται βοσκω pasture; feed καὶ και and; even παιδίον παιδιον toddler; little child μικρὸν μικρος little; small ἄξει αγω lead; pass αὐτούς αυτος he; him
11:6 וְ wᵊ וְ and גָ֤ר ḡˈār גור dwell זְאֵב֙ zᵊʔˌēv זְאֵב wolf עִם־ ʕim- עִם with כֶּ֔בֶשׂ kˈeveś כֶּבֶשׂ young ram וְ wᵊ וְ and נָמֵ֖ר nāmˌēr נָמֵר leopard עִם־ ʕim- עִם with גְּדִ֣י gᵊḏˈî גְּדִי goat יִרְבָּ֑ץ yirbˈāṣ רבץ lie down וְ wᵊ וְ and עֵ֨גֶל ʕˌēḡel עֵגֶל bull וּ û וְ and כְפִ֤יר ḵᵊfˈîr כְּפִיר young lion וּ û וְ and מְרִיא֙ mᵊrî מְרִיא fatling יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together וְ wᵊ וְ and נַ֥עַר nˌaʕar נַעַר boy קָטֹ֖ן qāṭˌōn קָטֹן small נֹהֵ֥ג nōhˌēḡ נהג drive בָּֽם׃ bˈām בְּ in
11:6. habitabit lupus cum agno et pardus cum hedo accubabit vitulus et leo et ovis simul morabuntur et puer parvulus minabit eosThe wolf shall dwell with the lamb: and the leopard shall lie down with the kid: the calf and the lion, and the sheep shall abide together, and a little child shall lead them.
6. And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.
The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them:

11:6 Тогда волк будет жить вместе с ягненком, и барс будет лежать вместе с козленком; и теленок, и молодой лев, и вол будут вместе, и малое дитя будет водить их.
11:6
καὶ και and; even
συμβοσκηθήσεται συμβοσκομαι wolf
μετὰ μετα with; amid
ἀρνός αρην lamb
καὶ και and; even
πάρδαλις παρδαλις leopard
συναναπαύσεται συναναπαυομαι have respite with; refreshed
ἐρίφῳ εριφος kid
καὶ και and; even
μοσχάριον μοσχαριον and; even
ταῦρος ταυρος bull
καὶ και and; even
λέων λεων lion
ἅμα αμα at once; together
βοσκηθήσονται βοσκω pasture; feed
καὶ και and; even
παιδίον παιδιον toddler; little child
μικρὸν μικρος little; small
ἄξει αγω lead; pass
αὐτούς αυτος he; him
11:6
וְ wᵊ וְ and
גָ֤ר ḡˈār גור dwell
זְאֵב֙ zᵊʔˌēv זְאֵב wolf
עִם־ ʕim- עִם with
כֶּ֔בֶשׂ kˈeveś כֶּבֶשׂ young ram
וְ wᵊ וְ and
נָמֵ֖ר nāmˌēr נָמֵר leopard
עִם־ ʕim- עִם with
גְּדִ֣י gᵊḏˈî גְּדִי goat
יִרְבָּ֑ץ yirbˈāṣ רבץ lie down
וְ wᵊ וְ and
עֵ֨גֶל ʕˌēḡel עֵגֶל bull
וּ û וְ and
כְפִ֤יר ḵᵊfˈîr כְּפִיר young lion
וּ û וְ and
מְרִיא֙ mᵊrî מְרִיא fatling
יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together
וְ wᵊ וְ and
נַ֥עַר nˌaʕar נַעַר boy
קָטֹ֖ן qāṭˌōn קָטֹן small
נֹהֵ֥ג nōhˌēḡ נהג drive
בָּֽם׃ bˈām בְּ in
11:6. habitabit lupus cum agno et pardus cum hedo accubabit vitulus et leo et ovis simul morabuntur et puer parvulus minabit eos
The wolf shall dwell with the lamb: and the leopard shall lie down with the kid: the calf and the lion, and the sheep shall abide together, and a little child shall lead them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-9: Изображая характер будущего царства Мессии, пророк прежде всего останавливает внимание своих читателей на той метаморфозе, какая совершится в мире животном. Мир будет царить тогда во всей природе; самые жестокие и опасные животные утратят свою жестокость и кровожадные инстинкты и, довольствуясь растительной пищей, будут жить в мире с более слабыми животными. Затем пророк предвещает распространение истинного Боговедения по всей земле.

Толкователи расходятся в понимании этого места. Одни разумеют здесь действительных животных, другие (именно отцы Церкви и некоторые новейшие толкователи, напр., Smend) видят в зверях символическое обозначение языческих народов, которые действовали по отношению к избранному народу, как хищные звери по отношению к ягнятам и козлятам (так называемое, аллегорическое изъяснение).

Какое мнение правильно? Вернее всего - первое. В самом деле, там, где у пророков идет речь аллегорическая, это ясно из контекста речи (см. Иер 5:6), а между тем здесь нет никакого основания для аллегорического изменении. Наоборот, здесь пророк естественно подготовляет, так сказать, почву для следующего далее изображения мира между людьми, который возможен именно тогда только, когда прекратится борьба за существование во внешней природе. Животные должны встретить нового человека, уже сами будучи наперед обновлены, как встретили они некогда первозданного Адама. И все изображение этого мира между животными у пророка находится в полном согласии со сказанием книги Бытия о состоянии первозданного мира.

В самом деле, животные, до грехопадения человеческого, питались только растительной пищей (Быт 1:30), человек был над ними "господином" - во всяком случае над тем, с которыми общался в Эдеме (Быт 1:26, 28; 2:19: и сл.), и пророк Исаия мог, очевидно, говорить о восстановлении всего этого первоначального положения вещей. Апостол Павел в Послании к Римлянам, вероятно, имел в виду ваше место, когда говорил, что природа неразумная будет освобождена от служения суете (Рим 8:20-22), которая, между прочим, и состоит в постоянной борьбе за существование, какую должны животные вести между собою, так что, следовательно, и Новый Завет подтверждает мысль о том, что Исаия мог иметь в виду действительных животных, когда говорил о будущем мире в природе.

Но когда наступит эта метаморфоза в отношениях между всем живым? Пророк ясно не указывает срок для такой перемены, и потому одни толкователи относят исполнение этого пророчества к той эпохе, когда будет новое небо и новая земля, в которых обитает правда (2: Пет 3:12), другие же находили возможным допустить частичное исполнение этого пророчества уже в настоящей, временной жизни. Из двух этих мнений более вероятным представляется второе. Контекст речи показывает, что пророк вообще говорит о земном служении Мессии: Он будет судить, т. е. решать разного рода тяжбы, конечно, на земле, а не на небе, где в таком служении не окажется нужды: - Он убьет нечестивцев и т. д. Точно так же и конец главы (10-16: ст.) изображает ясно последствия земной деятельности Мессии. Было бы поэтому странно, если бы пророк в эту цельную картину вставил посредине момент совершенно из другой эпохи - из жизни уже прославленного мира. Если защитники первого мнения указывают на то, что живая действительность не говорит за возможность такой метаморфозы в животном мире, то на это нужно ответить, что пророк говорил об изменениях, какие будут внесены в жизнь христианского мира...
Adam Clarke: Commentary on the Bible - 1831
11:6: The wolf also shall, etc. "Then shall the wolf," etc. - The idea of the renewal of the golden age, as it is called, is much the same in the Oriental writers with that of the Greeks and Romans: - the wild beasts grow tame; serpents and poisonous herbs become harmless; all is peace and harmony, plenty and happiness: -
Occidet et serpens, et fallax herba veneni Occidet.
Vega. Eclog. 4:24.
"The serpent's brood shall die. The sacred ground
Shall weeds and noxious plants refuse to bear."
- Nec magnos metuent armenta leones.
Virg. Eclog. 4:22.
"Nor shall the flocks fear the great lions."
Non lupus insidias explorat ovilia circum,
Nec gregibus nocturnus obambulat: acrior illum
Cura domat: timidae damae cervique fugaces
Nunc interque canes, et circum tecta vagantur.
Virg. Georg. 3:537.
"The nightly wolf that round the enclosure prowled,
To leap the fence, now plots not on the fold:
Tamed with a sharper pain, the fearful doe
And flying stag amidst the greyhounds go;
And round the dwellings roam, of man, their former foe."
Dryden.
Nec vespertinus circumgemit ursus ovile,
Nec intumescit alta viperis humus.
Hor. Epod. 16:51.
"Nor evening bears the sheepfold growl around,
Nor mining vipers heave the tainted ground."
Dryden.
Εσται δη τουτ' αμαρ, ὁπηνικα νεβρον εν ευνᾳ
Καρχαροδων δινεσθαι ιδων λυκος ουκ εθελησει.
Theoc. Idyl. 24:84.
There shall be a time when the ravenous wolf shall see the kid lying at ease, and shall feel no desire to do it an injury.
I have laid before the reader these common passages from the most elegant of the ancient poets, that he may see how greatly the prophet on the same subject has the advantage upon the comparison; how much the former fall short of that beauty and elegance, and variety of imagery, with which Isaiah has set forth the very same ideas. The wolf and the leopard not only forbear to destroy the lamb and the kid, but even take their abode and lie down together with them. The calf, and the young lion, and the fatling, not only come together, but are led quietly in the same band, and that by a little child. The heifer and the she-bear not only feed together, but even lodge their young ones, for whom they used to be most jealously fearful, in the same place. All the serpent kind is so perfectly harmless, that the sucking infant and the newly weaned child puts his hand on the basilisk's den, and plays upon the hole of the aspic. The lion not only abstains from preying on the weaker animals, but becomes tame and domestic, and feeds on straw like the ox. These are all beautiful circumstances, not one of which has been touched upon by the ancient poets. The Arabian and Persian poets elegantly apply the same ideas to show the effects of justice impartially administered, and firmly supported, by a great and good king: -
"Mahmoud the powerful king, the ruler of the world,
To whose tank the wolf and the lamb come, together to drink."
Ferdusi.
"Through the influence of righteousness, the hungry wolf
Becomes mild, though in the presence of the white kid."
Ibn Onein. Jones, Poes. Asiat. Comment., p. 380.
The application is extremely ingenious and beautiful: but the exquisite imagery of Isaiah is not equalled.
Albert Barnes: Notes on the Bible - 1834
11:6: The wolf also - In this, and the following verses, the prophet describes the effect of his reign in producing peace and tranquility on the earth. The description is highly poetical, and is one that is common in ancient writings in describing a golden age. The two leading ideas are those of "peace" and "security." The figure is taken from the condition of animals of all descriptions living in a state of harmony, where those which are by nature defenseless, and which are usually made the prey of the strong, are suffered to live in security. By nature the wolf preys upon the lamb, and the leopard upon the kid, and the adder is venomous, and the bear, and the cow, and the lion, and the ox, cannot live together. But if a state of things should arise, where all this hostility would cease; where the wild animals would lay aside their ferocity, and where the feeble and the gentle would be safe; where the adder would cease to be venomous, and where all would be so mild and harmless that a little child would be safe, and could lead even the most ferocious animals, that state would represent the reign of the Messiah. Under his dominion, such a change would be produced as that those who were by nature violent, severe, and oppressive; those whose disposition is illustrated by the ferocious and bloodthirsty propensities of the lion and the leopard, and by the poison of the adder, would be changed and subdued, and would be disposed to live in peace and harmony with others. This is the "general" idea of the passage. We are not to cut the interpretation to the quick, and to press the expressions to know what particular class of people are represented by the lion, the bear, or the adder. The "general" image that is before the prophet's mind is that of peace and safety, "such as that would be" if a change were to be produced in wild animals, making them tame, and peaceful, and harmless.
This description of a golden age is one that is common in Oriental writers, where the wild beasts are represented as growing tame; where serpents are harmless; and where all is plenty, peace, and happiness. Thus Jones, in his commentary on Asiatic poetry, quotes from an Arabic poet, "Ibn Onein," p. 380:
Justitia, a qua mansuetus fit lupus fame astrictus,
Esuriens, licet hinnulum candidurn videat -
'Justice, by which the ravening wolf, driven by hunger, becomes tame, although he sees a white kid.' Thus, also, Ferdusi, a Persian poet:
Rerum Dominus, Mahmud, rex. potens,
Ad cujus aquam potum veniunt simul agnus et lupus -
'Mahmud, mighty king, lord of events, to whose fountain the lamb and the wolf come to drink.' Thus Virgil, Eclogue iv. 21:
Ipsae lactae domum referent distenta capellae
Ubera; nec magnos metuent armenta leones -
Home their full udders, goats, unurged shall bear,
Nor shall the herd the lordly lion fear.
And immediately after:
Occidet et serpens, et fallax herba veneni
Occidet -
The snake, and poison's treacherous weed shall die.
Wrangham.
Again, Eclogue, v. 60:
Nec lupus insidias pecori, nec retia cervis
Ulla dolum mediantur: amat bonus otia Daphnis.
So also Horace, "Epod." 16:53, 54:
Nec yespertinus circumgemit ursus ovile,
Nec intumescit alta viperis humus.
See also "Claudian," Lib. ii. v. 25ff; and Theocritus, Idyl xxiv. 84, as quoted by Gesenius and Rosenmuller.
These passages are beautiful, and highly poetic; but they do not equal the beauty of the prophet. There is an exquisite sweetness in the passage of Isaiah - in the picture which he has drawn - particularly in the introduction of the security of the young child, which does not occur in the quotations from the pagan poets.
That this passage is descriptive of the times of the Messiah, there can be no doubt. It has been a question, to what particular part of his reign the prophet has reference. Some have referred it to the time when he came, and to the influence of his gospel in mitigating the ferocity of his enemies, and ultimately disposing them to suffer Christens to live with them - the infuriated enemies of the cross, under the emblem of the wolf, the bear, the leopard, and the adder, becoming willing that the Christian, under the emblem of the lamb, and the kid, should live with them without molestation. This is the interpretation of Vitringa. Others have referred it to the Millennium - as descriptive of a state of happiness, peace, and universal security then. Others have referred it to the second coming of the Messiah, as descriptive of a time when it is supposed that he will reign personally on the earth, and when there shall be universal security and peace, and when the nature of animals shall be so far changed, that the ferocity of those which are wild and ravenous shall cease, and they shall become harmless to the defenseless. Without attempting to examine these opinions at length, we may, perhaps, express the sense of the passage by the following observations:
(1) The eye of the prophet is fixed upon the reign of the Messiah, not with reference to time, but with reference to the actual facts of that reign. He saw the scene pass before his mind in vision (see the Introduction, Section 7, 3: (4.) (5.), and it is not the nature of such descriptions to mark the "time," but the order, the passing aspect of the scene. "Under the reign of the Messiah," he saw that this would occur. Looking down distant times, as on a beautiful landscape, he perceived, under the mild reign of the Prince of peace, a state of things which would be well represented by the wolf dwelling with the lamb, the leopard crouching down with the kid, and a little child safe in their midst.
(2) It was, "in fact," partially fulfilled in the earliest times of the gospel, and has been everywhere. Under that gospel, the mad passions of men have been subdued; their wild ferocious nature has been changed; their love of conquest, and war, and blood taken away; and the change has been such as would be beautifully symbolized by the change of the disposition of the wolf and the leopard - suffering the innocent and the harmless to live with them in peace.
(3) The scene will not be fully realized until the reign of the Messiah shall be extended to all nations, and his gospel shall everywhere accomplish its full effects. The vision of Isaiah here has not yet received a full completion; nor will it until the earth shall be full of the knowledge of the Lord, Isa 11:9. The mind is, therefore, still directed onward. In future times, under the reign of the messiah, what is here described shall occur - a state of security, and peace, and happiness. Isaiah saw that splendid vision, as in a picture, pass before the mind; the wars, and persecutions, and trials of the Messiah's kingdom were, for a time at least, thrown into the back ground, or not represented, and, in that future time, he saw what is here represented. It has been partially fulfilled in all the changes which the Messiah's reign has made in the natural ferocity and cruelty of men; in all the peace which at any time the church has been permitted to enjoy; in all the Rev_olutions promoting human safety, welfare, and happiness, which Christianity has produced. It is to receive the complete fulfillment - τὸ ἀποτελέσμα to spotelesma - only in that future time when the gospel shall be everywhere established on the earth. The essential thing, therefore, in the prophecy, is the representation of the peace, safety, and harmony which shall take place under the Messiah. So to speak, it was a taking out, and causing to pass before the mind of the prophet, all the circumstances of harmony, order, and love in his reign - as, in a beautiful panoramic view of a landscape, the beauties of the whole scene may be made to pass before the mind; the circumstances that might even then, if surveyed closely, give pain, were hid from the view, or lost in the loveliness of the whole scene.
(4) That it does not refer to any literal change in the nature of animals, so that the ferocity of the untamed shall be wholly laid aside, the disposition to prey on one another wholly cease, and the poisonous nature of the adder be destroyed, seems to me to be evident:
(a) Because the whole description has a highly figurative and poetical cast.
(b) Because such figurative expressions are common in all poetry, and especially among the Orientals.
(c) Because it does not appear how the gospel has any tendency to change the nature of the lion, the bear, or the serpent. It acts on men, not on brutes; on human hearts, not on the organization of wild animals.
(d) Because such a state of things could not occur without a perpetual miracle, changing the physical nature of the whole animal creation, The lion, the wolf, the panther, are made to live on flesh. The whole organization of their teeth and digestive powers is adapted to this, and this alone. To fit them to live on vegetable food, would require a change in their whole structure, and confound all the doctrines of natural history. The adder is poisonous, and nothing but a miracle would pRev_ent the poisonous secretion, and make his bite innocuous. But where is a promise of any such coutinued miracle as shall change the whole structure of the animal creation, and make the physical world different from what it is? It is indeed probable that wild animals and venomous serpents will wholly retire before the progress of civilization and Christianity, and that the earth may be inhabited everywhere with safety - for such is the tendency of the advance of civilization - but this is a very different thing from a change in the physical nature of the animal creation.
The fair interpretation of this passage is, therefore, that Rev_olutions will be produced in the wild and evil passions of men - the only thing with which the gospel has to do as great "as if" a change were produced in, the animal creation, and the most ferocious and the most helpless should dwell together. The wolf (זאב ze'ê b) is a well-known animal, so called from his yellow or golden color. The Hebrew name is formed by changing the Hebrew letter ה (h) in the word זהב zâ hâ b, "gold," to the Hebrew letter א - Bochart. The wolf, in the Scriptures, is described as ravenous, fierce, cruel; and is the emblem of that which is wild, ferocious, and savage among human beings; Gen 49:27 : 'Benjamin shall ravin as a wolf;' Eze 22:27 : 'Her princes in the midst thereof are like wolves ravening the prey;' Mat 7:15 : 'Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves;' Joh 10:12; Mat 10:16; Luk 10:3; Act 20:29. The wolf is described as sanguinary and bloody Eze 22:27, and as taking its prey by night, and as therefore particularly an object of dread; Jer 5:6 : 'A wolf of the evenings shall spoil them; Hab 1:8 : 'Their horses are more fierce than the evening wolves;' Zep 3:3 : 'Her judges are evening wolves, they gnaw not the bones until tomorrow.' in the Scriptures, the wolf is constantly represented in contrast with the lamb; the one the emblem of ferocity, the other of gentleness and innocence; Mat 10:16; Luk 10:3. The pagan poets also regard the wolf as an emblem of ferocity and cruelty:
Inde lupi cen
Raptores, atra in nebula quos improba ventris
Exegit caecos rabies, etc. -
(Virg. AEn. ii. 355ff.)
As hungry wolves, with raging appetite,
Scour through the fields, nor fear the stormy night -
Their whelps at home expect the promised food,
And long to temper their dry chaps in blood -
So rushed we forth at once.
Dryden.
Cervi, luporum praeda rapacium.
Hor. Car. Lib. iv. Ode iv. 50.
See a full illustration of the nature and habits of the wolf in Boehart, "Hieroz." Part i. B. iii. ch. x. pp. 821-830. "Shall dwell." גר ger. Shall sojourn, or abide. The word usually denotes a residence for a time only, away from home, not a permanent dwelling. The idea here is, that they shall remain peacefully together. The same image occurs in Isa 65:25, in another form: 'The wolf and the lamb shall feed together.'
The lamb - Everywhere the emblem of mildness, gentleness, and innocence; and, therefore, applied often to the people of God, as mild, inoffensive, and forbearing; Joh 21:15; Luk 10:3; Isa 40:2. It is very often applied, by way of eminence, to the Lord Jesus Christ; Joh 1:29; Act 8:32; Isa 2:7; Pe1 1:19; Rev 5:6, Rev 5:8, Rev 5:12-13; Rev 6:16; Rev 7:9-10, Rev 7:14, Rev 7:17, "et al."
And the leopard - נמר nâ mê r. The leopard, a well-known wild beast, was regarded in Oriental countries as second in dignity only to the lion. The Arabic writers say, 'He is second in rank to the lion, and, as there is a natural hatred between them, victory is alternate between them.' Hence, in the Scriptures, the lion and the leopard are often joined together as animals of the same character and rank; Sol 4:8 :
From the lions' den,
From the mountains of the leopards.
See Jer 5:6, and Hos 13:7 :
Therefore I will be unto them as a lion,
As a leopard by the way will I observe them.
The leopard is distinguished for his spots; Jer 13:23 : 'Can the Ethiopian change his skin, or the leopard his spots?' it has small white eyes, wide jaws, sharp teeth, and is represented as extremely cruel to man. It was common in Palestine, and was an object of great dread. It lurked for its prey like the lion, and seized upon it suddenly Jer 5:6; Hos 13:7, and was particularly distinguished for its velocity Hab 1:8), and is often referred to in the classic writers as an emblem of fleetness. See "Bochart." The image used here by Isaiah, that 'the leopard should lie down with the kid,' as an emblem of peace and safety, occurs almost in the same form in the Sybilline oracles, Lib. iii:
παρδάλιές τ ̓ ἐριφοίς ἅμα βοσκήσονται, -
parklies t' eriphois hama boskē sontai, -
'Leopards shall feed together with kids.' "See" Bochart, "Hieroz." Part i. B. iii. ch. vii. pp. 786-791.
With the kid - The young of the goat; Gen 37:21; Lev 23:19; Luk 15:29. Like the lamb, it was an emblem of gentleness, mildness, and inoffensiveness.
And the calf - Another emblem of inoffensiveness and innocence.
And the young lion - The Hebrew word used here - כפיר kephı̂ yr - denotes one that is old enough to go abroad for prey. It is employed as emblematic of dangerous enemies Psa 34:2; Psa 35:17; Psa 58:7; and also as emblematic of young heroes, or defenders of a state; Eze 38:15; Nah 2:12.
And the fatling - The calf or other animal that was well fed, and that would be therefore particularly an object of desire to a wild beast. The beauty of the image is heightened, by the circumstance that now the ravenous beast would live with that which usually excites its keenest appetite, without attempting to injure it.
And a little child shall lead them - This is an especially beautiful image introduced into the picture of peace and prosperity. Naturally, the lion and the leopard are objects of dread to a young child. But here, the state of peace and safety is represented as not only so entire that the child might live with them in safety, but their natural ferocity is so far subdued and tamed, that they could be led by him at his will. The verisimilitude of the picture is increased by the circumstance, that these wild beasts may be so far tamed as to become subject to the will of a man, and even of a child.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: Isa 65:25; Eze 34:25; Hos 2:18; Act 9:13-20; Rom 14:17; Co1 6:9-11; Co2 5:14-21; Gal 3:26, Gal 3:27; Eph 4:22-32; Col 3:3-8; Tit 3:3-5; Plm 1:9-16; Rev 5:9, Rev 5:10
Carl Friedrich Keil and Franz Delitzsch
11:6
The fruit of righteousness is peace, which now reigns in humanity under the rule of the Prince of Peace, and even in the animal world, with nothing whatever to disturb it. "And the wolf dwells with the lamb, and the leopard lies down with the kid; and calf and lion and stalled ox together: a little boy drives them. And cow and bear go to the pasture; their young ones lie down together: and the lion eats shopped straw like the ox. And the suckling plays by the hole of the adder, and the weaned child stretches its hand to the pupil of the basilisk-viper. They will not hurt nor destroy in all my holy mountain: for the land is filled with knowledge of Jehovah, like the waters covering the sea." The fathers, and such commentators as Luther, Calvin, and Vitringa, have taken all these figures from the animal world as symbolical. Modern rationalists, on the other hand, understand them literally, but regard the whole as a beautiful dream and wish. It is a prophecy, however, the realization of which is to be expected on this side of the boundary between time and eternity, and, as Paul has shown in Rom 8, is an integral link in the predestined course of the history of salvation (Hengstenberg, Umbreit, Hofmann, Drechsler). There now reign among irrational creatures, from the greatest to the least, - even among such as are invisible, - fierce conflicts and bloodthirstiness of the most savage kind. But when the Son of David enters upon the full possession of His royal inheritance, the peace of paradise will be renewed, and all that is true in the popular legends of the golden age be realized and confirmed. This is what the prophet depicts in such lovely colours. The wolf and lamb, those two hereditary foes, will be perfectly reconciled then. The leopard will let the teazing kid lie down beside it. The lion, between the calf and stalled ox, neither seizes upon its weaker neighbour, nor longs for the fatter one. Cow and bear graze together, whilst their young ones lie side beside in the pasture. The lion no longer thirsts for blood, but contents itself, like the ox, with chopped straw. The suckling pursues its sport (pilpel of שׁעע, mulcere) by the adder's hole, and the child just weaned stretches out its hand boldly and fearlessly to me'ūrath tziph‛ōni. It is evident from Jer 8:17 that tziph‛ōni is the name of a species of snake. According to Aquila and the Vulgate, it is basiliskos, serpens regulus, possibly from tzaph, to pipe or hiss (Ges., Frst); for Isidorus, in his Origg. xii. 4, says, Sibilus idem est qui et regulus; sibilo enim occidit, antequam mordeat vel exurat. For the hapax leg. hâdâh, the meaning dirigere, tendere, is established by the Arabic; but there is all the more uncertainty about the meaning of the hap. leg. מאורה. According to the parallel חר, it seems to signify the hollow (Syr., Vulg., lxx, κοίτη): whether from אּוּר = עוּר, from which comes מערה; or from אור, the light-hole (like מאור, which occurs in the Mishna, Ohaloth xiii. 1) or opening where a cavern opens to the light of day. It is probable, however, that me'ūrâh refers to something that exerts an attractive influence upon the child, either the "blending of colours" (Saad. renders tziph‛oni, errakas', the motley snake), or better still, the "pupil of the eye" (Targum), taking the word as a feminine of mâ'ōr, the light of the eye (b. Erubin 55b - the power of vision). The look of a snake, more especially of the basilisk (not merely the basilisk-lizard, but also the basilisk-viper), was supposed to have a paralyzing and bewitching influence; but now the snake will lose this pernicious power (Is 65:25), and the basilisk become so tame and harmless, as to let children handle its sparkling eyes as if they were jewels. All this, as we should say with Luthardt and Hofmann (Schriftbeweis, ii. 2, 567), is only colouring which the hand of the prophet employs, for the purpose of painting the peace of that glorified state which surpasses all possibility of description; and it is unquestionably necessary to take the thought of the promise in a spiritual sense, without adhering literally to the medium employed in expressing it. But, on the other hand, we must guard against treating the description itself as merely a drapery thrown around the actual object; whereas it is rather the refraction of the object in the mind of the prophet himself, and therefore a manifestation of the true nature of that which he actually saw.
But are the animals to be taken as the subject in Is 11:9 also? The subject that most naturally suggests itself is undoubtedly the animals, of which a few that are alarming and destructive to men have been mentioned just before. And the fact that they really are thought of as the subject, is confirmed by Is 65:25, where Is 11:6-9 is repeated in a compendious form. The idea that ירעוּ requires men as the subject, is refuted by the common רעה חיּה (compare the parallel promise in Ezek 34:25, which rests upon Hos 2:20). That the term yashchithu can be applied to animals, is evident from Jer 2:30, and may be assumed as a matter of course. But if the animals are the subject, har kodshi (my holy mountain) is not Zion-Moriah, upon which wild beasts never made their home in historical times; but, as the generalizing col (all) clearly shows, the whole of the holy mountain-land of Israel: har kodshi has just this meaning in Is 57:13 (cf., Ps 78:54; Ex 15:17). The fact that peace prevails in the animal world, and also peace between man and beast, is then attributed to the universal prevalence of the knowledge of God, in consequence of which that destructive hostility between the animal world and man, by which estrangement and apostasy from God were so often punished (4Kings 17:25; Ezek 14:15, etc.: see also Is 7:24), have entirely come to an end. The meaning of "the earth" is also determined by that of "all my holy mountain." The land of Israel, the dominion of the Son of David in the more restricted sense, will be from this time forward the paradisaical centre, as it were, of the whole earth - a prelude of its future state of perfect and universal glorification (Is 6:3, "all the earth"). It has now become full of "the knowledge of Jehovah," i.e., of that experimental knowledge which consists in the fellowship of love (דעה, like לדה, is a secondary form of דעת, the more common infinitive or verbal noun from ידע: Ges. 133, 1), like the waters which cover the sea, i.e., bottom of the sea (compare Hab 2:14, where lâda‛ath is a virtual accusative, full of that which is to be known). "Cover:" cissâh l' (like sâcac l', Ps 91:4), signifies to afford a covering to another; the Lamed is frequently introduced with a participle (in Arabic regularly) as a sign of the object (Ewald, 292, e), and the omission of the article in the case of mecassim is a natural consequence of the inverted order of the words.
Geneva 1599
11:6 The (c) wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.
(c) Men because of their wicked affections are named by the names of beasts, in which the same affections reign: but Christ by his Spirit will reform them, and work in them such mutual charity, that they will be like lambs, favouring and loving one another and cast off all their cruel affections, (Is 65:25).
John Gill
11:6 And the wolf also shall dwell with the lamb,.... This, and the three following verses Is 11:7, describe the peaceableness of the Messiah's kingdom; and which the Targum introduces in this manner,
"in the days of the Messiah of Israel, peace shall be multiplied in the earth.''
The wild and tame creatures shall agree together, and the former shall become the latter; which is not to be understood literally of the savage creatures, as if they should lose their nature, and be restored, as it is said, to their paradisiacal estate, which is supposed to be the time of the restitution of all things; but figuratively of men, comparable to wild creatures, who through the power of divine grace, accompanying the word preached, shall become tame, mild, meek, and humble; such who have been as ravenous wolves, have worried Christ's sheep, made havoc of them, breathing out slaughter and threatenings against them, as did Saul, through converting grace, become as gentle and harmless as lambs, and take up their residence in Christ's fold, and dwell with, yea, some of them even feed, Christ's lambs and sheep, as the above mentioned person:
and the leopard shall lie down with the kid; such who are like the leopard, for the fierceness of his nature, and the variety of his spots; who can no more change their hearts and their actions, than that creature can change its nature and its spots; are so wrought upon by the power of divine grace, as to drop their rage against the saints, alter their course of life, and attend on the word and ordinances, lie down beside the shepherds' tents, where the church feeds her kids, or young converts:
and the calf and the young lion and the fatling together; either dwell and feed together, or lie down together, or walk together, since it follows:
and a little child shall lead them; become through the grace of God so tractable, that they shall be led, guided, and governed by the ministers of the Gospel, Christ's babes and sucklings, to whom he reveals the great things of his Gospel, and out of whose mouths he ordains praise. Bohlius (a) interprets this little child of Christ himself, by whom they should be led and directed, see Is 9:6 and the following passages are referred to the times of the Messiah by the Jewish writers (b); and Maimonides (c) in particular observes, that they are not to be understood literally, as if the custom and order of things in the world would cease, or that things would be renewed as at the creation, but in a parabolical and enigmatical sense; and interprets them of the Israelites dwelling safely among the wicked of the nations of the world, comparable to the wild beasts of the field.
(This verse may apply to the future state when all things will be restored to their original state before man fell. By Adam's sin, death and bloodshed were introduced into the creation. Rom 5:12. In the final state these will be removed and the wild nature of animals become tame. Editor.)
(a) Comment. Bibl. Rab. in Thesaur. Dissert. Philolog. par. 1. p. 752. (b) Tzeror Hammor, fol. 25. 3. Baal Hatturim in Deut. 11. 25. (c) Hilchot Melachim, c. 12. sect. 1. & Moreh Nevochim, par 3. c. 11. p. 354.
John Wesley
11:6 The wolf - The creatures shall be restored to that state of innocency in which they were before the fall of man. Men of fierce, and cruel dispositions, shall be so transformed by the grace of Christ, that they shall become gentle, and tractable. A child - They will submit their rebellious wills to the conduct of the meanest persons that speak to them in Christ's name.
Robert Jamieson, A. R. Fausset and David Brown
11:6 wolf . . . lamb--Each animal is coupled with that one which is its natural prey. A fit state of things under the "Prince of Peace" (Is 65:25; Ezek 34:25; Hos 2:18). These may be figures for men of corresponding animal-like characters (Ezek 22:27; Ezek 38:13; Jer 5:6; Jer 13:23; Mt 7:15; Lk 10:3). Still a literal change in the relations of animals to man and each other, restoring the state in Eden, is a more likely interpretation. Compare Gen 2:19-20, with Ps 8:6-8, which describes the restoration to man, in the person of "the Son of man," of the lost dominion over the animal kingdom of which he had been designed to be the merciful vicegerent under God, for the good of his animal subjects (Rom 8:19-22).
11:711:7: Եզն եւ արջ ՚ի միասին ճարակեսցին. եւ որդեակք նոցա խա՛ռն շրջեսցին. եւ առեւծ իբրեւ զե՛զն յարդ կերիցէ։
7 Եզն ու արջը միասին պիտի ուտեն, նրանց ձագերը խառը պիտի շրջեն, եւ առիւծը, ինչպէս եզը, յարդ պիտի ուտի:
7 Կովը արջին հետ պիտի ճարակի, Անոնց ձագերը մէկտեղ պիտի պառկին։Առիւծը արջառի պէս յարդ պիտի ուտէ
Եզն եւ արջ ի միասին ճարակեսցին, եւ որդեակք նոցա խառն շրջեսցին, եւ առեւծ իբրեւ զեզն յարդ կերիցէ:

11:7: Եզն եւ արջ ՚ի միասին ճարակեսցին. եւ որդեակք նոցա խա՛ռն շրջեսցին. եւ առեւծ իբրեւ զե՛զն յարդ կերիցէ։
7 Եզն ու արջը միասին պիտի ուտեն, նրանց ձագերը խառը պիտի շրջեն, եւ առիւծը, ինչպէս եզը, յարդ պիտի ուտի:
7 Կովը արջին հետ պիտի ճարակի, Անոնց ձագերը մէկտեղ պիտի պառկին։Առիւծը արջառի պէս յարդ պիտի ուտէ
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11:711:7 И корова будет пастись с медведицею, и детеныши их будут лежать вместе, и лев, как вол, будет есть солому.
11:7 καὶ και and; even βοῦς βους ox καὶ και and; even ἄρκος αρκτος bear ἅμα αμα at once; together βοσκηθήσονται βοσκω pasture; feed καὶ και and; even ἅμα αμα at once; together τὰ ο the παιδία παιδιον toddler; little child αὐτῶν αυτος he; him ἔσονται ειμι be καὶ και and; even λέων λεων lion καὶ και and; even βοῦς βους ox ἅμα αμα at once; together φάγονται φαγω swallow; eat ἄχυρα αχυρον chaff
11:7 וּ û וְ and פָרָ֤ה fārˈā פָּרָה cow וָ wā וְ and דֹב֙ ḏˌōv דֹּב bear תִּרְעֶ֔ינָה tirʕˈeʸnā רעה pasture יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together יִרְבְּצ֣וּ yirbᵊṣˈû רבץ lie down יַלְדֵיהֶ֑ן yalᵊḏêhˈen יֶלֶד boy וְ wᵊ וְ and אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion כַּ ka כְּ as † הַ the בָּקָ֥ר bbāqˌār בָּקָר cattle יֹֽאכַל־ yˈōḵal- אכל eat תֶּֽבֶן׃ tˈeven תֶּבֶן straw
11:7. vitulus et ursus pascentur simul requiescent catuli eorum et leo quasi bos comedet paleasThe calf and the bear shall feed: their young ones shall rest together: and the lion shall eat straw like the ox.
7. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox.
And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox:

11:7 И корова будет пастись с медведицею, и детеныши их будут лежать вместе, и лев, как вол, будет есть солому.
11:7
καὶ και and; even
βοῦς βους ox
καὶ και and; even
ἄρκος αρκτος bear
ἅμα αμα at once; together
βοσκηθήσονται βοσκω pasture; feed
καὶ και and; even
ἅμα αμα at once; together
τὰ ο the
παιδία παιδιον toddler; little child
αὐτῶν αυτος he; him
ἔσονται ειμι be
καὶ και and; even
λέων λεων lion
καὶ και and; even
βοῦς βους ox
ἅμα αμα at once; together
φάγονται φαγω swallow; eat
ἄχυρα αχυρον chaff
11:7
וּ û וְ and
פָרָ֤ה fārˈā פָּרָה cow
וָ וְ and
דֹב֙ ḏˌōv דֹּב bear
תִּרְעֶ֔ינָה tirʕˈeʸnā רעה pasture
יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together
יִרְבְּצ֣וּ yirbᵊṣˈû רבץ lie down
יַלְדֵיהֶ֑ן yalᵊḏêhˈen יֶלֶד boy
וְ wᵊ וְ and
אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion
כַּ ka כְּ as
הַ the
בָּקָ֥ר bbāqˌār בָּקָר cattle
יֹֽאכַל־ yˈōḵal- אכל eat
תֶּֽבֶן׃ tˈeven תֶּבֶן straw
11:7. vitulus et ursus pascentur simul requiescent catuli eorum et leo quasi bos comedet paleas
The calf and the bear shall feed: their young ones shall rest together: and the lion shall eat straw like the ox.
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jfb▾ jw▾ jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:7: In this verse a word is omitted in the text, יחדו yachdav, together; which ought to be repeated in the second hemistich, being quite necessary to the sense. It is accordingly twice expressed by the Septuagint and Syriac.
Albert Barnes: Notes on the Bible - 1834
11:7: And the cow and the bear shall feed - That is, together. Animals that by nature do not dwell together, where by nature the one would be the prey of the other, shall dwell together - animage of safety and peace.
And the lion shall eat straw like the ox - A representation of the change that will take place under the reign of the Messiah in the natural disposition of men, and in the aspect of society; as great as if the lion were to lose his natural appetite for blood, and to live on the usual food of the ox. This cannot be taken literally, for such an interpretation would suppose a change in the physical organization of the lion - of his appetites, his teeth, his digestive organs - a change which it would be absurd to suppose will ever exist. It would in fact make him a different being. And it is clear, therefore, that the whole passage is to be interpreted in "moral" sense, as denoting great and important changes in society, and in the hearts of men.
John Gill
11:7 And the cow and the bear shall feed,.... That is, together, in one church state, at one table, or in one pasture, upon the wholesome food of the Gospel, the salutary doctrines of Christ; who though before of different dispositions, the one tame and gentle, useful and profitable, dispensing the milk of the divine word, and gracious experience; the other cruel and voracious, barbarous and inhuman, worrying the lambs and sheep of Christ; but now of the same nature, and having no ill will to one another, and being without fear of each other:
their young ones shall lie down together; those like the calf and the young bear, shall lie in the green pastures of Gospel ordinances, and do no injury, the latter to the former, being of one mind, and agreeing in doctrine and practice:
and the lion shall eat straw like the ox; kings shall be nursing fathers to the church, and feed on the same Gospel provisions; and there shall be a great agreement between them who were before comparable to lions for their strength, power, and cruelty, and ministers of the Gospel, who are compared to oxen, for their strength and laboriousness, 1Cor 9:9 "straw" here denotes true doctrine, though elsewhere false, see 1Cor 3:12.
See Gill (Editor's note) on "Isa 11:6" .
John Wesley
11:7 Feed - Together, without any danger or fear. Straw - The grass of the earth, as they did at first, and shall not devour other living creatures.
Robert Jamieson, A. R. Fausset and David Brown
11:7 feed--namely, "together"; taken from the second clause.
straw--no longer flesh and blood.
11:811:8: Եւ մանուկ մատաղ ՚ի ծակ իժից եւ ՚ի բոյն կորեա՛նց իժից արկցէ՛ զձեռն իւր.
8 Մատաղատի մանուկն իր ձեռքը պիտի մտցնի իժերի բունը եւ իժերի ձագերի բունը,
8 Ու կաթնկեր տղան իժին ծակին վրայ պիտի խաղայ Եւ կաթէն կտրուածը ձեռքը քարբին բոյնին վրայ պիտի դնէ։
Եւ մանուկ մատաղ [171]ի ծակ իժից, եւ ի բոյն կորեանց իժից արկցէ զձեռն իւր[172]:

11:8: Եւ մանուկ մատաղ ՚ի ծակ իժից եւ ՚ի բոյն կորեա՛նց իժից արկցէ՛ զձեռն իւր.
8 Մատաղատի մանուկն իր ձեռքը պիտի մտցնի իժերի բունը եւ իժերի ձագերի բունը,
8 Ու կաթնկեր տղան իժին ծակին վրայ պիտի խաղայ Եւ կաթէն կտրուածը ձեռքը քարբին բոյնին վրայ պիտի դնէ։
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11:811:8 И младенец будет играть над норою аспида, и дитя протянет руку свою на гнездо змеи.
11:8 καὶ και and; even παιδίον παιδιον toddler; little child νήπιον νηπιος minor ἐπὶ επι in; on τρώγλην τρωγλη asp καὶ και and; even ἐπὶ επι in; on κοίτην κοιτη lying down; relations ἐκγόνων εκγονος descendant ἀσπίδων ασπις asp τὴν ο the χεῖρα χειρ hand ἐπιβαλεῖ επιβαλλω impose; cast on
11:8 וְ wᵊ וְ and שִֽׁעֲשַׁ֥ע šˈiʕᵃšˌaʕ שׁעע take delight יֹונֵ֖ק yônˌēq ינק suck עַל־ ʕal- עַל upon חֻ֣ר ḥˈur חֻר hiding-place פָּ֑תֶן pˈāṯen פֶּתֶן cobra וְ wᵊ וְ and עַל֙ ʕˌal עַל upon מְאוּרַ֣ת mᵊʔûrˈaṯ מְאוּרָה young one צִפְעֹונִ֔י ṣifʕônˈî צִפְעֹנִי viper גָּמ֖וּל gāmˌûl גמל deal fully יָדֹ֥ו yāḏˌô יָד hand הָדָֽה׃ hāḏˈā הדה put
11:8. et delectabitur infans ab ubere super foramine aspidis et in caverna reguli qui ablactatus fuerit manum suam mittetAnd the sucking child shall play on other hole of the asp: and the weaned child shall thrust his hand into the den of the basilisk.
8. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the basilisk’s den.
And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den:

11:8 И младенец будет играть над норою аспида, и дитя протянет руку свою на гнездо змеи.
11:8
καὶ και and; even
παιδίον παιδιον toddler; little child
νήπιον νηπιος minor
ἐπὶ επι in; on
τρώγλην τρωγλη asp
καὶ και and; even
ἐπὶ επι in; on
κοίτην κοιτη lying down; relations
ἐκγόνων εκγονος descendant
ἀσπίδων ασπις asp
τὴν ο the
χεῖρα χειρ hand
ἐπιβαλεῖ επιβαλλω impose; cast on
11:8
וְ wᵊ וְ and
שִֽׁעֲשַׁ֥ע šˈiʕᵃšˌaʕ שׁעע take delight
יֹונֵ֖ק yônˌēq ינק suck
עַל־ ʕal- עַל upon
חֻ֣ר ḥˈur חֻר hiding-place
פָּ֑תֶן pˈāṯen פֶּתֶן cobra
וְ wᵊ וְ and
עַל֙ ʕˌal עַל upon
מְאוּרַ֣ת mᵊʔûrˈaṯ מְאוּרָה young one
צִפְעֹונִ֔י ṣifʕônˈî צִפְעֹנִי viper
גָּמ֖וּל gāmˌûl גמל deal fully
יָדֹ֥ו yāḏˌô יָד hand
הָדָֽה׃ hāḏˈā הדה put
11:8. et delectabitur infans ab ubere super foramine aspidis et in caverna reguli qui ablactatus fuerit manum suam mittet
And the sucking child shall play on other hole of the asp: and the weaned child shall thrust his hand into the den of the basilisk.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Аспид (paten) - очень ядовитая змея.

Змея (ziphon) - по-греч. обозначена словом ker a VthV. Это также змея очень ядовитая (ср. Быт 49:17).
Adam Clarke: Commentary on the Bible - 1831
11:8: The cockatrice' den - This is supposed, both by the Targum and by Kimchi, to mean the pupil of this serpent's eye. "When," says Kimchi, "he is in the mouth of his den, in an obscure place, then his eyes sparkle exceedingly: the child, seeing this, and supposing it to be a piece of crystal, or precious stone, puts forth his hand to take it. What would be very dangerous at another time, shall be safe in the days of the Messiah; for the serpent will not hurt the child."
Albert Barnes: Notes on the Bible - 1834
11:8: And the sucking child - An emblem here of harmlessness and innocence. The change in the world, under the Messiah, shall be as great as if a sucking infant should be able to play unharmed with a venomous serpent.
Shall play - Shall delight himself (שׁעשׁע shı̂‛ ă sha‛) as children usually engage in their sports; compare Pro 8:30-31; Psa 119:24.
On the hole of the asp - Over, or around the cavern, hole, or place of retreat of the asp. He shall play over that place as safely as if the nature of the asp was changed, and it had become innocuous. The Hebrew word rendered here "asp" (פתן pethen) denotes the serpent usually called the asp, whose poison is of such rapid operation that it kills almost instantly: see Job 20:14, Job 20:16; Psa 58:4; Psa 91:13; Deu 32:33. The word occurs in no other places in the Old Testament. This serpent is small. It is found particularly in Egypt, though also in other places; see the note at Job 20:14. It is used here as the emblem of the more sudden, malignant, and violent passions; and the idea is, that under the Messiah a change would be performed in people of malignant and deadly passions as signal "as if" the asp or adder were to lose his venom, and become innocuous to a child.
And the weaned child - But still, a young and helpless child. The image is varied, but the same idea is retained.
Shall put his hand - That is, he shall do it safely, or uninjured.
On the cockatrice' den - Margin, 'Adder's.' The word rendered here "cockatrice" (צפעוני tsı̂ p‛ ô nı̂ y) occurs only in the fellowing places: Isa 14:29; Isa 11:8; Isa 59:5; Pro 23:32; Jer 8:17. In all these places, it is rendered cockatrice, except in Pro 23:32. The "cockatrice" was a fabulous kind of serpent, supposed to be hatched from the egg of a cock. The serpent here designated is, doubtless, a species of the "adder," more venomous, perhaps, than the פתן pethen, but still belonging to the same species. Bochart ("Hieroz." P. ii. lib. iii. ch. ix.) supposes that the "basilisk" is intended - a species of serpent that, he says, was supposed to poison even with its breath. The general idea is the same here as above. It is in vain to attempt to spiritualize these expressions, and to show that they refer to certain individuals, or that the animals here designated refer to particular classes of the enemies of the gospel. It is a mere poetic description, denoting great peace and security; and all the changes in the mad, malignant, and envenomed passions of people, that may be necessary to produce and perpetuate that peace. Pope has versified this description in the following beautiful manner:
The lambs with wolves shall graze the verdant mead,
And boys, in flowery bands, the tigers lead.
The steer and lion at one crib shall meet,
And harmless serpents lick the pilgrim's feet.
The smiling infant in his hand shall take
The crested basilisk, and speckled snake;
Pleased, the green luster of the scales survey,
And, with their forked tongue, shall innocently play.
Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: cockatrice': or, adder's, Isa 59:5; Psa 140:3
John Gill
11:8 And the sucking child shall play on the hole of the asp,.... Without fear or danger:
and the weaned child shall put his hand on the cockatrice's den; and suffer no damage: the meaning is explained in the next words, and to be understood of regenerate persons, both of new born babes, or just born, and all such who are weaned from their own righteousness, and live by faith on Christ, who shall not be hurt by the poison of false teachers, nor by the force of violent persecutors, now no more,
See Gill (Editor's note) on "Isa 11:6".
Robert Jamieson, A. R. Fausset and David Brown
11:8 play--literally, "delight" himself in sport.
cockatrice--a fabulous serpent supposed to be hatched from the egg of a cock. The Hebrew means a kind of adder, more venomous than the asp; BOCHART supposes the basilisk to be meant, which was thought to poison even with its breath.
11:911:9: եւ ո՛չ մեղիցեն, եւ ո՛չ կարասցեն հարկանել զոք ՚ի լերին սրբութեան իմոյ. զի լցա՛ւ երկիր ամենայն՝ գիտութեամբ Տեառն՝ իբրեւ զջուրս բազումս որ ծածկեն զծովս[9714]։ [9714] Ոմանք. Եւ մի՛ կարասցեն։
9 ու նրանք ոչ ոքի չպիտի կարողանան վնասել եւ խայթել իմ սուրբ լերան վրայ, քանզի ամբողջ երկիրը լցուելու է Տիրոջ գիտութեամբ, նման առատ ջրերին, որոնք ծածկում են ծովերը:
9 Անոնք պիտի չվնասեն ու չապականեն իմ բոլոր սուրբ լերանս վրայ. Քանզի երկիրը Տէրոջը գիտութիւնովը պիտի լեցուի, Ինչպէս ջուրերը ծովը կը ծածկեն։
եւ ոչ մեղիցեն եւ ոչ [173]կարասցեն հարկանել զոք ի լերին`` սրբութեան իմոյ. զի լցաւ երկիր [174]ամենայն` գիտութեամբ Տեառն իբրեւ զջուրս [175]բազումս որ ծածկեն զծովս:

11:9: եւ ո՛չ մեղիցեն, եւ ո՛չ կարասցեն հարկանել զոք ՚ի լերին սրբութեան իմոյ. զի լցա՛ւ երկիր ամենայն՝ գիտութեամբ Տեառն՝ իբրեւ զջուրս բազումս որ ծածկեն զծովս[9714]։
[9714] Ոմանք. Եւ մի՛ կարասցեն։
9 ու նրանք ոչ ոքի չպիտի կարողանան վնասել եւ խայթել իմ սուրբ լերան վրայ, քանզի ամբողջ երկիրը լցուելու է Տիրոջ գիտութեամբ, նման առատ ջրերին, որոնք ծածկում են ծովերը:
9 Անոնք պիտի չվնասեն ու չապականեն իմ բոլոր սուրբ լերանս վրայ. Քանզի երկիրը Տէրոջը գիտութիւնովը պիտի լեցուի, Ինչպէս ջուրերը ծովը կը ծածկեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:911:9 Не будут делать зла и вреда на всей святой горе Моей, ибо земля будет наполнена в{е}дением Господа, как воды наполняют море.
11:9 καὶ και and; even οὐ ου not μὴ μη not κακοποιήσωσιν κακοποιεω do bad οὐδὲ ουδε not even; neither μὴ μη not δύνωνται δυναμαι able; can ἀπολέσαι απολλυμι destroy; lose οὐδένα ουδεις no one; not one ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τὸ ο the ἅγιόν αγιος holy μου μου of me; mine ὅτι οτι since; that ἐνεπλήσθη εμπιπλημι fill in; fill up ἡ ο the σύμπασα συμπας the γνῶναι γινωσκω know τὸν ο the κύριον κυριος lord; master ὡς ως.1 as; how ὕδωρ υδωρ water πολὺ πολυς much; many κατακαλύψαι κατακαλυπτω veil θαλάσσας θαλασσα sea
11:9 לֹֽא־ lˈō- לֹא not יָרֵ֥עוּ yārˌēʕû רעע be evil וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַשְׁחִ֖יתוּ yašḥˌîṯû שׁחת destroy בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ֣ר hˈar הַר mountain קָדְשִׁ֑י qoḏšˈî קֹדֶשׁ holiness כִּֽי־ kˈî- כִּי that מָלְאָ֣ה mālᵊʔˈā מלא be full הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth דֵּעָה֙ dēʕˌā דֵּעָה knowledge אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as † הַ the מַּ֖יִם mmˌayim מַיִם water לַ la לְ to † הַ the יָּ֥ם yyˌom יָם sea מְכַסִּֽים׃ פ mᵊḵassˈîm . f כסה cover
11:9. non nocebunt et non occident in universo monte sancto meo quia repleta est terra scientia Domini sicut aquae maris operientesThey shall not hurt, nor shall they kill in all my holy mountain, for the earth is filled with the knowledge of the Lord, as the covering waters of the sea.
9. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.
They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea:

11:9 Не будут делать зла и вреда на всей святой горе Моей, ибо земля будет наполнена в{е}дением Господа, как воды наполняют море.
11:9
καὶ και and; even
οὐ ου not
μὴ μη not
κακοποιήσωσιν κακοποιεω do bad
οὐδὲ ουδε not even; neither
μὴ μη not
δύνωνται δυναμαι able; can
ἀπολέσαι απολλυμι destroy; lose
οὐδένα ουδεις no one; not one
ἐπὶ επι in; on
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
ἅγιόν αγιος holy
μου μου of me; mine
ὅτι οτι since; that
ἐνεπλήσθη εμπιπλημι fill in; fill up
ο the
σύμπασα συμπας the
γνῶναι γινωσκω know
τὸν ο the
κύριον κυριος lord; master
ὡς ως.1 as; how
ὕδωρ υδωρ water
πολὺ πολυς much; many
κατακαλύψαι κατακαλυπτω veil
θαλάσσας θαλασσα sea
11:9
לֹֽא־ lˈō- לֹא not
יָרֵ֥עוּ yārˌēʕû רעע be evil
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַשְׁחִ֖יתוּ yašḥˌîṯû שׁחת destroy
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ֣ר hˈar הַר mountain
קָדְשִׁ֑י qoḏšˈî קֹדֶשׁ holiness
כִּֽי־ kˈî- כִּי that
מָלְאָ֣ה mālᵊʔˈā מלא be full
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
דֵּעָה֙ dēʕˌā דֵּעָה knowledge
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כַּ ka כְּ as
הַ the
מַּ֖יִם mmˌayim מַיִם water
לַ la לְ to
הַ the
יָּ֥ם yyˌom יָם sea
מְכַסִּֽים׃ פ mᵊḵassˈîm . f כסה cover
11:9. non nocebunt et non occident in universo monte sancto meo quia repleta est terra scientia Domini sicut aquae maris operientes
They shall not hurt, nor shall they kill in all my holy mountain, for the earth is filled with the knowledge of the Lord, as the covering waters of the sea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Не будет делать зла. Кто здесь разумеется - животные или люди? Вторая половина 9-го стиха, представляющая собою обоснование первой (ибо) заставляет нас относить и слова первой половины стиха к людям же, которым только одним свойственно ведение о Боге, о каком говорится во 2-й половине стиха. - На горе Моей. Это, по всей вероятности, гора Сион, на которой был построен храм Соломонов (ср. 2:2), а затем - Церковь Христова, которой прообразом служил ветхозаветный храм. - Земля. Здесь разумеется уже вся земля, все страны ее. Пророк указывает здесь на универсальность царства Мессии, как и псалмопевец, говорящий: по всей земле прошел голос их и до пределов вселенной слова их, т. е. проповедников Евангелия (Рим 10:18; ср. Пс 18:5).
Albert Barnes: Notes on the Bible - 1834
11:9: They shall not hurt - That is, those who are designated above under the emblems of the lion, the leopard, the bear, and the adder.
Nor destroy in all my holy mountain - Mount Zion; used here, as elsewhere, to denote the seat of his reign on the earth, or his church; the notes at Isa 1:8; Isa 2:4. The disposition of people, naturally ferocious and cruel, shall be changed so entirely, that the causes of strife and contention shall cease. They shall be disposed to do justice, and to promote each other's welfare everywhere.
For the earth - That is, in the times of the Messiah, It does not say that it shall be immediate under his reign, but under his reign this shall occur on the earth.
The knowledge of the Lord - This is put for piety, as the "fear" of the Lord often is. The earth shall be full of a correct understanding of the existence, perfections, plans, and claims of God; and shall be disposed to yield to those claims - thus producing universal peace.
As the waters cover the sea - That is, the depths or the bottom of the sea; compare Hab 2:14. The vast waters of the ocean cover all its depths, find their way into all the caverns, flow into all the recesses on the shore - and thus shall the knowledge of Yahweh spread like deep, flowing waters, until the earth shall be pervaded and covered with it. It is evident that a time is here spoken of which has not yet fully come, and the mind is still directed onward, as was that of the prophet, to a future period when this shall be accomplished. The prophecy has been indeed in part fulfilled. WheRev_er the gospel has spread, its effect has been just that which is predicted here. It has calmed and subdued the angry passions of people; changed their feelings and their conduct; disposed them to peace; and tended to mitigate national ferocity, to produce kindness to captives, and to those who had been oppressed. It has mitigated laws that were cruel and bloody; and has abolished customs, games, sports, and pastimes that were ferocious and savage. It has often changed the bitter persecutor, as it did Saul of Tarsus, to the mildness and gentleness of a lamb; and it has spread an influence over nations tending to produce humanity and benevolence. It has produced mildness, gentleness, and love, in the domestic circle; changed a the cruel and lordly husband to a companion and friend; and the character of the stern and inexorable father to one of paternal kindness and peace. WheRev_er it has spread "in truth" and not "in form merely," it has shed a mild, calming, and subduing influence over the passions, laws, and customs of people. But its effects have been but partially felt; and we are led, therefore, to look forward to future times, when the prophecy shall be entirely fulfilled, and the power of the gospel shall be felt in all nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: not hurt: Isa 11:13, Isa 2:4, Isa 35:9, Isa 60:18; Job 5:23; Mic 4:2-4; Mat 5:44, Mat 5:45; Act 2:41-47; Act 4:29-35; Rom 12:17-21; Gal 5:22-24; Phi 2:14, Phi 2:15; Th1 5:15; Rev 21:27
for the: Isa 30:26, Isa 49:6, Isa 59:19, Isa 60:1-22; Psa 22:27-31, Psa 72:19, Psa 98:2, Psa 98:3; Hab 2:14; Zac 14:9; Rom 11:25, Rom 11:26; Rev 20:2-6
Geneva 1599
11:9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as (d) the waters cover the sea.
(d) It will be in as great abundance as the waters in the sea.
John Gill
11:9 They shall not hurt nor destroy in all my holy mountain,.... In the Church, so called, in allusion to the holy hill of Zion; in the latter day, after the destruction of antichrist, there will be no more persecution of the saints; they will be no more injured nor harassed by wicked men, comparable to the above mentioned creatures, either for their cruelty or cunning; the reason follows:
for the earth shall be full of the knowledge of the Lord, as the waters cover the sea: full of the Gospel, the means of conveying the knowledge of Christ, and of God in Christ, of his person and office, of his grace and righteousness, of peace, pardon, life, and salvation by him. The phrase denotes the abundance and depth of the knowledge of divine things, and the large spread of the Gospel, and the multitude of persons that shall be blessed with it, and a profound knowledge of it; so that there will be none to molest, disturb, and distress the people of God, see Hab 2:14 this has had some appearance of accomplishment at several times; as at the first times of the Gospel, when the sound of it, by the apostles, went into all the earth, and diffused the savour of the knowledge of Christ in every place; and in the times of Constantine, when Paganism was abolished, and the whole empire became Christian, persecution ceased, and peace ensued, as before described; and at the Reformation, when whole nations embraced the Gospel of Christ; but the full accomplishment of it is yet to come, when the angel shall fly in the midst of heaven, having the everlasting Gospel to preach to all men, and the earth shall be lightened with his glory; when men shall run to and fro, and knowledge be increased, and all shall know the Lord, from the least to the greatest. This passage is applied to the times of the Messiah by the Jews, ancient and modern (d).
(d) Zohar in Exod. fol. 28. 3. Kimchi in Joel 2. 28. Maimon. Melachim. c. 12. sect. 1. Caphtor, fol. 57. 2. and 93. 1. and 108. 1.
John Wesley
11:9 My holy mountain - In Zion, in my church. The sea - The channel of the sea.
Robert Jamieson, A. R. Fausset and David Brown
11:9 my holy mountain--Zion, that is, Jerusalem. The seat of government and of Messiah's throne is put for the whole earth (Jer 3:17).
sea--As the waters find their way into every cavern of its depths, so Christianity shall pervade every recess of the earth (Hab 2:14). As Is 11:1-5 describe the personal qualities of Messiah, and Is 11:6-9 the regenerating effects of His coming on creation, so Is 11:10-16 the results of it in the restoration of His people, the Jews, and the conversion through them of the Gentiles.
11:1011:10: Եւ եղիցի յաւուր յայնմիկ արմատն Յեսսեայ, եւ որ կանգնելոցն է՝ իշխա՛ն հեթանոսաց. եւ ՚ի նա հեթանոսք յուսասցին. եւ եղիցի հանգի՛ստ նորա պատուով[9715]։ [9715] Այլք. Հեթանոսաց, ՚ի նա հե՛՛։
10 Այն օրը հեթանոսներն իրենց յոյսը դնելու են Յեսսէի արմատի վրայ, որն իշխան է կանգնելու հեթանոսներին, եւ նրա հանգիստը փառահեղ է լինելու:
10 Այն օրը Յեսսէին արմատը պիտի կանգնի ժողովուրդներուն դրօշակ ըլլալու համար։Ազգերը զանիկա պիտի փնտռեն Ու անոր հանգիստը փառաւոր պիտի ըլլայ։
Եւ եղիցի յաւուր յայնմիկ արմատն Յեսսեայ, եւ որ կանգնելոցն է` [176]իշխան հեթանոսաց, ի նա հեթանոսք յուսասցին. եւ եղիցի հանգիստ նորա պատուով:

11:10: Եւ եղիցի յաւուր յայնմիկ արմատն Յեսսեայ, եւ որ կանգնելոցն է՝ իշխա՛ն հեթանոսաց. եւ ՚ի նա հեթանոսք յուսասցին. եւ եղիցի հանգի՛ստ նորա պատուով[9715]։
[9715] Այլք. Հեթանոսաց, ՚ի նա հե՛՛։
10 Այն օրը հեթանոսներն իրենց յոյսը դնելու են Յեսսէի արմատի վրայ, որն իշխան է կանգնելու հեթանոսներին, եւ նրա հանգիստը փառահեղ է լինելու:
10 Այն օրը Յեսսէին արմատը պիտի կանգնի ժողովուրդներուն դրօշակ ըլլալու համար։Ազգերը զանիկա պիտի փնտռեն Ու անոր հանգիստը փառաւոր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1011:10 И будет в тот день: к корню Иессееву, который станет, как знамя для народов, обратятся язычники, и покой его будет слава.
11:10 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἡ ο the ῥίζα ριζα root τοῦ ο the Ιεσσαι ιεσσαι Iessai; Iesse καὶ και and; even ὁ ο the ἀνιστάμενος ανιστημι stand up; resurrect ἄρχειν αρχω rule; begin ἐθνῶν εθνος nation; caste ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἔθνη εθνος nation; caste ἐλπιοῦσιν ελπιζω hope καὶ και and; even ἔσται ειμι be ἡ ο the ἀνάπαυσις αναπαυσις respite; relief αὐτοῦ αυτος he; him τιμή τιμη honor; value
11:10 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he שֹׁ֣רֶשׁ šˈōreš שֹׁרֶשׁ root יִשַׁ֗י yišˈay יִשַׁי Jesse אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עֹמֵד֙ ʕōmˌēḏ עמד stand לְ lᵊ לְ to נֵ֣ס nˈēs נֵס signal עַמִּ֔ים ʕammˈîm עַם people אֵלָ֖יו ʔēlˌāʸw אֶל to גֹּויִ֣ם gôyˈim גֹּוי people יִדְרֹ֑שׁוּ yiḏrˈōšû דרשׁ inquire וְ wᵊ וְ and הָיְתָ֥ה hāyᵊṯˌā היה be מְנֻחָתֹ֖ו mᵊnuḥāṯˌô מְנוּחָה resting place כָּבֹֽוד׃ פ kāvˈôḏ . f כָּבֹוד weight
11:10. in die illa radix Iesse qui stat in signum populorum ipsum gentes deprecabuntur et erit sepulchrum eius gloriosumIn that day the root of Jesse, who standeth for an ensign of the people, him the Gentiles shall beseech, and his sepulchre shall be glorious.
10. And it shall come to pass in that day, that the root of Jesse, which standeth for an ensign of the peoples, unto him shall the nations seek; and his resting place shall be glorious.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious:

11:10 И будет в тот день: к корню Иессееву, который станет, как знамя для народов, обратятся язычники, и покой его будет слава.
11:10
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ο the
ῥίζα ριζα root
τοῦ ο the
Ιεσσαι ιεσσαι Iessai; Iesse
καὶ και and; even
ο the
ἀνιστάμενος ανιστημι stand up; resurrect
ἄρχειν αρχω rule; begin
ἐθνῶν εθνος nation; caste
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ἔθνη εθνος nation; caste
ἐλπιοῦσιν ελπιζω hope
καὶ και and; even
ἔσται ειμι be
ο the
ἀνάπαυσις αναπαυσις respite; relief
αὐτοῦ αυτος he; him
τιμή τιμη honor; value
11:10
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
שֹׁ֣רֶשׁ šˈōreš שֹׁרֶשׁ root
יִשַׁ֗י yišˈay יִשַׁי Jesse
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עֹמֵד֙ ʕōmˌēḏ עמד stand
לְ lᵊ לְ to
נֵ֣ס nˈēs נֵס signal
עַמִּ֔ים ʕammˈîm עַם people
אֵלָ֖יו ʔēlˌāʸw אֶל to
גֹּויִ֣ם gôyˈim גֹּוי people
יִדְרֹ֑שׁוּ yiḏrˈōšû דרשׁ inquire
וְ wᵊ וְ and
הָיְתָ֥ה hāyᵊṯˌā היה be
מְנֻחָתֹ֖ו mᵊnuḥāṯˌô מְנוּחָה resting place
כָּבֹֽוד׃ פ kāvˈôḏ . f כָּבֹוד weight
11:10. in die illa radix Iesse qui stat in signum populorum ipsum gentes deprecabuntur et erit sepulchrum eius gloriosum
In that day the root of Jesse, who standeth for an ensign of the people, him the Gentiles shall beseech, and his sepulchre shall be glorious.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: 10-14. Участниками в царстве Мессии явятся сначала языческие народы, а потом возвращенные из разных стран, где они были в плену, иудеи и израильтяне, которые притом будут вполне мирно жить в этом царстве.

Корень Иессеев. Так называет теперь пророк Мессию, которого выше назвал отростком корня Иессеева, потому, что Мессия действительно составил собою основу или корень, на котором покоилось благосостояние всего дома Иессеева или династии Давидовой.

Станет - своей собственной, внутренней, Божественной силой.

Как знамя. Пророк указывает здесь и на царское и на пророческое служение Мессии, Который вообще будет руководителем прежде всего для языческих народов (goim - народы языческие).

Покой Его - место Его пребывания, т. е. Церковь Христова (Еф 1:22-23).

Слава, т. е. будет славной (Ис 60:5).

И Апостол Павел в послании к римлянам говорит, что сначала в Царство Христово должна войти полнота язычников (11:25).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. 11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. 13 The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. 14 But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. 15 And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dry-shod. 16 And there shall be a highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt.
We have here a further prophecy of the enlargement and advancement of the kingdom of the Messiah, under the type and figure of the flourishing condition of the kingdom of Judah in the latter end of Hezekiah's reign, after the defeat of Sennacherib.
I. This prediction was in part accomplished when the great things God did for Hezekiah and his people proved as an ensign, inviting the neighbouring nations to them to enquire of the wonders done in the land, on which errand the king of Babylon's ambassadors came. To them the Gentiles sought; and Jerusalem, the rest or habitation of the Jews, was then glorious, v. 10. Then many of the Israelites who belonged to the kingdom of the ten tribes, who upon the destruction of that kingdom by the king of Assyria were forced to flee for shelter into all the countries about and to some that lay very remote, even to the islands of the sea, were encouraged to return to their own country and put themselves under the protection and government of the king of Judah, the rather because it was an Assyrian army by which their country had been ruined and that was not routed. This is said to be a recovery of them the second time (v. 11), such an instance of the power and goodness of God, and such a reviving to them, as their first deliverance out of Egypt was. Then the outcasts of Israel should be gathered in, and brought home, and those of Judah too, who, upon the approach of the Assyrian army, shifted for their own safety. Then the old feud between Ephraim and Judah shall be forgotten, and they shall join against the Philistines and their other common enemies, v. 13, 14. Note, Those who have been sharers with each other in afflictions and mercies, dangers and deliverances, ought in consideration thereof to unite for their joint and mutual safety and protection; and it is likely to be well with the church when Ephraim and Judah are one against the Philistines. Then, whatever difficulties there may be in the way of the return of the dispersed, the Lord shall find out some way or other to remove them, as when he brought Israel out of Egypt he dried up the Red Sea and Jordan (v. 15) and led them to Canaan through the invincible embarrassments of a vast howling wilderness, v. 16. The like will he do this second time, or that which shall be equivalent. When God's time has come for the deliverance of his people mountains of opposition shall become plain before him. Let us not despair therefore when the interests of the church seem to be brought very low; God can soon turn gloomy days into glorious ones.
II. It had a further reference to the days of the Messiah and the accession of the Gentiles to his kingdom; for to these the apostle applies v. 10, of which the following verses are a continuation. Rom. xv. 12, There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. That is a key to this prophecy, which speaks of Christ as the root of Jesse, or a branch out of his roots (v. 1), a root out of a dry ground, ch. liii. 2. He is the root of David (Rev. v. 5), the root and offspring of David Rev. xxii. 16.
1. He shall stand, or be set up, for an ensign of the people. When he was crucified he was lifted up from the earth, that, as an ensign of beacon, he might draw the eyes and the hearts of all men unto him, John xii. 32. He is set up as an ensign in the preaching of the everlasting gospel, in which the ministers, as standard-bearers, display the banner of his love, to allure us to him (Cant. i. 4), the banner of his truth, under which we may enlist ourselves, to engage in a holy war against sin and Satan. Christ is the ensign to which the children of God that were scattered abroad are gathered together (John xi. 51), and in him they meet as the centre of their unity.
2. To him shall the Gentiles seek. We read of Greeks that did so (John xii. 21, We would see Jesus), and upon that occasion Christ spoke of his being lifted up, to draw all men to him. The apostle, from the LXX. (or perhaps the LXX. from the apostle, in the editions after Christ) reads it (Rom. xv. 12), In him shall the Gentiles trust; they shall seek to him with a dependence on him.
3. His rest shall be glorious. Some understand this of the death of Christ (the triumphs of the cross made even that glorious), others of his ascension, when he sat down to rest at the right hand of God. Or rather it is meant of the gospel church, that Mount Zion of which Christ has said, This is my rest, and in which he resides. This, though despised by the world, having upon it the beauty of holiness, is truly glorious, a glorious high throne, Jer. xvii. 12.
4. Both Jews and Gentiles shall be gathered to him, v. 11. A remnant of both, a little remnant in comparison, which shall be recovered, as it were, with great difficulty and hazard. As formerly God delivered his people, and gathered them out of all the countries whither they were scattered (Ps. cvi. 47; Jer. xvi. 15, 16), so he will a second time, in another way, by the powerful working of the Spirit of grace with the word. He shall set his hand to do it; he shall exert his power, the arm of the Lord shall be revealed to do it. (1.) There shall be a remnant of the Jews gathered in: The outcasts of Israel and the dispersed of Judah (v. 12), many of whom, at the time of the bringing of them in to Christ, were Jews of the dispersion, the twelve tribes that were scattered abroad (James i. 1; 1 Pet. i. 1), shall flock to Christ; and probably more of those scattered Jews were brought into the church, in proportion, than of those which remained in their own land. (2.) Many of the nations, the Gentiles, shall be brought in by the lifting up of the ensign. Jacob foretold concerning Shiloh that to him should the gathering of the people be. Those that were strangers and foreigners shall be made nigh. The Jews were jealous of Christ's going to the dispersed among the Gentiles and of his teaching the Gentiles, John vii. 35.
5. There shall be a happy accommodation between Judah and Ephraim, and both shall be safe from their adversaries and have dominion over them, v. 13, 14. The coalescence between Judah and Israel at that time was a type and figure of the uniting of Jews and Gentiles, who had been so long at variance in the gospel church. The house of Judah shall walk with the house of Israel (Jer. iii. 18) and become one nation (Ezek. xxxvii. 22); so the Jews and Gentiles are made of twain one new man (Eph. ii. 15), and, being at peace one with another, those that are adversaries to them both shall be cut off; for they shall fly upon the shoulders of the Philistines, as an eagle strikes at her prey, shall spoil those on the west side of them, and then they shall extend their conquests eastward over the Edomites, Moabites, and Ammonites. The gospel of Christ shall be successful in all parts, and some of all nations shall become obedient to the faith.
6. Every thing that might hinder the progress and success of the gospel shall be taken out of the way. As when God brought Israel out of Egypt he dried up the Red Sea and Jordan before them (ch. lxiii. 11, 12), and as afterwards when he brought up the Jews out of Babylon he prepared them their way (ch. lxii. 10), so when Jews and Gentiles are to be brought together into the gospel church all obstructions shall be removed (v. 15, 16), difficulties that seemed insuperable shall be strangely got over, the blind shall be led by a way that they knew not. See ch. xlii. 15, 16; xliii. 19, 20. Converts shall be brought in chariots and in litters, ch. lxvi. 20. Some think it is the further accession of multitudes to the church that is pointed at in that obscure prophecy of the drying up of the river Euphrates, that the way of the kings of the east may be prepared (Rev. xvi. 12), which seems to refer to this prophecy. Note, When God's time has come for the bringing of nations, or particular persons, home to himself, divine grace will be victorious over all opposition. At the presence of the Lord the sea shall flee and Jordan be driven back; and those who set their faces heavenward will find there are not such difficulties in the way as they thought there were, for there is a highway thither, ch. xxxv. 8.
Adam Clarke: Commentary on the Bible - 1831
11:10: A root of Jesse, which shall stand etc. "The root of Jesse, which standeth," etc. - St. John hath taken this expression from Isaiah, Rev 5:5, and Rev 22:16, where Christ hath twice applied it to himself. Seven MSS. have עומד omed, standing, the present participle. Radix Isaei dicitur jam stare, et aliquantum stetisse, in signum populorum. - Vitringa. "The root of Jesse is said to stand, and for some time to have stood, for an ensign to the people." Which rightly explains either of the two readings. Psa 110:1-7 (note) is a good comment on this verse.
Albert Barnes: Notes on the Bible - 1834
11:10: And in that day - That future time when the reign of the Messiah shall be established; Note, Isa 3:2; Isa 4:1. The prophet, having described the birth, and the personal characteristics of the great personage to whom he referred, together with the peaceful effects of his reign, proceeds to state the result of that reign in some other respects. The first is Isa 11:10, that the "Gentiles" would be brought under his reign; the second Isa 11:14, that it would be attended with the restoration of the scattered people of Judea; and the third Isa 11:15-16, that it would be followed by the destruction of the enemies of the people of God.
There shall be a root of Jesse - There shall be a sprout, shoot, or scion of the ancient and decayed family of Jesse; see the note at Isa 5:1. Chaldee, 'There shall be a son of the sons of Jesse.' The word "root" here - שׁרשׁ shoresh - is evidently used in the sense of a root that, is alive when the tree is dead; a root that sends up a shoot or sprout; and is thus applied to him who should proceed from the ancient and decayed family of Jesse; see Isa 53:2. Thus in Rev 5:5, the Messiah is called 'the" root" of David,' and in Rev 22:16, 'the root and the offspring of David.'
Which shall stand - There is reference here, doubtless, to the fact that military ensigns were sometimes raised on mountains or towers which were permanent, and which, therefore, could be rallying points to an arm or a people. The idea is, that the root of Jesse, that is, the Messiah, should be conspicuous, and that the nations should flee to him, and rally around him as a people do around a military standard. Thus the Saviour says Joh 12:32 : 'And I, if I be lifted up from the earth, will draw all men unto me.'
For an ensign - For a standard, or a sign round which they shall rally.
Of the people - That is, as the parallelism shows, of the Gentiles.
To it shall the Gentiles seek - The pagan world shall look to it for safety and deliverance. In the Scriptures, the world is spoken of as divided into Jews and Gentiles. All who are not Jews come under this appellation. This is a distinct prophecy, that other nations than the Jews should be benefited by the work of the Messiah, and constitute a part of his kingdom. This fact is often referred to by Isaiah, and constitutes a very material feature in his prophecies; Isa 42:1, Isa 42:6; Isa 49:22; Isa 54:3; Isa 60:3, Isa 60:5, Isa 60:11, Isa 60:16; Isa 61:6, Isa 61:9; Isa 62:2; Isa 66:12, Isa 66:19. The word "seek" here, is used in the sense of seeking as a Deliverer, or a Saviour: they shall apply to him for instruction, guidance, and salvation; or they shall apply to him as a nation looks to its deliverer to protect it; compare Isa 8:19; Kg2 1:3; Isa 65:1.
And his rest - The rest, peace, and quietness, which he shall give. This evidently includes all the rest or peace which he shall impart to those who seek him. The word מנוחה menû châ h sometimes denotes "a resting place," or a habitation Num 10:33; Mic 2:10; Psa 132:8; but it also denotes "a state of rest, quietness;" Rut 1:9; Jer 45:3; Psa 23:2; Psa 95:11; Deu 12:9; Isa 28:12; Isa 46:1. Here it evidently means the latter. It may refer,
(1) To the peace which he gives to the conscience of the awaened and troubled sinner Mat 11:28-30; or
(2) To the prosperity and peace which his reign shall produce.
Shall be glorious - Hebrew, 'Shall be glory.' That is, shall be full of glory and honor. It shall be such as shall confer signal honor on his reign. The Chaldee understands this of his place of residence, his palace, or court. 'And the place of his abode shall be in glory.' The Vulgate renders it, 'and his sepulchre shall be glorious.'
'By his rest, we are not to understand his grave - or his death - or his Sabbath - or the rest he gives his people - but his place of rest, his residence. There is no need of supplying a preposition before glory, which is an abstract used for a concrete - glory, for glorious. The church, Christ's home, shall be glorious from his presence, and the accession of the Gentiles.' - (Alexander.) This is a beautiful rendering; it is, moreover, consistent with the letter and spirit of the passage. Some include both ideas.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: in that day: Isa 11:1, Isa 2:11; Rom 15:12; Rev 22:16
which shall: Isa 59:19; Gen 49:10; Joh 3:14, Joh 3:15, Joh 12:32
to it shall: Isa 60:3, Isa 60:5, Isa 66:12, Isa 66:19; Mat 2:1, Mat 2:2, Mat 8:11, Mat 12:21; Luk 2:32; Joh 12:20, Joh 12:21; Act 11:18, Act 26:17, Act 26:18, Act 28:28; Rom 15:9-12
his rest: Isa 32:17, Isa 32:18, Isa 66:10-12; Psa 91:1, Psa 91:4, Psa 116:7; Jer 6:16; Hag 2:9; Mat 11:28-30; Th2 1:7-12; Heb 4:1, Heb 4:9-16; Pe1 1:7-9, Pe1 5:10
glorious: Heb. glory, Psa 149:5
Carl Friedrich Keil and Franz Delitzsch
11:10
The prophet has now described, in Is 11:1-5, the righteous conduct of the Son of David, and in Is 11:6-9 the peace which prevails under His government, and extends even to the animal world, and which is consequent upon the living knowledge of God that has now become universal, that is to say, of the spiritual transformation of the people subject to His sway, - an allusion full of enigmas, but one which is more clearly expounded in the following verse, both in its direct contents and also in all that it presupposes. "And it will come to pass in that day: the root-sprout of Jesse, which stands as a banner of the peoples, for it will nations ask, and its place of rest is glory." The first question which is disposed of here, has reference to the apparent restriction thus far of all the blessings of this peaceful rule to Israel and the land of Israel. This restriction, as we now learn, is not for its own sake, but is simply the means of an unlimited extension of this fulness of blessing. The proud tree of the Davidic sovereignty is hewn down, and nothing is left except the root. The new David is shoresh Yishai (the root-sprout of Jesse), and therefore in a certain sense the root itself, because the latter would long ago have perished if it had not borne within itself from the very commencement Him who was now about to issue from it. But when He who had been concealed in the root of Jesse as its sap and strength should have become the rejuvenated root of Jesse itself (cf., Rev_ 22:16), He would be exalted from this lowly beginning l'nēs ‛ammin, into a banner summoning the nations to assemble, and uniting them around itself. Thus visible to all the world, He would attract the attention of the heathen to Himself, and they would turn to Him with zeal, and His menuchâh, i.e., the place where He had settled down to live and reign (for the word in this local sense, compare Num 10:33 and Ps 132:8, Ps 132:14), would be glory, i.e., the dwelling-place and palace of a king whose light shines over all, who has all beneath His rule, and who gathers all nations around Himself. The Vulgate renders it "et sepulcrum ejus gloriosum" (a leading passage for encouraging pilgrimages), but the passion is here entirely swallowed up by the splendour of the figure of royalty; and menuchah is no more the place of rest in the grave than nēs is the cross, although undoubtedly the cross has become the banner in the actual fulfilment, which divides the parousia of Christ into a first and second coming.
Geneva 1599
11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the (e) people; to it shall the Gentiles seek: and his (f) rest shall be glorious.
(e) He prophecies of the calling of the Gentiles.
(f) That is, the Church which he also calls his rest, (Ps 132:14).
John Gill
11:10 And in that day there shall be a root of Jesse,.... The Messiah, so called, either with respect to his human nature, who was to spring from Jesse; so the Targum,
"and there shall be at that time a son of the sons of Jesse;''
who, when incarnate, was like a root under ground, hidden to men, as to the glory of his person, and the fulness of his grace, and was mean, abject, and contemptible in their view; or rather with respect to his divine nature, just as he is called "the root and offspring of David", Rev_ 5:5 the former as God, the latter as man; and so the phrase may denote his eternity, being before Jesse, or any other man or creature whatever; and his being the Creator and preserver of all, of Jesse, and of all others; and, as Mediator, he is the root from whom Jesse, and all the elect of God, are; they have their being in him; they are rooted and grounded in him; and are bore by him as the branches by the root; and they have their life and nourishment, their fruitfulness, holiness, and perseverance therein from him. This is understood of the Messiah, by ancient and modern Jews (e):
which shall stand for an ensign of the people; in the ministration of the Gospel, for the gathering of the people of God to him, to enlist in his service, and fight under his banner, where they may be sure of victory; an ensign set up, a banner displayed, is for the gathering of soldiers together; it is a sign of preparation for war, and an encouragement to it; and is sometimes done when victory is obtained, see Is 5:26 and is a direction where soldiers should stand, when they should march, and who they should follow, as well as it serves to distinguish one company from another; and of all this use is the preaching of Christ and his Gospel:
to it shall the Gentiles seek; that is, to Christ, signified by the root of Jesse, and set up for an ensign of the people; being sought out by him in redemption and calling, and being sensible of their need of him, and that there is something valuable in him, having had a manifestation of him to them; and therefore seek to him, not out of curiosity, nor with worldly views, nor in the last, but in the first place, and chiefly; not hypocritically, but sincerely, and with their whole hearts; not carelessly, but diligently and constantly; not partially, but for everything they want; principally for the kingdom of God, and his righteousness, for eternal glory and happiness, and for a justifying righteousness, as the title to it: or to him shall they "betake themselves" (f), see Deut 12:5 as to an ensign, standard bearer, captain-general, leader and commander of the people; or as to a stronghold, for protection from enemies; or as to a city of refuge, to secure from avenging justice and wrath to come; and, under a sense of danger and ruin, to one that is able to save; and for help to one that is mighty; or him "shall" they "consult" (g); or seek to him for advice and counsel, see Is 8:19 who is a most proper person to be consulted on all occasions, he being the wonderful Counsellor, Is 9:6. This is a prophecy of the calling of the Gentiles, and which had its accomplishment, in part, in the first times of the Gospel, and will be completely fulfilled in the last days:
and his rest shall be glorious; either that which Christ gives to those that seek unto him, and which is both a spiritual rest here, from the burden and guilt of sin, and the tyrannical power of it; from the bondage, curse, and condemnation of the law; from a sense of divine wrath; and a rest in afflictions, though not from them; and an eternal rest hereafter, a "rest in glory" (h); as the words may be rendered here; it will be a glorious one, the bodies of the saints at death rest in the grave, and their souls in the arms of Jesus; and after the resurrection, body and soul will rest together from sin and Satan, from unbelief, doubts, and fears, and from all enemies; or else this rest is what Christ himself enjoys. Some understand it of his death, which, though ignominious in itself, yet glorious in its consequences; a glorious display of the condescension and love of Christ was made in it; and glorious things have been effected by it: others, of his grave, which was an honourable man's; his grave was made with the rich; though perhaps better of his rest in glory; when he had done his work, and sat down at the right hand of God, he was crowned with glory and honour; or rather it may design his church, which is his rest, Ps 132:13 which is glorious, with his righteousness, grace, and presence, and being put in order by him, as an army with banners; and especially it will be, when all the glorious things spoken of it shall be fulfilled.
(e) Zohar in Exod. fol. 71. 1. Bereshit Rabba, sect. 98. fol. 85. 3. Midrash in Yalkut Simeoni, par. 2. fol. 97. 2. Baal Hatturim in Numb. 26. 10. (f) "non significat quaerre, sed tendere, aut se confere", Bootius, Animadv. l. 1. c. 5. sect. 6. (g) "Ad eum consulent", Junius. (h) So Ben Melech observes that is wanting, and the sense is "in", or, "with glory".
John Wesley
11:10 A root - A branch growing upon the root. Ensign - Shall grow up into a great tree, shall become an eminent ensign. The people - Which not only the Jews, but all nations, may discern, and to which they shall resort. Rest - His resting - place, his temple or church, the place of his presence and abode. Glorious - Shall be filled with greater glory than the Jewish tabernacle and temple were; only this glory shall be spiritual, consisting in the plentiful effusions of the gifts, and graces, of the Holy Spirit.
Robert Jamieson, A. R. Fausset and David Brown
11:10 root--rather, "shoot from the root" (compare Note, see on Is 11:1; Is 53:2; Rev_ 5:5; Rev_ 22:16).
stand--permanently and prominently, as a banner lifted up to be the rallying point of an army or people (Is 5:26; Jn 12:32).
the people--peoples, answering to "the Gentiles" in the parallel member.
to it . . . seek--diligently (Job 8:5). They shall give in their allegiance to the Divine King (Is 2:2; Is 60:5; Zech 2:11). HORSLEY translates, "Of Him shall the Gentiles inquire"; namely, in a religious sense, resort as to an oracle for consultation in difficulties" (Zech 14:16). Compare Rom 15:12, which quotes this passage, "In Him shall the Gentiles trust."
rest--resting-place (Is 60:13; Ps 132:8, Ps 132:14; Ezek 43:7). The sanctuary in the temple of Jerusalem was "the resting-place of the ark and of Jehovah." So the glorious Church which is to be is described under the image of an oracle to which all nations shall resort, and which shall be filled with the visible glory of God.
11:1111:11: Եւ եղիցի յաւուր յայնմիկ, յաւելցէ Տէր ցուցանել զձեռն իւր. նախանձելի՛ս առնել զմնացորդս ժողովրդեան իւրոյ որ մնացեալ իցեն յԱսորեստանեայց՝ եւ յԵգիպտացւոց՝ եւ ՚ի Բաբելացւոց՝ եւ յԵթւովպացւոց՝ եւ յԵլամացւոց՝ եւ յելիցն արեւու՝ եւ յԱրաբացւոց ※, եւ ՚ի կղզեաց ծովու[9716]։ [9716] Ոմանք. Եւ յԵթէովպացւոց եւ յԵլիմացւոց։
11 Այն օրը Տէրը նորից պիտի ցոյց տայ իր ձեռքը՝ նախանձելի դարձնելու համար իր ժողովրդի մնացորդներին, որոնք պահպանուած են լինելու Ասորեստանում եւ Եգիպտոսում, Բաբելոնում եւ Եթովպիայում, Էլամում եւ Արեւելքում, Արաբիայում եւ ծովի կղզիներում:
11 Եւ այն օրը Տէրը նորէն իր ձեռքը պիտի երկնցնէ, Որպէս զի Ասորեստանէն, Եգիպտոսէն, Պաթուրէսէն, Եթովպիայէն, Եղամէն, Սենաարէն, Եմաթէն Ու ծովուն կղզիներէն իրեն առնէ Իր ժողովուրդին մնացորդը։
Եւ եղիցի յաւուր յայնմիկ` յաւելցէ Տէր [177]ցուցանել զձեռն իւր, նախանձելիս առնել`` զմնացորդս ժողովրդեան իւրոյ` որ մնացեալ իցեն յԱսորեստանեայց եւ յԵգիպտացւոց եւ [178]ի Բաբելացւոց եւ յԵթովպացւոց եւ յԵղամացւոց եւ [179]յելիցն արեւու եւ յԱրաբացւոց`` եւ ի կղզեաց ծովու:

11:11: Եւ եղիցի յաւուր յայնմիկ, յաւելցէ Տէր ցուցանել զձեռն իւր. նախանձելի՛ս առնել զմնացորդս ժողովրդեան իւրոյ որ մնացեալ իցեն յԱսորեստանեայց՝ եւ յԵգիպտացւոց՝ եւ ՚ի Բաբելացւոց՝ եւ յԵթւովպացւոց՝ եւ յԵլամացւոց՝ եւ յելիցն արեւու՝ եւ յԱրաբացւոց ※, եւ ՚ի կղզեաց ծովու[9716]։
[9716] Ոմանք. Եւ յԵթէովպացւոց եւ յԵլիմացւոց։
11 Այն օրը Տէրը նորից պիտի ցոյց տայ իր ձեռքը՝ նախանձելի դարձնելու համար իր ժողովրդի մնացորդներին, որոնք պահպանուած են լինելու Ասորեստանում եւ Եգիպտոսում, Բաբելոնում եւ Եթովպիայում, Էլամում եւ Արեւելքում, Արաբիայում եւ ծովի կղզիներում:
11 Եւ այն օրը Տէրը նորէն իր ձեռքը պիտի երկնցնէ, Որպէս զի Ասորեստանէն, Եգիպտոսէն, Պաթուրէսէն, Եթովպիայէն, Եղամէն, Սենաարէն, Եմաթէն Ու ծովուն կղզիներէն իրեն առնէ Իր ժողովուրդին մնացորդը։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111:11 И будет в тот день: Господь снова прострет руку Свою, чтобы возвратить Себе остаток народа Своего, какой останется у Ассура, и в Египте, и в Патросе, и у Хуса, и у Елама, и в Сеннааре, и в Емафе, и на островах моря.
11:11 καὶ και and; even ἔσται ειμι be τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that προσθήσει προστιθημι add; continue κύριος κυριος lord; master τοῦ ο the δεῖξαι δεικνυω show τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him τοῦ ο the ζηλῶσαι ζηλοω zealous; jealous τὸ ο the καταλειφθὲν καταλειπω leave behind; remain ὑπόλοιπον υπολοιπος the λαοῦ λαος populace; population ὃ ος who; what ἂν αν perhaps; ever καταλειφθῇ καταλειπω leave behind; remain ἀπὸ απο from; away τῶν ο the Ἀσσυρίων ασσυριος and; even ἀπὸ απο from; away Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even Βαβυλωνίας βαβυλωνια and; even Αἰθιοπίας αιθιοπια and; even ἀπὸ απο from; away Αιλαμιτῶν αιλαμειτης and; even ἀπὸ απο from; away ἡλίου ηλιος sun ἀνατολῶν ανατολη springing up; east καὶ και and; even ἐξ εκ from; out of Ἀραβίας αραβια Arabia; Aravia
11:11 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יֹוסִ֨יף yôsˌîf יסף add אֲדֹנָ֤י׀ ʔᵃḏōnˈāy אֲדֹנָי Lord שֵׁנִית֙ šēnîṯ שֵׁנִי second יָדֹ֔ו yāḏˈô יָד hand לִ li לְ to קְנֹ֖ות qᵊnˌôṯ קנה buy אֶת־ ʔeṯ- אֵת [object marker] שְׁאָ֣ר šᵊʔˈār שְׁאָר rest עַמֹּ֑ו ʕammˈô עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִשָּׁאֵר֩ yiššāʔˌēr שׁאר remain מֵ mē מִן from אַשּׁ֨וּר ʔaššˌûr אַשּׁוּר Asshur וּ û וְ and מִ mi מִן from מִּצְרַ֜יִם mmiṣrˈayim מִצְרַיִם Egypt וּ û וְ and מִ mi מִן from פַּתְרֹ֣וס ppaṯrˈôs פַּתְרֹוס Upper Egypt וּ û וְ and מִ mi מִן from כּ֗וּשׁ kkˈûš כּוּשׁ Cush וּ û וְ and מֵ mē מִן from עֵילָ֤ם ʕêlˈām עֵילָם Elam וּ û וְ and מִ mi מִן from שִּׁנְעָר֙ ššinʕˌār שִׁנְעָר Shinar וּ û וְ and מֵ֣ mˈē מִן from חֲמָ֔ת ḥᵃmˈāṯ חֲמָת Hamath וּ û וְ and מֵ mē מִן from אִיֵּ֖י ʔiyyˌê אִי coast, island הַ ha הַ the יָּֽם׃ yyˈom יָם sea
11:11. et erit in die illa adiciet Dominus secundo manum suam ad possidendum residuum populi sui quod relinquetur ab Assyriis et ab Aegypto et a Fetros et ab Aethiopia et ab Aelam et a Sennaar et ab Emath et ab insulis marisAnd it shall come to pass in that day, that the Lord shall set his hand the second time to possess the remnant of his people, which shall be left from the Assyrians, and from Egypt, and from Phetros, and from Ethiopia, and from Elam, and from Sennaar, and from Emath, and from the islands of the sea.
11. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall remain, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
And it shall come to pass in that day, [that] the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea:

11:11 И будет в тот день: Господь снова прострет руку Свою, чтобы возвратить Себе остаток народа Своего, какой останется у Ассура, и в Египте, и в Патросе, и у Хуса, и у Елама, и в Сеннааре, и в Емафе, и на островах моря.
11:11
καὶ και and; even
ἔσται ειμι be
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
προσθήσει προστιθημι add; continue
κύριος κυριος lord; master
τοῦ ο the
δεῖξαι δεικνυω show
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
τοῦ ο the
ζηλῶσαι ζηλοω zealous; jealous
τὸ ο the
καταλειφθὲν καταλειπω leave behind; remain
ὑπόλοιπον υπολοιπος the
λαοῦ λαος populace; population
ος who; what
ἂν αν perhaps; ever
καταλειφθῇ καταλειπω leave behind; remain
ἀπὸ απο from; away
τῶν ο the
Ἀσσυρίων ασσυριος and; even
ἀπὸ απο from; away
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
Βαβυλωνίας βαβυλωνια and; even
Αἰθιοπίας αιθιοπια and; even
ἀπὸ απο from; away
Αιλαμιτῶν αιλαμειτης and; even
ἀπὸ απο from; away
ἡλίου ηλιος sun
ἀνατολῶν ανατολη springing up; east
καὶ και and; even
ἐξ εκ from; out of
Ἀραβίας αραβια Arabia; Aravia
11:11
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יֹוסִ֨יף yôsˌîf יסף add
אֲדֹנָ֤י׀ ʔᵃḏōnˈāy אֲדֹנָי Lord
שֵׁנִית֙ šēnîṯ שֵׁנִי second
יָדֹ֔ו yāḏˈô יָד hand
לִ li לְ to
קְנֹ֖ות qᵊnˌôṯ קנה buy
אֶת־ ʔeṯ- אֵת [object marker]
שְׁאָ֣ר šᵊʔˈār שְׁאָר rest
עַמֹּ֑ו ʕammˈô עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִשָּׁאֵר֩ yiššāʔˌēr שׁאר remain
מֵ מִן from
אַשּׁ֨וּר ʔaššˌûr אַשּׁוּר Asshur
וּ û וְ and
מִ mi מִן from
מִּצְרַ֜יִם mmiṣrˈayim מִצְרַיִם Egypt
וּ û וְ and
מִ mi מִן from
פַּתְרֹ֣וס ppaṯrˈôs פַּתְרֹוס Upper Egypt
וּ û וְ and
מִ mi מִן from
כּ֗וּשׁ kkˈûš כּוּשׁ Cush
וּ û וְ and
מֵ מִן from
עֵילָ֤ם ʕêlˈām עֵילָם Elam
וּ û וְ and
מִ mi מִן from
שִּׁנְעָר֙ ššinʕˌār שִׁנְעָר Shinar
וּ û וְ and
מֵ֣ mˈē מִן from
חֲמָ֔ת ḥᵃmˈāṯ חֲמָת Hamath
וּ û וְ and
מֵ מִן from
אִיֵּ֖י ʔiyyˌê אִי coast, island
הַ ha הַ the
יָּֽם׃ yyˈom יָם sea
11:11. et erit in die illa adiciet Dominus secundo manum suam ad possidendum residuum populi sui quod relinquetur ab Assyriis et ab Aegypto et a Fetros et ab Aethiopia et ab Aelam et a Sennaar et ab Emath et ab insulis maris
And it shall come to pass in that day, that the Lord shall set his hand the second time to possess the remnant of his people, which shall be left from the Assyrians, and from Egypt, and from Phetros, and from Ethiopia, and from Elam, and from Sennaar, and from Emath, and from the islands of the sea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Снова прострет руку. Первое искупление Израиля из Египта совершилось при Моисее. Теперь пророк говорит, что Господь во второй раз совершит Своей всесильной рукой такое же искупление. Места пленения Израиля перечисляются в таком порядке:
1) Ассур, под которым нужно, конечно, разуметь месопотамские царства вообще и главным образом Халдейское, завладевшее царством Ассирийским.
2) Египет - Mizraim нижний Египет.
3) Патрос или Верхний Египет.
4) Хус или Куш, т. е. Ефиопия.
5) Елан - область за Тигром.
6) Сеннаар - южная часть Вавилонии, где находился и библейский г. Ур (см. Толк. Библия т. 1).
7) Емаф - к западу от Евфрата (ср. Ис 10:9).
8) Острова моря - конечно, Средиземного, под которыми у евреев разумелись и прибрежные страны - Финикия и Малая Азия, куда уже ранее евреи были уводимы в плен и продаваемы в рабство.

Какой момент имеет здесь в виду пророк - решить трудно. Ввиду того, что искупление будет простираться едва ли не на все страны, в которых рассеяны иудеи, можно полагать, что пророку предносилось здесь полное и совершенное искупление остатка избранного народа, которое должен был совершить ожидавшийся тогда Мессия - искупление от власти диавола и смерти. Это вхождение избранного остатка еврейского народа в Царство Христово должно совершиться в последние времена мира (Рим 11:15, 26).
Adam Clarke: Commentary on the Bible - 1831
11:11: And it shall come to pass in that day - This part of the chapter contains a prophecy which certainly remains yet to be accomplished.
The Lord "Jehovah" - For אדני Adonai, thirty-three MSS. of Kennicott's, and many of De Rossi's, and two editions, read יהוה Yehovah.
The islands of the sea - The Roman and Turkish empires, say Kimchi.
Albert Barnes: Notes on the Bible - 1834
11:11: And it shall come to pass - The prophet having, in the pRev_ious verse, stated the effect of the reign of the Messiah on the Gentile world, proceeds to state the result on the scattered Jews. Whether it is to be a literal re-collecting of the scattered tribes to the land of their fathers, has been a subject of debate, and is still so by expositors. We may be able to determine what is the correct general interpretation after the particular phrases have been examined.
In that day - That future time referred to in this whole prophecy. The word "day" is often used to denote a long time - or the time during which anything continues, as "the day" denotes all the hours until it is terminated by night. So "day" denotes the time of a man's life - 'his day;' or time in general; or the time when one shall be prominent, or be the principal object at that time. Thus it is applied to the time of the Messiah, as being the period of the world in which he will be the prominent or distinguished object; Joh 8:56 : 'Abraham rejoiced to see my day;' Luk 17:24 : 'So shall the Son of man be in his day.' The expression here means, that somewhere in that future time, when the Messiah should appear, or when the world should be put under him as the Mediator, the event would take place which is here predicted. As the word 'day' includes "all" the time of the Messiah, or all his reign from his first to his second advent, it is not to be supposed that the event would take place when he was personally on earth. Isaiah saw it in vision, as "one" of the events which was to occur after the 'root of Jesse' should stand as an ensign to the nations.
That the Lord shall set his hand - That Yahweh shall undertake this, and accomplish it. To set the hand to anything is to undertake to perform it.
The second time - שׁנית shê nı̂ yth. This word properly means, as it is here translated, the second time, implying that the prophet here speaks of a deliverance which would resemble, in some respects, a "former" deliverance or recovery. By the former recovery to which he here refers, he cannot mean the deliverance from Egypt under Moses, for at that time there was no recovery from scattered and distant nations. Besides, if "that" was the reference by the former deliverance, then that mentioned here as the 'second' deliverance would be that from the Babylonian captivity. But on the return from that captivity, there was not a collecting of the Jews from all the nations here specified. When the Jews were led back to Judea under Nehemiah, there is no record of their having been collected from 'Egypt,' or from 'Cush,' or from 'the islands of the sea.' It is evident, therefore, I think, that by the former deliverance to which the prophet here alludes - the deliverance which was to precede that designated here as the "second" - he refers to the return from the captivity of Babylon; and by the 'second,' to some still more future recovery that should take place under the administration of the Messiah. This is further confirmed from the fact that the whole scope of the prophecy points to that future period.
To recover - Hebrew, 'To possess,' or, to obtain possession of - לקנות lı̂ qenô th. This word properly means to obtain possession of by purchasing or buying anything. But it is also applied to any possession obtained of an object by power, labor, skill, or by delivering from bondage or captivity, and is thus synonymous with "redeem" or "deliver." Thus it is applied to the deliverance of the people from Egypt; Deu 32:6; Exo 15:16; Psa 74:2. It means here, that Yahweh would redeem, rescue, recover his people; but it does not specify the "mode" in which it would be done. Any mode - either by collecting and rescuing them from the regions into which they were scattered into one place, or by a "spiritual" turning to him, wheRev_er they might be, would meet the force of this word. If in the lands where they were scattered, and where they had wandered away from the true God, they were converted, and should become again his people, the event would correspond with all that is meant by the word here.
They would "then" be purchased, possessed, or recovered to himself, by being delivered from their spiritual oppression. It is not necessary, therefore, to resort to the interpretation that they should, in the 'second' deliverance, be restored literally to the land of Canaan. Any argument for that doctrine from this passage must be drawn from the word here used - 'recover' - and that "that" idea is not necessarily involved in this word is abundantly manifest from its familiar use in the Old Testament. All that that word implies, is, that they should "be possessed" by God as his people; an idea which is fully met by the supposition that the scattered Jews everywhere will be converted to the Messiah, and thus become his true people. For this use of the word, see Gen 25:10; Gen 47:22; Gen 49:30; Gen 50:13; Jos 24:32; Sa2 12:3; Lev 27:24; Neh 5:8. In no place does it necessarily imply the idea of "collecting or restoring" a scattered people to their Own land.
The remnant of his people - That is, the remnant of the Jews, still called his people. In all the predictions respecting the calamities that should ever come upon them, the idea is "always" held out that the nation would not be wholly extinguished; but that, however great the national judgments, a remnant would still survive. This was particularly true in regard to the fearful judgments which Moses denounced on the nation if they should be disobedient, and which have been so strikingly fulfilled; Deut. 28. As the result of those judgments, Moses does not say that Yahweh would annihilate the nation, or extinguish their name, but that the would be 'left few in number,' Deu 28:62; that Yahweh would scatter them among all people, from the one end of the earth even to the other, Deu 28:64; and that among these nations they should find no ease, neither should the sole of their foot have rest.
In like manner it was predicted that they should be scattered everywhere. 'I will scatter them also among the pagan, whom neither they nor their fathers have known. I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach, a proverb, a taunt, and a curse, in all places whither I will drive them;' Jer 9:16; Jer 24:9-10. 'I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds;' Eze 5:10. 'I will also scatter them among the nations, among the pagan, and disperse them in the countries;' Eze 12:15, 'I will sift the house of Israel among the nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. They shall be wanderers among the nations;' Amo 9:9. 'I will make a full end of the nations whither I have driven thee, but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished;' Jer 46:28.
From all these, and from numerous other passages in the Old Testament, it is evident that it was designed that the Jewish nation should never be wholly destroyed; that though they were scattered among the nations, they should still be a distinct people; that while other nations would wholly cease to exist, yet that a "remnant" of the Jewish people, with the national peculiarities and customs, would still survive. How entirely this has been fulfilled, the remarkable history of the Jewish people everywhere testifies. Their present condition on the earth, as a people scattered in all nations, yet surviving; without a king and a temple, yet preserving their national prejudices and peculiarities, is a most striking fulfillment of the prophecy; see Keith's "Evidence of the Fulfillment of Prophecy," pp. 64-82.
From Assyria - The name Assyria is commonly applied to that region of country which lies between Media, Mesopotamia, Armenia, and Babylon, and which is now called Kurdistan. The boundaries of the kingdom have often varied, and, as a kingdom or separate nation, it has long since ceased to exist. The name "Assyria" in Scripture is given,
(1) To ancient Assyria, lying east of the Tigris, and between Armenia, Susiana, and Media - the region comprising mostly the modern kingdoms and the pashalic of Mosul.
(2) Most generally the name Assyria means the "kingdom of Assyria," including Babylonia and Mesopotamia, and extending to the Euphrates; Isa 7:20; Isa 8:7.
(3) After the overthrow of the Assyrian empire, the name continued to be applied to those countries which were formerly held under its dominion - including Babylonia Kg2 23:29; Jer 2:18, Persia Ezr 6:22, and Syria. - "Robinson; Calmet."
It is in this place applied to that extensive region, and means that the Jews scattered there - of whom there have always been many - shall be brought under the dominion of the Messiah. If the Nestorian Christians in the mountains of Kurdistan are the descendants of the lost ten tribes (see the note at Isa 11:12), then the reference here is, doubtless, to them. There are, however, other Jews there, as there always has been; "see" Dr. Grant's work on 'The Nestorians, or, the Lost Ten tribes,' New York, 1841.
And from Egypt - The well-known country in Africa, watered by the Nile. In all ages, there have been many Jews there. Its vicinity to Palestine; its remarkable fertility, and the advantages which it offered to them, attracted many Jews there; and at some periods they have composed no inconsiderable part of the population. It was in this country that the translation of the Hebrew Scriptures into the Greek language, called the Septuagint, was made, for the use of the numerous Jews residing there. At present they are numerous there, though the exact number is unknown: During the reign of Bonaparte, an estimate was made, for his information, of the number of Jews in the world, and, in that estimate, 1, 000, 000 was assigned to the Turkish empire - probably about a third part of all on the earth. A large portion of this number is in Egypt.
And from Pathros - This was one of the three ancient divisions of Egypt. It was the same as Upper Egypt, or the southern part of Egypt, the "Coptic" portion of that country. The inhabitants of that country are called "Pathrusini." To that place many of the Jews retired in the calamities of the nation, notwithstanding the remonstrances of Isaiah; Jer 44:1, Jer 44:15. For this act God severely threatened them; see Jer 44:26-29.
And from Cush - The Chaldee reads this, 'And from Judea.' The Syriac, 'And from Ethiopia.' This country denotes, properly, the regions settled by the descendants of Cush, the oldest son of Ham; Gen 10:8. Commentators have differed very much about the region understood in the Scriptures by the name Cush. Bochart supposes that by it the southern parts of Arabia are always meant. Gesenius supposes, that by Cush is always meant a region in Africa. Michaelis supposes that by Cush the southern part of Arabia and the African Ethiopia were both intended. In the Scriptures, however, it is evident that the name is given to different regions.
(1) It means what may be called the "Oriental Cush," including the region of the ancient Susiana, and bounded on the south by the Persian Gulf, and on the west and southwest by the Tigris, which separates it from the Arabian Irak. This province has the name Chusastan, or Chusistan, and was, probably, the ancient "Cush" mentioned in Zep 3:10 : From beyond the rivers of Ethiopia, (Hebrew, Cush), my suppliants, even the daughter of my dispersed, shall bring mine offering.' The principal rivers there were the Ulai, the Kur, the Chobar, and the Choaspes. The same place is referred to in Kg2 17:24, where the king of Assyria is said to have 'brought men from Babylon, and from "Cuthah," and from Ava,' where the word "Cuthah" evidently refers to Cush, the Armenian mode of pronouncing Cush by exchanging the letters "Shin" for "Tav," as they always do in pronouncing "Ashur," calling it "Athur, etc.;" see the Chaldee Paraphrase, and the Syriac version, "passim."
(2) "Cush," as employed by the Hebrews, "usually" denoted the southern parts of Arabia, and was situated chiefly along the coast of the Red Sea, since there are several passages of Scripture where the name "Cush" occurs which can be applied to no other country, and least of all to the African Cush or Ethiopia; see Num 12:1, where the woman whom Moses married is called an 'Ethiopian,' (Hebrew, 'Cushite'). It can be scarcely supposed that she came from the distant regions of Ethiopia in Africa, but it is evident that she came from some part of Arabia. Also Hab 3:7, says:
I saw the tents of Cushan in affliction;
And the curtains of the land of Midian did tremble.
From which it is evident, that "Cushan" and "Midian" were countries adjacent; that is, in the southern part of Arabia; compare Ch2 21:16; Ch2 14:9.
(3) The word "Cush" is applied to Ethiopia, or the country south of Egypt, now called Abyssinia. This country comprehended not only Ethiopia above Syene and the cataracts, but likewise Thebais, or Upper Egypt; compare Jer 13:23; Dan 11:3; Eze 30:4-5; Isa 44:14; see the notes at Isa 18:1. To which of these regions the prophet here refers, it is not easy to determine. As the other countries mentioned here, however, are chiefly in the East, it is most natural to suppose that he refers to "the Oriental Cush" mentioned under the first division. The general idea of the prophet is plain, that the scattered Jews should be gathered back to God.
And from Elam - This was the name of a country originally possessed by the Persians, and so called from the son of Shem of the same name; Gen 14:1. It was the southern part of Persia, situated on the Persian Gulf, and included, probably, the whole of the region now called Susiana or Chusistan. The city Susa or Shushan was in it; Dan 8:2.
And from Shinar - This was a part of Babylonia, and is supposed to be the plain lying between the Tigris and the Euphrates; Gen 10:10; Gen 11:2; Dan 1:2; Zac 5:11. It was the region elsewhere called Mesopotamia. The Septuagint renders it, 'And from Babylon;' and it is remarkable that Luke Act 2:9, where he has reference, probably, to the place, speaks of 'the dwellers in Mesopotamia' as among those who heard 'the wonderful works of God' in their own language. It was in this plain that the tower of Babel was commenced; Gen. 10.
And from Hamath - See the note at Isa 10:9. "And from the islands of the sea." This expression probably denotes the islands situated in the Mediterranean, a part of which were known to the Hebrews. But, as geography was imperfectly known, the phrase came to denote the regions lying west of the land of Canaan; the unknown countries which were situated in that sea, or west of it, and thus included the countries lying around the Mediterranean. The word translated, 'islands' here (איים 'ı̂ yı̂ ym) means properly "habitable dry land," in opposition to water; Isa 42:13 : 'I will make the rivers "dry land;"' where to translate it "islands" would make nonsense. Hence, it means also land adjacent to water, either washed by it, or surrounded by it, that is, a maritime country, coast, or island. Thus it means "coast" when applied to Ashdod Isa 20:6; to Tyre Isa 22:2, Isa 22:6; to Peloponnesus or Greece (called Chittim, Eze 27:6). It means an "island" when applied to Caphtor or Crete Jer 47:4; Amo 9:7. The word was commonly used by the Hebrews to denote distant regions beyond the sea, whether coasts or islands, and especially the maritime countries of the West, to them imperfectly known through the voyages of the Pheonicians; see the note at Isa 41:1; compare Isa 24:15; Isa 40:15; Isa 42:4, Isa 42:10, Isa 42:12; Isa 51:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: set his hand: isa 60:1-66:24; Lev 26:40-42; Deu 4:27-31, Deu 30:3-6; Psa 68:22; Jer 23:7, Jer 23:8; Jer 30:8-11, Jer 31:36-40, Jer 33:24-26; Eze 11:16-20, Eze 34:23-28, Eze 36:24-28; Ezek. 37:1-48:35; Hos 1:11, Hos 3:4, Hos 3:5; Joel 3:1-21; Amo 9:14, Amo 9:15; Mic 7:14, Mic 7:15; Zac 10:8-12, Zac 12:1-14:21; Rom 11:15, Rom 11:26; Co2 3:16
from Assyria: Isa 11:16, Isa 27:12, Isa 27:13; Mic 7:12
Egypt: Isa 19:23; Jer 44:1
Pathros: Eze 30:14
Cush: Isa 45:14; Gen 10:6, Gen 10:7
Elam: Gen 10:22; Jer 25:25; Dan 8:2
Shinar: Gen 10:10, Gen 11:2; Zac 5:11
Hamath: Isa 10:9; Jer 49:23; Zac 9:2
the islands: Isa 24:15, Isa 42:4, Isa 66:19; Gen 10:5; Jer 31:10; Eze 27:6; Dan 11:18; Zep 2:11
Carl Friedrich Keil and Franz Delitzsch
11:11
A second question also concerns Israel. The nation out of which and for which this king will primarily arise, will before that time be scattered far away from its native land, in accordance with the revelation in Is 6:1-13. How, then, will it be possible for Him to reign in the midst of it? "And it will come to pass in that day, the Lord will stretch out His hand again a second time to redeem the remnant of His people that shall be left, out of Asshur, and out of Egypt, and out of Pathros, and out of Ethiopia, and out of 'Elam, and out of Shinar, and out of Hamath, and out of the islands of the sea. And he raises a banner for the nations, and fetches home the outcasts of Israel; and the dispersed of Judah will He assemble from the four borders of the earth." Asshur and Egypt stand here in front, and side by side, as the two great powers of the time of Isaiah (cf., Is 7:18-20). As appendices to Egypt, we have (1.) Pathros, hierogl. to-rēs, and with the article petorēs, the southland, i.e., Upper Egypt, so that Mizraim in the stricter sense is Lower Egypt (see, on the other hand, Jer 44:15); and (2.) Cush, the land which lies still farther south than Upper Egypt on both sides of the Arabian Gulf; and as appendices to Asshur, (1.) 'Elam, i.e., Elymais, in southern Media, to the east of the Tigris; and (2.) Shinar, the plain to the south of the junction of the Euphrates and Tigris. Then follow the Syrian Hamath at the northern foot of the Lebanon; and lastly, "the islands of the sea," i.e., the islands and coast-land of the Mediterranean, together with the whole of the insular continent of Europe. There was no such diaspora of Israel at the time when the prophet uttered this prediction, nor indeed even after the dissolution of the northern kingdom; so that the specification is not historical, but prophetic. The redemption which the prophet here foretells is a second, to be followed by no third; consequently the banishment out of which Israel is redeemed is the ultimate form of that which is threatened in Is 6:12 (cf., Deut 30:1.). It is the second redemption, the counterpart of the Egyptian. He will then stretch out His hand again (yōsiph, supply lishloach); and as He once delivered Israel out of Egypt, so will He now redeem it - purchase it back (kânâh, opp. mâcar) out of all the countries named. The min attached to the names of the countries is to be construed with liknōth. Observe how, in the prophet's view, the conversion of the heathen becomes the means of the redemption of Israel. The course which the history of salvation has taken since the first coming of Christ, and which is will continue to take to the end, as described by Paul in the Epistle to the Romans, is distinctly indicated by the prophet. At the word of Jehovah the heathen will set His people free, and even escort them (Is 49:22; Is 62:10); and thus He will gather again ('âsaph, with reference to the one gathering point; kibbētz, with reference to the dispersion of those who are to be gathered together) from the utmost ends of the four quarters of the globe, "the outcasts of the kingdom of Israel, and the dispersed of the kingdom of Judah" (nidchē Yisrâe ūnephutzōth Yehūdâh: nidchē = niddechē, with the dagesh dropped before the following guttural),
(Note: The same occurs in ויסעוּ, וישׂאוּ, ויקנאוּ, מלאוּ, שׁלחוּ, תּקחוּ. In every case the dagesh has fallen out because of the following guttural (Luzzatto, Gramm. 180).)
both men and women.
Geneva 1599
11:11 And it shall come to pass in that day, [that] the Lord shall set his hand (g) again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the isles of the sea.
(g) For God first delivered his people out of Egypt and now promises to deliver them out of their enemies hands as from the Parthians, Persians, Chaldeans and them of Antioch among whom they were dispersed and this is chiefly meant of Christ, who calls his people being dispersed through all the world.
John Gill
11:11 And it shall come to pass in that day,.... Before spoken of, and which includes the whole Gospel dispensation:
that the Lord shall set his hand again the second time; which refers to a first, in which the Lord exerted his power in the recovery of his people out of the hands of their enemies; and that was the deliverance of them out of Egypt, and which was typical of the deliverance of the Lord's people in the times of Christ; and it is usual with the Jews (i) to call Moses the first redeemer, and the Messiah the latter; wherefore this "second time" refers to the times of the Messiah, and not to the time of the deliverance from the Babylonish captivity; for that, as Aben Ezra, Jarchi, and Kimchi observe, was not a perfect redemption; only Judah and Benjamin returned, not the ten tribes, and so did not answer to the first time, when all Israel came out of Egypt; and much less can it be understood of the return of those, in the times of Hezekiah, carried captive by Tilgathpilneser and Shalmaneser: or the first and second time may be distinguished thus; the first time may intend the calling of a large number, both of Jews and Gentiles, through the preaching of the Gospel by the apostles; and the second time the bringing in the fulness of the Gentiles, and the conversion of the Jews, in the latter day; or the first time may respect the calling of the Gentiles, and the second the gathering in of the Jews: or both may intend later times; the first time, the reformation from Popery; the second time, deliverance from Babylon, or the antichristian yoke, under which all nations will again be brought, before the destruction of the man of sin:
to recover the remnant of his people; or to "obtain", or to "possess" (k); for this is not to be understood of the recovery or redemption of them by the price of Christ's blood, but of the calling and conversion of them, when the Lord claims them, possesses and enjoys them, as his own; and as they are but a remnant whom God has chosen for his people, and Christ has redeemed by his blood, so they are no other that are called; though here they may be called a remnant, or what remains, with respect to those who have been called already:
which shall be left, from Assyria, and from Egypt; Egypt, and other places following, being joined with Assyria, show that this cannot be understood of the deliverance from the Babylonish captivity; but designs the several places where Christ would have a people in Gospel times, and who would be found out, and called by grace; some of which already have been, as in Babylon and Egypt, 1Pet 5:13 and others will be hereafter, according to the prophecies, Ps 68:31 and as Assyria and Egypt are now in the hands of the Turks, it may design the call and conversion of many in those parts, when the Turkish empire shall be destroyed; or else the deliverance of God's people from the tyranny of the Romish antichrist, called Egypt and Babylon, at the time of his ruin:
from Pathros; by which some understand Parthia, as Manasseh ben Israel (l), and Calvin thinks it probable; many of this country were converted in the first times of the Gospel; the Apostle John's first epistle is called by the ancients the Epistle to the Parthians, see Acts 2:9 and very likely there will be more of them in the latter day: others think Arabia Petraea is intended; it seems to be a part of Egypt last mentioned, as appears from Ezek 29:14 and is mentioned with some cities in Egypt, Jer 44:1 and had its name very likely from Pathrusim, a son of Mizraim, Gen 10:14. Thebais is here meant, the extreme part of Egypt, next to Ethiopia, which is designed by what fellows, according to Sir John Marsham (m), and Bochart (n), and Vitringa after them:
and from Cush; or Ethiopia; from whence some have been called, see Acts 8:27 and others will, according to prophecy, Ps 68:31 and in part of this country now live the Abyssines, who profess Christianity: or rather Arabia, see Gal 1:17. The Targum renders it,
"from India:''
and from Elam; a province in Persia, Dan 8:2 the inhabitants of this place are called Elamites, Acts 2:9 some of these heard the apostles speak the wonderful things of God in their own language, and were converted:
and from Shinar; in Chaldea, in the plain of which the tower of Babel was built, Gen 10:10 wherefore the Targum renders it,
"from Babylon:''
and from Hamath; meaning either Antiochia, as some, or Cilicia, as others. Cocceius says it is a country which lies towards the Mediterranean sea, over against Cyprus, above Mount Libanus, where now is Tripoli:
and from the islands of the sea; or of the west; the European islands, particularly England, Ireland, and Scotland, and others. Aben Ezra refers this prophecy to the times of the Messiah, and so does Manasseh ben Israel.
(i) Midrash Koheleth, fol. 63. 2. (k) "ad possidendum", Grotius; , Aquila. (l) Spes Israelis p. 72. (m) Canon. Chron. p. 25. (n) Geograph. l. 4. c. 27. col. 276.
John Wesley
11:11 The second - The first time, to which this word second relates, seems to be the deliverance out of Babylon: and then this second deliverance must be in the days of the Messiah. To recover - From all places far and near, into which either the ten tribes or the two tribes were carried captives. Pathros was a province in Egypt.
Robert Jamieson, A. R. Fausset and David Brown
11:11 set . . . hand--take in hand the work. Therefore the coming restoration of the Jews is to be distinct from that after the Babylonish captivity, and yet to resemble it. The first restoration was literal, therefore so shall the second be; the latter, however, it is implied here, shall be much more universal than the former (Is 43:5-7; Is 49:12, Is 49:17-18; Ezek 37:21; Hos 3:5; Amos 9:14-15; Mic 4:6-7; Zeph 3:19-20; Zech 10:10; Jer 23:8). As to the "remnant" destined by God to survive the judgments on the nation, compare Jer 46:28.
Pathros--one of the three divisions of Egypt, Upper Egypt.
Cush--either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea.
Elam--Persia, especially the southern part of it now called Susiana.
Shinar--Babylonian Mesopotamia, the plain between the Euphrates and the Tigris: in it Babel was begun (Gen 10:10). In the Assyrian inscriptions RAWLINSON distinguishes three periods: (1) The Chaldean; from 2300 B.C. to 1500, in which falls Chedorlaomer (Gen. 14:1-17), called in the cuneiform characters Kudur of Hur, or Ur of the Chaldees, and described as the conqueror of Syria. The seat of the first Chaldean empire was in the south, towards the confluence of the Tigris and Euphrates. (2) The Assyrian, down to 625 B.C. (3) The Babylonian, from 625 to 538 B.C., when Babylon was taken by the Persian Cyrus.
islands of . . . sea--the far western regions beyond the sea [JEROME].
11:1211:12: Եւ բարձրացուսցէ՛ նշան ՚ի հեթանոսս, եւ ժողովեսցէ՛ զկորուսեալսն Իսրայէլի. եւ զցրուեալսն Յուդայ ժողովեսցէ ՚ի չորից անկեանց երկրի[9717]։ [9717] Ոմանք. Նշան ՚ի հեթանոսաց։
12 Հեթանոսներին դրօշ պիտի պարզի եւ հաւաքի Իսրայէլի կորուսեալներին, Յուդայի տնից ցրուածներին պիտի հաւաքի աշխարհի չորս անկիւններից:
12 Եւ ազգերուն դրօշակը պիտի վերցնէ Ու Իսրայէլին աքսորուածները պիտի հաւաքէ Ու երկրին չորս անկիւններէն Յուդային ցրուածները պիտի հաւաքէ։
Եւ բարձրացուսցէ նշան ի հեթանոսս, եւ ժողովեսցէ [180]զկորուսեալսն Իսրայելի, եւ զցրուեալսն Յուդայ ժողովեսցէ ի չորից անկեանց երկրի:

11:12: Եւ բարձրացուսցէ՛ նշան ՚ի հեթանոսս, եւ ժողովեսցէ՛ զկորուսեալսն Իսրայէլի. եւ զցրուեալսն Յուդայ ժողովեսցէ ՚ի չորից անկեանց երկրի[9717]։
[9717] Ոմանք. Նշան ՚ի հեթանոսաց։
12 Հեթանոսներին դրօշ պիտի պարզի եւ հաւաքի Իսրայէլի կորուսեալներին, Յուդայի տնից ցրուածներին պիտի հաւաքի աշխարհի չորս անկիւններից:
12 Եւ ազգերուն դրօշակը պիտի վերցնէ Ու Իսրայէլին աքսորուածները պիտի հաւաքէ Ու երկրին չորս անկիւններէն Յուդային ցրուածները պիտի հաւաքէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1211:12 И поднимет знамя язычникам, и соберет изгнанников Израиля, и рассеянных Иудеев созовет от четырех концов земли.
11:12 καὶ και and; even ἀρεῖ αιρω lift; remove σημεῖον σημειον sign εἰς εις into; for τὰ ο the ἔθνη εθνος nation; caste καὶ και and; even συνάξει συναγω gather τοὺς ο the ἀπολομένους απολλυμι destroy; lose Ισραηλ ισραηλ.1 Israel καὶ και and; even τοὺς ο the διεσπαρμένους διασπειρω sow abroad; scatter around τοῦ ο the Ιουδα ιουδα Iouda; Iutha συνάξει συναγω gather ἐκ εκ from; out of τῶν ο the τεσσάρων τεσσαρες four πτερύγων πτερυξ wing τῆς ο the γῆς γη earth; land
11:12 וְ wᵊ וְ and נָשָׂ֥א nāśˌā נשׂא lift נֵס֙ nˌēs נֵס signal לַ la לְ to † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and אָסַ֖ף ʔāsˌaf אסף gather נִדְחֵ֣י niḏḥˈê נדח wield יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and נְפֻצֹ֤ות nᵊfuṣˈôṯ פוץ disperse יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah יְקַבֵּ֔ץ yᵊqabbˈēṣ קבץ collect מֵ mē מִן from אַרְבַּ֖ע ʔarbˌaʕ אַרְבַּע four כַּנְפֹ֥ות kanᵊfˌôṯ כָּנָף wing הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:12. et levabit signum in nationes et congregabit profugos Israhel et dispersos Iuda colliget a quattuor plagis terraeAnd he shall set up a standard unto the nations, and shall assemble the fugitives of Israel, and shall gather together the dispersed of Juda from the four quarters of the earth.
12. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth:

11:12 И поднимет знамя язычникам, и соберет изгнанников Израиля, и рассеянных Иудеев созовет от четырех концов земли.
11:12
καὶ και and; even
ἀρεῖ αιρω lift; remove
σημεῖον σημειον sign
εἰς εις into; for
τὰ ο the
ἔθνη εθνος nation; caste
καὶ και and; even
συνάξει συναγω gather
τοὺς ο the
ἀπολομένους απολλυμι destroy; lose
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
τοὺς ο the
διεσπαρμένους διασπειρω sow abroad; scatter around
τοῦ ο the
Ιουδα ιουδα Iouda; Iutha
συνάξει συναγω gather
ἐκ εκ from; out of
τῶν ο the
τεσσάρων τεσσαρες four
πτερύγων πτερυξ wing
τῆς ο the
γῆς γη earth; land
11:12
וְ wᵊ וְ and
נָשָׂ֥א nāśˌā נשׂא lift
נֵס֙ nˌēs נֵס signal
לַ la לְ to
הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
וְ wᵊ וְ and
אָסַ֖ף ʔāsˌaf אסף gather
נִדְחֵ֣י niḏḥˈê נדח wield
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
נְפֻצֹ֤ות nᵊfuṣˈôṯ פוץ disperse
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
יְקַבֵּ֔ץ yᵊqabbˈēṣ קבץ collect
מֵ מִן from
אַרְבַּ֖ע ʔarbˌaʕ אַרְבַּע four
כַּנְפֹ֥ות kanᵊfˌôṯ כָּנָף wing
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:12. et levabit signum in nationes et congregabit profugos Israhel et dispersos Iuda colliget a quattuor plagis terrae
And he shall set up a standard unto the nations, and shall assemble the fugitives of Israel, and shall gather together the dispersed of Juda from the four quarters of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: 12. Поднимет знамя - т. е. даст язычникам повеление возвратить свободу евреям.

Четыре конца - точнее с евр.: "четыре крыла", т. е. четыре главные земные точки. - Все возвращенные иудеи также, подобно язычникам, войдут в царство Мессии.
Albert Barnes: Notes on the Bible - 1834
11:12: And he shall set up an ensign - See Isa 11:10. The Messiah shall stand in view of the nations, as a standard is erected by a military leader. An ensign or standard was usually lifted up on the mountains or on some elevated place (compare Isa 18:3); and the meaning here is, that the Messiah would be the conspicuous object around which the nations would rally.
And shall assemble - This word, אסף 'â saph, properly means, to gather, collect, to assemble together, as fruits are collected for preservation Exo 23:10; to collect a people together Num 21:16; to gather or collect gold; Kg2 22:4. It may also mean to gather or collect anything for destruction Jer 8:13; and hence, to take out of the way, to kill, destroy; Sa1 15:6. Here, it is evidently synonymous with the word 'recover' in Isa 11:11. It cannot be proved that it means that God will "literally" re-assemble all the scattered Jews, for the "collecting them," or regathering them to himself "as his people," though they may be still scattered among the nations, is all that the words necessarily imply. Thus when the word is used, as it is repeatedly, to denote the death of the patriarchs, where it is said they were 'gathered to their fathers,' it does not mean that they were buried in the same grave, or the same vicinity, but that they were united to them in death; they partook of the same lot; they all alike went down to the dead; Gen 25:8; Gen 35:29; Gen 49:29; Num 20:24; Deu 32:50.
The outcasts of Israel - The name 'Israel,' applied at first to all the descendants of Jacob, came at length to denote the 'kingdom of Israel,' or of the 'ten tribes,' or of 'Ephraim,' as the tribes which Rev_olted under Jeroboam were called. In this sense it is used in the Scriptures after the time of Jeroboam, and thus it acquired a technical signification, distinguishing it from Judah.
The dispersed of Judah - 'Judah,' also, though often used in a general sense to denote the Jews as such, without reference to the distinction in tribes, is also used technically to denote the kingdom of Judah, as distinguished from the kingdom of Israel. The tribe of Judah was much larger than Benjamin, and the name of the latter was lost in the former. A considerable part of the ten tribes returned again to their own land, with those of the tribes of Judah and Benjamin; a portion remained still in the countries of the East, and were intermingled with the other Jews who remained there. All distinctions of the tribes were gradually abolished, and there is no reason to think that the 'ten tribes,' here referred to by the name 'Israel,' have now anywhere a distinct and separate existence; see this point fully proved in a Rev_iew of Dr. Grant's work on '" The Nestorians, or, the Lost Ten tribes,"' in the "Bib. Rep." for October 1841, and January 1842, by Prof. Robinson. The literal meaning here then would be, that he would gather the remains of those scattered people, whether pertaining to 'Israel' or 'Judah,' from the regions where they were dispersed.
It does not necessarily mean that they would be regathered in their distinctive capacity as 'Israel' and 'Judah,' or that the distinction would be still preserved, but that the people of God would be gathered together, and that all sources of alienation and discord would cease. The meaning, probably, is, that under the Messiah all the remains of that scattered people, in all parts of the earth, whether originally pertaining to 'Israel' or 'Judah,' should be collected into one spiritual kingdom, constituting one happy and harmonious people. To the fulfillment of this, it is not necessary to be supposed that they would be literally gathered into one place, or that they would be restored to their own land, or that they would be preserved as a distinct and separate community. The leading idea is, that the Messiah would set up a glorious kingdom in which all causes of alienation and discord would cease.
From the four corners of the earth - Chaldee, 'From the four winds of the earth.' The Septuagint renders it, 'From the four wings (πτερύγων pterugō n) of the earth.' It means, that they should be collected to God from each of the four parts of the earth - the east, the west, the north, and the south. The Hebrew word rendered here 'corners,' means properly "wings." It is applied, however, to the corner, or border of a thing, as a skirt, or mantle Sa1 24:5, Sa1 24:11; Deu 23:1; and hence, to the boundaries, or corners of the earth, because the earth seems to have been represented as a quadrangular plain; Eze 7:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: set up: Isa 11:10, Isa 18:3, Isa 59:19, Isa 62:10; Rev 5:9
shall assemble: Isa 27:13, Isa 43:6, Isa 49:11, Isa 49:12, Isa 56:8; Deu 32:26; Psa 68:22, Psa 147:2; Zep 3:10; Joh 7:35; Jam 1:1
corners: Heb. wings
John Gill
11:12 And he shall set up an ensign for the nations,.... For the gathering of them, for the calling of the Gentiles, that is, the Lord would do it; he who before is said to set his hand a second time to recover his people, whether among Jews or Gentiles; this he has done in the ministration of the Gospel, in which Christ is lifted up and held forth as the only Saviour of lost sinners, the sole author and glorious Captain of salvation, for them to flee to, and lay hold on; and this he still does, and will continue to do, until all his people are gathered in from the several parts of the world:
and shall assemble the outcasts of Israel; so those of his people among the ten tribes, that were scattered about in various countries, when the Gospel was preached throughout the world by the apostles, were called by it, and gathered into Gospel churches among the Gentiles, of whom the first churches of Christ consisted; and so it will be in the latter day, when all Israel shall be saved:
and gather together the dispersed of Judah; the Jews, scattered about like lost sheep, among each of the nations of the world; some of which were looked up, and found out, and brought into the sheepfold, in the first times of Christianity; and others will be in the latter day:
even from the four corners of the earth: which shows that this cannot intend the return of the Jews from the Babylonish captivity, which was only from one corner of the earth; The Targum is,
"from the four winds of the earth;''
a phrase the same with that in Rev_ 7:1.
John Wesley
11:12 Nations - All nations, Jews and Gentiles. Out - casts - That were driven out of their own land, into foreign parts. Israel - Of the ten tribes.
Robert Jamieson, A. R. Fausset and David Brown
11:12 In the first restoration Judah alone was restored, with perhaps some few of Israel (the ten tribes): in the future restoration both are expressly specified (Ezek 37:16-19; Jer 3:18). To Israel are ascribed the "outcasts" (masculine); to Judah the "dispersed" (feminine), as the former have been longer and more utterly castaways (though not finally) than the latter (Jn 7:52). The masculine and feminine conjoined express the universality of the restoration.
from the four corners of the earth--Hebrew, "wings of the earth."
11:1311:13: Եւ բարձցի՛ նախանձն Եփրեմի. եւ թշնամիքն Յուդայ կորիցե՛ն. Եփրեմ ո՛չ նախանձեսցի ընդ Յուդայ, եւ Յուդայ՝ ո՛չ նախանձեսցի ընդ Եփրեմայ։
13 Եփրեմի նախանձը պիտի վերանայ, եւ Յուդայի թշնամիները կորստեան պիտի մատնուեն. Եփրեմը չպիտի նախանձի Յուդային, եւ Յուդան էլ չպիտի նախանձի Եփրեմին:
13 Եփրեմին նախանձը պիտի վերնայ Եւ Յուդան նեղողները պիտի կորսուին. Եփրեմը պիտի չնախանձի Յուդային։Յուդան պիտի չնեղէ Եփրեմը
Եւ բարձցի նախանձն Եփրեմի, եւ թշնամիքն Յուդայ կորիցեն. Եփրեմ ոչ նախանձեսցի ընդ Յուդայ` եւ Յուդայ ոչ նախանձեսցի ընդ Եփրեմայ:

11:13: Եւ բարձցի՛ նախանձն Եփրեմի. եւ թշնամիքն Յուդայ կորիցե՛ն. Եփրեմ ո՛չ նախանձեսցի ընդ Յուդայ, եւ Յուդայ՝ ո՛չ նախանձեսցի ընդ Եփրեմայ։
13 Եփրեմի նախանձը պիտի վերանայ, եւ Յուդայի թշնամիները կորստեան պիտի մատնուեն. Եփրեմը չպիտի նախանձի Յուդային, եւ Յուդան էլ չպիտի նախանձի Եփրեմին:
13 Եփրեմին նախանձը պիտի վերնայ Եւ Յուդան նեղողները պիտի կորսուին. Եփրեմը պիտի չնախանձի Յուդային։Յուդան պիտի չնեղէ Եփրեմը
zohrab-1805▾ eastern-1994▾ western am▾
11:1311:13 И прекратится зависть Ефрема, и враждующие против Иуды будут истреблены. Ефрем не будет завидовать Иуде, и Иуда не будет притеснять Ефрема.
11:13 καὶ και and; even ἀφαιρεθήσεται αφαιρεω take away ὁ ο the ζῆλος ζηλος zeal; jealousy Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even οἱ ο the ἐχθροὶ εχθρος hostile; enemy Ιουδα ιουδα Iouda; Iutha ἀπολοῦνται απολλυμι destroy; lose Εφραιμ εφραιμ Ephraim; Efrem οὐ ου not ζηλώσει ζηλοω zealous; jealous Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even Ιουδας ιουδας Ioudas; Iuthas οὐ ου not θλίψει θλιβω pressure; press against Εφραιμ εφραιμ Ephraim; Efrem
11:13 וְ wᵊ וְ and סָ֨רָה֙ sˈārā סור turn aside קִנְאַ֣ת qinʔˈaṯ קִנְאָה jealousy אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and צֹרְרֵ֥י ṣōrᵊrˌê צרר be hostile יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah יִכָּרֵ֑תוּ yikkārˈēṯû כרת cut אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim לֹֽא־ lˈō- לֹא not יְקַנֵּ֣א yᵊqannˈē קנא be jealous אֶת־ ʔeṯ- אֵת [object marker] יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וִֽ wˈi וְ and יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah לֹֽא־ lˈō- לֹא not יָצֹ֥ר yāṣˌōr צרר be hostile אֶת־ ʔeṯ- אֵת [object marker] אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
11:13. et auferetur zelus Ephraim et hostes Iuda peribunt Ephraim non aemulabitur Iudam et Iudas non pugnabit contra EphraimAnd the envy of Ephraim shall be taken away, and the enemies of Juda shall perish: Ephraim shall not envy Juda, and Juda shall not fight against Ephraim.
13. The envy also of Ephraim shall depart, and they that vex Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim:

11:13 И прекратится зависть Ефрема, и враждующие против Иуды будут истреблены. Ефрем не будет завидовать Иуде, и Иуда не будет притеснять Ефрема.
11:13
καὶ και and; even
ἀφαιρεθήσεται αφαιρεω take away
ο the
ζῆλος ζηλος zeal; jealousy
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
οἱ ο the
ἐχθροὶ εχθρος hostile; enemy
Ιουδα ιουδα Iouda; Iutha
ἀπολοῦνται απολλυμι destroy; lose
Εφραιμ εφραιμ Ephraim; Efrem
οὐ ου not
ζηλώσει ζηλοω zealous; jealous
Ιουδαν ιουδας Ioudas; Iuthas
καὶ και and; even
Ιουδας ιουδας Ioudas; Iuthas
οὐ ου not
θλίψει θλιβω pressure; press against
Εφραιμ εφραιμ Ephraim; Efrem
11:13
וְ wᵊ וְ and
סָ֨רָה֙ sˈārā סור turn aside
קִנְאַ֣ת qinʔˈaṯ קִנְאָה jealousy
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
צֹרְרֵ֥י ṣōrᵊrˌê צרר be hostile
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
יִכָּרֵ֑תוּ yikkārˈēṯû כרת cut
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
לֹֽא־ lˈō- לֹא not
יְקַנֵּ֣א yᵊqannˈē קנא be jealous
אֶת־ ʔeṯ- אֵת [object marker]
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וִֽ wˈi וְ and
יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah
לֹֽא־ lˈō- לֹא not
יָצֹ֥ר yāṣˌōr צרר be hostile
אֶת־ ʔeṯ- אֵת [object marker]
אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
11:13. et auferetur zelus Ephraim et hostes Iuda peribunt Ephraim non aemulabitur Iudam et Iudas non pugnabit contra Ephraim
And the envy of Ephraim shall be taken away, and the enemies of Juda shall perish: Ephraim shall not envy Juda, and Juda shall not fight against Ephraim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Ревность - зависть, вражда.

Враждующие против Иуды. Для соблюдения параллелизма мыслей еврейскую фразу: "vezorerei jehuda" следовало бы перевести так: и те из иудина царства, которые враждуют (против Евфрата) - исчезнут.

Вражда между Иудейским и Израильским царством, выражавшаяся в формальных войнах, может быть объяснена такими обстоятельствами. Колено Иудино было сначала самое многочисленное (Чис 1:27) и играло поэтому самую видную роль в еврейском народе (Чис 2:3-9; 10:14). В стране Ханаанской оно получило очень большой удел. Ефремово колено со своей стороны гордилось тем, что из него происходил преемник Моисея, Иисус Навин. Кроме того, в Силоме, городе колена Ефремова, в течение некоторого времени стоял Ковчег Завета (Нав 18:1; 1: Цар 4:3). Ефремляне притом отличились некоторыми подвигами. Давнее соперничество между обоими коленами разрешилось по смерти Соломона открытым разрывом.
Adam Clarke: Commentary on the Bible - 1831
11:13: The adversaries of Judah "And the enmity of Judah" - צררים tsorerim, Postulat pars posterior versus, ut intelligantur inimicitiae Judae in Ephraimum: et potest (צררים tsorerim) inimicitiam notare, ut (נחומים nichumim) poenitentiam, Hos 11:8. - Secker.
Albert Barnes: Notes on the Bible - 1834
11:13: The envy also - The word "envy" here, is used in the sense of "hatred," or the hatred which arose from the "ambition" of Ephraim, and from the "prosperity" of Judah. Ephraim here, is the name for the kingdom of Israel, or the ten tribes. The reasons of their envy and enmity toward Judah, all arising from their ambition, were the following:
(1) This tribe, in connection with those which were allied to it, constituted a very large and flourishing part of the Jewish nation. They were, therefore, envious of any other tribe that claimed any superiority, and particularly jealous of Judah.
(2) they occupied a central and commanding position in Judea, and naturally claimed the pre-eminence over the tribes on the north.
(3) they had been formerly highly favored by the abode of the ark and the tabernacle among them, and, on that account, claimed to be the natural "head" of the nation; Jos 18:1, Jos 18:8, Jos 18:10; Jdg 18:31; Jdg 21:19; Sa1 1:3, Sa1 1:24.
(4) when Saul was king, though he was of the tribe of Benjamin Sa1 9:2, they submitted peaceably to his reign, because the Benjaminites were in alliance with them, and adjacent to them. But when Saul died, and the kingdom passed into the hands of David, of the tribe of Judah, their natural rival, thus exalting that powerful tribe, they became dissatisfied and restless. David kept the nation united; but on his death, they threw off the yoke of his successor, and became a separate kingdom. From this time, their animosities and strifes became an importer and painful part of the history of the Jewish nation, until the kingdom of Ephraim was removed. The language here is evidently figurative, and means, that in the time here referred to under the messiah, the causes of animosity, before existing, would cease; that contentions between those who are, by nature, brethren, and who ought to evince the spirit of brethren, would come to an end; and that those animosities and strike would be succeeded by a state of amity and peace. When the scattered Jews shall be regathered to God under the Messiah, all the contentions among them shall cease, and they shall be united under one king and prince. All the causes of contention which had so long existed, and which had produced such disastrous results, would come to an end. The strifes and contentions of these two kingdoms, once belonging to the same nation, and descended from the same ancestors - the painful and protracted "family broil" - was the object that most prominently attracted the attention, then, of the prophets of God. The most happy idea of future blessedness which was presented to the mind of the prophet, was that period when all this should cease, and when, under the Messiah, all should be harmony and love.
And the adversaries of Judah shall be cut off - That is, Judah shall be safe; the people of God shall be delivered from their enemies - referring to the future period under the Messiah, when the church should be universally prosperous.
Judah shall not vex Ephraim - Shall not oppress, disturb, or oppose. There shall be peace between them. The church prospers only when contentions and strifes cease; when Christians lay aside their animosities, and love as brethren, and are "united" in the great work of spreading the gospel around the world. That time will yet come. When that time comes, the kingdom of the Son of God will be established. "Until" that time, it will be in vain that the effort is made to bring the world to the knowledge of the truth; or if not wholly in vain, the efforts of Christians who seek the conversion of the world will be retarded, embarrassed, and greatly enfeebled. How devoutly, therefore, should every friend of the Redeemer pray, that all causes of strife may cease, and that his people may be united, as the heart of one man, in the effort to bring the whole world to the knowledge of the truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: the envy: Isa 7:1-6; Jer 3:18; Eze 37:16-24; Hos 1:11
Carl Friedrich Keil and Franz Delitzsch
11:13
But this calls to mind the present rent in the unity of the nation; and the third question very naturally arises, whether this rent will continue. The answer to this is given in Is 11:13 : "And the jealousy of Ephraim is removed, and the adversaries of Judah are cut off; Ephraim will not show jealousy towards Judah, and Judah will not oppose Ephraim." As the suffix and genitive after tzōrēr are objective in every other instance (e.g., Amos 5:12), tzorerē Yehudâh must mean, not those members of Judah who are hostile to Ephraim, as Ewald, Knobel, and others suppose, but those members of Ephraim who are hostile to Judah, as Umbreit and Schegg expound it. In Is 11:13 the prophet has chiefly in his mind the old feeling of enmity cherished by the northern tribes, more especially those of Joseph, towards the tribe of Judah, which issued eventually in the division of the kingdom. It is only in Is 11:13 that he predicts the termination of the hostility of Judah towards Ephraim. The people, when thus brought home again, would form one fraternally united nation, whilst all who broke the peace of this unity would be exposed to the immediate judgment of God (yiccârēthu, will be cut off).
Geneva 1599
11:13 The envy also of Ephraim shall depart, and the adversaries of (h) Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not distress Ephraim.
(h) Here he describes the consent that will be in his Church and their victory against their enemies.
John Gill
11:13 The envy also of Ephraim shall depart,.... With which it envied Judah, on account of the kingdom of the house of David, and the temple being in that tribe; not that this is the thing intended, only alluded to; the meaning is, that whatever envy or jealousy subsisted in the Gentile against the Jew, or in the Jew against the Gentile, should be no more, when gathered into one Gospel church state; or whatever of this kind has appeared in one Christian church, or denomination among Christians, against another, shall cease, when the Gospel in its power and purity shall more generally take place, and the earth shall be filled with it:
and the adversaries of Judah, or of God's professing people,
shall be cut off; and be no more, as the Turks and Papists:
Ephraim shall not envy Judah, and Judah shall not vex Ephraim; this is repeated for the confirmation of it; and the sense is, that all animosities, contentions, and discords, shall cease among the people of God, and there shall be entire peace and harmony among them. Jarchi interprets this of the two Messiahs, Messiah ben Joseph, and Messiah ben Judah, the Jews dream of.
John Wesley
11:13 Ephraim - Of the ten tribes, frequently called by the name of Ephraim. Of enemies they shall be made friends. The adversaries - Not the body of Ephraim, for they are supposed to be reconciled, and they shall not be cut off, but live in love with Judah, as we see by the next clause; but those few of them who continue in their enmity together with all the rest of their adversaries.
Robert Jamieson, A. R. Fausset and David Brown
11:13 envy . . . of Ephraim . . . Judah--which began as early as the time (Judg 8:1; Judg 12:1, &c.). Joshua had sprung from, and resided among the Ephraimites (Num 13:9; Josh 19:50); the sanctuary was with them for a time (Josh 18:1). The jealousy increased subsequently (2Kings 2:8, &c.; 2Kings 19:41; 2Kings 20:2; 2Kings 3:10); and even before David's time (1Kings 11:8; 1Kings 15:4), they had appropriated to themselves the national name Israel. It ended in disruption (3Kings 11:26, &c.; 1Ki. 12:1-33; compare 4Kings 14:9; Psa. 78:56-71).
adversaries of Judah--rather, "the adversaries from Judah"; those of Judah hostile to the Ephraimites [MAURER]. The parallelism "the envy of Ephraim," namely, against Judah, requires this, as also what follows; namely, "Ephraim shall not envy Judah, and Judah shall not vex Ephraim" (Ezek 37:15, Ezek 37:17, Ezek 37:19).
11:1411:14: Եւ թռիցեն նաւք այլազգեաց. եւ առցեն աւար միանգամայն զծովակողմն եւ զարեւելեայսն, եւ զԵդովմայեցիսն. արկցեն զձեռս իւրեանց նախ ՚ի Մովաբ. եւ որդիքն Ամովնայ յառաջագոյն հնազանդեսցին[9718]։ [9718] Յօրինակին պակասէր. Աւար միանգամայն զծովակողմն։
14 Այլազգիների նաւերը պիտի չուեն, միանգամից աւարի պիտի ենթարկեն ծովակողմը, թէ՛ արեւելցիներին եւ թէ՛ եդոմայեցիներին. իրենց ձեռքը պիտի բարձրացնեն նախ Մովաբի վրայ, եւ ամենից առաջ ամոնացիներին են հնազանդուելու:
14 Հապա անոնք դէպի արեւմուտք Փղշտացիներուն ուսերուն* վրայ պիտի թռչին Ու մէկտեղ արեւելքի բնակիչները պիտի կողոպտեն։Եդովմին եւ Մովաբին վրայ ձեռքերնին պիտի երկնցնեն Ու Ամմոնին որդիները անոնց պիտի հնազանդին։
Եւ թռիցեն [181]նաւք այլազգեաց``, եւ առցեն աւար միանգամայն [182]զծովակողմն եւ զարեւելեայսն եւ զԵդովմայեցիսն``, արկցեն զձեռս իւրեանց [183]նախ ի Մովաբ. եւ որդիքն Ամովնայ յառաջագոյն հնազանդեսցին:

11:14: Եւ թռիցեն նաւք այլազգեաց. եւ առցեն աւար միանգամայն զծովակողմն եւ զարեւելեայսն, եւ զԵդովմայեցիսն. արկցեն զձեռս իւրեանց նախ ՚ի Մովաբ. եւ որդիքն Ամովնայ յառաջագոյն հնազանդեսցին[9718]։
[9718] Յօրինակին պակասէր. Աւար միանգամայն զծովակողմն։
14 Այլազգիների նաւերը պիտի չուեն, միանգամից աւարի պիտի ենթարկեն ծովակողմը, թէ՛ արեւելցիներին եւ թէ՛ եդոմայեցիներին. իրենց ձեռքը պիտի բարձրացնեն նախ Մովաբի վրայ, եւ ամենից առաջ ամոնացիներին են հնազանդուելու:
14 Հապա անոնք դէպի արեւմուտք Փղշտացիներուն ուսերուն* վրայ պիտի թռչին Ու մէկտեղ արեւելքի բնակիչները պիտի կողոպտեն։Եդովմին եւ Մովաբին վրայ ձեռքերնին պիտի երկնցնեն Ու Ամմոնին որդիները անոնց պիտի հնազանդին։
zohrab-1805▾ eastern-1994▾ western am▾
11:1411:14 И полетят на плеча Филистимлян к западу, ограбят всех детей Востока; на Едома и Моава наложат руку свою, и дети Аммона будут подданными им.
11:14 καὶ και and; even πετασθήσονται πετομαι fly ἐν εν in πλοίοις πλοιον boat ἀλλοφύλων αλλοφυλος foreigner θάλασσαν θαλασσα sea ἅμα αμα at once; together προνομεύσουσιν προνομευω and; even τοὺς ο the ἀφ᾿ απο from; away ἡλίου ηλιος sun ἀνατολῶν ανατολη springing up; east καὶ και and; even Ιδουμαίαν ιδουμαια Idoumaia; Ithumea καὶ και and; even ἐπὶ επι in; on Μωαβ μωαβ first; foremost τὰς ο the χεῖρας χειρ hand ἐπιβαλοῦσιν επιβαλλω impose; cast on οἱ ο the δὲ δε though; while υἱοὶ υιος son Αμμων αμμων first; foremost ὑπακούσονται υπακουω listen to
11:14 וְ wᵊ וְ and עָפ֨וּ ʕāfˌû עוף fly בְ vᵊ בְּ in כָתֵ֤ף ḵāṯˈēf כָּתֵף shoulder פְּלִשְׁתִּים֙ pᵊlištîm פְּלִשְׁתִּי Philistine יָ֔מָּה yˈommā יָם sea יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together יָבֹ֣זּוּ yāvˈōzzû בזז spoil אֶת־ ʔeṯ- אֵת [object marker] בְּנֵי־ bᵊnê- בֵּן son קֶ֑דֶם qˈeḏem קֶדֶם front אֱדֹ֤ום ʔᵉḏˈôm אֱדֹום Edom וּ û וְ and מֹואָב֙ môʔˌāv מֹואָב Moab מִשְׁלֹ֣וח mišlˈôḥ מִשְׁלֹוחַ sending יָדָ֔ם yāḏˈām יָד hand וּ û וְ and בְנֵ֥י vᵊnˌê בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon מִשְׁמַעְתָּֽם׃ mišmaʕtˈām מִשְׁמַעַת subject
11:14. et volabunt in umeros Philisthim per mare simul praedabuntur filios orientis Idumea et Moab praeceptum manus eorum et filii Ammon oboedientes eruntBut they shall fly upon the shoulders of the Philistines by the sea, they together shall spoil the children of the east: Edom, till Moab shall be under the rule of their hand, and the children of Ammon shall be obedient.
14. And they shall fly down upon the shoulder of the Philistines on the west; together shall they spoil the children of the east: they shall put forth their hand upon Edom and Moab; and the children of Ammon shall obey them.
But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them:

11:14 И полетят на плеча Филистимлян к западу, ограбят всех детей Востока; на Едома и Моава наложат руку свою, и дети Аммона будут подданными им.
11:14
καὶ και and; even
πετασθήσονται πετομαι fly
ἐν εν in
πλοίοις πλοιον boat
ἀλλοφύλων αλλοφυλος foreigner
θάλασσαν θαλασσα sea
ἅμα αμα at once; together
προνομεύσουσιν προνομευω and; even
τοὺς ο the
ἀφ᾿ απο from; away
ἡλίου ηλιος sun
ἀνατολῶν ανατολη springing up; east
καὶ και and; even
Ιδουμαίαν ιδουμαια Idoumaia; Ithumea
καὶ και and; even
ἐπὶ επι in; on
Μωαβ μωαβ first; foremost
τὰς ο the
χεῖρας χειρ hand
ἐπιβαλοῦσιν επιβαλλω impose; cast on
οἱ ο the
δὲ δε though; while
υἱοὶ υιος son
Αμμων αμμων first; foremost
ὑπακούσονται υπακουω listen to
11:14
וְ wᵊ וְ and
עָפ֨וּ ʕāfˌû עוף fly
בְ vᵊ בְּ in
כָתֵ֤ף ḵāṯˈēf כָּתֵף shoulder
פְּלִשְׁתִּים֙ pᵊlištîm פְּלִשְׁתִּי Philistine
יָ֔מָּה yˈommā יָם sea
יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together
יָבֹ֣זּוּ yāvˈōzzû בזז spoil
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵי־ bᵊnê- בֵּן son
קֶ֑דֶם qˈeḏem קֶדֶם front
אֱדֹ֤ום ʔᵉḏˈôm אֱדֹום Edom
וּ û וְ and
מֹואָב֙ môʔˌāv מֹואָב Moab
מִשְׁלֹ֣וח mišlˈôḥ מִשְׁלֹוחַ sending
יָדָ֔ם yāḏˈām יָד hand
וּ û וְ and
בְנֵ֥י vᵊnˌê בֵּן son
עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon
מִשְׁמַעְתָּֽם׃ mišmaʕtˈām מִשְׁמַעַת subject
11:14. et volabunt in umeros Philisthim per mare simul praedabuntur filios orientis Idumea et Moab praeceptum manus eorum et filii Ammon oboedientes erunt
But they shall fly upon the shoulders of the Philistines by the sea, they together shall spoil the children of the east: Edom, till Moab shall be under the rule of their hand, and the children of Ammon shall be obedient.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Полетят (евреи) - как хищные птицы, как орлы.

На плеча Филистимлян. Здесь пророк мог иметь в виду рельеф земли Филистимской, похожий на плечи. Филистимляне во времена Исаии были в очень враждебных отношениях к Израилю (9:11).

Ограбят детей востока - т. е. жителей восточных областей Палестины, которые сами постоянно грабили израильские селения (ср. Суд 6:3).

Здесь, несомненно, пророк отступает от картины будущего мирного Мессианского царства и изображает ближайшие победы иудеев над своими давними врагами. Видеть же здесь параллель главе 60-й Исаии, где изображается добровольное подчинение язычников иудеям, (проф. Якимов в толков. 14-го ст.) - было бы большой натяжкой.
Albert Barnes: Notes on the Bible - 1834
11:14: But they shall fly - The design of this verse is, to show the rapid and certain spiritual conquests which would result from the conversion of the scattered Jewish people. The Jews understood this literally, as referring to the conquests over their enemies. But if the exposition which has been given of this chapter thus far is correct, the passage is to be interpreted as a figurative description of the triumph of the people of God under the Messiah. The "time" to which it refers, is that which shall succeed the conversion of the scattered Jews. The "effect" of the gospel is represented under an image which, to Jews, would be most striking - that of conquest over the neighboring nations with whom they had been continually at war. Philistia, Edom, Moab, and Ammon, had been always the enemies of Judea; and to the Jews, no figurative representation could be more striking than that, "after" the union of Judah and Ephraim, they should proceed in rapid and certain conquest to subdue their ancient and formidable enemies. The meaning of the phrase 'they shall fly,' is, they shall hasten with a rapid motion, like a bird. They shall do it quickly, without delay, as an eagle hastens to its prey. It indicates their "suddenly" engaging in this, and the celerity and certainty of their movements. As the united powers of Judah and Ephraim would naturally make a sudden descent on Philistia, so the Jews, united under the Messiah, would go to the rapid and certain conversion of those who had been the enemies of the cross.
Upon the shoulders - בכתף bekâ thê ph. There has been a great variety in the interpretation of this passage; and it is evident that our translation does not express a very clear idea. The Septuagint renders it, 'And they shall fly in the ships of foreigners, and they shall plunder the sea.' The Chaldee, 'And they shall be joined with one shoulder, that is, they shall be "united" shoulder to shoulder, that they may smite the Philistines who are in the west.' The Syriac, 'But they shall "plow" the Philistines;' that is, they shall subdue them, and cultivate their land. The word rendered, 'shoulder,' means, properly, "the shoulder," as of a man or beast Isa 46:7; Isa 49:22; Num 7:9; Job 31:22; Eze 24:4; the undersetters or shoulders to support the lavers Kg1 7:30; a corner or side of a building Exo 38:14; and is applied to "the side" of anything, as the side of a building, the border of a country, a city, or sea (Kg1 6:8; Kg1 7:39; Num 34:11; Jos 15:8, Jos 15:10-11, ...) Here it seems to mean, not that the Jews would be borne "upon" the shoulder of the Philistines, but that they would make a sudden and rapid descent "upon their borders:" they would invade their territory, and carry their conquest 'toward the west.' The construction is, therefore, 'they shall make a rapid descent on the borders of the Philistines,' or, in other words, the spiritual conquest over the enemies of the church of God shall be certain and rapid.
The Philistines - Philistia was situated on the southwestern side of the land of Canaan. The Philistines were therefore adjacent to the Jews, and were often involved in war with them. They were among the most constant and formidable enemies which the Jews had.
Toward the west - This does not mean that they should be borne on the shoulders of the Philistines to the west; but that they should make a sudden and rapid descent on the Philistines, who "were" west of them. It stands opposed to the nations immediately mentioned as lying "east" of the land of Judea.
They shall spoil - They shall plunder; or, they shall take them, and their towns and property, as the spoil of war. That is, they shall vanquish them, and make them subject to them. According to the interpretation which has been pursued in this chapter, it means, that the enemies of God shall be subdued, and brought to the knowledge of the truth, in a rapid and decisive manner. The language is that which is drawn from the idea of conquest; the idea is that of a rapid and far-spreading conversion among the nations, to the gospel.
Them of the east - Hebrew, 'The sons of the east; that is, the nations east of Judea.
They shall lay their hand - Hebrew, 'Edom and Moab shall be the laying on of their hand;' that is, they shall lay their hand on those nations for conquest and spoil; they shall subdue them.
Edom - Idumea; the country settled by the descendants of Esau - a country that was south of Judea, and extended from the Dead Sea to the Elanitic gulf of the Red Sea. They were an independent people until the time of David, and were reduced to subjection by him, but they afterward Rev_olted and became again independent. They were often engaged in wars with the Jews, and their conquest was an object that was deemed by the Jews to be very desirable (see the notes at isa 34.)
And Moab - The country of the Moabites was east of the river Jordan, on both sides of the river Arnon, and adjoining the Dead Sea. Their capital was on the river Arnon. They also were often involved in wars with the Jews (compare Deu 23:3; see the notes at Isa 15:1-9; Isa 16:1-14.)
And the children of Ammon - The Ammonites, the descendants of Ammon, a son of Lot. Their country lay southeast of Judea Deu 2:19-21. Their territory extended from the river Arnon north to the river Jabbok, and from the Jordan far into Arabia. It was directly north of Moab, They were often engaged, in alliance with the Moabites, in waging war against the Jews.
Shall obey them - Hebrew, 'Shall be their obedience.' All these descriptions are similar. They are not to be interpreted literally, but are designed to denote the rapid triumphs of the truth of God after the conversion of the Jews; and the sense is, that the conquests of the gospel will be as sudden, as great, and as striking over its enemies, as would have been the complete subjugation of Philistia, Moab, Ammon, and Edom, to the victorious army of the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: the Philistines: Oba 1:19; Zep 2:5; Zac 9:5-7
toward: Isa 59:19, Isa 66:19, Isa 66:20; Mat 8:11
spoil: Isa 33:1; Jer 49:28; Ezek. 38:1-39:29
them of the east: Heb. the children of the east, they shall lay, etc. Heb. Edom and Moab shall be the laying on of their hand; the children of Ammon their obedience. Isa 25:10, Isa 34:5, Isa 34:6, Isa 60:14; Num 24:17; Dan 11:41; Joe 3:19; Amo 9:12; Oba 1:18
Carl Friedrich Keil and Franz Delitzsch
11:14
A fourth question has reference to the relation between this Israel of the future and the surrounding nations, such as the warlike Philistines, the predatory nomad tribes of the East, the unbrotherly Edomites, the boasting Moabites, and the cruel Ammonites. Will they not disturb and weaken the new Israel, as they did the old? "And they fly upon the shoulder of the Philistines seawards; unitedly they plunder the sons of the East: they seize upon Edom and Moab, and the sons of Ammon are subject to them." Câthēph (shoulder) was the peculiar name of the coast-land of Philistia which sloped off towards the sea (Josh 15:11); but here it is used with an implied allusion to this, to signify the shoulder of the Philistian nation (becâthēph = becĕthĕph; for the cause see at Is 5:2), upon which Israel plunges down like an eagle from the height of its mountain-land. The "object of the stretching out of their hand" is equivalent to the object of their grasp. And whenever any one of the surrounding nations mentioned should attack Israel, the whole people would make common cause, and act together. How does this warlike prospect square, however, with the previous promise of paradisaical peace, and the end of all warfare which this promise presupposes (cf., Is 2:4)? This is a contradiction, the solution of which is to be found in the fact that we have only figures here, and figures drawn from the existing relations and warlike engagements of the nation, in which the prophet pictures that supremacy of the future united Israel over surrounding nations, which is to be maintained by spiritual weapons.
John Gill
11:14 But they shall flee upon the shoulders of the Philistines towards the west,.... That is, Ephraim and Judah, who shall not only agree among themselves, but cheerfully join together against the common enemy: "they shall flee with the shoulder", as some render the words; with joint consent, as the phrase is used in Hos 6:9, Zeph 3:9 and so the Targum,
"and they shall be joined together in one shoulder, to smite the Philistines;''
the Septuagint version is, "they shall flee in the ships of strangers"; and so Abarbinel interprets it of the ships of the Philistines, Genoese, and Venetians, that shall bring the Israelites from the west to the east, and carry them in ships by sea. The Philistines were the sworn enemies of the Israelites, and lay to the west of the land of Israel, and when the Gospel was sent into all the world, it began to be preached in the parts of Palestine, whereby many were converted, and embraced it, as foretold they should, Ps 87:4 and flying upon their shoulders, as it denotes the conquest of them, and their subjection to the Gospel, so the swiftness of the apostles in carrying it to them, when they had a commission to do it, who were all of them Jews, of one tribe or another; and these may also design the enemies of the people of God now, the antichristian states, some of which will fall off from Popery, receive the Gospel, hate the whore, eat her flesh, and burn her with fire; which will be brought about by the preaching of the Gospel by its ministers, who will fly in the midst of heaven, and upon the shoulders of the Romish antichrist, and proclaim the fall of Babylon, and call upon, the Lord's people to come out of it, Rev_ 14:6,
they shall spoil them of the east together; the Syrians and Arabians, who lay east of Judea; perhaps the Turks are meant, and the destruction of the Ottoman empire, whereby way will be made for the kings and kingdoms of the east to know, receive, and profess the Gospel of Christ, Rev_ 16:12.
they shall lay their hand upon Edom and Moab; or "there shall be a sending out of their hand"; that is, they shall stretch out their hand, and lay hold on these people, and bring them into subjection to them; which is to be understood of the sending out of the Gospel, by the hands of the ministers of it, into those countries where the Moabites and Edomites formerly dwelt; and thereby bringing them into subjection to Christ and his churches:
and the children of Ammon shall obey them; that have the rule in the house of God, submitting to the laws and ordinances of Christ.
John Wesley
11:14 Fly - It is a metaphor from birds and beasts of prey. Spoil - They shall subdue them, which is to be understood of the spiritual victory which the Messiah shall obtain by his apostles and ministers over all nations.
Robert Jamieson, A. R. Fausset and David Brown
11:14 With united forces they shall subdue their foes (Amos 9:12).
fly--as a bird of prey (Hab 1:8).
upon the shoulders--This expresses an attack made unexpectedly on one from behind. The image is the more apt, as the Hebrew for "shoulders" in Num 34:11 is used also of a maritime coast ("side of the sea": Hebrew, "shoulder of the sea," Margin). They shall make a sudden victorious descent upon their borders southwest of Judea.
them of the east--Hebrew, "children of the East," the Arabs, who, always hostile, are not to be reduced under regular government, but are only to be despoiled (Jer 49:28-29).
lay . . . hand upon--take possession of (Dan 11:42).
Edom--south of Judah, from the Dead Sea to the Red Sea; "Moab"--east of Jordan and the Dead Sea.
Ammon--east of Judea, north of Moab, between the Arnon and Jabbok.
11:1511:15: Եւ փլուսցէ՛ Տէր զծովն Եգիպտացւոց. եւ արկցէ զձեռն իւր ՚ի վերայ գետոյն հոգւով սաստկութեամբ, եւ հարցէ՛ զեւթնաձորն. զի համարձակ լիցի գնալ ընդ նա եւ ագելոյն[9719]։ [9719] Ոմանք. Եւ փլուզցէ Տէր... հոգւով սաստկութեան... ընդ նա գնալ։
15 Տէրը պիտի ցամաքեցնի Եգիպտոսի ծովը, իր շնչի սաստկութեամբ իր ձեռքը պիտի երկարի գետի վրայ ու հարուածի եօթը գետաբերաններին, որպէսզի կօշիկով համարձակ կարողանան անցնել այնտեղով:
15 Տէրը Եգիպտոսին ծովին լեզուն պիտի կործանէ*Եւ իր հովին սաստիկ զօրութիւնովը ձեռքը գետին վրայ պիտի շարժէ Ու զանիկա եօթը ձորի բաժնելով պիտի զարնէ, Այնպէս որ անոր վրայ կօշիկներով քալուի։
Եւ [184]փլուսցէ Տէր զծովն Եգիպտացւոց, եւ արկցէ զձեռն իւր ի վերայ գետոյն հոգւով սաստկութեամբ, եւ հարցէ զեւթնաձորն. զի համարձակ լիցի գնալ ընդ նա [185]եւ ագելոյն:

11:15: Եւ փլուսցէ՛ Տէր զծովն Եգիպտացւոց. եւ արկցէ զձեռն իւր ՚ի վերայ գետոյն հոգւով սաստկութեամբ, եւ հարցէ՛ զեւթնաձորն. զի համարձակ լիցի գնալ ընդ նա եւ ագելոյն[9719]։
[9719] Ոմանք. Եւ փլուզցէ Տէր... հոգւով սաստկութեան... ընդ նա գնալ։
15 Տէրը պիտի ցամաքեցնի Եգիպտոսի ծովը, իր շնչի սաստկութեամբ իր ձեռքը պիտի երկարի գետի վրայ ու հարուածի եօթը գետաբերաններին, որպէսզի կօշիկով համարձակ կարողանան անցնել այնտեղով:
15 Տէրը Եգիպտոսին ծովին լեզուն պիտի կործանէ*Եւ իր հովին սաստիկ զօրութիւնովը ձեռքը գետին վրայ պիտի շարժէ Ու զանիկա եօթը ձորի բաժնելով պիտի զարնէ, Այնպէս որ անոր վրայ կօշիկներով քալուի։
zohrab-1805▾ eastern-1994▾ western am▾
11:1511:15 И иссушит Господь залив моря Египетского, и прострет руку Свою на реку в сильном ветре Своем, и разобьет ее на семь ручьев, так что в сандалиях могут переходить ее.
11:15 καὶ και and; even ἐρημώσει ερημοω desolate; desert κύριος κυριος lord; master τὴν ο the θάλασσαν θαλασσα sea Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐπιβαλεῖ επιβαλλω impose; cast on τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸν ο the ποταμὸν ποταμος river πνεύματι πνευμα spirit; wind βιαίῳ βιαιος violent καὶ και and; even πατάξει πατασσω pat; impact ἑπτὰ επτα seven φάραγγας φαραγξ gorge ὥστε ωστε as such; that διαπορεύεσθαι διαπορευομαι travel through αὐτὸν αυτος he; him ἐν εν in ὑποδήμασιν υποδημα shoe
11:15 וְ wᵊ וְ and הֶחֱרִ֣ים heḥᵉrˈîm חרם mutilate יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֵ֚ת ˈʔēṯ אֵת [object marker] לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue יָם־ yom- יָם sea מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and הֵנִ֥יף hēnˌîf נוף swing יָדֹ֛ו yāḏˈô יָד hand עַל־ ʕal- עַל upon הַ ha הַ the נָּהָ֖ר nnāhˌār נָהָר stream בַּעְיָ֣ם baʕyˈām בַּעְיָם [uncertain] רוּחֹ֑ו rûḥˈô רוּחַ wind וְ wᵊ וְ and הִכָּ֨הוּ֙ hikkˈāhû נכה strike לְ lᵊ לְ to שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven נְחָלִ֔ים nᵊḥālˈîm נַחַל wadi וְ wᵊ וְ and הִדְרִ֖יךְ hiḏrˌîḵ דרך tread בַּ ba בְּ in † הַ the נְּעָלִֽים׃ nnᵊʕālˈîm נַעַל sandal
11:15. et desolabit Dominus linguam maris Aegypti et levabit manum suam super Flumen in fortitudine spiritus sui et percutiet eum in septem rivis ita ut transeant per eum calciatiAnd the Lord shall lay waste the tongue of the sea of Egypt, and shall lift up his hand over the river in the strength of his spirit: and he shall strike it in the seven streams, so that men may pass through it in their shoes.
15. And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his scorching wind shall he shake his hand over the River, and shall smite it into seven streams, and cause men to march over dryshod.
And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make [men] go over dryshod:

11:15 И иссушит Господь залив моря Египетского, и прострет руку Свою на реку в сильном ветре Своем, и разобьет ее на семь ручьев, так что в сандалиях могут переходить ее.
11:15
καὶ και and; even
ἐρημώσει ερημοω desolate; desert
κύριος κυριος lord; master
τὴν ο the
θάλασσαν θαλασσα sea
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐπιβαλεῖ επιβαλλω impose; cast on
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὸν ο the
ποταμὸν ποταμος river
πνεύματι πνευμα spirit; wind
βιαίῳ βιαιος violent
καὶ και and; even
πατάξει πατασσω pat; impact
ἑπτὰ επτα seven
φάραγγας φαραγξ gorge
ὥστε ωστε as such; that
διαπορεύεσθαι διαπορευομαι travel through
αὐτὸν αυτος he; him
ἐν εν in
ὑποδήμασιν υποδημα shoe
11:15
וְ wᵊ וְ and
הֶחֱרִ֣ים heḥᵉrˈîm חרם mutilate
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֵ֚ת ˈʔēṯ אֵת [object marker]
לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue
יָם־ yom- יָם sea
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
הֵנִ֥יף hēnˌîf נוף swing
יָדֹ֛ו yāḏˈô יָד hand
עַל־ ʕal- עַל upon
הַ ha הַ the
נָּהָ֖ר nnāhˌār נָהָר stream
בַּעְיָ֣ם baʕyˈām בַּעְיָם [uncertain]
רוּחֹ֑ו rûḥˈô רוּחַ wind
וְ wᵊ וְ and
הִכָּ֨הוּ֙ hikkˈāhû נכה strike
לְ lᵊ לְ to
שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven
נְחָלִ֔ים nᵊḥālˈîm נַחַל wadi
וְ wᵊ וְ and
הִדְרִ֖יךְ hiḏrˌîḵ דרך tread
בַּ ba בְּ in
הַ the
נְּעָלִֽים׃ nnᵊʕālˈîm נַעַל sandal
11:15. et desolabit Dominus linguam maris Aegypti et levabit manum suam super Flumen in fortitudine spiritus sui et percutiet eum in septem rivis ita ut transeant per eum calciati
And the Lord shall lay waste the tongue of the sea of Egypt, and shall lift up his hand over the river in the strength of his spirit: and he shall strike it in the seven streams, so that men may pass through it in their shoes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: 15-16. Царство свое Господь устроит чудесным способом и, в частности, для возвращения иудеев в родную страну Он снова иссушит Чермное море и реку Евфрат.

Залив моря Египетского - западный залив Чермного моря, называвшийся Героопольским или Иеропольским, Река - Евфрат (см. Ис 7:20).

Семь ручьев. Евфрат разобьется на множество отдельных ручьев.
Adam Clarke: Commentary on the Bible - 1831
11:15: The Lord - shall smite it in the seven streams "Smite with a drought" - The Chaldee reads החריב hecherib; and so perhaps the Septuagint, who have ερημωσει, the word by which they commonly render it. Vulg. desolabit; "shall desolate." The Septuagint, Vulgate, and Chaldee read הדריכהו hidrichahu, "shall make it passable," adding the pronoun, which is necessary: but this reading is not confirmed by any MS.
Here is a plain allusion to the passage of the Red Sea. And the Lord's shaking his hand over the river with his vehement wind, refers to a particular circumstance of the same miracle: for "he caused the sea to go back by a strong east wind all that night, and made the sea dry land," Exo 14:21. The tongue; a very apposite and descriptive expression for a bay such as that of the Red Sea. It is used in the same sense, Jos 15:2, Jos 15:5; Jos 18:19. The Latins gave the same name to a narrow strip of land running into the sea: tenuem producit in aequora linguam. Lucan. 2:613. He shall smite the river to its seven streams. This has been supposed to refer to the Nile, because it falls into the Mediterranean Sea by seven mouths: but R. Kimchi understands it of the Euphrates, which is the opinion of some good judges. See the Targum. See below.
Herodotus, lib. i, 189, tells a story of his Cyrus, (a very different character from that of the Cyrus of the Scriptures and Xenophon), which may somewhat illustrate this passage, in which it is said that God would inflict a kind of punishment and judgment on the Euphrates, and render it fordable by dividing it into seven streams. "Cyrus, being impeded in his march to Babylon by the Gyndes, a deep and rapid river which falls into the Tigris, and having lost one of his sacred white horses that attempted to pass it, was so enraged against the river that he threatened to reduce it, and make it so shallow that it should be easily fordable even by women, who should not be up to their knees in passing it. Accordingly he set his whole army to work, and cutting three hundred and sixty trenches, from both sides of the river, turned the waters into them, and drained them off."
Albert Barnes: Notes on the Bible - 1834
11:15: And the Lord - The prophet goes on with the description of the effect which shall follow the return of the scattered Jews to God. The language is figurative, and is here drawn from that which was the great storehouse of all the imagery of the Jews - the deliverance of their fathers from the bondage of Egypt. The general sense is, that all the embarrassments which would tend to impede them would be removed; and that God would make their return as easy and as safe, as would have been the journey of their fathers to the land of Canaan, if the 'Egyptian Sea' had been removed entirely, and if the 'river,' with its 'seven streams,' by nature so formidable a barrier, had been dried up, and a path had been made to occupy its former place. Figuratively, the passage means, that all the obstructions to the peace and safety of the people of God would be removed, and that their way would be easy and safe.
The tongue - The Hebrews applied the word 'tongue' to anything that resembled a tongue - to a bar of gold Jos 7:21, Jos 7:24; to a flame of fire (note, Isa 5:24; compare Act 2:3); to a bay of the sea, or a gulf, from its shape Jos 15:5; Jos 18:19. So we speak of a tongue of land. When it is said that the Lord would 'utterly destroy' it, it is equivalent to saying that it would be entirely dried up; that is, so as to present no obstruction.
Of the Egyptian Sea - Some interpreters, among whom is Vitringa, have supposed that by the tongue of the Egyptian Sea mentioned here, is meant the river Nile, which flows into the Mediterranean, here called, as they suppose, the Egyptian Sea. Vitringa observes that the Nile, before it flows into the Mediterranean, is divided into two streams or rivers, which form the Delta or the triangular territory lying between these two rivers, and bounded on the north by the Mediterranean. The eastern branch of the Nile being the largest, he supposes is called the tongue or "bay" of the Egyptian Sea. But to this interpretation there are obvious objections:
(1) It is not known that the Mediterranean is elsewhere called the Egyptian Sea.
(2) This whole description pertains to the departure of the children of Israel from Egypt The imagery is all drawn from that. But, in their departure, the Nile constituted no obstruction. Their place of residence, in Goshen, was east of the Nile. All the obstruction that they met with, from any sea or river, was from the Red Sea.
(3) The Red Sea is divided, at its northern extremity, into two bays, or forks, which may be called the "tongues" of the sea, and across one of which the Israelites passed in going from Egypt. Of these branches, the western one was called the Heroopolite branch, and the eastern, the Elanitic branch. It was across the western branch that they passed. When it is said that Yahweh would 'destroy' this, it means that he would dry it up so that it would be no obstruction; in other words, he would take the most formidable obstructions to the progress of his people out of the way.
And with his mighty wind - With a strong and powerful wind. Michaelis supposes that by this is meant a tempest. But there is, more probably, a reference to a strong and steady hot wind, such as blows over burning deserts, and such as would have a tendency to dry up even mighty waters. The illustration is, probably, derived from the fact that a strong east wind was employed to make a way through the Red Sea Exo 14:21. If the allusion here be rather to a mighty wind or a tempest, than to one that is hot, and that tends to evaporate the waters even of the rivers, then it means that the wind would be so mighty as to part the waters, and make a path through the river, as was done in the Red Sea and at the Jordan. The "idea" is, that God would remove the obstructions to the rapid and complete deliverance and conversion of people.
Shall he shake his hand - This is to indicate that the mighty wind will be sent from God, and that it is designed to effect this passage through the rivers. The shaking of the band, in the Scripture, is usually an indication of anger, or of strong and settled purpose (see Isa 10:32; Isa 13:2; Zac 2:9).
Over the river - Many have understood this as referring to the Nile; but two considerations show that the Euphrates is rather intended:
(1) The term 'the river' (הנהר hanâ hâ r) is usually applied to the Euphrates, called the river, by way of eminence; and when the term is used without any qualification, that river is commonly intended (see the notes at Isa 7:20; Isa 8:7; compare Gen 31:21; Gen 36:37; Kg1 4:21; Ezr 4:10, Ezr 4:16; Ezr 5:3).
(2) the effect of this smiting of the river is said to be Isa 11:16 that there would be a highway for the people "from Assyria," which could be caused only by removing the obstruction which is produced by the Euphrates lying between Judea and some parts of Assyria.
And shall smite it - That is to dry it up, or to make it pasable.
In the seven streams - The word 'streams' here (נחלים nechâ lı̂ ym) denotes streams of much less dimensions than a river. It is applied to a "valley" with a brook running through it Gen 26:19; and then to any small brook or stream, or rivulet Gen 32:24; Psa 74:15. Here it denotes brooks or streams that would be fordable. When it is said that the river should be smitten 'in the seven streams,' the Hebrew does not mean that it was "already" divided into seven streams, and that God would smite "them," but it means, that God would smite it "into" seven streams or rivulets; that is, into "many" such rivulets (for the number seven is often used to denote a large indefinite number, Note, Isa 4:1); and the expression denotes, that though the river presented an obstruction, in its natural size, which they could not overcome, yet God would make new channels for it, and scatter it into innumerable rivulets or small streams, so that they could pass ever it dry-shod.
A remarkable illustration of this occurs in Herodotus (i. 189): 'Cyrus, in his march to Babylon, arrived at the river Gyndes, which, rising in the mountains of Matiene, and passing through the country of the Darneans, loses itself in the Tigris; and this, after flowing by Opis, is finally discharged into the Red Sea. While Cyrus was endeavoring to pass this river, which could not be perfomed without boats, one of the white consecrated horses boldly entering the stream, in his attempts to cross it, was borne away by the rapidity of the current, and totally lost. Cyrus, exasperated by the accident, made a vow that he would render this stream so very insignificant, that women should hereafter be able to cross it without so much as wetting their feet. He accordingly suspended his designs on Babylon, and divided his forces into two parts; he then marked out with a line on each side of the river, one hundred and eighty trenches; these were dug according to his orders, and so great a number of people were employed that he accomplished his purpose; but he thus wasted the whole of that summer' (see also Seneca, "De Ira." iii. 21).
Go over dry-shod - Hebrew, 'In shoes, or sandals.' The waters in the innumerable rivulets to which the great river should be reduced, would be so shallow, that they could even pass them in their sandals without wetting their feet - a strong figurative expression, denoting that the obstruction would be completely removed. 'The prophet, under these metaphors, intends nothing else than that there would be no impediment to God when he wished to deliver his people from captivity.' - (Calvin.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: utterly: Isa 50:2, Isa 51:9, Isa 51:10; Zac 10:11
with his mighty: Exo 14:21
he shake: Isa 19:16
shall smite: Isa 19:5-10; Exo 7:19-21; Psa 74:13-15; Eze 29:10, Eze 30:12; Rev 16:12
dryshod: Heb. in shoes
Carl Friedrich Keil and Franz Delitzsch
11:15
He dwells still longer upon the miracles in which the antitypical redemption will resemble the typical one. "And Jehovah pronounces the ban upon the sea-tongue of Egypt, and swings His hand over the Euphrates in the glow of His breath, and smites it into seven brooks, and makes it so that men go through in shoes. And there will be a road for the remnant of His people that shall be left, out of Asshur, as it was for Israel in the day of its departure out of the land of Egypt." The two countries of the diaspora mentioned first are Asshur and Egypt. And Jehovah makes a way by His miraculous power for those who are returning out of both and across both. The sea-tongue of Egypt, which runs between Egypt and Arabia, i.e., the Red Sea (sinus Heroopolitanus, according to another figure), He smites with the ban (hecherim, corresponding in meaning to the pouring out of the vial of wrath in Rev_ 16:12 -a stronger term than gâ‛ar, e.g., Ps 106:9); and the consequence of this is, that it affords a dry passage to those who are coming back (though without there being any necessity to read hecherı̄b, or to follow Meier and Knobel, who combine hecherı̄m with chârūm, Lev 21:18, in the precarious sense of splitting). And in order that the dividing of Jordan may have its antitype also, Jehovah swings His hand over the Euphrates, to smite, breathing upon it at the same time with burning breath, so that it is split up into seven shallow brooks, through which men can walk in sandals. בּעים stands, according to the law of sound, for בּעים; and the ἁπ λεγ עים (with a fixed kametz), from עום = חום, חמם, to glow, signifies a glowing heat - a meaning which is also so thoroughly supported by the two Arabic verbs med. Ye ‛lm and glm (inf. ‛aim, gaim, internal heat, burning thirst, also violent anger), that there is no need whatever for the conjecture of Luzzatto and Gesenius, בעתסם. The early translators (e.g., lxx πνεύματι βιαίῳ, Syr. beuchdono, with a display of might) merely give conjectural renderings of the word, which had become obsolete before their time; Saadia, however, renders it with etymological correctness suchūn, from sachana, to be hot, or set on fire. Thus, by changing the Euphrates in the (parching) heat of His breath into seven shallow wadys, Jehovah makes a free course for His people who come out of Asshur, etc. This was the idea which presented itself to the prophet in just this shape, though it by no means followed that it must necessarily embody itself in history in this particular form.
Geneva 1599
11:15 And the LORD shall utterly destroy the (i) tongue of the Egyptian sea; and with his mighty wind shall he shake his hand (k) over the river, and shall smite it in the seven streams, and make [men] go over dryshod.
(i) Meaning a corner of the sea that enters into the land and has the form of a tongue.
(k) That is, Nile, the great river of Egypt which enters into the sea with seven streams.
John Gill
11:15 And the Lord shall utterly destroy the tongue of the Egyptian sea,.... Which Kimchi and Abarbinel interpret of the Egyptian river Sichor, or the Nile; others of a bay of the Egyptian sea, so called because in the form of a tongue; the destroying of it designs the drying of it up, so that people might pass over it dry shod; the allusion is to the drying up of the Red Sea, when the Israelites came out of Egypt, and passed through it, as on dry land; and it intends the destruction of Egypt itself, not literally by the Romans, in the times of Augustus Caesar, as Jerom thinks, who interprets the "strong wind", in the following clause, of them; but figuratively, the destruction of Rome, which is spiritually called Egypt, Rev_ 11:8 and the utter destruction of it, by an anathema, and with a curse, from the Lord himself; as the word here used signifies; and which will take place upon the battle at Armageddon, Rev_ 16:16 which has its name from the word in the text:
and with his mighty wind shall he shake his hand over the river; in allusion to Moses's stretching out his hand over the Red sea, and the Lord's causing it to go back with a strong east wind, Ex 14:21. Some understand this of the river Nile as before, and that because of what follows; but Jarchi and Kimchi interpret it of the river Euphrates, which is commonly understood in Scripture when "the river", without any explication, is made mention of; and so the Targum,
"and the Lord shall dry up the tongue of the Egyptian sea, and shall lift up the stroke of his strength upon Euphrates, by the word of his prophets;''
and this designs the destruction of the Turks, or the Ottoman empire, which is signified by the drying up of the river Euphrates, Rev_ 16:12 where it is thought by some there is an allusion to the words here:
and shall smite it in the seven streams; which have made some think the river Nile is meant, because that had its seven streams, or gates, as Juvenal calls (o) them, or mouths, by which the sea issued into it; which are called (p) the Canopic or Heracleotic, the Bolbitine or Bolbitic, the Sebennitic, the Phatnitic, the Mendesian, the Tanitic or Saitic, and the Pelusian or Bubastic, from the cities Canopus and Heracleum, Bolbitine, Sebennytus, Phatnus, Mendes, Tanis or Sais, Pelusium, and Bubastus, built on the shore of these entrances; but it may be observed, that the river Euphrates was drained by seven ditches or rivulets by Cyrus, when Babylon was taken, by which means his soldiers entered the city dry shod, to which the allusion may be here; and it may denote the entire destruction of the Turkish empire, in all its branches; for "seven", as Kimchi observes, may signify a multitude, even the many kingdoms, people, and nations, under that jurisdiction:
and make men go over dryshod; or "with shoes", with them on, there being no need to pluck them off, the river and its streams being dried up; by the "men" are, meant the "kings of the east", of which See Gill on Rev_ 16:12 all these phrases denote the removal of all impediments out of the way of God's people in those parts, in coming over to the Christian religion, and their embracing and professing that.
(o) Satyr. 13. (p) Vid. Plin. Nat. Hist. l. 5. c. 10.
John Wesley
11:15 Destroy - Shall not only divide it, as of old, but dry it up, that it may be an high - way. The sea - The Red Sea, which may well be called the Egyptian sea, both because it borders upon Egypt, and because the Egyptians were drowned in it, which is called a tongue in the Hebrew text, Josh 15:2, Josh 15:5, as having some resemblance with a tongue: for which reason the name of tongue hath been given by geographers to promontories of land which shoot forth into the sea, as this sea did shoot out of the main ocean into the land. Rivers - Nile. Seven streams - For which it is famous in all authors.
Robert Jamieson, A. R. Fausset and David Brown
11:15 There shall be a second exodus, destined to eclipse even the former one from Egypt in its wonders. So the prophecies elsewhere (Ps 68:22; Ex 14:22; Zech 10:11). The same deliverance furnishes the imagery by which the return from Babylon is described (Is 48:20-21).
destroy--literally, "devote," or "doom," that is, dry up; for what God dooms, perishes (Ps 106:9 Nahum 1:4).
tongue--the Bubastic branch of the Nile [VITRINGA]; but as the Nile was not the obstruction to the exodus, it is rather the west tongue or Heroöpolite fork of the Red Sea.
with . . . mighty wind--such as the "strong east wind" (Ex 14:21), by which God made a way for Israel through the Red Sea. The Hebrew for "mighty" means terrible. MAURER translates, "With the terror of His anger"; that is, His terrible anger.
in the seven streams--rather, "shall smite it (divide it by smiting) into seven (many) streams, so as to be easily crossed" [LOWTH]. So Cyrus divided the river Gyndes, which retarded his march against Babylon, into three hundred sixty streams, so that even a woman could cross it [HERODOTUS, 1.189]. "The river" is the Euphrates, the obstruction to Israel's return "from Assyria" (Is 11:16), a type of all future impediments to the restoration of the Jews.
dry shod--Hebrew, "in shoes." Even in sandals they should be able to pass over the once mighty river without being wet (Rev_ 16:12).
11:1611:16: Եւ եղիցի անց մնացելոց ժողովրդեան իմոյ որ յԵգիպտոս. եւ եղիցի Իսրայէլ որպէս յաւուրսն յորում ե՛լ յերկրէն Եգիպտացւոց[9720]։[9720] Բազումք. Որպէս յաւուրն յորում։
16 Մի անցուղի պիտի լինի Եգիպտոսում պահպանուած իմ ժողովրդի համար, եւ Իսրայէլը պիտի լինի այնպէս, ինչպէս այն օրը, երբ ելաւ Եգիպտացիների երկրից:
16 Իր ժողովուրդին մնացորդին համար Բանուկ ճամբայ մը պիտի ըլլայ Ասորեստանէն, Ինչպէս եղաւ Իսրայէլին, Այն օրը՝ երբ Եգիպտոսէն ելան։
Եւ եղիցի [186]անց մնացելոց ժողովրդեան իմոյ որ յԵգիպտոս. եւ եղիցի Իսրայէլ որպէս`` յաւուրն յորում ել յերկրէն Եգիպտացւոց:

11:16: Եւ եղիցի անց մնացելոց ժողովրդեան իմոյ որ յԵգիպտոս. եւ եղիցի Իսրայէլ որպէս յաւուրսն յորում ե՛լ յերկրէն Եգիպտացւոց[9720]։
[9720] Բազումք. Որպէս յաւուրն յորում։
16 Մի անցուղի պիտի լինի Եգիպտոսում պահպանուած իմ ժողովրդի համար, եւ Իսրայէլը պիտի լինի այնպէս, ինչպէս այն օրը, երբ ելաւ Եգիպտացիների երկրից:
16 Իր ժողովուրդին մնացորդին համար Բանուկ ճամբայ մը պիտի ըլլայ Ասորեստանէն, Ինչպէս եղաւ Իսրայէլին, Այն օրը՝ երբ Եգիպտոսէն ելան։
zohrab-1805▾ eastern-1994▾ western am▾
11:1611:16 Тогда для остатка народа Его, который останется у Ассура, будет большая дорога, как это было для Израиля, когда он выходил из земли Египетской.
11:16 καὶ και and; even ἔσται ειμι be δίοδος διοδος the καταλειφθέντι καταλειπω leave behind; remain μου μου of me; mine λαῷ λαος populace; population ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἔσται ειμι be τῷ ο the Ισραηλ ισραηλ.1 Israel ὡς ως.1 as; how ἡ ο the ἡμέρα ημερα day ὅτε οτε when ἐξῆλθεν εξερχομαι come out; go out ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
11:16 וְ wᵊ וְ and הָיְתָ֣ה hāyᵊṯˈā היה be מְסִלָּ֔ה mᵊsillˈā מְסִלָּה highway לִ li לְ to שְׁאָ֣ר šᵊʔˈār שְׁאָר rest עַמֹּ֔ו ʕammˈô עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִשָּׁאֵ֖ר yiššāʔˌēr שׁאר remain מֵֽ mˈē מִן from אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הָֽיְתָה֙ hˈāyᵊṯā היה be לְ lᵊ לְ to יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day עֲלֹתֹ֖ו ʕᵃlōṯˌô עלה ascend מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
11:16. et erit via residuo populo meo qui relinquetur ab Assyriis sicut fuit Israhel in die qua ascendit de terra AegyptiAnd there shall be a highway for the remnant of my people, which shall be left from the Assyrians: as there was for Israel in the day that he came up out of the land of Egypt.
16. And there shall be an highway for the remnant of his people, which shall remain, from Assyria; like as there was for Israel in the day that he came up out of the land of Egypt.
And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt:

11:16 Тогда для остатка народа Его, который останется у Ассура, будет большая дорога, как это было для Израиля, когда он выходил из земли Египетской.
11:16
καὶ και and; even
ἔσται ειμι be
δίοδος διοδος the
καταλειφθέντι καταλειπω leave behind; remain
μου μου of me; mine
λαῷ λαος populace; population
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἔσται ειμι be
τῷ ο the
Ισραηλ ισραηλ.1 Israel
ὡς ως.1 as; how
ο the
ἡμέρα ημερα day
ὅτε οτε when
ἐξῆλθεν εξερχομαι come out; go out
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
11:16
וְ wᵊ וְ and
הָיְתָ֣ה hāyᵊṯˈā היה be
מְסִלָּ֔ה mᵊsillˈā מְסִלָּה highway
לִ li לְ to
שְׁאָ֣ר šᵊʔˈār שְׁאָר rest
עַמֹּ֔ו ʕammˈô עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִשָּׁאֵ֖ר yiššāʔˌēr שׁאר remain
מֵֽ mˈē מִן from
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הָֽיְתָה֙ hˈāyᵊṯā היה be
לְ lᵊ לְ to
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
עֲלֹתֹ֖ו ʕᵃlōṯˌô עלה ascend
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
11:16. et erit via residuo populo meo qui relinquetur ab Assyriis sicut fuit Israhel in die qua ascendit de terra Aegypti
And there shall be a highway for the remnant of my people, which shall be left from the Assyrians: as there was for Israel in the day that he came up out of the land of Egypt.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Ассур - здесь берется как имя нарицательное для обозначения страны плена вообще.

Против подлинности 11-й главы, и главным образом первых ее девяти стихов, ставятся возражения в том же роде, как и против подлинности 9:1-6.

Говорят:
1) историческая ситуация этой главы не походит на обстоятельства времени, когда жил Исаия: пленники - израильтяне и иудеи представляются рассеянными по всем четырем углам света (Stade, Kuenen, Duhm, Ccheyne, Marti и др.). Но на это защитники подлинности 11-й главы (Fvanz, Delitzsch, Dillmann и др.) возражают, что горизонт политический здесь является как горизонт ассирийской эпохи (ср. ст. 11. 16). Евреи же, как показано в изъяснении 11-го ст., уже раньше отвозились в плен в разные страны.
2) 10-й стих комбинирует Исаиину идею о Мессии национальной, израильской, с более широким религиозным идеалом, принадлежащим позднейшей эпохе, когда Мессия стал изображаться как ожидаемый народами (этот аргумент предполагает неподлинность и гл. 2-й, 2-5: ст.). Но на это возражение можно сказать, что эти универсальные черты Мессианского царства находятся также у раннейших и современных Исаии пророков: Амоса, Осии и Михея и нужно, исключая 11-ю главу из Исаии, исключить соответственные места и у других, сейчас названных, пророков.
3) "как совместить понятие о Мессии как о праведном Судии с показанием ст. 9-го, утверждающего, что никто не будет причинять друг другу зла на святой горе?" (Duhm). На это можно сказать, что полный мир явится результатом деятельности Мессии как Судии и что, следовательно, вторая будет предшествовать первому.

Прибавить нужно, что в этом пророчестве о Мессии есть характерное выражение Исаии - остаток (schear). Ср. еще ст. 12: и гл. 5: ст. 26; ст. 16-й и гл. 19:23; ст. 15-й и гл. 19:16.

По строфам 11-ю главу можно разделить так:
1-я строфа - 1-5: ст. (3, 2, 2);
2-я строфа - 6-9: ст. (3, 2, 2).

Затем опять (10-й стих - переход)
1-я строфа - 11-13: ст. (2, 2, 2);
2-я строфа-14-16: ст. (2, 2, 2).
1-10: стихи этой главы читаются как паремия на праздник Рождества Христова, Господь Иисус Христос, происшедший по плоти от Давида, был в то же время, очевидно, и потомком или отпрыском из рода Иессеева, о котором идет речь в начале главы.
Albert Barnes: Notes on the Bible - 1834
11:16: And there shall be an highway - All obstructions shall be removed, and they shall be permitted to return without hinderance (compare the note at Isa 35:8).
For the remnant of his people from Assyria - See note at Isa 11:11.
Like as it was to Israel... - That is, God will remove all obstructions as he did at the Red Sea; he will subdue all their enemies; he will provide for their needs; and he will interpose by the manifest marks of his presence and protection, as their God and their friend. The general view of the chapter is, therefore, that it, refers to the triumph of the Messiah's kingdom; that it is not yet fully accomplished; and that the time is coming when the scattered Jews shall be regathered to God - not returned to their own land, but brought again under his dominion under the administration of the Messiah; and that this event shall be attended with a sudden removal of the obstructions to the gospel, and to its rapid spread everywhere among the nations. Comparing this with the present state of the Jews, we may remark, in regard to this prospect:
(1) That they are now, and will continue to be, scattered in all nations. They have been driven to all parts of the earth - wanderers without a home - yet continuing their customs, rites, and special opinions; and continuing to live, notwithstanding all the efforts of the nations to crush and destroy them.
(2) They speak nearly all the languages of the world. They are acquainted with all the customs, prejudices, and opinions of the nations of the earth. They would, therefore, be under no necessity of engaging in the laborious work of learning language - which now occupies so much of the time, and consumes so much of the strength of the modern missionary.
(3) The law of God is thus in all nations. It is in every synagogue; and it has been well said, that the law there is like extinguished candles, and that all that is needful to illuminate the world, is to light those candles. Let the Jew everywhere be brought to see the true meaning of his law; let the light of evangelical truth shine into his synagogue, and the world would be at once illuminated. The truth would go with the rapidity of the sunbeams from place to place, until the whole earth would be enlightened with the knowledge of the Redeemer.
(4) The Jews, when converted, make the best missionaries. There is a freshness in their views of the Messiah when they are converted, which Gentile converts seldom feel. The apostles were all Jews; and the zeal of Paul shows what converted Jews will do when they become engaged in making known the true Messiah. If it has been a characteristic of their nation that they would 'compass sea and land to make one proselyte,' what will their more than three million accomplish when they become converted to the true faith of the Redeemer? We have every reason, therefore, to expect that God intends to make great use yet of the Jews, whom he has preserved scattered everywhere - though they be but a 'remnant' - in converting the world to his Son. And we should most fervently pray, that they may be imbued with love to their long-rejected Messiah, and that they may everywhere become the missionaries of the cross.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: And there shall: Isa 11:11, Isa 19:23, Isa 27:13, Isa 35:8-10, Isa 40:3, Isa 40:4, Isa 49:12, Isa 57:14
like as it was: Isa 42:15, Isa 42:16, Isa 48:20, Isa 48:21, Isa 51:10, Isa 63:12, Isa 63:13; Exo 14:26-29
John Gill
11:16 And there shall be a highway for the remnant of his people,.... That is, through the river; that being dried up, and all hindrances and obstacles being removed, the way will be clear for multitudes to walk in without interruption, like a large common, highway, or causeway; so the Mahometan, Pagan, and Papal kingdoms being destroyed, and with them each of their religions, the way of truth, righteousness, and holiness, will be manifest to the remnant of the Lord's people; who will be at this time in those parts, in which they will be directed to walk, and will walk, and not err, see Is 35:8,
which shall be left from Assyria; the Septuagint and Arabic versions read, "which is left in Egypt"; and designs the remnant, according to the election of grace, that shall be in any of the antichristian countries, either Mahometan or Papal; rather the former seems intended, who shall at this time be brought to the knowledge of Christ, and to walk in his ways:
like as it was to Israel in that day that he came up out of the land of Egypt; that is, as there was a highway made through the Red Sea, in which Israel passed, as on dry land, when they came out of Egypt, and went through the wilderness to Canaan's land.
John Wesley
11:16 As it was - As there was another high - way from Egypt. All impediments shall be removed, and a way made for the return of God's Israel from all parts of the world. He mentions Assyria, because thither the ten tribes were carried, whose case seemed to be most desperate.
Robert Jamieson, A. R. Fausset and David Brown
11:16 highway--a highway clear of obstructions (Is 19:23; Is 35:8).
like as . . . Israel . . . Egypt-- (Is 51:10-11; Is 63:12-13).
Just as Miriam, after the deliverance of the Red Sea (Is 11:16), celebrated it with an ode of praise (Exo. 15:1-19).