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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6. Хвалебная песнь Израиля Богу за полученное от Него спасение
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The salvation promised in the foregoing chapter was compared to that of Israel "in the day that he came up out of the land of Egypt;" so that chapter ends. Now as Moses and the children of Israel then sang a song of praise to the glory of God (Exod. xv. 1) so shall the people of God do in that day when the root of Jesse shall stand for an ensign of the people and shall be the desire and joy of all nations. In that day, I. Every particular believer shall sing a song of praise for his own interest in that salvation, ver. 1, 3). "Thou shalt say, Lord, I will praise thee." Thanksgiving-work shall be closet-work. II. Many in concert shall join in praising God for the common benefit arising from this salvation (ver. 4-6): "You shall say, Praise you the Lord." Thanksgiving-work shall be congregation-work; and the praises of God shall be publicly sung in the congregations of the upright.
Adam Clarke: Commentary on the Bible - 1831
Prophetic hymn of praise for the great mercies vouchsafed to the children of Israel in their deliverance from the great Babylonish captivity, and for redemption by the Messiah, Isa 12:1-6.
This hymn seems, by its whole tenor, and by many expressions in it, much better calculated for the use of the Christian Church than for the Jewish, in any circumstances, or at any time that can be assigned. The Jews themselves seem to have applied it to the times of Messiah. On the last day of the feast of tabernacles they fetched water in a golden pitcher from the fountain of Shiloah, springing at the foot of Mount Sion without the city: they brought it through the water-gate into the temple, and poured it, mixed with wine, on the sacrifice as it lay upon the altar, with great rejoicing. They seem to have taken up this custom, for it is not ordained in the law of Moses, as an emblem of future blessings, in allusion to this passage of Isaiah, "Ye shall draw waters with joy from the fountains of salvation," expressions that can hardly be understood of any benefits afforded by the Mosaic dispensation. Our Savior applied the ceremony, and the intention of it, to himself, and the effusion of the Holy Spirit, promised, and to be given, by him. The sense of the Jews in this matter is plainly shown by the following passage of the Jerusalem Talmud: "Why is it called the place or house of drawing?" (for that was the term for this ceremony, or for the place where the water was taken up) "Because from thence they draw the Holy Spirit; as it is written, And ye shall draw water with joy from the fountains of salvation." See Wolf. Curae Philol. in N.T. on Joh 7:37, Joh 7:39. - L. The water is Divine knowledge, says Kimchi, and the wells the teachers of righteousness. The Targum renders this in a very remarkable manner: "Ye shall receive with joy (אולפן חדת ulephan chadath) a new doctrine from the chosen among the righteous." Does not this mean the Gospel, the new covenant? And did not the Targumist speak as a prophet?
Albert Barnes: Notes on the Bible - 1834
12:0: This chapter Isa 12:1-6 is a part of the vision which was commenced in Isa 10:5. The prophet had foretold the deliverance of the nation from the threatened invasion of Sennacherib isa 10; he had then looked forward to the times of the Messiah, and described the certainty, the character, and the consequences of this reign isa 11. The eleventh chapter closes with a reference to the deliverance of the nation from the oppression of the Egyptians. That deliverance was celebrated with a beautiful ode, which was sung by Miriam and 'all the women,' who 'went out after her with timbrels and with dances' Exo. 15:1-21. In imitation of that deliverance, Isaiah says, in this chapter, that the deliverance of which he speaks shall be celebrated also with a song of praise; and this chapter; therefore, is properly an expression of the feelings office redeemed people of God, in view of his great mercy in interposing to save them.
It should be read in view of the great and glorious deliverance which God has performed for us in the redemption of his Son; and with feelings of lofty gratitude that he has brought us from worse than Egyptian bondage - the bondage of sin. The song is far better applied to the times of the Messiah, than it could be to anything which occurred under the Jewish dispensation. The Jews themselves appear to have applied it to his time. On the last day of the feast of tabernacles, they brought water in a golden pitcher from the fountain of Siloam, and poured it, mingled with wine, on the sacrifice that was on the altar, with great rejoicing (see the notes at Joh 7:14, notes at Joh 7:37). This custom was not required by Moses, and probably arose from the command in Isa 12:3 of this chapter. Our Saviour applied it to himself, to the benefits of his gospel, and to the influences of the Spirit John 7; and the ancient Jews so applied it also. 'Why is it called the house of drawing? Because from thence they draw the Holy Spirit; as it is written, "and ye shall draw water with joy from the fountains of salvation."' - ("Jerusalem Talmud" as quoted by Lowth.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 12:1, A joyful thanksgiving of the faithful for the mercies of God.
John Gill
INTRODUCTION TO ISAIAH 12
This chapter contains a song of praise and thanksgiving for redemption and salvation by Christ, of which the preceding chapter Is 11:1 is a famous prophecy. It begins with an account of the church's former uncomfortable and now comfortable state and condition, Is 12:1 the foundation of whose comfort was Christ her salvation and strength, and so her song, which engaged her trust, and dispelled her fears, Is 12:2 hence encouragement to others to apply to the fulness of Christ for grace, and fresh supplies of it, to be had with joy, Is 12:3 and then follow certain mutual exhortations to praise, exalt, and glorify Christ, with reasons enforcing them, Is 12:4.
12:112:1: Եւ ասասցես յաւո՛ւր յայնմիկ. Օրհնեցի՛ց զքեզ Տէր. զի բարկացա՛ր ինձ, եւ դարձուցեր զսրտմտութիւն քո յինէն, եւ ողորմեցա՛ր ինձ[9721]։ [9721] Ոմանք. Եւ ասասցեն յաւուր յայնմիկ։
1 Այն օրը պիտի ասես. «Օրհներգում եմ քեզ, Տէ՜ր, որ բարկացար ինձ վրայ, բայց քո զայրոյթը հեռացրիր ինձնից եւ ողորմեցիր ինձ:
12 Այն օրը պիտի ըսես.«Ո՛վ Տէր, քեզ պիտի օրհնեմ, Քանի որ թէեւ ինծի բարկացած էիր՝ Սակայն բարկութիւնդ ինձմէ դարձուցիր Եւ զիս մխիթարեցիր։
Եւ ասասցես յաւուր յայնմիկ. Օրհնեցից զքեզ, Տէր, զի բարկացար ինձ, [187]եւ դարձուցեր զսրտմտութիւն քո յինէն, եւ ողորմեցար ինձ:

12:1: Եւ ասասցես յաւո՛ւր յայնմիկ. Օրհնեցի՛ց զքեզ Տէր. զի բարկացա՛ր ինձ, եւ դարձուցեր զսրտմտութիւն քո յինէն, եւ ողորմեցա՛ր ինձ[9721]։
[9721] Ոմանք. Եւ ասասցեն յաւուր յայնմիկ։
1 Այն օրը պիտի ասես. «Օրհներգում եմ քեզ, Տէ՜ր, որ բարկացար ինձ վրայ, բայց քո զայրոյթը հեռացրիր ինձնից եւ ողորմեցիր ինձ:
12 Այն օրը պիտի ըսես.«Ո՛վ Տէր, քեզ պիտի օրհնեմ, Քանի որ թէեւ ինծի բարկացած էիր՝ Սակայն բարկութիւնդ ինձմէ դարձուցիր Եւ զիս մխիթարեցիր։
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12:112:1 И скажешь в тот день: славлю Тебя, Господи; Ты гневался на меня, но отвратил гнев Твой и утешил меня.
12:1 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that εὐλογήσω ευλογεω commend; acclaim σε σε.1 you κύριε κυριος lord; master διότι διοτι because; that ὠργίσθης οργιζω impassioned; anger μοι μοι me καὶ και and; even ἀπέστρεψας αποστρεφω turn away; alienate τὸν ο the θυμόν θυμος provocation; temper σου σου of you; your καὶ και and; even ἠλέησάς ελεεω show mercy; have mercy on με με me
12:1 וְ wᵊ וְ and אָֽמַרְתָּ֙ ʔˈāmartā אמר say בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he אֹודְךָ֣ ʔôḏᵊḵˈā ידה praise יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that אָנַ֖פְתָּ ʔānˌaftā אנף be angry בִּ֑י bˈî בְּ in יָשֹׁ֥ב yāšˌōv שׁוב return אַפְּךָ֖ ʔappᵊḵˌā אַף nose וּֽ ˈû וְ and תְנַחֲמֵֽנִי׃ ṯᵊnaḥᵃmˈēnî נחם repent, console
12:1. et dices in illa die confitebor tibi Domine quoniam iratus es mihi conversus est furor tuus et consolatus es meAnd thou shalt say in that day: I will give thanks to thee, O Lord, for thou wast angry with me: thy wrath is turned away, and thou hast comforted me.
1. And in that day thou shalt say, I will give thanks unto thee, O LORD; for though thou wast angry with me, thine anger is turned away, and thou comfortest me.
12:1. And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.
12:1. And you will say in that day: “I will confess to you, O Lord, because you have been angry with me; but your fury has been turned away, and you have consoled me.
And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me:

12:1 И скажешь в тот день: славлю Тебя, Господи; Ты гневался на меня, но отвратил гнев Твой и утешил меня.
12:1
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
εὐλογήσω ευλογεω commend; acclaim
σε σε.1 you
κύριε κυριος lord; master
διότι διοτι because; that
ὠργίσθης οργιζω impassioned; anger
μοι μοι me
καὶ και and; even
ἀπέστρεψας αποστρεφω turn away; alienate
τὸν ο the
θυμόν θυμος provocation; temper
σου σου of you; your
καὶ και and; even
ἠλέησάς ελεεω show mercy; have mercy on
με με me
12:1
וְ wᵊ וְ and
אָֽמַרְתָּ֙ ʔˈāmartā אמר say
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
אֹודְךָ֣ ʔôḏᵊḵˈā ידה praise
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
אָנַ֖פְתָּ ʔānˌaftā אנף be angry
בִּ֑י bˈî בְּ in
יָשֹׁ֥ב yāšˌōv שׁוב return
אַפְּךָ֖ ʔappᵊḵˌā אַף nose
וּֽ ˈû וְ and
תְנַחֲמֵֽנִי׃ ṯᵊnaḥᵃmˈēnî נחם repent, console
12:1. et dices in illa die confitebor tibi Domine quoniam iratus es mihi conversus est furor tuus et consolatus es me
And thou shalt say in that day: I will give thanks to thee, O Lord, for thou wast angry with me: thy wrath is turned away, and thou hast comforted me.
12:1. And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.
12:1. And you will say in that day: “I will confess to you, O Lord, because you have been angry with me; but your fury has been turned away, and you have consoled me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6. Избранный остаток Израиля, вернувшись на родину из плена, будет воспевать своего Спасителя Бога, и пророк влагает самую эту хвалебную песнь в уста будущего поколения израильского народа.

В тот день, т. е. когда совершится окончательное спасение избранного остатка.

Слова стиха 2-го очень близки к выражениям, встречающимся в хвалебной песни Моисея, воспетой по переходе евреев чрез Чермное море (Исх 15:2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. 2 Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation. 3 Therefore with joy shall ye draw water out of the wells of salvation.
This is the former part of the hymn of praise which is prepared for the use of the church, of the Jewish church when God would work great deliverances for them, and of the Christian church when the kingdom of the Messiah should be set up in the world in despite of the opposition of the powers of darkness: In that day thou shalt say, O Lord! I will praise thee. The scattered church, being united into one body, shall, as one man, with one mind and one mouth, thus praise God, who is one and his name one. In that day, when the Lord shall do these great things for thee, thou shalt say, O Lord! I will praise thee. That is,
I. "Thou shalt have cause to say so." The promise is sure, and the blessings contained in it are very rich, and, when they are bestowed, will furnish the church with abundant matter for rejoicing and therefore with abundant matter for thanksgiving. The Old-Testament prophecies of gospel times are often expressed by the joy and praise that shall then be excited; for the inestimable benefits we enjoy by Jesus Christ require the most elevated and enlarged thanksgivings.
II. "Thou shalt have a heart to say so." All God's other gifts to his people shall be crowned with this. He will give them grace to ascribe all the glory of them to him, and to speak of them upon all occasions with thankfulness to his praise. Thou shalt say, that is, thou oughtest to say so. In that day, when many are brought home to Jesus Christ and flock to him as doves to their windows, instead of envying the kind reception they find with Christ, as the Jews grudged the favour shown to the Gentiles, thou shalt say, O Lord! I will praise thee. Note, we ought to rejoice in, and give thanks for, the grace of God to others as well as to ourselves.
1. Believers are here taught to give thanks to God for the turning away of his displeasure from them and the return of his favour to them (v. 1): O Lord! I will praise thee, though thou wast angry with me. Note, Even God's frowns must not put us out of tune for praising him; though he be angry with us, though he slay us, yet we must put our trust in him and give him thanks. God has often just cause to be angry with us, but we have never any reason to be angry with him, nor to speak otherwise than well of him; even when he blames us we must praise him. Thou was angry with us, but thy anger is turned away. Note, (1.) God is sometimes angry with his own people and the fruits of his anger do appear, and they ought to take notice of this, that they may humble themselves under his mighty hand. (2.) Though God may for a time be angry with his people, yet his anger shall at length be turned away; it endures but for a moment, nor will he contend for ever. By Jesus Christ, the root of Jesse, God's anger against mankind was turned away; for he is our peace. (3.) Those whom God is reconciled to he comforts; even the turning away of his anger is a comfort to them; yet that is not all: those that are at peace with God may rejoice in hope of the glory of God, Rom. v. 1, 2. Nay, God sometimes brings his people into a wilderness that there he may speak comfortably to them, Hosea ii. 14. (4.) The turning away of God's anger, and the return of his comforts to us, ought to be the matter of our joyful thankful praises.
2. They are taught to triumph in God and their interest in him (v. 2): "Behold, and wonder; God is my salvation; not only my Saviour, by whom I am saved, but my salvation, in whom I am safe. I depend upon him as my salvation, for I have found him to be so. He shall have the glory of all the salvations that have been wrought for me, and from him only will I expect the salvations I further need, and not from hills and mountains: and if God be my salvation, if he undertake my eternal salvation, I will trust in him to prepare me for it and preserve me to it. I will trust him with all my temporal concerns, not doubting but he will make all to work for my good. I will be confident, that is, I will be always easy in my own mind." Note, Those that have God for their salvation may enjoy themselves with a holy security and serenity of mind. Let faith in God as our salvation be effectual, (1.) To silence our fears. We must trust, and not be afraid, not be afraid that the God we trust in will fail us; no, there is no danger of that; not be afraid of any creature, though ever so formidable and threatening. Note, Faith in God is a sovereign remedy against disquieting tormenting fears. (2.) To support our hopes. Is the Lord Jehovah our salvation? Then he will be our strength and song. We have work to do and temptations to resist, and we may depend upon him to enable us for both, to strengthen us with all might by his Spirit in the inner man, for he is our strength; his grace is so, and that grace shall be sufficient for us. We have many troubles to undergo, and must expect griefs in a vale of tears; and we may depend upon him to comfort us in all our tribulations, for he is our song; he giveth songs in the night. If we make God our strength, and put our confidence in him, he will be our strength; if we make him our song, and place our comfort in him, he will be our song. Many good Christians have God for their strength who have him not for their song; they walk in darkness: but light is sown for them. And those that have God for their strength ought to make him their song, that is, to give him the glory of it (see Ps. lxviii. 35) and to take to themselves the comfort of it, for he will become their salvation. Observe the title here given to God: Jah, Jehovah. Jah is the contraction of Jehovah, and both signify his eternity and unchangeableness, which are a great comfort to those that depend upon him as their strength and their song. Some make Jah to signify the Son of God made man; he is Jehovah, and in him we may glory as our strength, and song, and salvation.
3. They are aught to derive comfort to themselves from the love of God and all the tokens of that love (v. 3): "Therefore, because the Lord Jehovah is your strength and song and will be your salvation, you shall draw water with joy." Note, The assurances God has given us of his love, and the experiences we have had of the benefit and comfort of his grace, should greatly encourage our faith in him and our expectations from him: "Out of the wells of salvation in God, who is the fountain of all good to his people, you shall draw water with joy. God's favour shall flow forth to you, and you shall have the comfort of it and make use of the blessed fruits of it." Note, (1.) God's promises revealed, ratified, and given out to us, in his ordinances, are wells of salvation; wells of the Saviour (so some read it), for in them the Saviour and salvation are made known to us and made over to us. (2.) It is our duty by faith to draw water out of these wells, to take to ourselves the benefit and comfort that are treasured up for us in them, as those that acknowledge all our fresh springs to be there and all our fresh streams to be thence, Ps. lxxxvii. 7. (3.) Water is to be drawn out of the wells of salvation with a great deal of pleasure and satisfaction. It is the will of God that we should rejoice before him and rejoice in him (Deut. xxvi. 11), be joyful in his house of prayer (Isa. lvi. 7), and keep his feasts with gladness, Acts ii. 46.
Adam Clarke: Commentary on the Bible - 1831
12:1: Though thou wast angry "For though thou hast been angry" - The Hebrew phrase, to which the Septuagint and Vulgate have too closely adhered, is exactly the same with that of St. Paul, Rom 6:17 : "But thanks be to God, that ye were the slaves of sin; but have obeyed from the heart;" that is, "that whereas, or though, ye were the slaves of sin, yet ye have now obeyed from the heart the doctrine on the model of which ye were formed."
Albert Barnes: Notes on the Bible - 1834
12:1: And in that day - The day referred to in the pRev_ious chapter, the time of the Messiah, when the effects of his reign shall be seen everywhere. The duty of praise, however, is couched in such language as to make it applicable to the event predicted in the former part of the prophecy isa 10 - the delivering of the nation from the invasion of Sennacherib, as well as the more glorious event on which the prophet fixed his eye isa 11 - the coming and reign of the Messiah. The language of this song of praise would be appropriate to both these events.
Thou shalt say - The address to an individual here, in the term 'thou,' is equivalent to "everyone," meaning that "all" who were thus interested in the divine interposition should say it.
O Lord - O Yahweh - the great author of this interposition.
I will praise thee: though thou wast angry with me - If this language is applied to the Jews, and supposed to be used by them in regard to the invasion of Sennacherib, it means, that God suffered their land to be invaded, and to be subjected to calamities, in consequence of their sins (Isa 10:6 ff.) If it is supposed to be applied to the time of the Messiah, then it is language which every redeemed sinner may use, that God was angry with him, but that his anger is turned away. As applicable to the redeemed, it is an acknowledgement which they all feel, that they have no claim to his mercy, and that it lays the foundation for unceasing praise that his anger is turned away by the plan of salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: And in that: Isa 2:11, Isa 11:10, Isa 11:11, Isa 11:16, Isa 14:3, Isa 26:1, Isa 27:1-3, Isa 27:12, Isa 27:13, Isa 35:10; Zac 14:9, Zac 14:20
O Lord: Isa 25:1, Isa 25:9, Isa 49:13, Isa 60:18, Isa 60:19; Psa. 34:1-22, Psa 67:1-4, Psa 69:34-36, Psa 72:15-19; Psa 149:6-9; Rom 11:15; Rev 15:3, Rev 15:4, Rev 19:1-7
though: Isa 10:4, Isa 10:25, Isa 40:1, Isa 40:2, Isa 51:3, Isa 54:8, Isa 57:15-18, Isa 66:13; Deu 30:1-3; Psa 30:5; Psa 85:1-3; Jer 31:18-20; Eze 39:24-29; Hos 6:1, Hos 11:8, Hos 14:4-9
Carl Friedrich Keil and Franz Delitzsch
12:1
As Israel, when redeemed from Egypt beyond the Red Sea, sang songs of praise, so also will the Israel of the second redemption, when brought, in a no less miraculous manner, across the Red Sea and the Euphrates. "And in that day thou wilt say, I thank Thee, O Jehovah, that Thou wast angry with me: Thine anger is turned away, and Thou hast comforted me. Behold, the God of my salvation; I trust, and am not afraid: for Jah Jehovah is my pride and song, and He became my salvation." The words are addressed to the people of the future in the people of the prophet's own time. They give thanks for the wrath experienced, inasmuch as it was followed by all the richer consolation. The formation of the sentence after כּי is paratactic; the principal tone falls upon 1b, where yâshōb is written poetically for vayyâshob (cf., Deut 32:8, Deut 32:18; Ps 18:12; Hos 6:1). We hear the notes of Ps 90:13; Ps 27:1, resounding here; whilst Is 12:2 is the echo of Ex 15:2 (on which Ps 118:14 is also founded). עזי (to be read ‛ozzi, and therefore also written עזי) is another form of עזּי, and is used here to signify the proud self-consciousness associated with the possession of power: pride, and the expression of it, viz., boasting. Zimrath is equivalent in sense, and probably also in form, to zimrâti, just as in Syriac zemori (my song) is regularly pronounced zemōr, with the i of the suffix dropped (see Hupfeld on Ps 16:6). It is also possible, however, that it may be only an expansion of the primary form zimrath = zimrâh, and therefore that zimrath is only synonymous with zimrâti, as chēphetz in 2Kings 23:5 is with chephtzi. One thing peculiar to this echo of Ex 15:2 is the doubling of the Jah in Jâh Jehōvâh, which answers to the surpassing of the type by the antitype.
Geneva 1599
12:1 And in that day thou (a) shalt say, O LORD, I will praise thee: though thou wast angry with me, thy anger is turned away, and thou didst comfort me.
(a) He shows how the Church will praise God, when they are delivered from their captivity.
John Gill
12:1 And in that day thou shalt say,.... The following song of praise; just as Israel did, when they were brought through the Red sea, and saved out of the hands of their enemies; to which there are several allusions and references in it; that deliverance being typical of salvation by Christ; the Gospel day, or the times of the Gospel, are here meant:
O Lord, I will praise thee; or "confess thee"; to be my Lord, Redeemer, and Saviour, my Husband, Head, and King; or "confess to thee" (q), my sins and transgressions, and unworthiness to receive any favour from thee, and gratefully acknowledge all the favours bestowed upon me:
though thou wast angry with me; as it appeared to the church, and according to her apprehensions of things, though not in reality, or strictly or properly speaking; for anger is not to be ascribed to God; but it is a speaking after the manner of men; and the Lord seems to be angry when he hides his face from his people, when he refuses to hear their cries, when he afflicts them, and continues his hand upon them, and when he lets in a sense of wrath into their consciences:
thine anger is turned away; he granting his gracious presence; taking off his afflicting hand; manifesting his love, particularly his pardoning grace and mercy; peace and reconciliation being made by the blood of Christ, and justice satisfied, the effects of resentment and displeasure cease:
and thou comfortedst me; by shedding abroad his love in her heart; by discovering the free and full forgiveness of sin; by lifting up the light of his countenance; by an application of precious promises; and by means of the word and ordinances, through the influence of the blessed Spirit as a comforter; who leads in this way for comfort to the person, blood, righteousness, sacrifice, and fulness of Christ, and comforts with these, by applying them, and showing interest in them. The Targum is,
"and thou shalt say at that time, I will confess before the Lord; for that I have sinned before thee, thine anger is upon me; but when I am turned to the law, thine anger will turn from me, and thou wilt have mercy on me;''
or rather turned to Christ, and embrace his Gospel, which is the only way to have comfort.
(q) "confitebor tibi", V. L. Pagninus, Montanus.
John Wesley
12:1 In that day - When this great work of the reduction of Israel, and conversion of the Gentiles is fulfilled.
12:212:2: Ահաւասիկ Աստուած իմ՝ փրկի՛չ իմ Տէր, եւ յուսացեա՛լ եղէց ՚ի նա՝ եւ ո՛չ երկեայց. զի փա՛ռք իմ եւ օրհնութիւն իմ Տէր, եւ եղեւ ինձ ՚ի փրկութիւն[9722]։ [9722] Ոմանք յաւելուն. Եւ ես յուսացեալ եղէց ՚ի նա, եւ փրկեցայց նովաւ. եւ ոչ եր՛՛։
2 Ահա Աստուածն իմ եւ փրկիչ Տէրն իմ. ես յոյսս դրեցի նրա վրայ եւ երկիւղ չեմ կրելու, քանզի Տէրն իմ փառքն է ու իմ օրհնութիւնը, եւ փրկութիւն եղաւ ինձ համար»:
2 Ահա իմ փրկութիւնս Աստուած է։Ես Անոր պիտի վստահիմ ու պիտի չվախնամ, Քանզի իմ զօրութիւնս ու օրհնութիւնս Տէր Եհովան է Ու անիկա է իմ փրկութիւնս»։
Ահաւասիկ Աստուած իմ, փրկիչ իմ [188]Տէր, եւ`` յուսացեալ եղէց ի նա` եւ ոչ երկեայց. զի [189]փառք իմ եւ օրհնութիւն իմ [190]Տէր, եւ եղեւ ինձ ի փրկութիւն:

12:2: Ահաւասիկ Աստուած իմ՝ փրկի՛չ իմ Տէր, եւ յուսացեա՛լ եղէց ՚ի նա՝ եւ ո՛չ երկեայց. զի փա՛ռք իմ եւ օրհնութիւն իմ Տէր, եւ եղեւ ինձ ՚ի փրկութիւն[9722]։
[9722] Ոմանք յաւելուն. Եւ ես յուսացեալ եղէց ՚ի նա, եւ փրկեցայց նովաւ. եւ ոչ եր՛՛։
2 Ահա Աստուածն իմ եւ փրկիչ Տէրն իմ. ես յոյսս դրեցի նրա վրայ եւ երկիւղ չեմ կրելու, քանզի Տէրն իմ փառքն է ու իմ օրհնութիւնը, եւ փրկութիւն եղաւ ինձ համար»:
2 Ահա իմ փրկութիւնս Աստուած է։Ես Անոր պիտի վստահիմ ու պիտի չվախնամ, Քանզի իմ զօրութիւնս ու օրհնութիւնս Տէր Եհովան է Ու անիկա է իմ փրկութիւնս»։
zohrab-1805▾ eastern-1994▾ western am▾
12:212:2 Вот, Бог спасение мое: уповаю на Него и не боюсь; ибо Господь сила моя, и пение мое Господь; и Он был мне во спасение.
12:2 ἰδοὺ ιδου see!; here I am ὁ ο the θεός θεος God μου μου of me; mine σωτήρ σωτηρ savior μου μου of me; mine κύριος κυριος lord; master πεποιθὼς πειθω persuade ἔσομαι ειμι be ἐπ᾿ επι in; on αὐτῷ αυτος he; him καὶ και and; even σωθήσομαι σωζω save ἐν εν in αὐτῷ αυτος he; him καὶ και and; even οὐ ου not φοβηθήσομαι φοβεω afraid; fear διότι διοτι because; that ἡ ο the δόξα δοξα glory μου μου of me; mine καὶ και and; even ἡ ο the αἴνεσίς αινεσις singing praise μου μου of me; mine κύριος κυριος lord; master καὶ και and; even ἐγένετό γινομαι happen; become μοι μοι me εἰς εις into; for σωτηρίαν σωτηρια safety
12:2 הִנֵּ֨ה hinnˌē הִנֵּה behold אֵ֧ל ʔˈēl אֵל god יְשׁוּעָתִ֛י yᵊšûʕāṯˈî יְשׁוּעָה salvation אֶבְטַ֖ח ʔevṭˌaḥ בטח trust וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶפְחָ֑ד ʔefḥˈāḏ פחד tremble כִּֽי־ kˈî- כִּי that עָזִּ֤י ʕozzˈî עֹז protection וְ wᵊ וְ and זִמְרָת֙ zimrˌāṯ זִמְרָה strength יָ֣הּ yˈāh יָהּ the Lord יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לִ֖י lˌî לְ to לִֽ lˈi לְ to ישׁוּעָֽה׃ yšûʕˈā יְשׁוּעָה salvation
12:2. ecce Deus salvator meus fiducialiter agam et non timebo quia fortitudo mea et laus mea Dominus Deus et factus est mihi in salutemBehold, God is my saviour, I will deal confidently, and will not fear: because the Lord is my strength, and my praise, and he is become my salvation.
2. Behold, God is my salvation; I will trust, and will not be afraid: for the LORD JEHOVAH is my strength and song; and he is become my salvation.
12:2. Behold, God [is] my salvation; I will trust, and not be afraid: for the LORD JEHOVAH [is] my strength and [my] song; he also is become my salvation.
12:2. Behold, God is my savior, I will act faithfully, and I will not be afraid. For the Lord is my strength and my praise, and he has become my salvation.”
Behold, God [is] my salvation; I will trust, and not be afraid: for the LORD JEHOVAH [is] my strength and [my] song; he also is become my salvation:

12:2 Вот, Бог спасение мое: уповаю на Него и не боюсь; ибо Господь сила моя, и пение мое Господь; и Он был мне во спасение.
12:2
ἰδοὺ ιδου see!; here I am
ο the
θεός θεος God
μου μου of me; mine
σωτήρ σωτηρ savior
μου μου of me; mine
κύριος κυριος lord; master
πεποιθὼς πειθω persuade
ἔσομαι ειμι be
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
καὶ και and; even
σωθήσομαι σωζω save
ἐν εν in
αὐτῷ αυτος he; him
καὶ και and; even
οὐ ου not
φοβηθήσομαι φοβεω afraid; fear
διότι διοτι because; that
ο the
δόξα δοξα glory
μου μου of me; mine
καὶ και and; even
ο the
αἴνεσίς αινεσις singing praise
μου μου of me; mine
κύριος κυριος lord; master
καὶ και and; even
ἐγένετό γινομαι happen; become
μοι μοι me
εἰς εις into; for
σωτηρίαν σωτηρια safety
12:2
הִנֵּ֨ה hinnˌē הִנֵּה behold
אֵ֧ל ʔˈēl אֵל god
יְשׁוּעָתִ֛י yᵊšûʕāṯˈî יְשׁוּעָה salvation
אֶבְטַ֖ח ʔevṭˌaḥ בטח trust
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֶפְחָ֑ד ʔefḥˈāḏ פחד tremble
כִּֽי־ kˈî- כִּי that
עָזִּ֤י ʕozzˈî עֹז protection
וְ wᵊ וְ and
זִמְרָת֙ zimrˌāṯ זִמְרָה strength
יָ֣הּ yˈāh יָהּ the Lord
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
לִ֖י lˌî לְ to
לִֽ lˈi לְ to
ישׁוּעָֽה׃ yšûʕˈā יְשׁוּעָה salvation
12:2. ecce Deus salvator meus fiducialiter agam et non timebo quia fortitudo mea et laus mea Dominus Deus et factus est mihi in salutem
Behold, God is my saviour, I will deal confidently, and will not fear: because the Lord is my strength, and my praise, and he is become my salvation.
12:2. Behold, God [is] my salvation; I will trust, and not be afraid: for the LORD JEHOVAH [is] my strength and [my] song; he also is become my salvation.
12:2. Behold, God is my savior, I will act faithfully, and I will not be afraid. For the Lord is my strength and my praise, and he has become my salvation.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:2: The Lord Jehovah - The word יה Yah read here is probably a mistake; and arose originally from the custom of the Jewish scribes, who, when they found a line too short for the word, wrote as many letters as filled it, and then began the next line with the whole word. In writing the word יהוה Jehovah, the line might terminate with יה Yah, the two first letters; and then at the beginning of the next line the whole word יהוה Yehovah would be written. This might give rise to יה יהוה Yah Yehovah. The Yah is wanting here in two of Dr. Kennicott's MSS., in one ancient MS. of my own, and in the Septuagint, Vulgate, Syriac, and Arabic. See Houbigant and De Rossi.
My song - The pronoun is here necessary; and it is added by the Septuagint, Vulgate, and Syriac, who read זמרתי zimrathi, as it is in a MS. Two MSS. omit יה Yah, see Houbigant, not. in loc. Another MS. has it in one word, זמרתיה zimrathyah. Seven others omit יהוה Yehovah. See Exo 15:2, with Var. Lect. Kennicott.
Albert Barnes: Notes on the Bible - 1834
12:2: Behold, God is my salvation - Or, God is the author, or source, of my salvation. It has not been brought about by any human hands, but is to be traced directly to him. The value of a gift is always enhanced by the dignity and excellency of the giver, and it confers an inestimable value on the blessings of salvation, that they are conferred by a being no less than the infinite God. It is not by human or angelic power; but it is to be traced directly and entirely to Yahweh.
I will trust, and not be afraid - Since God is its author; since he is able to defend me, and to perfect that which he has begun, I will confide in him, and not be afraid of the power or machinations of any enemy. In his hands I am safe. God is the foundation of our confidence; and trusting in him, his people shall never be moved.
For the Lord Jehovah - This is one of the four places in which our translators have retained the original word Yahweh, though the Hebrew word occurs often in the Scriptures. The other places where the word Jehovah is retained in our version are, Exo 6:3; Psa 68:18; lsa. Psa 26:4. The original in this place is יהוה יה yâ h yehovâ h. The word יה yâ h is an abbRev_iation of the word Yahweh. The abbRev_iated form is often used for the sake of conciseness, particularly in the Psalms, as in the expression "Hallelujah" (הללוּ־יה halelû-yâ h), that is, praise Yahweh (Psa 89:9; Psa 94:7, Psa 94:12; Psa 104:35; Psa 105:15; Psa 106:1, Psa 106:48; Psa 111:1; Psa 113:1, "et al.") In this place, and Isa 26:4, "the repetition" of the name seems to be used to denote "emphasis;" or perhaps to indicate that Yahweh is the same always - an unchangeable God. In two codices of Kennicott, however, the name יה yâ h is omitted, and it has been conjectured by some that the repetition is an error of transcribers; but the best MSS. retain it. The Septuagint, the Chaldee, and the Syriac, however, omit it.
Is my strength and my song - The same expression occurs in the hymn that Moses composed after the passage of the Red Sea, in imitation of which this song is evidently composed; Exo 15:2 :
Jehovah is my strength and my song,
And he is become my salvation.
The word 'strength' means, that he is the source of strength, and implies that all who are redeemed are willing to acknowledge that all their strength is n God. The word 'song' implies that he is the proper object of praise; it is to celebrate his praise that the 'song' is composed.
He also is become my salvation - This is also found in the song of Moses Exo 15:2. It means that God had become, or was the author of salvation. It is by his hand that the deliverance bas been effected, and to him should be the praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: God: Isa 7:14, Isa 9:6, Isa 9:7, Isa 45:17, Isa 45:22-25; Psa 27:1; Jer 3:23, Jer 23:6; Jon 2:9; Mat 1:21-23; Luk 2:30-32; Rom 1:16; Ti1 3:16; Rev 7:10
the Lord: Isa 26:4; Exo 15:2; Psa 83:18, Psa 118:14; Hos 1:7
Geneva 1599
12:2 Behold, God [is] my (b) salvation; I will trust, and not be afraid: for the LORD [is] my strength and [my] song; he also is become my salvation.
(b) Our salvation stands only in God, who gives us an assured confidence, constancy and opportunity to praise him for the same.
John Gill
12:2 Behold, God is my salvation,.... Or Saviour; that is, Christ, who is God, the great God, and so fit to be a Saviour, and is one, was appointed by the Father, provided in covenant, promised in the word, sent in the fulness of time, and is become the author of salvation, which a creature could not be; and this the church saw her interest in, and which was the ground of her comfort before declared; and to which she prefixed the word "behold", as a note of asseveration, affirming him to be her Saviour; and of admiration, wondering at it; and of exclusion of all others from being concerned therein; and of attention and direction to others, pointing him out as the only one to look unto.
I will trust, and not be afraid; "trust" in Christ for salvation, be confident of enjoying it, and look upon myself safe and secure from all wrath and condemnation, and from every enemy; and not be "afraid" of sin, Satan, the world, death, hell, and wrath to come. The Targum joins this and the preceding clause together,
"behold, in the word of God my salvation I trust, and shall not be moved:''
for the LORD JEHOVAH is my strength and my song; the author of her spiritual strength; the "strength" of her life, and of her heart, which maintained the one, and supported the other; the strength of her graces, and of her duties, by which she exercised the one, and performed the other: and the subject matter of her "song" were his person, and the fulness and fitness of it, his righteousness, and salvation by him; this clause, and the following one, are taken out of Ex 15:2,
he also is become my salvation; salvation is wrought out by Christ, and believers have it in him, and they know it, and believe it, and so are already saved in him.
John Wesley
12:2 God - My salvation hath not been brought to pass by man, but by the almighty power of God.
Robert Jamieson, A. R. Fausset and David Brown
12:2 THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Is 12:1-6)
Lord JEHOVAH--Jah, Jehovah. The repetition of the name denotes emphasis, and the unchangeableness of God's character.
strength . . . song . . . salvation--derived from Ex 15:2; Ps 118:14. The idea of salvation was peculiarly associated with the feast of tabernacles (see Is 12:3). Hence the cry "Hosanna," "Save, we beseech thee," that accompanied Jesus' triumphal entry into Jerusalem on that day (the fifteenth of the seventh month) (Mt 21:9; compare with Ps 118:25-26); the earnest of the perfected "salvation" which He shall bring to His people at His glorious second appearance at Jerusalem (Heb 9:28). "He shall appear the second time without sin unto salvation." Compare Rev_ 21:3, "The tabernacle of God is with men." Compare Lk 9:33, "three tabernacles: one for thee," &c. (the transfiguration being a pledge of the future kingdom), (Ps 118:15; Zech 14:16). As the Jew was reminded by the feast of tabernacles of his wanderings in tents in the wilderness, so the Jew-Gentile Church to come shall call to mind, with thanksgiving, the various past ways whereby God has at last brought them to the heavenly "city of habitation" (Ps 107:7).
12:312:3: Եւ առէ՛ք ջուր ուրախութեան յաղբիւրացն փրկութեան։
3 Ուրախութեան ջո՛ւր առէք փրկութեան աղբիւրներից:
3 Ուրախութեամբ ջուր պիտի քաշէք Փրկութեան աղբիւրներէն.
Եւ առէք ջուր ուրախութեամբ յաղբերացն փրկութեան:

12:3: Եւ առէ՛ք ջուր ուրախութեան յաղբիւրացն փրկութեան։
3 Ուրախութեան ջո՛ւր առէք փրկութեան աղբիւրներից:
3 Ուրախութեամբ ջուր պիտի քաշէք Փրկութեան աղբիւրներէն.
zohrab-1805▾ eastern-1994▾ western am▾
12:312:3 И в радости будете почерпать воду из источников спасения,
12:3 καὶ και and; even ἀντλήσετε αντλεω draw out ὕδωρ υδωρ water μετ᾿ μετα with; amid εὐφροσύνης ευφροσυνη celebration ἐκ εκ from; out of τῶν ο the πηγῶν πηγη well; fountain τοῦ ο the σωτηρίου σωτηριος salvation; saving
12:3 וּ û וְ and שְׁאַבְתֶּם־ šᵊʔavtem- שׁאב draw water מַ֖יִם mˌayim מַיִם water בְּ bᵊ בְּ in שָׂשֹׂ֑ון śāśˈôn שָׂשֹׂון rejoicing מִ mi מִן from מַּעַיְנֵ֖י mmaʕaynˌê מַעְיָן well הַ ha הַ the יְשׁוּעָֽה׃ yᵊšûʕˈā יְשׁוּעָה salvation
12:3. haurietis aquas in gaudio de fontibus salvatorisThou shall draw waters with joy out of the saviour's fountains:
3. Therefore with joy shall ye draw water out of the wells of salvation.
12:3. Therefore with joy shall ye draw water out of the wells of salvation.
12:3. You will draw water with gladness from the fountains of the Savior.
Therefore with joy shall ye draw water out of the wells of salvation:

12:3 И в радости будете почерпать воду из источников спасения,
12:3
καὶ και and; even
ἀντλήσετε αντλεω draw out
ὕδωρ υδωρ water
μετ᾿ μετα with; amid
εὐφροσύνης ευφροσυνη celebration
ἐκ εκ from; out of
τῶν ο the
πηγῶν πηγη well; fountain
τοῦ ο the
σωτηρίου σωτηριος salvation; saving
12:3
וּ û וְ and
שְׁאַבְתֶּם־ šᵊʔavtem- שׁאב draw water
מַ֖יִם mˌayim מַיִם water
בְּ bᵊ בְּ in
שָׂשֹׂ֑ון śāśˈôn שָׂשֹׂון rejoicing
מִ mi מִן from
מַּעַיְנֵ֖י mmaʕaynˌê מַעְיָן well
הַ ha הַ the
יְשׁוּעָֽה׃ yᵊšûʕˈā יְשׁוּעָה salvation
12:3. haurietis aquas in gaudio de fontibus salvatoris
Thou shall draw waters with joy out of the saviour's fountains:
12:3. Therefore with joy shall ye draw water out of the wells of salvation.
12:3. You will draw water with gladness from the fountains of the Savior.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Почерпать воду... Вода - самое необходимое условие благополучия восточного человека, который нуждается в воде особенно летом, когда в Палестине дожди не идут. Поэтому пророк, чтобы обозначить будущее счастье, каким будет наслаждаться искупленный остаток Израиля, возвещает, что у Израиля будет изобилие в воде, и притом в воде, получаемой из источников, которые не высыхают и летом, что часто случается с палестинскими реками. Вместе с тем пророк предсказывает о том изобилии благодати, какое даст всему человечеству имеющий прийти в мир Мессия (см. Ин 4:18).
Albert Barnes: Notes on the Bible - 1834
12:3: Therefore - In view of all his mercies, the Hebrew is, however; simply, '" and" ye shall draw.' It has already been intimated that the Jews applied this passage to the Holy Spirit: and that probably on this they based their custom of drawing water from the fountain of Siloam at the feast of the dedication (note, Joh 7:37). The fountain of Siloam was in the eastern part of the city, and the water was borne from that fountain in a golden cup, and was poured, with every expression of rejoicing, on the sacrifice on the altar. It is not probable, however, that this custom was in use in the time of Isaiah. The language is evidently figurative; but the meaning is obvious. A fountain, or a well, in the sacred writings, is an emblem of that which produces joy and refreshment; which sustains and cheers. The figure is often employed to denote that which supports and refreshes the soul; which sustains man when sinking from exhaustion, as the babbling, fountain or well refreshes the weary and fainting pilgrim (compare Joh 4:14).
It is thus applied to God as an overflowing fountain, suited to supply the needs of all his creatures Jer 2:13; Jer 17:13; Psa 36:9; Pro 14:27; and to his plan of salvation - the sources of comfort which he has opened in the scheme of redeeming mercy to satisfy the needs of the souls of people Zac 13:1; Isa 41:18; Rev 7:17. The word 'rivers' is used in the same sense as 'fountains' in the above places Isa 42:15; Isa 43:19-20. Generally, in the Scriptures, streams, fountains, rivers, are used as emblematic of the abundant fullness and richness of the mercies which God has provided to supply the spiritual necessities of men. The idea here is, therefore, that they should partake abundantly of the mercies of salvation; that it was free, overflowing, and refreshing - like waters to weary pilgrims in the desert; and that their partaking of it would be with joy. It would fill the soul with happiness; as the discovery of an abundant fountain, or a well in the desert, fills the thirsty pilgrim with rejoicing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: with joy: Isa 49:10, Isa 55:1-3; Psa 36:9; Sol 2:3; Jer 2:13; Joh 1:16, Joh 4:10-14; Joh 7:37-39; Rev 7:17, Rev 22:1, Rev 22:17
Carl Friedrich Keil and Franz Delitzsch
12:3
Is 12:3, again, contains a prophetic promise, which points back to the commencement of Is 12:1 : "And with rapture ye will draw water out of the wells of salvation." Just as Israel was miraculously supplied with water in the desert, so will the God of salvation, who has become your salvation, open many and manifold sources of salvation for you (מעיני as it is pointed here, instead of מעיני,
(Note: The root is the same as, for example, in יעלתסּו (they rejoice) and יעלתסּו; here, however, it is more striking, because the singular is written מעין, and not מעין. At the same time, it is evident that the connecting sound ay was rather preferred than avoided, as Ewald maintains - as we may see, for example, from the repeated aychi in Ps 103.))
from which ye may draw with and according to your heart's delight. This water of salvation, then, forms both the material for, and instigation to, new songs of praise; and Is 12:4-6 therefore continue in the strain of a psalm: "And ye will say in that day, Praise Jehovah, proclaim His name, make known His doings among the nations, boast that His name is exalted. Harp to Jehovah; for He has displayed majesty: let this be known in all lands. Shout and be jubilant, O inhabitants of Zion: for great is the Holy One of Israel in the midst of thee." The first song of six lines is here followed by a second of seven lines: a prophetic word of promise, inserted between them, separates the one from the other. This second also commences with the well-known tones of a psalm (compare especially Ps 105:1; 1Chron 16:8). The phrase, "Call upon the name of Jehovah," signifies, Make the name of Jehovah the medium of invocation (Ges. 138, Anm. 3*), i.e., invoke it, or, as here, call it out. Gē'ūth is high, towering dignity; here it is used of God, as in Is 26:10, with ‛âsâh: to prove it practically, just as with lābēsh in Ps 93:1, to show one's self openly therein. Instead of the Chethib meyudda‛ath in Is 12:5, the keri substitutes the hophal form mūda‛ath, probably because meyuddâ‛, according to the standing usage of speech, denotes one well known, or intimate; the passive of the hophal is certainly the more suitable. According to the preceding appeals, the words are to be understood as expressing a desire, that the glorious self-attestation of the God of salvation might be brought to the consciousness of the whole of the inhabitants of the earth, i.e., of all mankind. When God redeems His people, He has the salvation of all the nations in view. It is the knowledge of the Holy One of Israel, made known through the word of proclamation, that brings salvation to them all. How well may the church on Zion rejoice, to have such a God dwelling in the midst of it! He is great as the giver or promises, and great in fulfilling them; great in grace, and great in judgment; great in all His saving acts which spread from Israel to all mankind. Thus does this second psalm of the redeemed nation close, and with it the book of Immanuel.
Geneva 1599
12:3 Therefore with joy shall ye (c) draw water out of the wells of salvation.
(c) The graces of God will be so abundant that you may receive them in as great plenty as waters out of a fountain that is full.
John Gill
12:3 Therefore with joy shall ye draw water,.... These words are either an exhortation to others, as the Septuagint and Arabic versions render it, "draw ye"; and so likewise an encouragement to them by her example, or a prophecy that they should do this; that is, apply to Christ for grace, and receive it from him: for by "water" is meant grace, which is compared to it, because it is softening, purifying, fructifying, cooling, and refreshing, and extinguishes thirst; and this is to be "drawn", it is to be come at, though the well in which it is be deep, and not in the reach of everyone; the bucket is faith that it is drawn with, and this is the gift of God; and it is in the exercise of this grace, which requires diligence, strength, and labour, that saints receive from Christ, and grace for grace; and this is exercised in the use of means, by prayer, reading of the Scriptures, and attendance on the word and ordinances, by which faith draws hard, and receives much, and, when it does, it is attended "with joy": salvation itself is received with joy, and so is the Saviour; as also a justifying righteousness, and pardoning grace, and likewise every supply of grace; which joy is of a spiritual kind, is in a way of believing, what a stranger intermeddles not with, and is unspeakable and full of glory:
out of the wells of salvation, or "fountains"; as all the three Persons are; Jehovah the Father, as he is called "the fountain of living water", Jer 2:13 so he is the fountain of salvation; it springs from him, from his everlasting love, his eternal purposes, his infinite wisdom, his sure and unalterable covenant, his free grace in the mission of his Son; and he himself is the God of grace, from whence it all comes, and every supply of it. The Spirit and his grace are called a "well of living water", Jn 4:14 and he also is a well of salvation; it is he that convinces men of their need of it, that brings near this salvation to them, and shows them their interest in it, and bears witness to it, and is the earnest and pledge of it; and he is the author of all that grace which makes them meet for it, and from whom are all the supplies of it by the way. But more especially Christ is meant, who is the "fountain of gardens, and well of living water", Song 4:15 in whom salvation is, and in no other: the words may be rendered, "the wells" or "fountains of the Saviour" (r), yea, of Jesus; and which are no other than the fulness of grace in him: the phrase denotes the abundance of grace in Christ, much of which is given out in conversion; an abundance of it is received with the free gift of righteousness for justification; and a large measure of it in the pardon of sins, and in all the after supplies, through the wilderness of this world, till the saints come to glory; and which is vouchsafed to a great number, to all the elect angels and elect men, to all the churches, and the members thereof, in all ages; and this always has been and ever will be communicating to them. The Targum is,
"and ye shall receive a new doctrine from the chosen, the righteous;''
or of the righteous; which is true of the doctrine of the Gospel, received by the hands of chosen men, the apostles of Christ. The Jews (s) make use of this passage, in confirmation of the ceremony of drawing of water at the feast of tabernacles; and say (t) it signifies the drawing of the Holy Ghost; that is, his grace.
(r) "de fontibus Salvatoris", V. L.; Vatablus. (s) T. Bab. Succa, fol. 48. 2. & 50. 2. (t) Bereshit Rabba, sect. 70. fol. 62. 3. T. Hieros. Succa, fol. 55. 1.
John Wesley
12:3 With joy - Your thirsty souls shall be filled with Divine graces and comforts, which you may draw from God, in the use of gospel - ordinances.
Robert Jamieson, A. R. Fausset and David Brown
12:3 draw water . . . salvation--an expressive image in a hot country. On the last day of the feast of tabernacles the Jews used to bring water in a golden pitcher from the fountain of Siloam, and pour it, mingled with wine, on the sacrifice on the altar, with great rejoicing. This is the allusion in Jesus' words on "the last day of the feast" (Jn 7:2, Jn 7:37-39). The pouring out of water indicated repentance (1Kings 7:6; compare, as to the Jews' repentance hereafter, Zech 12:10). There shall be a latter outpouring of the Spirit like the former one on pentecost (Joel 2:23).
wells--not mere streams, which may run dry, but ever-flowing fountains (Jn 4:14; Jn 7:38), "Out of his belly (that is, in and from himself)--living water" (Is 42:18; Ps 84:6; Zech 13:1; Rev_ 7:17).
12:412:4: Եւ ասասցես յաւուր յայնմիկ. Օրհնեցէ՛ք զՏէր. հնչեցէ՛ք զանուն նորա. պատմեցէ՛ք ՚ի հեթանոսս զփա՛ռս նորա. յիշեցէ՛ք զի բարձրացա՛ւ անուն նորա։
4 Եւ այն օրը պիտի ասես. «Օրհներգեցէ՛ք Տիրոջը, հնչեցրէ՛ք նրա անունը, նրա փառքը տարածեցէ՛ք հեթանոսների մէջ, յիշեցէ՛ք, որ բարձր է նրա անունը:
4 Ու այն օրը պիտի ըսէք.«Գոհացէ՛ք Տէրոջմէն, անոր անո՛ւնը կանչեցէք, Անոր գործերը ազգերուն մէջ պատմեցէ՛ք, Յիշեցէ՛ք թէ անոր անունը բարձր է։
Եւ [191]ասասցես յաւուր յայնմիկ. Օրհնեցէք զՏէր, հնչեցէք զանուն նորա, պատմեցէք ի հեթանոսս [192]զփառս նորա, յիշեցէք զի բարձրացաւ անուն նորա:

12:4: Եւ ասասցես յաւուր յայնմիկ. Օրհնեցէ՛ք զՏէր. հնչեցէ՛ք զանուն նորա. պատմեցէ՛ք ՚ի հեթանոսս զփա՛ռս նորա. յիշեցէ՛ք զի բարձրացա՛ւ անուն նորա։
4 Եւ այն օրը պիտի ասես. «Օրհներգեցէ՛ք Տիրոջը, հնչեցրէ՛ք նրա անունը, նրա փառքը տարածեցէ՛ք հեթանոսների մէջ, յիշեցէ՛ք, որ բարձր է նրա անունը:
4 Ու այն օրը պիտի ըսէք.«Գոհացէ՛ք Տէրոջմէն, անոր անո՛ւնը կանչեցէք, Անոր գործերը ազգերուն մէջ պատմեցէ՛ք, Յիշեցէ՛ք թէ անոր անունը բարձր է։
zohrab-1805▾ eastern-1994▾ western am▾
12:412:4 и скажете в тот день: славьте Господа, призывайте имя Его; возвещайте в народах дела Его; напоминайте, что велико имя Его;
12:4 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὑμνεῖτε υμνεω sing a hymn κύριον κυριος lord; master βοᾶτε βοαω scream; shout τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἀναγγείλατε αναγγελλω announce ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste τὰ ο the ἔνδοξα ενδοξος glorious αὐτοῦ αυτος he; him μιμνῄσκεσθε μιμνησκω remind; remember ὅτι οτι since; that ὑψώθη υψοω elevate; lift up τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him
12:4 וַ wa וְ and אֲמַרְתֶּ֞ם ʔᵃmartˈem אמר say בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he הֹוד֤וּ hôḏˈû ידה praise לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH קִרְא֣וּ qirʔˈû קרא call בִ vi בְּ in שְׁמֹ֔ו šᵊmˈô שֵׁם name הֹודִ֥יעוּ hôḏˌîʕû ידע know בָֽ vˈā בְּ in † הַ the עַמִּ֖ים ʕammˌîm עַם people עֲלִֽילֹתָ֑יו ʕᵃlˈîlōṯˈāʸw עֲלִילָה deed הַזְכִּ֕ירוּ hazkˈîrû זכר remember כִּ֥י kˌî כִּי that נִשְׂגָּ֖ב niśgˌāv שׂגב be high שְׁמֹֽו׃ šᵊmˈô שֵׁם name
12:4. et dicetis in illa die confitemini Domino et invocate nomen eius notas facite in populis adinventiones eius mementote quoniam excelsum est nomen eiusAnd you shall say in that day: Praise ye the Lord, and call upon his name: make his works known among the people: remember that his name is high.
4. And in that day shall ye say, Give thanks unto the LORD, call upon his name, declare his doings among the peoples, make mention that his name is exalted.
12:4. And in that day shall ye say, Praise the LORD, call upon his name, declare his doings among the people, make mention that his name is exalted.
12:4. And you will say in that day: “Confess the Lord, and invoke his name! Make his plans known among the peoples! Remember that his name is exalted!
And in that day shall ye say, Praise the LORD, call upon his name, declare his doings among the people, make mention that his name is exalted:

12:4 и скажете в тот день: славьте Господа, призывайте имя Его; возвещайте в народах дела Его; напоминайте, что велико имя Его;
12:4
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ὑμνεῖτε υμνεω sing a hymn
κύριον κυριος lord; master
βοᾶτε βοαω scream; shout
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἀναγγείλατε αναγγελλω announce
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
τὰ ο the
ἔνδοξα ενδοξος glorious
αὐτοῦ αυτος he; him
μιμνῄσκεσθε μιμνησκω remind; remember
ὅτι οτι since; that
ὑψώθη υψοω elevate; lift up
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
12:4
וַ wa וְ and
אֲמַרְתֶּ֞ם ʔᵃmartˈem אמר say
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
הֹוד֤וּ hôḏˈû ידה praise
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
קִרְא֣וּ qirʔˈû קרא call
בִ vi בְּ in
שְׁמֹ֔ו šᵊmˈô שֵׁם name
הֹודִ֥יעוּ hôḏˌîʕû ידע know
בָֽ vˈā בְּ in
הַ the
עַמִּ֖ים ʕammˌîm עַם people
עֲלִֽילֹתָ֑יו ʕᵃlˈîlōṯˈāʸw עֲלִילָה deed
הַזְכִּ֕ירוּ hazkˈîrû זכר remember
כִּ֥י kˌî כִּי that
נִשְׂגָּ֖ב niśgˌāv שׂגב be high
שְׁמֹֽו׃ šᵊmˈô שֵׁם name
12:4. et dicetis in illa die confitemini Domino et invocate nomen eius notas facite in populis adinventiones eius mementote quoniam excelsum est nomen eius
And you shall say in that day: Praise ye the Lord, and call upon his name: make his works known among the people: remember that his name is high.
12:4. And in that day shall ye say, Praise the LORD, call upon his name, declare his doings among the people, make mention that his name is exalted.
12:4. And you will say in that day: “Confess the Lord, and invoke his name! Make his plans known among the peoples! Remember that his name is exalted!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: Евреи во дни Мессии будут приглашать и другие народы к прославлению Господа. Не указывает ли здесь пророк на проповедь апостолов Христовых, возвещавших спасение всему миру? Сам пророк приглашает ликовать жительницу Сиона, т. е. население Иерусалима, которое бы скорее всех должно отозваться на великую радость, какую принесет с Собою Мессия. Конечно, и население это мыслится у пророка как христианское, составившее из себя первую Церковь Христову (Деян 2:44).

Критика библейская высказывает сильное подозрение относительно подлинности 12-й главы. Даже такие осторожные ученые, как Dillmann и Skinner, отказываются признать Исаию автором этих шести стихов. Но нам кажется, что основания, на каких построено это отрицание, недостаточно тверды. Говорят, что Исаии несвойственно так выражаться, как выражается автор этой песни, что мысли и тон песни напоминают песнь Моисея и позднейшие псалмы. Но что из этого следует? Разве пророк Исаия не мог пользоваться фразами из прежних песнопений? И выражения, какие встречаются в этой песни, опять не представляются несколько странными в устах Исаии. В заключение нужно сказать, что эта песнь является прекрасным, кратким и сильным, послесловием к пророчествам о пришествии Мессии, содержащимся в 7-11: главах.
3-6: стихи этой главы читаются как паремия на праздник Крещения Господня, потому что в них упоминается о "воде из источников спасения", и, следовательно, содержится предуказание на ту воду, которая освящена сошествием в нее Христа Спасителя во время Крещения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 And in that day shall ye say, Praise the LORD, call upon his name, declare his doings among the people, make mention that his name is exalted. 5 Sing unto the LORD; for he hath done excellent things: this is known in all the earth. 6 Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.
This is the second part of this evangelical song, and to the same purport with the former; there believers stir up themselves to praise God, here they invite and encourage one another to do it, and are contriving to spread his praise and draw in others to join with them in it. Observe,
I. Who are here called upon to praise God--the inhabitants of Zion and Jerusalem, whom God had in a particular manner protected from Sennacherib's violence, v. 6. Those that have received distinguishing favours from God ought to be most forward and zealous in praising him. The gospel church is Zion. Christ is Zion's King. Those that have a place and a name in the church should lay out themselves to diffuse the knowledge of Christ and to bring many to him. Thou inhabitress of Zion; the word is feminine. Let the weaker sex be strong in the Lord, and out of their mouth praise shall be perfected.
II. How they must praise the Lord. 1. By prayer: Call upon his name. As giving thanks for former mercy is a decent way of begging further mercy, so begging further mercy is graciously accepted as a thankful acknowledgment of the mercies we have received. In calling upon God's name we give unto him some of the glory that is due to his name as our powerful and bountiful benefactor. 2. By preaching and writing. We must not only speak to God, but speak to others concerning him, not only call upon his name, but (as the margin reads it) proclaim his name; let others know something more from us than they did before concerning God, and those things whereby he has made himself known. Declare his doings, his counsels (so some read it); the work of redemption is according to the counsel of his will, and in that and other wonderful works that he has done we must take notice of his thoughts which are to us-ward, Ps. xl. 5. Declare these among the people, among the heathen, that they may be brought into communion with Israel and the God of Israel. When the apostles preached the gospel to all nations, beginning at Jerusalem, then this scripture was fulfilled, that his doings should be declared among the people and that what he has done should be known in all the earth. 3. By a holy exultation and transport of joy: "Cry out and shout; welcome the gospel to yourselves and publish it to others with huzzas and loud acclamations, as those that shout for victory (Exod. xxxii. 18) or for the coronation of a king," Num. xxiii. 21.
III. For what they must praise the Lord. 1. Because he has glorified himself. Remember it yourselves, and make mention of it to others, that his name is exalted, has become more illustrious and more conspicuous; in this every good man rejoices. 2. Because he has magnified his people: He has done excellent things for them, which make them look great and considerable. 3. Because he is, and will be, great among them: Great is the Holy One, for he is glorious in holiness; therefore great, because holy. True goodness is true greatness. He is great as the Holy One of Israel, and in the midst of them, praised by them (Ps. lxxvi. 1), manifesting himself among them, and appearing gloriously in their behalf. It is the honour and happiness of Israel that the God who is in covenant with them, and in the midst of them, is infinitely great.
Adam Clarke: Commentary on the Bible - 1831
12:4: Call upon his name - קראו בשמו kiru bishmo, invoke his name. Make him your Mediator, or call the people in his name. Preach him who is the Root of Jesse, and who stands as an ensign for the nations. Call on the people to believe in him; as in him alone salvation is to be found.
Albert Barnes: Notes on the Bible - 1834
12:4: And in that day - (see Isa 12:1).
Call upon his name - Margin, 'Proclaim.' It denotes to call upon him in the way of celebrating his praise. The whole hymn is one of praise, and not of prayer.
Declare among the people - Among all people, that they may be brought to see his glory, and join in the celebration of his praise.
His doings - Particularly in regard to the great events which are the subject of the pRev_ious predictions - his interposition in saving people by the Messiah from eternal death.
Make mention - Hebrew, 'Cause it to be remembered' (see the note at Isa 62:6).
That his name is exalted - That it is worthy of adoration and praise. It is worthy to be exalted, or lifted up in view of the nations of the earth Sa2 22:47; Psa 21:13; Psa 46:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: in that day: Isa 12:1; Psa 106:47, Psa 106:48, Psa 113:1-3, Psa 117:1, Psa 117:2
call upon his name: or, proclaim his name, Exo 33:19, Exo 34:5-7; Ch1 16:8; Psa 105:1
declare: Isa 66:19; Psa 9:11, Psa 22:31, Psa 40:5, Psa 71:16-18, Psa 73:28, Psa 96:3, Psa 107:22, Psa 145:4-6; Jer 50:2, Jer 51:9, Jer 51:10; Joh 17:26
his name: Isa 2:11, Isa 2:17, Isa 25:1, Isa 33:5; Exo 15:2; Ch1 29:11; Neh 9:5; Psa 18:46, Psa 21:13; Psa 34:3, Psa 46:10, Psa 57:5, Psa 97:9, Psa 113:5; Phi 2:9-11
John Gill
12:4 In that day shall ye say, praise the Lord,.... On account of his being and perfections, for blessings received from him, especially spiritual ones; and particularly such as are before mentioned, fulness of grace in him, strength and salvation by him, a view of interest in him as a Saviour, and divine comforts communicated from him; which is done by giving him the glory of them, and thanks for them. This is a work very proper for Gospel times; it always was a duty, and there was ever reason for it under the former dispensation, and much more under the present one; and there will be still more reason for it in the latter day here referred to, when antichrist will be destroyed, the kingdom of Christ will be enlarged, and his church will be in a very glorious state and condition, her walls will be salvation, and her gates praise; when the saints will be stirring up one another to this service, and engaging in it with all readiness and cheerfulness; see Rev_ 11:15,
call upon his name: which takes in the whole of religions worship, of which Christ is the object, being the true Jehovah; and particularly prayer, in which his name is invoked together with faith in him, and expressions of affection to his name; which is precious to believers, and is as ointment poured out:
declare his doings among the people; not merely his works of creation, in which he was equally concerned with his divine Father; nor so much his miracles which he wrought when on earth, in proof of his deity and Messiahship, and in confirmation of his doctrine; but his acts of obedience and righteousness, which were perfect; and his bearing the sins of his people, and the punishment due to them; and so fulfilled the whole law, and hereby accomplished the great work of redemption and salvation; which, according to his orders, have been published among the Gentiles, for their good, and his glory:
make mention that his name is exalted; that is, he himself, who has a name given him above every name; for having obeyed, suffered, and died in the room of his people, he is by his Father, according to promise, exalted, by raising him from the dead, receiving him into heaven, placing him at his right hand, giving him all power in heaven and in earth, and causing angels, authorities, principalities, and powers, to be subject to him; all which is to be made mention of, to the honour of his name: or else the sense is, to speak of him, to make mention of his name, of his person, of his offices, of his grace and salvation, that he may be exalted in each of them by his people; for he is, and ought to be, exalted in their hearts, and with their lips, since he is above all in the excellency of his person, and is their only Saviour and Redeemer, Head and Husband; and so he will be exalted more abundantly in the latter day. See Gill on Is 2:11.
Robert Jamieson, A. R. Fausset and David Brown
12:4 make mention--Hebrew, "cause it to be remembered."
12:512:5: Օրհնեցէ՛ք զանուն Տեառն զի մեծամեծս արար. պատմեցէ՛ք զայս ամենայն երկիր[9723]։ [9723] Ոմանք. Զանուն նորա, զի մե՛՛։ Ոսկան. Յամենայն երկրի։
5 Օրհնեցէ՛ք Տիրոջ անունը, քանզի նա մեծամեծ գործեր կատարեց, պատմեցէ՛ք այդ մասին արար աշխարհում:
5 Տէրոջը սաղմոս ըսէ՛ք, Վասն զի անիկա մեծամեծ բաներ ըրաւ։Ասիկա բոլոր երկրի մէջ գիտցուած է։
Օրհնեցէք զանուն Տեառն զի մեծամեծս արար, պատմեցէք զայս` ամենայն երկրի:

12:5: Օրհնեցէ՛ք զանուն Տեառն զի մեծամեծս արար. պատմեցէ՛ք զայս ամենայն երկիր[9723]։
[9723] Ոմանք. Զանուն նորա, զի մե՛՛։ Ոսկան. Յամենայն երկրի։
5 Օրհնեցէ՛ք Տիրոջ անունը, քանզի նա մեծամեծ գործեր կատարեց, պատմեցէ՛ք այդ մասին արար աշխարհում:
5 Տէրոջը սաղմոս ըսէ՛ք, Վասն զի անիկա մեծամեծ բաներ ըրաւ։Ասիկա բոլոր երկրի մէջ գիտցուած է։
zohrab-1805▾ eastern-1994▾ western am▾
12:512:5 пойте Господу, ибо Он соделал великое, да знают это по всей земле.
12:5 ὑμνήσατε υμνεω sing a hymn τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master ὅτι οτι since; that ὑψηλὰ υψηλος high; lofty ἐποίησεν ποιεω do; make ἀναγγείλατε αναγγελλω announce ταῦτα ουτος this; he ἐν εν in πάσῃ πας all; every τῇ ο the γῇ γη earth; land
12:5 זַמְּר֣וּ zammᵊrˈû זמר sing יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that גֵא֖וּת ḡēʔˌûṯ גֵּאוּת rise עָשָׂ֑ה ʕāśˈā עשׂה make מוּדַ֥עַתמידעת *mûḏˌaʕaṯ ידע know זֹ֖את zˌōṯ זֹאת this בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12:5. cantate Domino quoniam magnifice fecit adnuntiate hoc in universa terraSing ye to the Lord, for he hath done great things: shew this forth in all the earth.
5. Sing unto the LORD; for he hath done excellent things: let this be known in all the earth.
12:5. Sing unto the LORD; for he hath done excellent things: this [is] known in all the earth.
12:5. Sing to the Lord, for he has acted magnificently! Announce it to the whole world!
Sing unto the LORD; for he hath done excellent things: this [is] known in all the earth:

12:5 пойте Господу, ибо Он соделал великое, да знают это по всей земле.
12:5
ὑμνήσατε υμνεω sing a hymn
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
ὅτι οτι since; that
ὑψηλὰ υψηλος high; lofty
ἐποίησεν ποιεω do; make
ἀναγγείλατε αναγγελλω announce
ταῦτα ουτος this; he
ἐν εν in
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
12:5
זַמְּר֣וּ zammᵊrˈû זמר sing
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
גֵא֖וּת ḡēʔˌûṯ גֵּאוּת rise
עָשָׂ֑ה ʕāśˈā עשׂה make
מוּדַ֥עַתמידעת
*mûḏˌaʕaṯ ידע know
זֹ֖את zˌōṯ זֹאת this
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12:5. cantate Domino quoniam magnifice fecit adnuntiate hoc in universa terra
Sing ye to the Lord, for he hath done great things: shew this forth in all the earth.
12:5. Sing unto the LORD; for he hath done excellent things: this [is] known in all the earth.
12:5. Sing to the Lord, for he has acted magnificently! Announce it to the whole world!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:5: Sing unto the Lord - This is the same expression which occurs in the song of Moses Exo 15:21. Isaiah evidently had that in his eye.
He hath done excellent things - Things that are exalted (גאות gê'û th); that are worthy to be celebrated, and had in remembrance; things that are majestic, grand, and wonderful.
This is known in all the earth - Or, more properly, 'Let this be known in all the earth.' It is worthy of being celebrated everywhere. It should be sounded abroad through all lands. This expresses the sincere desire of all who are redeemed, and who are made sensible of the goodness and mercy of God the Saviour. The instinctive and the unceasing wish is, that the wonders of the plan of redeeming mercy should be everywhere known among the nations, and that all flesh should see the salvation of our God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: Sing: Exo 15:1, Exo 15:21; Psa 68:32-35, Psa 98:1, Psa 105:2; Rev 15:3, Rev 19:1-3
this is known: Isa 40:9; Psa 72:19; Hab 2:14; Rev 11:15-17
John Gill
12:5 Sing unto the Lord,.... Psalms, hymns, and spiritual songs, vocally and together, as Gospel churches, to the glory of God; or "sing the Lord" (u), let him be the subject matter of the song, as in Is 12:2 sing how great and good he is; sing what he is in himself, and what he is to others:
for he hath done excellent things; he hath wrought out an excellent salvation, which excels all others, being of a spiritual nature, complete and everlasting: it is emphatically a great one, in which God is glorified in all his perfections, and which issues in the eternal glory and happiness of his people. He has brought in an excellent righteousness, a righteousness that excels any righteousness of the creature, men or angels; it being the righteousness of God, a perfect, pure, and spotless one, which serves for many, even all his spiritual seed, and is everlasting: he has offered up an excellent sacrifice, a sacrifice that excels all that were offered up under the law; in the matter, which is himself; in the use and efficacy of it, to atone for sin, and take it away; in the continuance of that efficacy, and in its acceptableness unto God: and he has obtained an excellent victory over all his and his people's enemies, sin, Satan, the world, and death, and made them sharers in his conquests; reference seems to be had to Ex 15:1,
this is known in all the earth; that such a salvation is finished; such a righteousness is brought in; that peace, pardon, and atonement, are procured, and all enemies are conquered; for the Gospel publishing all this has been sent into all the world, and will be more fully preached throughout it in the latter day.
(u) "canite Jehovam", Cocceius; Sept.
Robert Jamieson, A. R. Fausset and David Brown
12:5 Sing, &c.--alluding to Ex 15:21.
12:612:6: Ցնծացէ՛ք եւ ուրա՛խ լերուք բնակիչք Սիովնի, զի բարձրացաւ Սուրբն Իսրայէլի ՚ի մէջ նորա[9724]։[9724] Ոմանք. Իսրայէլի ՚ի մէջ նոցա։
6 Ցնծացէ՛ք եւ ուրա՛խ եղէք, Սիոնի՛ բնակիչներ, քանզի Իսրայէլի սուրբը վեր բարձրացաւ նրա մէջ»:
6 Ո՛վ Սիօնի բնակիչներ, աղաղակեցէ՛ք ու ցնծացէ՛ք, Քանզի Իսրայէլի Սուրբը մեծ է ձեր մէջ»։
Ցնծացէք եւ ուրախ լերուք բնակիչք Սիոնի, զի բարձրացաւ Սուրբն Իսրայելի ի մէջ [193]նորա:

12:6: Ցնծացէ՛ք եւ ուրա՛խ լերուք բնակիչք Սիովնի, զի բարձրացաւ Սուրբն Իսրայէլի ՚ի մէջ նորա[9724]։
[9724] Ոմանք. Իսրայէլի ՚ի մէջ նոցա։
6 Ցնծացէ՛ք եւ ուրա՛խ եղէք, Սիոնի՛ բնակիչներ, քանզի Իսրայէլի սուրբը վեր բարձրացաւ նրա մէջ»:
6 Ո՛վ Սիօնի բնակիչներ, աղաղակեցէ՛ք ու ցնծացէ՛ք, Քանզի Իսրայէլի Սուրբը մեծ է ձեր մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:612:6 Веселись и радуйся, жительница Сиона, ибо велик посреди тебя Святый Израилев.
12:6 ἀγαλλιᾶσθε αγαλλιαω jump for joy καὶ και and; even εὐφραίνεσθε ευφραινω celebrate; cheer οἱ ο the κατοικοῦντες κατοικεω settle Σιων σιων Siōn; Sion ὅτι οτι since; that ὑψώθη υψοω elevate; lift up ὁ ο the ἅγιος αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him
12:6 צַהֲלִ֥י ṣahᵃlˌî צהל cry וָ wā וְ and רֹ֖נִּי rˌōnnî רנן cry of joy יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion כִּֽי־ kˈî- כִּי that גָדֹ֥ול ḡāḏˌôl גָּדֹול great בְּ bᵊ בְּ in קִרְבֵּ֖ךְ qirbˌēḵ קֶרֶב interior קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
12:6. exulta et lauda habitatio Sion quia magnus in medio tui Sanctus IsrahelRejoice, and praise, O thou habitation of Sion: for great is he that is in the midst of thee, the Holy One of Israel.
6. Cry aloud and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.
12:6. Cry out and shout, thou inhabitant of Zion: for great [is] the Holy One of Israel in the midst of thee.
12:6. Exult and give praise, O habitation of Zion! For the Great One, the Holy One of Israel, is in your midst!”
Cry out and shout, thou inhabitant of Zion: for great [is] the Holy One of Israel in the midst of thee:

12:6 Веселись и радуйся, жительница Сиона, ибо велик посреди тебя Святый Израилев.
12:6
ἀγαλλιᾶσθε αγαλλιαω jump for joy
καὶ και and; even
εὐφραίνεσθε ευφραινω celebrate; cheer
οἱ ο the
κατοικοῦντες κατοικεω settle
Σιων σιων Siōn; Sion
ὅτι οτι since; that
ὑψώθη υψοω elevate; lift up
ο the
ἅγιος αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
12:6
צַהֲלִ֥י ṣahᵃlˌî צהל cry
וָ וְ and
רֹ֖נִּי rˌōnnî רנן cry of joy
יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit
צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion
כִּֽי־ kˈî- כִּי that
גָדֹ֥ול ḡāḏˌôl גָּדֹול great
בְּ bᵊ בְּ in
קִרְבֵּ֖ךְ qirbˌēḵ קֶרֶב interior
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
12:6. exulta et lauda habitatio Sion quia magnus in medio tui Sanctus Israhel
Rejoice, and praise, O thou habitation of Sion: for great is he that is in the midst of thee, the Holy One of Israel.
12:6. Cry out and shout, thou inhabitant of Zion: for great [is] the Holy One of Israel in the midst of thee.
12:6. Exult and give praise, O habitation of Zion! For the Great One, the Holy One of Israel, is in your midst!”
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Adam Clarke: Commentary on the Bible - 1831
12:6: Thou inhabitant of Zion - Not only the Jewish people, to whom his word of salvation was to be sent first; but also all members of the Church of Christ: as in them, and in his Church, the Holy One of Israel dwells. St. Paul, speaking of the mystery which had been proclaimed among the Gentiles, sums it up in these words:" which is Christ in You, the hope of glory; whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;" Col 1:27, Col 1:28. Well, therefore, may the inhabitant of Zion cry oat and shout, and proclaim the greatness of her Redeemer.
Albert Barnes: Notes on the Bible - 1834
12:6: Cry out - (צהלי tsahalı̂ y). This word is usually applied to the neighing of a horse Jer 5:8; Jer 8:16. It is also used to express joy, pleasure, exultation, by a clear and loud sound of the voice Isa 10:30; Isa 12:6; Isa 14:14; Isa 54:1; Jer 31:7; Jer 50:11. It is here synonymous with the numerous passages in the Psalms, and elsewhere, where the people of God are called on to exult, to shout, to make a noise as expressive of their joy Psa 47:1; Psa 148:1-14; Psa 149:1-9; Isa 42:11; Isa 44:23; Jer 31:7; Zep 3:14; Zac 9:9.
And shout - (ורני vā ronı̂ y). This word properly means to cry aloud Pro 1:20; Pro 8:3; to cry for help Lam 2:19; to raise a shout of joy, to rejoice, or exult Lev 9:24; Job 38:7; to praise, or celebrate with joy Psa 33:1; Psa 51:15; Psa 59:17; Psa 89:13. Here it denotes the joy in view of God's mercies, which leads to songs of exalted praise.
Thou inhabitant of Zion - Thou that dwellest in Zion; that is, thou who art numbered with the people of God (note, Isa 1:8). The margin here is in accordance with the Hebrew - 'Inhabitress of Zion;' and the word used here is applicable to the people, rather than to an individual.
For great is the Holy One of Israel - That is, God has shown himself great and worthy of praise, by the wonderful deliverance which he has worked for his people. Thus closes this beautiful hymn. It is worthy of the theme - worth to be sung by all. O, may all the redeemed join in this song of deliverance; and may the time soon come, when the beautiful vision of the poet shall be realized, in the triumphant song of redemption echoing around the world:
'One song employs all nations; and all cry,
"Worthy the Lamb, for he was slain for us!"
The dwellers in the vales and on the rocks
Shout to each other, and the mountain-tops
From distant mountains catch the flying joy;
Till, nation after nation taught the strain,
Earth rolls the rapturous hosanna round.'
"The Task" Book vi.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: Cry out: Isa 40:9, Isa 52:7-10, Isa 54:1; Zep 3:14; Luk 19:37-40
thou: Isa 10:24, Isa 30:19, Isa 33:24; Zac 8:3-8
inhabitant: Heb. inhabitress
great: Isa 8:18, Isa 24:23, Isa 41:14, Isa 41:16; Psa 9:11, Psa 68:16, Psa 71:22, Psa 89:18, Psa 132:14; Eze 43:7; Eze 48:35; Zep 2:5, Zep 3:15-17; Zac 2:5, Zac 2:10, Zac 2:11
Geneva 1599
12:6 Cry aloud and shout, (d) thou inhabitant of Zion: for great [is] the Holy One of Israel in the midst of thee.
(d) You who are of the Church.
John Gill
12:6 Cry out, and shout,.... By singing aloud, with the high praises of God in the mouth:
thou inhabitant of Zion: born and brought up there, free of Zion, that is settled and dwells there, and so happy; since there plenty of provisions is had, health is enjoyed, and the inhabitants in the utmost safety and protection, having the greatest privileges and immunities; and therefore have reason to sing and shout for joy, and especially for what follows:
for great is the Holy One of Israel in the midst of thee; by "the Holy One of Israel" is meant Christ, the Redeemer and Husband of this church; see Is 48:17 because, as God, he is the God of Israel, the spiritual Israel, and as such is holy, even glorious in holiness; and, as man, sprung from Israel, literal Israel, and as such is holy in his nature, acts, and offices; and is the sanctifier of the whole Israel of God, from whom they receive all their holiness: he is "in the midst" of his church, in the midst of Zion, and the inhabitants of it, to whom he has promised his presence, and grants it, and which causes such joy and gladness, as nothing else can give; and here he is "great", and shows himself to be so, the great God, and our Saviour; a Saviour, and a great one; a great King over the holy hill of Zion; and a great High Priest over the house of God; wherefore greatness should be ascribed unto him, and praise be given him.
Robert Jamieson, A. R. Fausset and David Brown
12:6 inhabitant of Zion--Hebrew, "inhabitress"; so "daughter of Zion," that is, Zion and its people.
in the midst of thee--of Jerusalem literally (Jer 3:17; Ezek 48:35; Zeph 3:15, Zeph 3:17; Zech 2:10).
The predictions as to foreign nations are for the sake of the covenant people, to preserve them from despair, or reliance on human confederacies, and to strengthen their faith in God: also in order to extirpate narrow-minded nationality: God is Jehovah to Israel, not for Israel's sake alone, but that He may be thereby Elohim to the nations. These prophecies are in their right chronological place, in the beginning of Hezekiah's reign; then the nations of Western Asia, on the Tigris and Euphrates, first assumed a most menacing aspect.