Եսայի / Isaiah - 4 |

Text:
< PreviousԵսայի - 4 Isaiah - 4Next >


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
1-3. Прекрасная отрасль Господа. 4. Очищение Израиля. 5-6. Внешнее его благополучие.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A threatening of the paucity and scarceness of man (ver. 1), which might fitly enough have been added to the close of the foregoing chapter, to which it has a plain reference. II. A promise of the restoration of Jerusalem's peace and purity, righteousness and safety, in the days of the Messiah, ver. 2-6. Thus, in wrath, mercy is remembered, and gospel grace is a sovereign relief, in reference to the terrors of the law and the desolations made by sin.
Adam Clarke: Commentary on the Bible - 1831
The havoc occasioned by war, and those other calamities which the prophet had been describing in the preceding chapter, are represented as so terribly great that seven women should be left to one man, Isa 4:1. Great blessedness of the remnant that shall be accounted worthy to escape these judgments, Isa 4:2-4. The privileges of the Gospel set forth by allusions to the glory and pomp of the Mosaic dispensation, Isa 4:5, Isa 4:6.
Albert Barnes: Notes on the Bible - 1834
4:1: In that day - The time of calamity referred to in the close of the pRev_ious chapter. This is a continuation of that prophecy, and there was no reason why these six verses should have been made a separate chapter. That the passage refers to the Messiah, is apparent from what has been stated in the note at the commencement of the prophecy Isa 2:1-4, and from the expressions which occur in the chapter itself; see the notes at Isa 4:2, Isa 4:5-6.
Seven women - The number "seven" is used often to denote a "large" though "indefinite" number; Lev 26:28; Pro 24:16; Zac 3:9. It means that so great should be the calamity, so many "men" would fall in battle, that many women would, contrary to their natural modesty, become suitors to a single man, to obtain him as a husband and protector.
Shall take hold - Shall apply to. The expression, 'shall take hold,' denotes the "earnestness" of their application.
We will eat our own bread ... - We do not ask this in order to be maintained. We will forego that which the law Exo 21:10 enjoins as the duty of the husband in case he has more than one wife.
Only let us be called by thy name - Let us be regarded as "thy wives." The wife then, as now, assumed the name of the husband. A remarkably similar expression occurs in Lucan (B. ii. 342). Marcia there presents a similar request to Cato:
Da tantum nomen inane
Connubii; liceat tumulo scripsisse, Catonis Marcia.
'Indulge me only with the empty title of wife.
Let there only be inscribed on my tomb, "Marcia, wife of Cato."'
To take away my reproach - The reproach of being unmarried; compare Gen 30:23; Sa1 1:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 4:1, In the extremity of evils, Christ's kingdom shall be a sanctuary.
John Gill
INTRODUCTION TO ISAIAH 4
The "first" verse of this chapter Is 4:1 seems more properly to belong to the preceding chapter, which declares such a scarcity of men, through the destruction of them in war, there predicted, that there should be seven women to one man; who, contrary to their natural modesty, would make suit to him; and, contrary to custom, propose to provide their own food and raiment, only desiring to be called by his name. After which, Is 4:2, follows a prophecy of Christ, who is described by his names, the branch of the Lord, and the fruit of the earth; and by proper epithets of him, as such, beautiful, glorious, excellent, and comely; and by the persons to whom he is so, the escaped of Israel, to whom various blessings are promised; as the sanctification of them, the source of which is their election, and the means of it the spirit of judgment and burning, Is 4:3 and the protection and preservation of them, by the Lord's creating, as for Israel of old, a cloud of smoke to rest upon them by day, and a shining of flaming fire by night, and by being himself a tabernacle to screen them from heat in the day, and a place of refuge to cover them from storm and rain, Is 4:5.
4:14:1: Եւ բուռն հարկանիցեն եւթն կին զառնէ՛ միոջէ՝ եւ ասիցեն. Հաց՝ զմե՛ր կերիցուք՝ եւ հանդերձ՝ զմե՛ր զգեցցուք. բայց միայն անո՛ւն քո կոչեսցի ՚ի վերայ մեր. բա՛րձ ՚ի մէնջ զնախատինս մեր[9623]։ [9623] Ոմանք. Եւ ասասցեն. Զհաց մեր... եւ զհանդերձ։
1 Այն օրը եօթը կին պիտի բռնեն մի տղամարդու եւ ասեն. «Մեր հացը կ’ուտենք եւ մեր զգեստը կը հագնենք, միայն թէ քո անունը լինի մեզ վրայ. մեր այրիութեան նախատինքը վերացրո՛ւ մեզնից»:
4 Այն օրը եօթը կին մէկ այր մարդ պիտի բռնեն ու ըսեն.«Մեր հացը ուտենք ու մեր հանդերձը հագնինք,բայց միայն քու անունդ կանչուի մեր վրայ՝մեր նախատինքը վերցնելու համար»։
Եւ բուռն հարկանիցեն եւթն կին զառնէ միոջէ[60] եւ ասիցեն. Հաց` զմեր կերիցուք, եւ հանդերձ` զմեր զգեցցուք, բայց միայն անուն քո կոչեսցի ի վերայ մեր. բարձ ի մէնջ զնախատինս մեր:

4:1: Եւ բուռն հարկանիցեն եւթն կին զառնէ՛ միոջէ՝ եւ ասիցեն. Հաց՝ զմե՛ր կերիցուք՝ եւ հանդերձ՝ զմե՛ր զգեցցուք. բայց միայն անո՛ւն քո կոչեսցի ՚ի վերայ մեր. բա՛րձ ՚ի մէնջ զնախատինս մեր[9623]։
[9623] Ոմանք. Եւ ասասցեն. Զհաց մեր... եւ զհանդերձ։
1 Այն օրը եօթը կին պիտի բռնեն մի տղամարդու եւ ասեն. «Մեր հացը կ’ուտենք եւ մեր զգեստը կը հագնենք, միայն թէ քո անունը լինի մեզ վրայ. մեր այրիութեան նախատինքը վերացրո՛ւ մեզնից»:
4 Այն օրը եօթը կին մէկ այր մարդ պիտի բռնեն ու ըսեն.«Մեր հացը ուտենք ու մեր հանդերձը հագնինք,բայց միայն քու անունդ կանչուի մեր վրայ՝մեր նախատինքը վերցնելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
4:14:1 И ухватятся семь женщин за одного мужчину в тот день, и скажут: >.
4:1 καὶ και and; even ἐπιλήμψονται επιλαμβανομαι take hold / after ἑπτὰ επτα seven γυναῖκες γυνη woman; wife ἀνθρώπου ανθρωπος person; human ἑνὸς εις.1 one; unit λέγουσαι λεγω tell; declare τὸν ο the ἄρτον αρτος bread; loaves ἡμῶν ημων our φαγόμεθα εσθιω eat; consume καὶ και and; even τὰ ο the ἱμάτια ιματιον clothing; clothes ἡμῶν ημων our περιβαλούμεθα περιβαλλω drape; clothe πλὴν πλην besides; only τὸ ο the ὄνομα ονομα name; notable τὸ ο the σὸν σος your κεκλήσθω καλεω call; invite ἐφ᾿ επι in; on ἡμᾶς ημας us ἄφελε αφαιρεω take away τὸν ο the ὀνειδισμὸν ονειδισμος disparaging; reproach ἡμῶν ημων our
4:1 וְ wᵊ וְ and הֶחֱזִיקוּ֩ heḥᵉzîqˌû חזק be strong שֶׁ֨בַע šˌevaʕ שֶׁבַע seven נָשִׁ֜ים nāšˈîm אִשָּׁה woman בְּ bᵊ בְּ in אִ֣ישׁ ʔˈîš אִישׁ man אֶחָ֗ד ʔeḥˈāḏ אֶחָד one בַּ ba בְּ in † הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the הוּא֙ hû הוּא he לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לַחְמֵ֣נוּ laḥmˈēnû לֶחֶם bread נֹאכֵ֔ל nōḵˈēl אכל eat וְ wᵊ וְ and שִׂמְלָתֵ֖נוּ śimlāṯˌēnû שִׂמְלָה mantle נִלְבָּ֑שׁ nilbˈāš לבשׁ cloth רַ֗ק rˈaq רַק only יִקָּרֵ֤א yiqqārˈē קרא call שִׁמְךָ֙ šimᵊḵˌā שֵׁם name עָלֵ֔ינוּ ʕālˈênû עַל upon אֱסֹ֖ף ʔᵉsˌōf אסף gather חֶרְפָּתֵֽנוּ׃ ס ḥerpāṯˈēnû . s חֶרְפָּה reproach
4:1. et adprehendent septem mulieres virum unum in die illa dicentes panem nostrum comedemus et vestimentis nostris operiemur tantummodo vocetur nomen tuum super nos aufer obprobrium nostrumAnd in that day seven women shall take hold of one man, saying: We will eat our own bread, and wear our own apparel: only let us be called by thy name, take away our reproach.
1. And seven women shall take hold of one man in that day, saving, We will eat our own bread, and wear our own apparel: only let us be called by thy name; take thou away our reproach.
4:1. And seven women will take hold of one man, in that day, saying, “We will eat our own bread and wear our own clothing, only let us be called by your name, so as to take away our reproach.”
4:1. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.
[65] And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach:

4:1 И ухватятся семь женщин за одного мужчину в тот день, и скажут: <<свой хлеб будем есть и свою одежду будем носить, только пусть будем называться твоим именем, сними с нас позор>>.
4:1
καὶ και and; even
ἐπιλήμψονται επιλαμβανομαι take hold / after
ἑπτὰ επτα seven
γυναῖκες γυνη woman; wife
ἀνθρώπου ανθρωπος person; human
ἑνὸς εις.1 one; unit
λέγουσαι λεγω tell; declare
τὸν ο the
ἄρτον αρτος bread; loaves
ἡμῶν ημων our
φαγόμεθα εσθιω eat; consume
καὶ και and; even
τὰ ο the
ἱμάτια ιματιον clothing; clothes
ἡμῶν ημων our
περιβαλούμεθα περιβαλλω drape; clothe
πλὴν πλην besides; only
τὸ ο the
ὄνομα ονομα name; notable
τὸ ο the
σὸν σος your
κεκλήσθω καλεω call; invite
ἐφ᾿ επι in; on
ἡμᾶς ημας us
ἄφελε αφαιρεω take away
τὸν ο the
ὀνειδισμὸν ονειδισμος disparaging; reproach
ἡμῶν ημων our
4:1
וְ wᵊ וְ and
הֶחֱזִיקוּ֩ heḥᵉzîqˌû חזק be strong
שֶׁ֨בַע šˌevaʕ שֶׁבַע seven
נָשִׁ֜ים nāšˈîm אִשָּׁה woman
בְּ bᵊ בְּ in
אִ֣ישׁ ʔˈîš אִישׁ man
אֶחָ֗ד ʔeḥˈāḏ אֶחָד one
בַּ ba בְּ in
הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
הוּא֙ הוּא he
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לַחְמֵ֣נוּ laḥmˈēnû לֶחֶם bread
נֹאכֵ֔ל nōḵˈēl אכל eat
וְ wᵊ וְ and
שִׂמְלָתֵ֖נוּ śimlāṯˌēnû שִׂמְלָה mantle
נִלְבָּ֑שׁ nilbˈāš לבשׁ cloth
רַ֗ק rˈaq רַק only
יִקָּרֵ֤א yiqqārˈē קרא call
שִׁמְךָ֙ šimᵊḵˌā שֵׁם name
עָלֵ֔ינוּ ʕālˈênû עַל upon
אֱסֹ֖ף ʔᵉsˌōf אסף gather
חֶרְפָּתֵֽנוּ׃ ס ḥerpāṯˈēnû . s חֶרְפָּה reproach
4:1. et adprehendent septem mulieres virum unum in die illa dicentes panem nostrum comedemus et vestimentis nostris operiemur tantummodo vocetur nomen tuum super nos aufer obprobrium nostrum
And in that day seven women shall take hold of one man, saying: We will eat our own bread, and wear our own apparel: only let us be called by thy name, take away our reproach.
4:1. And seven women will take hold of one man, in that day, saying, “We will eat our own bread and wear our own clothing, only let us be called by your name, so as to take away our reproach.”
4:1. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Заключение к предшествующему пророчеству об иудейских женщинах.

Семь женщин - т. е. множество женщин останутся без мужей, что в древности у иудеев считалось позорящим женщину обстоятельством.

Закон Моисея предполагал возможным одному мужчине жениться на нескольких женщинах. (Исх 21:10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.
It was threatened (ch. iii. 25) that the mighty men should fall by the sword in war, and it was threatened as a punishment to the women that affected gaiety and a loose sort of conversation. Now here we have the effect and consequence of that great slaughter of men, 1. That though Providence has so wisely ordered that, communibus annis--on an average of years, there is nearly an equal number of males and females born into the world, yet, through the devastations made by war, there should scarcely be one man in seven left alive. As there are deaths attending the bringing forth of children, which are peculiar to the woman, who was first in transgression, so, to balance that, there are deaths peculiar to men, those by the sword in the high places of the field, which perhaps devour more than child-bed does. Here it is foretold that such multitudes of men should be cut off that there should be seven women to one man. 2. That by reason of the scarcity of men, though marriage should be kept up for the raising of recruits and the preserving of the race of mankind upon earth, yet the usual method of it should be quite altered,--that, whereas men ordinarily make their court to the women, the women should now take hold of the men, foolishly fearing (as Lot's daughters did, when they saw the ruin of Sodom and perhaps thought it reached further than it did) that in a little time there would be none left (Gen. xix. 31),-- that whereas women naturally hate to come in sharers with others, seven should now, by consent, become the wives of one man,--and that whereas by the law the husband was obliged to provide food and raiment for his wife (Exod. xxi. 10), which with many would be the most powerful argument against multiplying wives, these women will be bound to support themselves; they will eat bread of their own earning, and wear apparel of their own working, and the man they court shall be at no expense upon them, only they desire to be called his wives, to take away the reproach of a single life. They are willing to be wives upon any terms, though ever so unreasonable; and perhaps the rather because in these troublesome times it would be a kindness to them to have a husband for their protector. Paul, on the contrary, thinks the single state preferable in a time of distress, 1 Cor. vii. 26. It were well if this were not introduced here partly as a reflection upon the daughters of Zion, that, notwithstanding the humbling providences they were under (ch. iii. 18), they remained unhumbled, and, instead of repenting of their pride and vanity, when God was contending with them for them, all their care was to get husbands--that modesty, which is the greatest beauty of the fair sex, was forgotten, and with them the reproach of vice was nothing to the reproach of virginity, a sad symptom of the irrecoverable desolations of virtue.
Adam Clarke: Commentary on the Bible - 1831
4:1: And seven women - The division of the chapters has interrupted the prophet's discourse, and broken it off almost in the midst of the sentence. "The numbers slain in battle shall be so great, that seven women shall be left to one man." The prophet has described the greatness of this distress by images and adjuncts the most expressive and forcible. The young women, contrary to their natural modesty, shall become suitors to the men: they will take hold of them, and use the most pressing importunity to be married. In spite of the natural suggestions of jealousy, they will be content with a share only of the rights of marriage in common with several others; and that on hard conditions, renouncing the legal demands of the wife on the husband, (see Exo 21:10), and begging only the name and credit of wedlock, and to be freed from the reproach of celibacy. See Isa 54:4, Isa 54:5. Like Marcia, on a different occasion, and in other circumstances: -
Da tantum nomen inane
Connubii: liceat tumulo scripsisse, Catonis Marcia.
Lucan, 2:342.
"This happened," says Kimchi, "in the days of Ahaz, when Pekah the son of Remaliah slew in Judea one hundred and twenty thousand men in one day; see Ch2 18:6. The widows which were left were so numerous that the prophet said, 'They are multiplied beyond the sand of the sea,'" Jer 15:8.
In that day - These words are omitted in the Septuagint, and MSS.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: And in: Isa 2:11, Isa 2:17, Isa 10:20, Isa 17:7; Luk 21:22
seven: Isa 3:25, Isa 3:26, Isa 13:12
We will eat: Th2 3:12
let us be called by thy name: Heb. let thy name be called upon us
to take away: or, take thou away
reproach: Gen 30:23; Sa1 1:6; Luk 1:25
Carl Friedrich Keil and Franz Delitzsch
4:1
When war shall thus unsparingly have swept away the men of Zion, a most unnatural effect will ensue, namely, that women will go in search of husbands, and not men in search of wives. "And seven women lay hold of one man in that day, saying, We will eat our won bread, and wear our own clothes; only let thy name be named upon us, take away our reproach." The division of the chapters is a wrong one here, as this v. is the closing v. of the prophecy against the women, and the closing portion of the whole address does not begin till Is 4:2. The present pride of the daughters of Zion, every one of whom now thought herself the greatest as the wife of such and such a man, and for whom many men were now the suitors, would end in this unnatural self-humiliation, that seven of them would offer themselves to the same man, the first man who presented himself, and even renounce the ordinary legal claim upon their husband for clothing and food (Ex 21:10). It would be quite sufficient for them to be allowed to bear his name ("let thy name be named upon us:" the name is put upon the thing named, as giving it its distinctness and character), if he would only take away their reproach (namely, the reproach of being unmarried, Is 54:4, as in Gen 30:23, of being childless) by letting them be called his wives. The number seven (seven women to one man) may be explained on the ground that there is a bad seven as well as a holy one (e.g., Mt 12:45).
In Is 4:1 the threat denounced against the women of Jerusalem is brought to a close. It is the side-piece to the threat denounced against the national rulers. And these two scenes of judgment were only parts of the general judgment about to fall upon Jerusalem and Judah, as a state or national community. And this again was merely a portion, viz., the central group of the picture of a far more comprehensive judgment, which was about to fall upon everything lofty and exalted on the earth. Jerusalem, therefore, stands here as the centre and focus of the great judgment-day. It was in Jerusalem that the ungodly glory which was ripe for judgment was concentrated; and it was in Jerusalem also that the light of the true and final glory would concentrate itself. To this promise, with which the address returns to its starting-point, the prophet now passes on without any further introduction. In fact it needed no introduction, for the judgment in itself was the medium of salvation. When Jerusalem was judged, it would be sifted; and by being sifted, it would be rescued, pardoned, glorified. The prophet proceeds in this sense to speak of what would happen in that day, and describes the one great day of God at the end of time (not a day of four-and-twenty hours any more than the seven days of creation were), according to its general character, as opening with judgment, but issuing in salvation.
Geneva 1599
4:1 And in that day (a) seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only (b) let us be called by thy name, to take away our (c) reproach.
(a) When God will executes this vengeance there will not be one man found to be the head to many women, and they contrary to womanly shamefacedness will seek men, and offer themselves under any condition.
(b) He our husband and let us be called your wives.
(c) For so they thought it to be without a head and husband.
John Gill
4:1 And in that day seven women shall take hold of one man,.... Not in the days of Ahaz, when Pekah, son of Remaliah, slew in Judah a hundred and twenty thousand men in one day, 2Chron 28:6 as Kimchi thinks; for though there was then such a destruction of men, yet at the same time two hundred thousand women, with sons and daughters, were carried captive by the Israelites, 2Chron 28:8 but in the days of Vespasian and Titus, and in the time of their wars with the Jews; in which were made such slaughters of men, that there were not enough left for every woman to have a husband; and therefore "seven", or a great many, sue to one man to marry them, contrary to their natural bashfulness. It is a tradition of the Jews, mentioned both by Jarchi and Kimchi, that Nebuchadnezzar ordered his army, that none of them should marry another man's wife; wherefore every woman sought to get a husband; but the time of this prophecy does not agree with it:
saying, we will eat our own bread, and wear our own apparel; which used to be provided for wives by their husbands, and that according to law, Ex 21:10 but rather than be without a husband, they promise, in order to engage him to marry them, to provide food and raiment for themselves, by their own labour. The Arabic version adds,
"neither in anything will we be troublesome:''
only let us be called by thy name; let us be married to thee, let us become thy wives; for upon marriage the woman was called by her husband's name:
to take away our reproach: of being unmarried, and having no offspring: or it may be rendered in the imperative, "take away our reproach" (l); so the Targum, Septuagint, and Oriental versions. The words may be accommodated in a spiritual sense to some professors of religion, who lay hold on Christ in a professional way, but spend their money for that which is not bread, and live upon their own duties and services, and not on Christ, and wear their own rags of righteousness, and not his robe; only they desire to be called by the name of Christians, to take away the reproach of being reckoned Pagans or infidels.
(l) "aufer probrum nostrum", Junius & Tremellius, Piscator; "aufer ignominiam nostram", Cocceius.
John Wesley
4:1 In that day - In that calamitous time. Seven - Many. A certain number for an uncertain. One man - Because few men shall survive that dreadful stroke. Only - Own us for thy wives. Our reproach - Virginity was esteemed a reproach; children, the usual fruit of marriage, being both an honour to their parents, and a blessing of God, especially to that people, from some of whose loins the Messiah was to spring.
4:24:2: Յաւուր յայնմիկ ծագեսցէ Աստուած խորհրդովք փառօք իւրովք յերկիր, բարձրացուցանե՛լ եւ փառաւո՛ր առնել զմնացորդս Իսրայէլի[9624]։ [9624] Ոսկան. Խորհրդովք եւ փառօք իւ՛՛։
2 Այն օրն Աստուած իր խորհրդաւորութեամբ ու փառքով պիտի ճառագի երկրի վրայ՝ բարձրացնելու եւ փառաւորելու համար Իսրայէլի մնացորդացին:
2 Այն օրը Տէրոջը շառաւիղը Փառաւոր ու պատուական պիտի ըլլայ Եւ Իսրայէլի ազատուածներուն՝ Երկրին պտուղը պարծանքի եւ պատիւի համար պիտի ըլլայ։
Յաւուր յայնմիկ [61]ծագեսցէ Աստուած խորհրդովք փառօք իւրովք յերկիր, բարձրացուցանել եւ փառաւոր առնել զմնացորդս`` Իսրայելի:

4:2: Յաւուր յայնմիկ ծագեսցէ Աստուած խորհրդովք փառօք իւրովք յերկիր, բարձրացուցանե՛լ եւ փառաւո՛ր առնել զմնացորդս Իսրայէլի[9624]։
[9624] Ոսկան. Խորհրդովք եւ փառօք իւ՛՛։
2 Այն օրն Աստուած իր խորհրդաւորութեամբ ու փառքով պիտի ճառագի երկրի վրայ՝ բարձրացնելու եւ փառաւորելու համար Իսրայէլի մնացորդացին:
2 Այն օրը Տէրոջը շառաւիղը Փառաւոր ու պատուական պիտի ըլլայ Եւ Իսրայէլի ազատուածներուն՝ Երկրին պտուղը պարծանքի եւ պատիւի համար պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2 В тот день отрасль Господа явится в красоте и чести, и плод земли в величии и славе, для уцелевших {сынов} Израиля.
4:2 τῇ ο the δὲ δε though; while ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐπιλάμψει επιλαμπω the θεὸς θεος God ἐν εν in βουλῇ βουλη intent μετὰ μετα with; amid δόξης δοξα glory ἐπὶ επι in; on τῆς ο the γῆς γη earth; land τοῦ ο the ὑψῶσαι υψοω elevate; lift up καὶ και and; even δοξάσαι δοξαζω glorify τὸ ο the καταλειφθὲν καταλειπω leave behind; remain τοῦ ο the Ισραηλ ισραηλ.1 Israel
4:2 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יִֽהְיֶה֙ yˈihyeh היה be צֶ֣מַח ṣˈemaḥ צֶמַח sprout יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לִ li לְ to צְבִ֖י ṣᵊvˌî צְבִי beauty וּ û וְ and לְ lᵊ לְ to כָבֹ֑וד ḵāvˈôḏ כָּבֹוד weight וּ û וְ and פְרִ֤י fᵊrˈî פְּרִי fruit הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to גָאֹ֣ון ḡāʔˈôn גָּאֹון height וּ û וְ and לְ lᵊ לְ to תִפְאֶ֔רֶת ṯifʔˈereṯ תִּפְאֶרֶת splendour לִ li לְ to פְלֵיטַ֖ת fᵊlêṭˌaṯ פְּלֵיטָה escape יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:2. in die illa erit germen Domini in magnificentia et in gloria et fructus terrae sublimis et exultatio his qui salvati fuerint de IsrahelIn that day the bud of the Lord shall be in magnificence and glory, and the fruit of the earth shall be high, and a great joy to them that shall have escaped of Israel.
2. In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the land shall be excellent and comely for them that are escaped of Israel.
4:2. In that day, the seedling of the Lord will have magnificence and glory, and the fruit of the earth will be greatly-esteemed and a source of joy to those who will have been saved out of Israel.
4:2. In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth [shall be] excellent and comely for them that are escaped of Israel.
In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth [shall be] excellent and comely for them that are escaped of Israel:

4:2 В тот день отрасль Господа явится в красоте и чести, и плод земли в величии и славе, для уцелевших {сынов} Израиля.
4:2
τῇ ο the
δὲ δε though; while
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἐπιλάμψει επιλαμπω the
θεὸς θεος God
ἐν εν in
βουλῇ βουλη intent
μετὰ μετα with; amid
δόξης δοξα glory
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
τοῦ ο the
ὑψῶσαι υψοω elevate; lift up
καὶ και and; even
δοξάσαι δοξαζω glorify
τὸ ο the
καταλειφθὲν καταλειπω leave behind; remain
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
4:2
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יִֽהְיֶה֙ yˈihyeh היה be
צֶ֣מַח ṣˈemaḥ צֶמַח sprout
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לִ li לְ to
צְבִ֖י ṣᵊvˌî צְבִי beauty
וּ û וְ and
לְ lᵊ לְ to
כָבֹ֑וד ḵāvˈôḏ כָּבֹוד weight
וּ û וְ and
פְרִ֤י fᵊrˈî פְּרִי fruit
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
גָאֹ֣ון ḡāʔˈôn גָּאֹון height
וּ û וְ and
לְ lᵊ לְ to
תִפְאֶ֔רֶת ṯifʔˈereṯ תִּפְאֶרֶת splendour
לִ li לְ to
פְלֵיטַ֖ת fᵊlêṭˌaṯ פְּלֵיטָה escape
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:2. in die illa erit germen Domini in magnificentia et in gloria et fructus terrae sublimis et exultatio his qui salvati fuerint de Israhel
In that day the bud of the Lord shall be in magnificence and glory, and the fruit of the earth shall be high, and a great joy to them that shall have escaped of Israel.
4:2. In that day, the seedling of the Lord will have magnificence and glory, and the fruit of the earth will be greatly-esteemed and a source of joy to those who will have been saved out of Israel.
4:2. In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth [shall be] excellent and comely for them that are escaped of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-6: Вслед за грозою над Иерусалимом снова проглянет солнце. Гроза гнева Божия очистила тяжелую греховную атмосферу, в какой жил Иерусалим, и постепенно возрастет новая жизнь, которую принесет с собою.

Отрасль Господа, или Мессия, называемый по своему земному отечеству - плодом земли (иудейской). Люди станут тогда святыми и достойными приближения ко Всевышнему. Облако славы Божией будет осенять Сион в знамение благоволения Божия к этой издревле священной горе. Самый Иерусалим станет новым городом, в котором уже не будет повторяться тех преступлений, какие в нем имели место раньше.

В тот день - то же, что в конце дней или в последние дни (ср. 2:2).

Отрасль Господа - Zemach Iehova. Различно толкуют это выражение пророка. Одни разумеют здесь просто плодородие страны, как и в следующем выражении плод земли. Но с таким узким и крайне поверхностным пониманием нельзя согласиться, тем более, что при этом плодородие будет представляться поводом к украшению (Zebi) Израиля. Кроме того, параллельное 2-му стиху место из 28-й гл. Исаии: "Господь Саваоф будет великолепным (Zebi) венцом и славною диадемою для остатка народа Своего" (ст. 5) прямо говорит против такого понимания, ибо нельзя Господа и плодородие земли ставить на одну линию. Наконец, плодородие, т. е. полные нивы, может служить украшением страны, а не народа. Другие (напр., Orelli) видят в этой Zemach мессианское спасение, какое дарует Господь иудеям после суда над ними или новую и святую жизнь, возросшую под действием лучей божественной благодати. Но и это толкование представляется весьма искусственным, так как спасение мыслится в нем как что-то отдельное от спасаемых.

Правильнее всего представляется толкование, издревле принятое и в иудейской и в христианской Церкви. Поэтому толкования Zemach Iehova - есть Сам Мессия. Правильность такого объяснения подтверждается параллельными местами из других пророчеств Исаии и из книги пророков Иеремии и Захарии.

У Иеремии (гл. 23:5: и 33:15) под именем Zemach ясно выводится мессианский царь из дома Давидова. У пророка Захарии этот термин становится уже собственным именем Мессии (гл. 6:12: и 3:8). Сам Исаия дает основание к такому пониманию (см. Ис 53:2). [Славянский текст в переводе с греческого 70-и гласит: В день оный возсияет Бог в совете со славою на земли, еже вознести и прославити останок израиля. Совершенно не теряя пророческого смысла о приходе Мессии, наличие слова "в совете" дает возможность видеть указание на троичность Господа. В тоже время слова плод земли несколько противоречат установившейся терминологии о воплотившемся семени небесном, "приземляет" личность Мессии. Прим. ред. ]

Плод земли - выражение синонимическое с выражением: "отрасль Господа", но его правильнее перевести выражением "плод страны". Этим пророк предуказывает на то, что Мессия будет иудеем по земному рождению. Согласно с этим и в 9: гл. Исаии (ст. 6) сказано, что "младенец родился нам", т. е. иудеям. Однако Исаия не хотел этим сказать, что Мессия будет спасителем только одних иудеев. В 3-м стихе участниками в наслаждении благами Мессианского царства, помимо оставшихся на Сионе, называются и все, которые будут признаны Богом достойными войти в это царство - ясный намек на всеобщность будущего спасения.

[Интересно сравнить русский и славянский тексты Ис 9:6. Русский: ...нарекут имя Ему: Чудный, Советник, Бог крепкий, Отец вечности, Князь мира. Славянский: ...и нарицается имя его: велика совета аггел, чуден, советник, Бог крепкий, властелин, князь мира, отец будущаго века...]

Уцелевшие - подразумевается: от грозных судов Божиих.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2 In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. 3 And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: 4 When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. 5 And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. 6 And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.
By the foregoing threatenings Jerusalem is brought into a very deplorable condition: every thing looks melancholy. But here the sun breaks out from behind the cloud. Many exceedingly great and precious promises we have in these verses, giving assurance of comfort which may be discerned through the troubles, and of happy days which shall come after them, and these certainly point at the kingdom of the Messiah, and the great redemption to be wrought out by him, under the figure and type of the restoration of Judah and Jerusalem by the reforming reign of Hezekiah after Ahaz and the return out of their captivity in Babylon; to both these events the passage may have some reference, but chiefly to Christ. It is here promised, as the issue of all these troubles,
I. That God will raise up a righteous branch, which shall produce fruits of righteousness (v. 2): In that day, that same day, at that very time, when Jerusalem shall be destroyed and the Jewish nation extirpated and dispersed, the kingdom of the Messiah shall be set up; and then shall be the reviving of the church, when every one shall fear the utter ruin of it.
1. Christ himself shall be exalted. He is the branch of the Lord, the man the branch; it is one of prophetical names, my servant the branch (Zech. iii. 8; vi. 12), the branch of righteousness (Jer. xxiii. 5; xxxiii. 15), a rod out of the stem of Jesse and a branch out of his roots (ch. xi. 1), and this, as some think, is alluded to when he is called a Nazarene, Matt. ii. 23. Here he is called the branch of the Lord, because planted by his power and flourishing to his praise. The ancient Chaldee paraphrase here reads it, The Christ, or Messiah, of the Lord. He shall be the beauty, and glory, and joy. (1.) He shall himself be advanced to the joy set before him and the glory which he had with the Father before the world was. He that was a reproach of men, whose visage was marred more than any man's, is now, in the upper world, beautiful and glorious, as the sun in his strength, admired and adored by angels. (2.) He shall be beautiful and glorious in the esteem of all believers, shall gain an interest in the world, and a name among men above every name. To those that believe he is precious, he is an honour (1 Pet. ii. 7), the fairest of ten thousand (Cant. v. 10), and altogether glorious. Let us rejoice that he is so, and let him be so to us.
2. His gospel shall be embraced. The success of the gospel is the fruit of the branch of the Lord; all the graces and comforts of the gospel spring from Christ. But it is called the fruit of the earth because it sprang up in this world and was calculated for the present state. And Christ compares himself to a grain of wheat, that falls into the ground and dies, and so brings forth much fruit, John xii. 24. The success of the gospel is represented by the earth's yielding her increase (Ps. lxvii. 6), and the planting of the Christian church is God's sowing it to himself in the earth, Hos. ii. 23. We may understand it of both the persons and the things that are the products of the gospel: they shall be excellent and comely, shall appear very agreeable and be very acceptable to those that have escaped of Israel, to that remnant of the Jews which was saved from perishing with the rest in unbelief, Rom. xi. 5. Note, If Christ be precious to us, his gospel will be so and all its truths and promises--his church will be so, and all that belong to it. These are the good fruit of the earth, in comparison with which all other things are but weeds. It will be a good evidence to us that we are of the chosen remnant, distinguished from the rest that are called Israel, and marked for salvation, if we are brought to see a transcendent beauty in Christ, and in holiness, and in the saints, the excellent ones of the earth. As a type of this blessed day, Jerusalem, after Sennacherib's invasion and after the captivity in Babylon, should again flourish as a branch, and be blessed with the fruits of the earth. Compare ch. xxxvii. 31, 32. The remnant shall again take root downward and bear fruit upward. And if by the fruit of the earth here we understand the good things of this life, we may observe that these have peculiar sweetness in them to the chosen remnant, who, having a covenant--right to them, have the most comfortable use of them. If the branch of the Lord be beautiful and glorious in our eyes, even the fruit of the earth also will be excellent and comely, because then we may take it as the fruit of the promise, Ps. xxxvii. 16; 1 Tim. iv. 8.
II. That God will reserve to himself a holy seed, v. 3. When the generality of those that have a place and a name in Zion and in Jerusalem shall be cut off as withered branches, by their own unbelief, yet some shall be left. Some shall remain, some shall still cleave to the church, when its property is altered and it has become Christian; for God will not quite cast off his people, Rom. xi. 1. There is here and there one that is left. Now, 1. This is a remnant according to the election of grace (as the apostle speaks, Rom. xi. 5), such as are written among the living, marked in the counsel and fore-knowledge of God for life and salvation, written to life (so the word is), designed and determined for it unalterably; for "what I have written I have written." Those that are kept alive in killing dying times were written for life in the book of divine Providence; and shall we not suppose those who are rescued from a greater death to be such as were written in the Lamb's book of life? Rev. xiii. 8. As many as were ordained unto eternal life believed to the salvation of the soul, Acts xiii. 48. Note, All that were written among the living shall be found among the living, every one; for of all that were given to Christ he will lose none. 2. It is a remnant under the dominion of grace; for every one that is written among the living, and is accordingly left, shall be called holy, shall be holy, and shall be accepted of God accordingly. Those only that are holy shall be left when the Son of man shall gather out of his kingdom every thing that offends; and all that are chosen to salvation are chosen to sanctification. See 2 Thess. ii. 13; Eph. i. 4.
III. That God will reform his church and will rectify and amend whatever is amiss in it, v. 4. Then the remnant shall be called holy, when the Lord shall have washed away their filth, washed it from among them by cutting off the wicked persons, washed it from within them by purging out the wicked thing. They shall not be called so till they are in some measure made so. Gospel times are times of reformation (Heb. ix. 10), typified by the reformation in the days of Hezekiah and that after captivity, to which this promise refers. Observe, 1. The places and persons to be reformed. Jerusalem, though the holy city, needed reformation; and, being the holy city, the reformation of that would have a good influence upon the whole kingdom. The daughters of Zion also must be reformed, the women in a particular manner, whom he had reproved, ch. iii. 16. When they were decked in their ornaments they thought themselves wondrously clean; but, being proud of them, the prophet call them their filth, for no sin is more abominable to God than pride. Or by the daughters of Zion may be meant the country towns and villages, which were related to Jerusalem as the mother-city, and which needed reformation. 2. The reformation itself. The filth shall be washed away; for wickedness is filthiness, particularly blood-shed, for which Jerusalem was infamous (2 Kings xxi. 16), and which defiles the land more than any other sin. Note, The reforming of a city is the cleansing of it. When vicious customs and fashions are suppressed, and the open practice of wickedness is restrained, the place is made clean and sweet which before was a dunghill; and this is not only for its credit and reputation among strangers, but for the comfort and health of the inhabitants themselves. 3. The author of the reformation: The Lord shall do it. Reformation-work is God's work; if any thing be done to purpose in it, it is his doing. But how? By the judgment of his providence the sinners were destroyed and consumed; but it is by the Spirit of his grace that they are reformed and converted. This is the work that is done, not by might, nor by power, but by the Spirit of the Lord of hosts (Zech. iv. 6), working both upon the sinners themselves that are to be reformed and upon magistrates, ministers, and others that are to be employed as instruments of reformation. The Spirit herein acts, (1.) As a spirit of judgment, enlightening the mind, convincing the conscience,--as a spirit of wisdom, guiding us to deal prudently, (Isa. lii. 13),-- as a discerning, distinguishing, Spirit, separating between the precious and the vile. (2.) As a Spirit of burning, quickening and invigorating the afflictions, and making men zealously affected in a good work. The Spirit works as fire, Matt. iii. 11. An ardent love to Christ and souls, and a flaming zeal against sin, will carry men on with resolution in their endeavours to turn away ungodliness from Jacob. See Isa. xxxii. 15, 16.
IV. That God will protect his church, and all that belong to it (v. 5, 6); when they are purified and reformed they shall no longer lie exposed, but God will take a particular care of them. Those that are sanctified are well fortified; for God will be to them a guide and a guard.
1. Their tabernacles shall be defended, v. 5.
(1.) This writ of protection refers to, [1.] Their dwelling places, the tabernacles of their rest, their own houses, where they worship God alone, and with their families. That blessing which is upon the habitation of the just shall be a protection to it, Prov. iii. 33. In the tabernacles of the righteous shall the voice of rejoicing and salvation be, Ps. cxviii. 15. Note, God takes particular cognizance and care of the dwelling-places of his people, of every one of them, the poorest cottage as well as the statliest palace. When iniquity is put far from the tabernacle the Almighty shall be its defence, Job xxiii. 23, 26. [2.] Their assemblies or tabernacles of meeting for religious worship. No mention is made of the temple, for the promise points at a time when not one stone of that shall be left upon another; but all the congregations of Christians, though but two or three met together in Christ's name, shall be taken under the special protection of heaven; they shall be no more scattered, no more disturbed, nor shall any weapon formed against them prosper. Note, we ought to reckon it a great mercy if we have liberty to worship God in public, free from the alarms of the sword of war or persecution.
(2.) This writ of protection is drawn up, [1.] In a similitude taken from the safety of the camp of Israel when they marched through the wilderness. God will give to the Christian church as real proofs, though not so sensible, of his care of them, as he then gave to Israel. The Lord will again create a cloud and smoke by day, to screen them from the scorching heat of the sun, and the shining of a flaming fire by night, to enlighten and warm the air, which in the night is cold and dark. See Exod. xiii. 21; Neh. ix. 19. This pillar of cloud and fire interposed between the Israelites and the Egyptians, Exod. xiv. 20. Note, Though miracles have ceased, yet God is the same to the New-Testament church that he was to Israel of old; the very same yesterday, to-day, and for ever. [2.] In a similitude taken from the outside cover of rams' skins and badgers' skins that was upon the curtains of the tabernacle, as if every dwelling place of Mount Zion and every assembly were as dear to God as that tabernacle was: Upon all the glory shall be a defense, to save it from wind and weather. Note, The church on earth has its glory. Gospel truths and ordinances, the scriptures and the ministry, are the church's glory; and upon all this glory there is a defence, and ever shall be, for the gates of hell shall not prevail against the church. If God himself be the glory in the midst of it, he will himself be a wall of fire around about it, impenetrable and impregnable. Grace in the soul is the glory of it, and those that have it are kept by the power of God as in a strong-hold, 1 Pet. i. 5.
2. Their tabernacle shall be a defence to them, v. 6. God's tabernacle was a pavilion to the saints (Ps. xxvii. 5); but, when that is taken down, they shall not want a covert: the divine power and goodness shall be a tabernacle to all the saints. God himself will be their hiding-place (Ps. xxxii. 7); they shall be at home in him, Ps. xci. 9. He will himself be to them as the shadow of a great rock (ch. xxxii. 2) and his name a strong tower, Prov. xviii. 10. He will be not only a shadow from the heat in the daytime, but a covert from storm and rain. Note, In this world we must expect change of weather and all the inconveniences that attend it; we shall meet with storm and rain in this lower region, and at other times the heat of the day no less burdensome; but God is a refuge to his people in all weathers.
Adam Clarke: Commentary on the Bible - 1831
4:2: The branch of the Lord "the branch of Jehovah" - The Messiah of Jehovah, says the Chaldee. And Kimchi says, The Messiah, the Son of David. The branch is an appropriate title of the Messiah; and the fruit of the land means the great Person to spring from the house of Judah, and is only a parallel expression signifying the same; or perhaps the blessings consequent upon the redemption procured by him. Compare Isa 45:8 (note), where the same great event is set forth under similar images, and see the note there.
Them that are escaped of Israel "the escaped of the house of Israel" - A MS. has בית ישראל beith yisrael, the house of Israel.
Albert Barnes: Notes on the Bible - 1834
4:2: The branch of the Lord - צמח יהוה yehovâ h tsemach. "The sprout" of Yahweh. This expression, and this verse, have had a great variety of interpretations. The Septuagint reads it, 'In that day God shall shine in counsel with glory upon the earth, to exalt, and to glorify the remnant of Israel.' The Chaldee renders it, 'In that day, the Messiah of the Lord shall be for joy and glory, and the doers of the law for praise and honor to those of Israel who are delivered.' It is clear that the passage is designed to denote some signal blessing that was to succeed the calamity predicted in the pRev_ious verses. The only question is, to what has the prophet reference? The word 'branch' (צמח tsemach) is derived from the verb (צמח tsâ mach) signifying "to sprout, to spring up," spoken of plants. Hence, the word "branch" means properly that which "shoots up," or "sprouts" from the root of a tree, or from a decayed tree; compare Job 14:7-9.
The Messiah is thus said to be 'a root of Jesse,' Rom 11:12; compare Isa 11:1, note; Isa 11:10, note; and 'the root and offspring of David,' Rev 22:16, as being a "descendant" of Jesse; that is, as if Jesse should fall like an aged tree, yet the "root" would sprout up and live. The word 'branch' occurs several times in the Old Testament, and in most, if not all, with express reference to the Messiah; Jer 23:5 : 'Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a king shall reign;' Jer 33:15 : 'In those days, and at that time, will I cause the Branch of righteousness to grow up unto David;' Zac 3:8; Zac 6:12. In all these places, there can be no doubt that there is reference to him who was "to spring up" from David, as a sprout does from a decayed and fallen tree, and who is, therefore, called a "root," a "branch" of the royal stock. There is, besides, a special beauty in the figure.
The family of David, when the Messiah was to come, would be fallen into decay and almost extinct. Joseph, the husband of Mary, though of the royal family of David Mat 1:20; Luk 2:4, was poor, and the family had lost all claims to the throne. In this state, as from the decayed root of a fallen tree, a "sprout" or "branch" was to come forth with more than the magnificence of David, and succeed him on the throne. The name 'branch,' therefore, came to be significant of the Messiah, and to be synonymous with 'the son of David.' It is so used, doubtless, in this place, as denoting that the coming of the Messiah would be a joy and honor in the days of calamity to the Jews. Interpreters have not been agreed, however, in the meaning of this passage. Grotius supposed that it referred to Ezra or Nehemiah, but 'mystically to Christ and Christians.' Vogellius understood it of the "remnant" that should return from the Babylonian captivity. Michaelis supposed that it refers to the Jews, who should be a "reformed" people after their captivity, and who should spring up with a new spirit. Others have regarded it as a poetic description of the extraordinary fertility of the earth in future times. The reasons for referring it to the Messiah are plain:
(1) The word has this reference in other places, and the representation of the Messiah under the image of a branch or shoot, is, as we have seen, common in the Scriptures. Thus, also, in Isa 53:2, he is called also שׁרשׁ shoresh, root, and יונק yô nē q, a tender plant, a sucker, sprout, shoot, as of a decayed tree; compare Job 8:16; Job 14:7; Job 15:30; Eze 17:22. And in reference to the same idea, perhaps, it is said, Isa 53:8, that he was נגזר nı̂ gezar, "cut off," as a branch, sucker, or shoot is cut off by the vine-dresser or farmer from the root of a decayed tree. And thus, in Rev 5:5, he is called ῥίζα Δαβὶδ riza Dabid - the root of David.
(2) This interpretation accords best with the "magnificence" of the description, Isa 4:5-6; and,
(3) It was so understood by the Chaldee interpreter, and, doubtless, by the ancient Jews.
Shall be beautiful and glorious - Hebrew, 'Shall be beauty and glory;' that is, shall be the chief ornament or honor of the land; shall be that which gives to the nation its chief distinction and glory. In such times of calamity, his coming shal be an object of desire, and his approach shall shed a rich splendor on that period of the world.
And the fruit of the earth - הארץ פרי perı̂ y hâ'â rets correctly rendered "fruit of the earth, or of the land." The word 'earth' is often in the Scriptures used to denote the land of Judea, and perhaps the article here is intended to denote that that land is particularly intended. This is the parallel expression to the former part of the verse, in accordance with the laws of Hebrew poetry, by which one member of a sentence expresses substantially the same meaning as the former; see the Introduction, Section 8. If the former expression referred to the "Messiah," this does also. The 'fruit of the earth' is that which the earth produces, and is here not different in signification from the "branch" which springs out of the ground. Vitringa supposes that by this phrase the Messiah, according to his human nature, is meant. So Hengstenberg ("Christology, in loc.") understands it; and supposes that as the phrase "branch of Yahweh" refers to his divine origin, as proceeding from Yahweh; so this refers to his human origin, as proceeding from the earth. But the objections to this are obvious:
(1) The second phrase, according to the laws of Hebrew parallelism, is most naturally an echo or repetition of the sentiment in the first member, and means substantially the same thing.
(2) The phrase 'branch of Yahweh' does not refer of necessity to his divine nature. The idea is that of a decayed tree that has fallen down, and has left a living root which sends up a shoot, or sucker; and can be applied with great elegance to the decayed family of David. But how, or in what sense, can this be applied to Yahweh? Is Yahweh thus fallen and decayed? The idea properly is, that this shoot of a decayed family should be nurtured up by Yahweh; should be appointed by him, and should thus be "his" branch. The parallel member denotes substantially the same thing; 'the fruit of the earth' - the shoot which the earth produces - or which springs up from a decayed family, as the sprout does from a fallen tree.
(3) It is as true that his human nature proceeded from God as his divine. It was produced by the Holy Spirit, and can no more be regarded as 'the fruit of the earth' than his divine nature; Luk 1:35; Heb 10:5.
(4) This mode of interpretation is suited to bring the whole subject into contempt. There are plain and positive passages enough to prove that the Messiah had a divine nature, and there are enough also to prove that he was a man; but nothing is more adapted to produce disgust in relation to the whole subject, in the minds of skeptical or of thinking men, than a resort to arguments such as this in defense of a great and glorious doctrine of Rev_elation.
Shall be excellent - Shall be "for exaltation," or "honor."
Comely - Hebrew, 'For an ornament;' meaning that "he" would be an honor to those times.
For them that are escaped of Israel - Margin, 'The escaping of Israel.' For the remnant, the small number that shall escape the calamities - a description of the pious portion of Israel which now escaped from all calamities - would rejoice in the anticipated blessings of the Messiah's reign, or would participate in the blessings of that reign. The idea is not, however, that the number who would be saved would be "small," but that they would be characterized as those who had "escaped," or who had been rescued.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: the branch: Isa 11:1, Isa 60:21; Jer 23:5, Jer 33:15; Eze 17:22, Eze 17:23; Zac 3:8, Zac 6:12
beautiful and glorious: Heb. beauty and glory, Exo 28:2; Zac 9:17; Joh 1:14; Co2 4:6; Pe2 1:16
the fruit: Isa 27:6, Isa 30:23, Isa 45:8; Psa 67:6, Psa 85:11, Psa 85:12; Hos 2:22, Hos 2:23; Joe 3:18
them that are escaped: Heb. the escaping, Isa 10:20-22, Isa 27:12, Isa 27:13, Isa 37:31, Isa 37:32; Jer 44:14, Jer 44:28; Eze 7:16; Joe 2:32; Oba 1:17; Mat 24:22; Luk 21:36; Rom 11:4, Rom 11:5; Rev 7:9-14
Carl Friedrich Keil and Franz Delitzsch
4:2
"In that day will the sprout of Jehovah become an ornament and glory, and the fruit of the land pride and splendour for the redeemed of Israel." The four epithets of glory, which are here grouped in pairs, strengthen our expectation, that now that the mass of Israel has been swept away, together with the objects of its worthless pride, we shall find a description of what will become an object of well-grounded pride to the "escaped of Israel," i.e., to the remnant that has survived the judgment, and been saved from destruction. But with this interpretation of the promise it is impossible that it can be the church of the future itself, which is here called the "sprout of Jehovah" and "fruit of the land," as Luzzatto and Malbim suppose; and equally impossible, with such an antithesis between what is promised and what is abolished, that the "sprout of Jehovah" and "fruit of the earth" should signify the harvest blessings bestowed by Jehovah, or the rich produce of the land. For although the expression zemach Jehovah (sprout of Jehovah) may unquestionably be used to signify this, as in Gen 2:9 and Ps 104:14 (cf., Is 61:11), and fruitfulness of the land is a standing accompaniment of the eschatological promises (e.g., Is 30:23., compare the conclusion of Joel and Amos), and it was also foretold that the fruitful fields of Israel would become a glory in the sight of the nations (Ezek 34:29; Mal 3:12; cf., Joel 2:17); yet this earthly material good, of which, moreover, there was no lack in the time of Uzziah and Jotham, was altogether unsuitable to set forth such a contrast as would surpass and outshine the worldly glory existing before. But even granting what Hofmann adduces in support of this view - namely, that the natural God-given blessings of the field do form a fitting antithesis to the studied works of art of which men had hitherto been proud - there is still truth in the remark of Rosenmller, that "the magnificence of the whole passage is at variance with such an interpretation." Only compare Is 28:5, where Jehovah Himself is described in the same manner, as the glory and ornament of the remnant of Israel. But if the "sprout of Jehovah" is neither the redeemed remnant itself, nor the fruit of the field, it must be the name of the Messiah. And it is in this sense that it has been understood by the Targum, and by such modern commentators as Rosenmller, Hengstenberg, Steudel, Umbreit, Caspari, Drechsler, and others. The great King of the future is called zemach, ἀνατολή in the sense of Heb 7:14, viz., as a shoot springing out of the human, Davidic, earthly soil - a shoot which Jehovah had planted in the earth, and would cause to break through and spring forth as the pride of His congregation, which was waiting for this heavenly child. It is He again who is designated in the parallel clause as the "fruit of the land" (or lit., fruit of the earth), as being the fruit which the land of Israel, and consequently the earth itself, would produce, just as in Ezek 17:5 Zedekiah is called a "seed of the earth." The reasons already adduced to show that "the sprout of Jehovah" cannot refer to the blessings of the field, apply with equal force to "the fruit of the earth." This also relates to the Messiah Himself, regarded as the fruit in which all the growth and bloom of this earthly history would eventually reach its promised and divinely appointed conclusion. The use of this double epithet to denote "the coming One" can only be accounted for, without anticipating the New Testament standpoint,
(Note: From a New Testament point of view we might say that the "sprout of Jehovah" or "fruit of the earth" was the grain of wheat which redeeming love sowed in the earth on Good Friday; the grain of wheat which began to break through the ground and grow towards heaven on Easter Sunday; the grain of wheat whose golden blade ascended heavenwards on Ascension Day; the grain of wheat whose myriad-fold ear bent down to the earth on the day of Pentecost, and poured out the grains, from which the holy church not only was born, but still continues to be born. But such thoughts as these lie outside the historico-grammatical meaning.)
from the desire to depict His double-sided origin. He would come, on the one hand, from Jehovah; but, on the other hand, from the earth, inasmuch as He would spring from Israel. We have here the passage, on the basis of which zemach (the sprout of "Branch") was adopted by Jeremiah (Jer 23:5 and Jer 33:15) and Zechariah (Zech 3:8; Zech 6:12) as a proper name for the Messiah, and upon which Matthew, by combining this proper name zemach (sprout) with nezer (Is 11:1, cf., Is 53:2), rests his affirmation, that according to the Old Testament prophecies the future Messiah was to be called a Nazarene. It is undoubtedly strange that this epithet should be introduced so entirely without preparation even by Isaiah, who coined it first. In fact, the whole passage relating to the Messiah stands quite alone in this cycle of prophecies in chapters 1-6. But the book of Isaiah is a complete and connected work. What the prophet indicates merely in outline here, he carries out more fully in the cycle of prophecies which follows in chapters 7-12; and there the enigma, which he leaves as an enigma in the passage before us, receives the fullest solution. Without dwelling any further upon the man of the future, described in this enigmatically symbolical way, the prophet hurries on to a more precise description of the church of the future.
Geneva 1599
4:2 In that day shall the (d) branch of the LORD be beautiful and glorious, and the fruit of the earth [shall be] the pride and glory of them that have escaped of Israel.
(d) He comforts the Church in this desolation which will spring up like a bud signifying that God's graces should be as plentiful toward the faithful as though they sprang out of the earth, as in (Is 45:8). Some by the bud of the Lord mean Christ.
John Gill
4:2 In that day shall the branch of the Lord be beautiful and glorious,.... When the beauty of the Jewish women shall be taken away, and their men shall he slain; by whom is meant, not the righteous and wise men left among the Jews, as Jarchi and Aben Ezra; nor Hezekiah; which is the sense of some, as the latter observes: but the Messiah, as Kimchi, and so the Targum, which paraphrases the words thus,
"at that time shall the Messiah of the Lord be for joy and glory;''
and the Septuagint understand it of a divine Person appearing on earth, rendering the words, "for in that day God shall shine in counsel with glory upon the earth"; and so the Arabic version. Christ is called "the branch", not as God, but as man, not as a son, but as a servant, as Mediator; and it chiefly regards his descent from David, and when his family was very mean and low; and a branch being but a tender thing, it denotes Christ's state of humiliation on earth, when he grew up as a tender plant before the Lord, and was contemptible in the eyes of men: and he is called the branch "of the Lord", because of his raising up, and bringing forth; see Zech 3:8 and yet this branch became "beautiful", being laden with the fruits of divine grace, such as righteousness, reconciliation, peace, pardon, adoption, sanctification, and eternal life; as well as having all his people as branches growing on him, and receiving their life and fruitfulness from him: and "glorious", being the branch made strong to do the work of the Lord, by his obedience and death; and especially he became glorious when raised from the dead, when he ascended up to heaven, and was exalted there at the right hand of God; and when his Gospel was spread and his kingdom increased in the Gentile world, as it did, both before and after the destruction of Jerusalem, the time here referred to; and which will he in a more glorious condition in the last days; and now he is glorious in the eyes of all that believe in him, and is glorified by them; and when he comes a second time, he will appear in his own and his father's glory, and in the glory of the holy angels.
And the fruit of the earth shall be excellent and comely; not the children of the righteous, as Jarchi; nor , "the doers of the law", as the Targum; see Rom 2:13 but the Messiah, as before, as Kimchi well observes; called "the fruit of the earth", to show that he is not a dry and withered, but a fruitful branch, and which should fill the earth with fruit; and because he sprung from the earth as man, and was the fruit of a woman, that was of the earth, earthly; and so this, as the former, denotes the meanness of Christ in human nature, while here on earth; and yet he became, as these words foretold be should, "excellent": he appeared to be excellent in his person as the Son of God, and to have a more excellent name and nature than the angels, and fairer than the sons of men; to be excellent as the cedars, and more excellent than the mountains of prey; to have obtained a more excellent ministry than Aaron and his sons; to be excellent in all his offices of Prophet, Priest, and King; and particularly in the fruits and blessings of grace, which grew upon him, and came from him; see Deut 33:13 "and comely", in his person, as God and man, in the perfections of his divine nature, and in the fulness of his grace; and so are his people, as considered in him, who are made perfectly comely, through the comeliness he puts upon them: and so he is
for them that are escaped of Israel; not beautiful and glorious; excellent and comely, in the view of all men, only them that believe, who have seen his glory, and have tasted that he is gracious; these are the remnant according to the election of grace, the preserved of Israel, the chosen of God, and precious, who were saved from that untoward generation, the Jews, and escaped the destruction of Jerusalem, and were saved in the Lord with an everlasting salvation.
John Wesley
4:2 In that day - About that time: when the Lord shall have washed away the filth of Zion, by those dreadful judgments now described. The branch - The Messiah. The earth - The land which for the sins of the people was made barren, upon their return to Christ shall recover its fertility. Under this one mercy he includes all temporal blessings, together with spiritual and eternal. For them - That shall survive all the forementioned calamities.
Robert Jamieson, A. R. Fausset and David Brown
4:2 (Is 4:1-6)
In contrast to those on whom vengeance falls, there is a manifestation of Jesus Christ to the "escaped of Israel" in His characteristic attributes, beauty and glory, typified in Aaron's garments (Ex 28:2). Their sanctification is promised as the fruit of their being "written" in the book of life by sovereign love (Is 4:3); the means of it are the "spirit of judgment" and that of "burning" (Is 4:4). Their "defense" by the special presence of Jesus Christ is promised (Is 4:5-6).
branch--the sprout of JEHOVAH. Messiah (Jer 23:5; Jer 33:15; Zech 3:8; Zech 6:12; Lk 1:78, Margin). The parallel clause does not, as MAURER objects, oppose this; for "fruit of the earth" answers to "branch"; He shall not be a dry, but a fruit-bearing branch (Is 27:6; Ezek 34:23-27). He is "of the earth" in His birth and death, while He is also "of the Lord" (Jehovah) (Jn 12:24). His name, "the Branch," chiefly regards His descent from David, when the family was low and reduced (Lk 2:4, Lk 2:7, Lk 2:24); a sprout with more than David's glory, springing as from a decayed tree (Is 11:1; Is 53:2; Rev_ 22:16).
excellent-- (Heb 1:4; Heb 8:6).
comely-- (Song 5:15-16; Ezek 16:14).
escaped of Israel--the elect remnant (Rom 11:5); (1) in the return from Babylon; (2) in the escape from Jerusalem's destruction under Titus; (3) in the still future assault on Jerusalem, and deliverance of "the third part"; events mutually analogous, like concentric circles (Zech 12:2-10; Zech 13:8-9, &c.; Zech 14:2; Ezek 39:23-29; Joel 3:1-21).
4:34:3: Եւ մնացորդքն Սիովնի, եւ մնացորդքն Երուսաղեմի սո՛ւրբ կոչեսցին՝ ամենեքեան որ գրեցան յԵրուսաղէմ ՚ի կեանս[9625]։ [9625] Ոմանք. Որ գրեցան յԵրուսաղեմէ ՚ի կեանս։
3 Թէ՛ Սիոնից մնացածները եւ թէ՛ Երուսաղէմից մնացածները, բոլորը, որոնք Երուսաղէմի կենաց գրքի մէջ են գրուած, սուրբ պիտի կոչուեն,
3 Որպէս զի Սիօնի մէջ մնացածը Ու Երուսաղէմի մնացորդը, Այսինքն Երուսաղէմի մէջ բոլոր ողջ մնացողները*,Սուրբ կոչուին,
Եւ մնացորդքն Սիոնի, եւ մնացորդքն Երուսաղեմի սուրբ կոչեսցին` ամենեքեան որ գրեցան յԵրուսաղէմ ի կեանս:

4:3: Եւ մնացորդքն Սիովնի, եւ մնացորդքն Երուսաղեմի սո՛ւրբ կոչեսցին՝ ամենեքեան որ գրեցան յԵրուսաղէմ ՚ի կեանս[9625]։
[9625] Ոմանք. Որ գրեցան յԵրուսաղեմէ ՚ի կեանս։
3 Թէ՛ Սիոնից մնացածները եւ թէ՛ Երուսաղէմից մնացածները, բոլորը, որոնք Երուսաղէմի կենաց գրքի մէջ են գրուած, սուրբ պիտի կոչուեն,
3 Որպէս զի Սիօնի մէջ մնացածը Ու Երուսաղէմի մնացորդը, Այսինքն Երուսաղէմի մէջ բոլոր ողջ մնացողները*,Սուրբ կոչուին,
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3 Тогда оставшиеся на Сионе и уцелевшие в Иерусалиме будут именоваться святыми, все вписанные в книгу для житья в Иерусалиме,
4:3 καὶ και and; even ἔσται ειμι be τὸ ο the ὑπολειφθὲν υπολειπω leave below / behind ἐν εν in Σιων σιων Siōn; Sion καὶ και and; even τὸ ο the καταλειφθὲν καταλειπω leave behind; remain ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ἅγιοι αγιος holy κληθήσονται καλεω call; invite πάντες πας all; every οἱ ο the γραφέντες γραφω write εἰς εις into; for ζωὴν ζωη life; vitality ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
4:3 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be הַ ha הַ the נִּשְׁאָ֣ר nnišʔˈār שׁאר remain בְּ bᵊ בְּ in צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion וְ wᵊ וְ and הַ ha הַ the נֹּותָר֙ nnôṯˌār יתר remain בִּ bi בְּ in יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem קָדֹ֖ושׁ qāḏˌôš קָדֹושׁ holy יֵאָ֣מֶר yēʔˈāmer אמר say לֹ֑ו lˈô לְ to כָּל־ kol- כֹּל whole הַ ha הַ the כָּת֥וּב kkāṯˌûv כתב write לַ la לְ to † הַ the חַיִּ֖ים ḥayyˌîm חַיִּים life בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
4:3. et erit omnis qui relictus fuerit in Sion et residuus in Hierusalem sanctus vocabitur omnis qui scriptus est in vita in HierusalemAnd it shall come to pass, that every one that shall be left in Sion, and that shall remain in Jerusalem, shall be called holy, every one that is written in life in Jerusalem.
3. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem:
4:3. And this shall be: all who are left behind in Zion, and who remain in Jerusalem, shall be called holy, all who have been written in life in Jerusalem.
4:3. And it shall come to pass, [that he that is] left in Zion, and [he that] remaineth in Jerusalem, shall be called holy, [even] every one that is written among the living in Jerusalem:
And it shall come to pass, [that he that is] left in Zion, and [he that] remaineth in Jerusalem, shall be called holy, [even] every one that is written among the living in Jerusalem:

4:3 Тогда оставшиеся на Сионе и уцелевшие в Иерусалиме будут именоваться святыми, все вписанные в книгу для житья в Иерусалиме,
4:3
καὶ και and; even
ἔσται ειμι be
τὸ ο the
ὑπολειφθὲν υπολειπω leave below / behind
ἐν εν in
Σιων σιων Siōn; Sion
καὶ και and; even
τὸ ο the
καταλειφθὲν καταλειπω leave behind; remain
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ἅγιοι αγιος holy
κληθήσονται καλεω call; invite
πάντες πας all; every
οἱ ο the
γραφέντες γραφω write
εἰς εις into; for
ζωὴν ζωη life; vitality
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
4:3
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
הַ ha הַ the
נִּשְׁאָ֣ר nnišʔˈār שׁאר remain
בְּ bᵊ בְּ in
צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion
וְ wᵊ וְ and
הַ ha הַ the
נֹּותָר֙ nnôṯˌār יתר remain
בִּ bi בְּ in
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
קָדֹ֖ושׁ qāḏˌôš קָדֹושׁ holy
יֵאָ֣מֶר yēʔˈāmer אמר say
לֹ֑ו lˈô לְ to
כָּל־ kol- כֹּל whole
הַ ha הַ the
כָּת֥וּב kkāṯˌûv כתב write
לַ la לְ to
הַ the
חַיִּ֖ים ḥayyˌîm חַיִּים life
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
4:3. et erit omnis qui relictus fuerit in Sion et residuus in Hierusalem sanctus vocabitur omnis qui scriptus est in vita in Hierusalem
And it shall come to pass, that every one that shall be left in Sion, and that shall remain in Jerusalem, shall be called holy, every one that is written in life in Jerusalem.
4:3. And this shall be: all who are left behind in Zion, and who remain in Jerusalem, shall be called holy, all who have been written in life in Jerusalem.
4:3. And it shall come to pass, [that he that is] left in Zion, and [he that] remaineth in Jerusalem, shall be called holy, [even] every one that is written among the living in Jerusalem:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Будут именоваться - т. е., согласно с употреблением этого глагола во многих местах Библии, будут на самом деле такими.

Святыми, т. е. посвященными Богу и вместе очищенными от грехов (ср. 6:13).

Книга для житья - списки горожан, имеющих право жить в городе. Здесь, конечно, идет речь о том, что Бог многих признает достойными обитать в теснейшем общении с Ним (ср. Исх 32:32).
Adam Clarke: Commentary on the Bible - 1831
4:3: Written among the living - That is, whose name stands in the enrolment or register of the people; or every man living, who is a citizen of Jerusalem. See Eze 13:9, where, "they shall not be written in the writing of the house of Israel," is the same with what immediately goes before, "they shall not be in the assembly of my people." Compare Psa 69:28; Psa 87:6; Exo 32:32. To number and register the people was agreeable to the law of Moses, and probably was always practiced; being, in sound policy, useful, and even necessary. David's design of numbering the people was of another kind; it was to enroll them for his army. Michaelis Mosaisches Recht, Part iii., p. 227. See also his Dissert. de Censibus Hebraeorum.
Albert Barnes: Notes on the Bible - 1834
4:3: He that is left in Zion - This "properly" refers to the remnant that should remain after the mass of the people should be cut off by wars, or be borne into captivity. If it refer to the few that would come back from Babylon, it means that they would be reformed, and would be a generation different from their fathers - which was undoubtedly true. If it refer, as the connection seems to indicate, to the times of the Messiah, then it speaks of those who are 'left,' while the great mass of the nation would be unbelievers, and would be destroyed. The mass of the nation would be cut off, and the remnant that was left would be holy; that is, all true friends of the Messiah would be holy.
Shall be called holy - That is, shall "be" holy. The expression 'to be called,' is often used in the Scriptures as synonymous with 'to be.'
Every one that is written among the living - The Jews were accustomed to register the names of all the people. Those names were written in a catalogue, or register, of each tribe or family. To be written in that book, or register, meant to be alive, for when a death occurred, the name was stricken out; Exo 32:32; Dan 12:1; Eze 13:9. The expression came also to denote all who were truly the friends of God; they whose names are written in "his" book - the book of life. In this sense it is used in the New Testament; Phi 4:3; Rev 3:5; Rev 17:5. In this sense it is understood in this place by the Chaldee Par.: 'Every one shall be called holy who is written to eternal life; he shall see the consolation of Jerusalem.' If the reference here is to the Messiah, then the passage denotes that under the reign of the Messiah, all who should be found enrolled as his followers, would be holy. An effectual separation would subsist between them and the mass of the people. They would be "enrolled" as his friends, and they would be a separate, holy community; compare Pe1 2:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: shall be: Isa 1:27, Isa 52:1, Isa 60:21; Eze 36:24-28, Eze 43:12; Zac 14:20, Zac 14:21; Eph 1:4; Col 3:12; Heb 12:14; Pe1 2:9
written: Exo 32:32, Exo 32:33; Eze 13:9; Luk 10:20; Phi 4:3; Rev 3:5, Rev 13:8, Rev 17:8, Rev 20:15; Rev 21:27
among the living: or, to life, Act 13:48
Carl Friedrich Keil and Franz Delitzsch
4:3
"And it will come to pass, whoever is left in Zion and remains in Jerusalem, holy will he be called, all who are written down for life in Jerusalem." The leading emphasis of the whole v. rests upon kadosh (holy). Whereas formerly in Jerusalem persons had been distinguished according to their rank and condition, without any regard to their moral worth (Is 3:1-3, Is 3:10-11; cf., Is 32:5); so the name kadosh (holy) would now be the one chief name of honour, and would be given to every individual, inasmuch as the national calling of Israel would now be realized in the persons of all (Ex 19:6, etc.). Consequently the expression "he shall be called" is not exactly equivalent to "he shall be," but rather presupposes the latter, as in Is 1:26; Is 61:6; Is 62:4. The term kadosh denotes that which is withdrawn from the world, or separated from it. The church of the saints or holy ones, which now inhabits Jerusalem, is what has been left from the smelting; and their holiness is the result of washing. הנוּתר is interchanged with נהנּשׁאר. The latter, as Papenheim has shown in his Hebrew synonyms, involves the idea of intention, viz., "that which has been left behind;" the former merely expresses the fact, viz., that which remains. The character of this "remnant of grace," and the number of members of which it would consist, are shown in the apposition contained in Is 4:3. This apposition means something more than those who are entered as living in Jerusalem, i.e., the population of Jerusalem as entered in the city register (Hofmann); for the verb with Lamed does not mean merely to enter as a certain thing, but (like the same verb with the accusative in Jer 22:30) to enter as intended for a certain purpose. The expression להיּים may either be taken as a noun, viz., "to life" (Dan 12:2), or as an adjective, "to the living" (a meaning which is quite as tenable; cf., Ps 69:29; 1Kings 25:29). In either case the notion of predestination is implied, and the assumption of the existence of a divine "book of life" (Ex 32:32-33; Dan 12:1; cf., Ps 139:16); so that the idea is the same as that of Acts 13:48 : "As many as were ordained to eternal life." The reference here is to persons who were entered in the book of God, on account of the good kernel of faith within them, as those who should become partakers of the life in the new Jerusalem, and should therefore be spared in the midst of the judgment of sifting in accordance with this divine purpose of grace. For it was only through the judgment setting this kernel of faith at liberty, that such a holy community as is described in the protasis which comes afterwards, as in Ps 63:6-7, could possibly arise.
Geneva 1599
4:3 And it shall come to pass, [that he that is] left in Zion, and [he that] remaineth in Jerusalem, shall be called holy, [even] every one that is (e) written among the living in Jerusalem:
(e) He alludes to the book of life, of which read (Ex 32:32) meaning God's secret counsel, in which his elect are predestinated to life everlasting.
John Gill
4:3 And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem,.... These are the persons to whom Christ appears beautiful and glorious, excellent and comely, who will be left, and remain in Zion and Jerusalem; by which is meant the Gospel church, or church as in the latter day; in which these shall continue, abide by the truths and doctrines of the Gospel, and the ordinances thereof, and persevere unto the end; even when Christ shall take his fan in his hand, and purge his floor of the chaff; when the filth of the daughter of Zion shall be washed away by the spirit of judgment and burning, as in the following verse Is 4:4; when it shall be a shocking and shaking time in the churches, and the hour of temptation shall come, that shall try those that dwell upon earth; these shall be pillars in the temple of God, that shall never go out. The doctrine of the saints' final perseverance is held forth in these words, as their sanctification and election are in the following clauses, which secure it to them: they
shall be called holy: in the original text it is added, "unto him"; either the person left, it shall be said to him, that he is holy or rather the branch; and Kimchi interprets it, "because of him"; for these are accounted holy, through the imputation of the holiness of Christ unto them; and they are really and inherently holy, through the grace of Christ implanted in them; they are called to be holy, to be saints, and they are called with a holy calling, and unto holiness; and, in effectual calling, principles of grace and holiness are wrought in them, and which appear in their lives and conversations. The principal meaning seems to be, that those who shall hold fast their profession, and hold out, and persevere through the trying dispensation in the latter day, they shall be remarkably holy; they shall shine in the beauties of holiness; holiness shall be upon their horses' bells, and they themselves shall be holiness unto the Lord, Zech 14:20.
even everyone that is written among the living in Jerusalem; or, "everyone that is written unto life" (m), that is, unto eternal life, as the Targum paraphrases the words; and it is the same with being ordained unto eternal life, Acts 13:48 or predestination unto life, which is a writing of the names of God's elect in the book of life: this writing is God's writing, it is his act and deed, the act of God the Father, and an eternal one, flowing from his sovereign will and pleasure, and is sure, certain, and unfrustrable; what is written is written, and can never be altered; and election being signified by writing names in a book, shows it to be particular and personal, not of nations, churches, and bodies of men, but of particular persons; and that it is irrespective of faith, holiness, and good works, and entirely unconditional; it is of naked persons, and not as so and so qualified; and that it is distinguishing of some, and not others, whom God has an exact knowledge of, and calls by name: and this writing is "unto life", or "lives", as in the original text; not to a temporal life, but to a spiritual and eternal one; in consequence of which, such become living, holy, and persevering Christians in Jerusalem, in the church of God, and shall be admitted into the New Jerusalem, and none else, Rev_ 21:27 and so Jarchi interprets it, everyone that is written to the life of the world to come, or to eternal life, shall be in Jerusalem; and the Targum adds,
"and he shall see the consolation of Jerusalem;''
from hence it appears that election is the source and spring of holiness, and the security of the saints final perseverance, Rom 8:30 and is not a licentious doctrine, but a doctrine according to godliness; holiness is a fruit and evidence of it; whoever are written or ordained to life become holy; and these being brought to Zion, remain there, and persevere unto the end.
(m) "quicunque fuerit scriptus ad vitam", Piscator; "omnis scriptus ad vitam", Cocceius.
John Wesley
4:3 Holy - Shall be really holy. Jerusalem - Of the people living in or belonging to Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
4:3 left in Zion--equivalent to the "escaped of Israel" (Is 4:2).
shall be called--shall be (Is 9:6).
holy-- (Is 52:1; Is 60:21; Rev_ 21:27).
written--in the book of life, antitypically (Phil 4:3; Rev_ 3:5; Rev_ 17:8). Primarily, in the register kept of Israel's families and tribes.
living--not "blotted out" from the registry, as dead; but written there as among the "escaped of Israel" (Dan 12:1; Ezek 13:9). To the elect of Israel, rather than the saved in general, the special reference is here (Joel 3:17).
4:44:4: Զի լուասցէ Տէր զաղտն ուստերաց եւ դստերաց Սիոնի եւ զԵրուսաղեմի. եւ զարիւնն ՚ի բաց սրբեսցէ ՚ի միջոյ նոցա հոգւով դատաստանաց, եւ հոգւով այրման։
4 քանզի Տէրը Սիոնի եւ Երուսաղէմի տղաների ու աղջիկների աղտեղութիւնը պիտի լուանայ, դատաստանի հոգով եւ այրման հոգով արիւնը նրանց միջից պիտի սրբի:
4 Երբ Տէրը Սիօնի աղջիկներուն աղտը լուայ Ու դատաստանի հոգիով եւ այրող հոգիով Երուսաղէմի արիւնները անոր մէջէն սրբէ։
[62]զի լուասցէ Տէր զաղտն ուստերաց եւ դստերաց Սիոնի եւ զԵրուսաղեմի, եւ զարիւնն`` ի բաց սրբեսցէ ի միջոյ նորա հոգւով դատաստանաց եւ հոգւով այրման:

4:4: Զի լուասցէ Տէր զաղտն ուստերաց եւ դստերաց Սիոնի եւ զԵրուսաղեմի. եւ զարիւնն ՚ի բաց սրբեսցէ ՚ի միջոյ նոցա հոգւով դատաստանաց, եւ հոգւով այրման։
4 քանզի Տէրը Սիոնի եւ Երուսաղէմի տղաների ու աղջիկների աղտեղութիւնը պիտի լուանայ, դատաստանի հոգով եւ այրման հոգով արիւնը նրանց միջից պիտի սրբի:
4 Երբ Տէրը Սիօնի աղջիկներուն աղտը լուայ Ու դատաստանի հոգիով եւ այրող հոգիով Երուսաղէմի արիւնները անոր մէջէն սրբէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4 когда Господь омоет скверну дочерей Сиона и очистит кровь Иерусалима из среды его духом суда и духом огня.
4:4 ὅτι οτι since; that ἐκπλυνεῖ εκπλυνω lord; master τὸν ο the ῥύπον ρυπος filth τῶν ο the υἱῶν υιος son καὶ και and; even τῶν ο the θυγατέρων θυγατηρ daughter Σιων σιων Siōn; Sion καὶ και and; even τὸ ο the αἷμα αιμα blood; bloodstreams ἐκκαθαριεῖ εκκαθαριζω from; out of μέσου μεσος in the midst; in the middle αὐτῶν αυτος he; him ἐν εν in πνεύματι πνευμα spirit; wind κρίσεως κρισις decision; judgment καὶ και and; even πνεύματι πνευμα spirit; wind καύσεως καυσις burning
4:4 אִ֣ם׀ ʔˈim אִם if רָחַ֣ץ rāḥˈaṣ רחץ wash אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord אֵ֚ת ˈʔēṯ אֵת [object marker] צֹאַ֣ת ṣōʔˈaṯ צֹאָה vomit בְּנֹות־ bᵊnôṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] דְּמֵ֥י dᵊmˌê דָּם blood יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem יָדִ֣יחַ yāḏˈîₐḥ דוח rinse מִ mi מִן from קִּרְבָּ֑הּ qqirbˈāh קֶרֶב interior בְּ bᵊ בְּ in ר֥וּחַ rˌûₐḥ רוּחַ wind מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and בְ vᵊ בְּ in ר֥וּחַ rˌûₐḥ רוּחַ wind בָּעֵֽר׃ bāʕˈēr בער burn
4:4. si abluerit Dominus sordem filiarum Sion et sanguinem Hierusalem laverit de medio eius spiritu iudicii et spiritu ardorisIf the Lord shall wash away the filth of the daughters of Sion, and shall wash away the blood of Jerusalem out of the midst thereof, by the spirit of judgment, and by the spirit of burning.
4. when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of burning.
4:4. Then the Lord will have washed away the filth of the daughters of Zion, and will have washed away the blood of Jerusalem from its midst, by means of a spirit of judgment and a spirit of intense devotion.
4:4. When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.
When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning:

4:4 когда Господь омоет скверну дочерей Сиона и очистит кровь Иерусалима из среды его духом суда и духом огня.
4:4
ὅτι οτι since; that
ἐκπλυνεῖ εκπλυνω lord; master
τὸν ο the
ῥύπον ρυπος filth
τῶν ο the
υἱῶν υιος son
καὶ και and; even
τῶν ο the
θυγατέρων θυγατηρ daughter
Σιων σιων Siōn; Sion
καὶ και and; even
τὸ ο the
αἷμα αιμα blood; bloodstreams
ἐκκαθαριεῖ εκκαθαριζω from; out of
μέσου μεσος in the midst; in the middle
αὐτῶν αυτος he; him
ἐν εν in
πνεύματι πνευμα spirit; wind
κρίσεως κρισις decision; judgment
καὶ και and; even
πνεύματι πνευμα spirit; wind
καύσεως καυσις burning
4:4
אִ֣ם׀ ʔˈim אִם if
רָחַ֣ץ rāḥˈaṣ רחץ wash
אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord
אֵ֚ת ˈʔēṯ אֵת [object marker]
צֹאַ֣ת ṣōʔˈaṯ צֹאָה vomit
בְּנֹות־ bᵊnôṯ- בַּת daughter
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
דְּמֵ֥י dᵊmˌê דָּם blood
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
יָדִ֣יחַ yāḏˈîₐḥ דוח rinse
מִ mi מִן from
קִּרְבָּ֑הּ qqirbˈāh קֶרֶב interior
בְּ bᵊ בְּ in
ר֥וּחַ rˌûₐḥ רוּחַ wind
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
בְ vᵊ בְּ in
ר֥וּחַ rˌûₐḥ רוּחַ wind
בָּעֵֽר׃ bāʕˈēr בער burn
4:4. si abluerit Dominus sordem filiarum Sion et sanguinem Hierusalem laverit de medio eius spiritu iudicii et spiritu ardoris
If the Lord shall wash away the filth of the daughters of Sion, and shall wash away the blood of Jerusalem out of the midst thereof, by the spirit of judgment, and by the spirit of burning.
4:4. Then the Lord will have washed away the filth of the daughters of Zion, and will have washed away the blood of Jerusalem from its midst, by means of a spirit of judgment and a spirit of intense devotion.
4:4. When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Скверна - то же, что грехи (ср. Пс 50:9-11).

Кровь Иерусалима, т. е. кровь невинных людей, которою были часто обагряемы улицы и площади Иерусалима (ср. Мф 23:35).

Духом суда и духом огня - точнее с евр.: веянием (образ заимствован от провевания зерна на гумне) суда и ветром очищения или опустошения. Оба выражения указывают на действие грозного суда Божия.
Adam Clarke: Commentary on the Bible - 1831
4:4: The spirit of burning - Means the fire of God's wrath, by which he will prove and purify his people; gathering them into his furnace, in order to separate the dross from the silver, the bad from the good. The severity of God's judgments, the fiery trial of his servants, Ezekiel (Eze 22:18-22) has set forth at large, after his manner, with great boldness of imagery and force of expression. God threatens to gather them into the midst of Jerusalem, as into the furnace; to blow the fire upon them, and to melt them. Malachi, Mal 3:2, Mal 3:3, treats the same subject, and represents the same event, under the like images: -
"But who may abide the day of his coming?
And who shall stand when he appeareth?
For he is like the fire of the refiner,
And like the soap of the fullers.
And he shall sit refining and purifying the silver;
And he shall purify the sons of Levi;
And cleanse them like gold, and like silver;
That they may be Jehovah's ministers,
Presenting unto him an offering in righteousness."
This is an allusion to a chemist purifying metals. He first judges of the state of the ore or adulterated metal. Secondly, he kindles the proper degree of fire, and applies the requisite test; and thus separates the precious from the vile.
Albert Barnes: Notes on the Bible - 1834
4:4: When the Lord - That is, "after" God has done this, then all that are written among the living shall be called holy. The prophet in this verse states the benefits of "affliction" in purifying the people of God. He had said, in the pRev_ious verse, that all who should be left in Zion should be called holy. He here states that "pRev_ious" to that, the defilement of the people would be removed by judgment.
Shall have washed away - The expression, "to wash," is often used to denote to "purify" in any way. In allusion to this fact is the beautiful promise in Zac 13:1; see the note at Isa 1:16.
The filth - This word here refers to their "moral" defilement - their pride, vanity, haughtiness; and perhaps to the idolatry and general sins of the people. As the prophet, however, in Isa 3:16-23, had particularly specified the sins of the female part of the Jewish people, the expression here probably refers especially to them, and to the judgments which were to come upon them; Isa 3:24. It is not departing from the spirit of this passage to remark, that the church is purified, and true religion is often promoted, by God's humbling the pride and vanity of females. A love of excessive ornament; a fondness for dress and display; and an exhibition of great gaiety, often stand grievously in the way of pure religion.
The daughters of Zion - see Isa 3:16.
And shall have purged - This is synonymous with the expression "to wash." It means to purify, to remove, as one removes blood from the hands by washing.
Blood of Jerusalem - Crime, blood-guiltiness - particularly the crime of "oppression, cruelty," and "robbery," which the prophet Isa 1:15 had charged on them.
By the spirit of judgment - This refers, doubtless, to the "calamities," or "punishment," that would come upon the nation; principally, to the Babylonian captivity. After God should have humbled and reformed the nation by a series of judgments, then they who were purified by them should be called holy. The word "spirit" here cannot be shown to be the Holy Spirit; and especially as the Holy Spirit is not represented in the Scriptures as the agent in executing judgment. It perhaps would be best denoted by the word "influence," or "power." The word properly denotes "wind, air, motion" Gen 8:1; Job 1:19; then "breathing, exhalation, or breath" Job 7:7; Psa 33:6; hence, it means the "soul;" and it means also God's "influence," or his putting forth his power and life-giving energy in animating and sustaining the universe; and also, as here, his putting forth any influence in accomplishing his works and designs.
And by the spirit of burning - "Fire" is often, in the Scriptures, the emblem of punishment, and also of purifying; compare the note at Mat 3:11-12; see Mal 3:2-3. The Chaldee translates this, 'by the word of judgment, and by the word of consuming.' The reference is to the "punishments" which would be sent to purify the people "before" the coming of the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: washed away: Isa 3:16-26; Lam 1:9; Eze 16:6-9, Eze 22:15, Eze 36:25, Eze 36:29; Joe 3:21; Zep 3:1; Zac 3:3, Zac 3:4, Zac 13:1, Zac 13:9; Mal 3:2, Mal 3:3
have purged: Isa 26:20, Isa 26:21; Eze 24:7-14; Mat 23:37
by the spirit: Isa 9:5; Eze 22:18-22; Mal 3:2, Mal 3:3, Mal 4:1; Mat 3:11, Mat 3:12; Joh 16:8-11
Carl Friedrich Keil and Franz Delitzsch
4:4
"When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged away the bloodguiltinesses of Jerusalem from the midst thereof, by the spirit of judgment and by the spirit of sifting." "When," followed by a preterite (equivalent to a fut. exact. as in Is 24:13; Ges. 126, 5), introduces the circumstance, whose previous occurrence would be the condition of all the rest. The force of the future yâdiach ("shall have purged") is regulated by that of the preterite râchatz, as in Is 6:11; for although, when regarded simply by itself, as in Is 10:12, the future tense may suggest the idea of a future prefect, it cannot have the force of such a future. The double purification answers to the two scenes of judgment described in chapter 3. The filth of the daughters of Zion is the moral pollution hidden under their vain and coquettish finery; and the murderous deeds of Jerusalem are the acts of judicial murder committed by its rulers upon the poor and innocent. This filth and these spots of blood the Sovereign Ruler washes and purges away (see 2Chron 4:6), by causing His spirit or His breath to burst in upon all the inhabitants of Jerusalem, both male and female. This breath is called "the spirit of judgment," because it punishes evil; and "the spirit of sifting," inasmuch as it sweeps or cleans it away. בּער is to be explained, as in Is 6:13, in accordance with Deut 13:6 (5, Eng. Ver.; "put the evil away") and other passages, such especially as Is 19:13; Is 21:9. The rendering given in the Septuagint and Vulgate, viz., "in the spirit of burning," is founded upon the radical meaning of the verb, which signifies literally to burn up, and hence to clear away or destroy (see Comm. on Job, at Job 31:12, Eng. Tr.). Nevertheless, "burning" in connection with judgment is not definite enough, since every manifestation of divine judgment is a manifestation of fire; but it is not every judgment that has connected with it what is here implied - namely, the salutary object of burning away or, in other words, of winnowing. The "spirit" is in both instances the Spirit of God which pervades the world, not only generating and sustaining life, but also at times destroying and sifting (Is 30:27-28), as it does in the case before us, in which the imperishable glory described in Is 3:5 is so prepared.
Geneva 1599
4:4 When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the (f) blood of Jerusalem from the midst of it by the spirit of (g) judgment, and by the spirit of burning.
(f) That is, the cruelty, extortion, malice and all wickedness.
(g) When things will be addressed that were amiss.
John Gill
4:4 When (n) the Lord shall have washed away the filth of the daughters of Zion,.... By Zion is meant the church of Christ in general, his mystical body, the general assembly and church of the firstborn, written in heaven, Heb 12:22 and by her "daughters" particular churches, that go by the name of Christian churches, who are called the reformed churches, being such as are separated from the church of Rome; among whom there is a great deal of "filth", and which will be removed in the latter times of the Gospel dispensation; by which are designed all false doctrines, such as are contrary to the deity and sonship of Christ, and the personality of the Holy Spirit; which derogate from the grace of God in election, justification, pardon, and salvation; which detract from the blood of Christ, and deny his imputed righteousness and satisfaction; and which exalt the power and free will of man, and tend to impurity and licentiousness; these will all be removed, and the true doctrine, which secures the glory of each divine Person, asserts the free grace of God, salvation by Christ, the operations of the Spirit, and influences and engages to holiness of life, will take place. This filth likewise includes all false worship; all ordinances and institutions of men; all corruptions in the ordinances of Christ, baptism, and the Lord's supper; all forms and modes of worship that are not of God; all offices and officers, except bishops and deacons, which are of the man of sin; and all immorality and profaneness; and all wicked men, even all that offend and do iniquity, shall be taken out of Christ's kingdom and churches; there will be a thorough clearing of his floor of all filth, dirt, and chaff.
And shall have purged the blood of Jerusalem from the midst thereof; that is, of the daughters of Jerusalem, particular churches, of which the Jerusalem above is the mother; for this is not to be understood literally of the city of Jerusalem, nor of the blood of Christ, and his servants, shed in it, purged away by the burning of it by the Romans; but of the bloodshed and persecution in Protestant churches; for a spirit of persecution has prevailed in some of them, but this shall be no more seen in the latter day; Christ's kingdom will be a peaceable kingdom, and of the peace of it there will be no end; as there will be no war in a civil sense, so neither in a religious sense; all animosities, disputes, and contentions, will cease; see Is 9:7 and much less will there be any effusion of blood on account of religion, nor any that shed it; as the Targum paraphrases the words,
"and they that shed innocent blood in Jerusalem shall be removed out of it:''
Tit is added,
by the spirit of judgment, and by the spirit of burning; the Targum is,
"by the word of judgment, and by the word of consummation or perfection;''
by the former is meant a judicious spirit, which the Lord will give to his churches and ministers; a set of ministers will be raised up, having the everlasting Gospel, which they shall freely, fully, and openly preach unto all men; by which means the churches will be cleared of all false doctrines; clear and distinct light will be given to all the preachers of the word; the watchmen shall see eye to eye; and all Zion's children be taught of God; and this shall be universal all the world over; there will be a discerning of spirits of men and doctrines, whether of God, or not; by which good doctrines will be distinguished from bad ones, and good men from the wicked; and this will be part of the judgment which will be given to the saints of the most High, and will proceed from the Spirit of God; who will be poured out in a plenteous manner to guide the churches into all truth, as it is in Jesus; and by the latter, "the spirit of burning", is meant a burning flaming zeal; a zeal according to knowledge, against all false doctrine and worship, and for the pure doctrine and worship of Christ; which will appear in Christian ministers and churches, and also in Christian magistrates, who will hate the whore, and burn her flesh with fire; and who will be stirred up by the preachers of the Gospel to pour out the plagues on the antichristian states, Rev_ 15:6 and when the fire of God's word will burn up all the wood, hay, and stubble, which the day will declare; and then will be the trying winnowing time, and those that are left will be holy unto the Lord.
(n) Or, "for the Lord shall wash away"; so Noldius, in Ebr. Concord. Part. p. 88. No. 428. which gives a reason why he "that is left in Zion, &c shall be called holy"; because "the Lord", &c. so the Septuagint version, ; and Aben Ezra observes, that "if", is used for "because."
John Wesley
4:4 When - This shall be accomplished when God hath throughly cleansed the Jewish nation from their sins. The blood - The blood - guiltiness, and especially that of killing the Lord of life. Burning - This is opposed to the former legal way of purification, which was by water. The Holy Spirit of old accompanied the preaching of the gospel, and did this work in part, and will do it fully. This spirit may well be called a spirit of judgment, because it executes judgment in the church, and in the consciences of men, separating the precious from the vile, convincing men of sin, and righteousness, and judgment. And the same spirit may be fitly called the spirit of burning, because he doth burn up and consume the dross which is in the church, and in the hearts of men, and inflames the souls of believers with love to God, and zeal for his glory.
Robert Jamieson, A. R. Fausset and David Brown
4:4 When--that is, After.
washed-- (Zech 13:1).
filth--moral (Is 1:21-25).
daughters of Zion--same as in Is 3:16.
purged--purified by judgments; destroying the ungodly, correcting and refining the godly.
blood-- (Is 1:15).
spirit--Whatever God does in the universe, He does by His Spirit, "without the hand" of man (Job 34:20; Ps 104:30). Here He is represented using His power as Judge.
burning-- (Mt 3:11-12). The same Holy Ghost, who sanctifies believers by the fire of affliction (Mal 3:2-3), dooms unbelievers to the fire of perdition (1Cor 3:13-15).
4:54:5: Եւ եկեսցէ եւ հասցէ Տէր, եւ եղիցի ամենայն տեղի լերինն Սիոնի, եւ ամենայն որ շուրջ զնովաւ իցէ՝ հովանի՛ ամպոյ ՚ի տուէ. իբրեւ զծուխ եւ զլոյս հրոյ բորբոքելոյ ՚ի գիշերի. ամենայն փառօք ծածկեսցի[9626]։ [9626] ՚Ի բազումս պակասի. Եւ եկեսցէ, եւ հասցէ Տէր. եւ ե՛՛։ Ոսկան. Որ զշուրջ զնո՛՛։ Ոմանք. Եւ իբրեւ զծուխ։
5 Նա պիտի գայ, եւ Սիոն լերան բոլոր տեղերը ու նրա շուրջն եղած ամէն ինչ ցերեկն ամպհովանի պիտի ունենան, իսկ գիշերը պիտի ծածկուեն ամենայն փառաւորութեամբ, կարծես բորբոքուած կրակի լոյսով ու ծխով:
5 Տէրը Սիօն լերանը վրայ Ու անոր ժողովարաններուն վրայ Ցորեկը ամպ եւ մէգ Ու գիշերը փայլուն կրակի բոց պիտի ստեղծէ, Որպէս զի բոլոր փառքին վրայ հովանի ըլլայ։
Եւ [63]եկեսցէ, եւ եղիցի ամենայն տեղի լերին Սիոնի եւ ամենայն որ շուրջ զնովաւ իցէ`` հովանի ամպոյ ի տուէ, եւ իբրեւ զծուխ եւ զլոյս հրոյ բորբոքելոյ ի գիշերի, [64]ամենայն փառօք ծածկեսցի:

4:5: Եւ եկեսցէ եւ հասցէ Տէր, եւ եղիցի ամենայն տեղի լերինն Սիոնի, եւ ամենայն որ շուրջ զնովաւ իցէ՝ հովանի՛ ամպոյ ՚ի տուէ. իբրեւ զծուխ եւ զլոյս հրոյ բորբոքելոյ ՚ի գիշերի. ամենայն փառօք ծածկեսցի[9626]։
[9626] ՚Ի բազումս պակասի. Եւ եկեսցէ, եւ հասցէ Տէր. եւ ե՛՛։ Ոսկան. Որ զշուրջ զնո՛՛։ Ոմանք. Եւ իբրեւ զծուխ։
5 Նա պիտի գայ, եւ Սիոն լերան բոլոր տեղերը ու նրա շուրջն եղած ամէն ինչ ցերեկն ամպհովանի պիտի ունենան, իսկ գիշերը պիտի ծածկուեն ամենայն փառաւորութեամբ, կարծես բորբոքուած կրակի լոյսով ու ծխով:
5 Տէրը Սիօն լերանը վրայ Ու անոր ժողովարաններուն վրայ Ցորեկը ամպ եւ մէգ Ու գիշերը փայլուն կրակի բոց պիտի ստեղծէ, Որպէս զի բոլոր փառքին վրայ հովանի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5 И сотворит Господь над всяким местом гор{ы} Сиона и над собраниями ее облако и дым во время дня и блистание пылающего огня во время ночи; ибо над всем чтимым будет покров.
4:5 καὶ και and; even ἥξει ηκω here καὶ και and; even ἔσται ειμι be πᾶς πας all; every τόπος τοπος place; locality τοῦ ο the ὄρους ορος mountain; mount Σιων σιων Siōn; Sion καὶ και and; even πάντα πας all; every τὰ ο the περικύκλῳ περικυκλω he; him σκιάσει σκιαζω cloud ἡμέρας ημερα day καὶ και and; even ὡς ως.1 as; how καπνοῦ καπνος smoke καὶ και and; even ὡς ως.1 as; how φωτὸς φως light πυρὸς πυρ fire καιομένου καιω burn νυκτός νυξ night πάσῃ πας all; every τῇ ο the δόξῃ δοξα glory σκεπασθήσεται σκεπαζω shelter
4:5 וּ û וְ and בָרָ֣א vārˈā ברא create יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH עַל֩ ʕˌal עַל upon כָּל־ kol- כֹּל whole מְכֹ֨ון mᵊḵˌôn מָכֹון site הַר־ har- הַר mountain צִיֹּ֜ון ṣiyyˈôn צִיֹּון Zion וְ wᵊ וְ and עַל־ ʕal- עַל upon מִקְרָאֶ֗הָ miqrāʔˈehā מִקְרָא convocation עָנָ֤ן׀ ʕānˈān עָנָן cloud יֹומָם֙ yômˌām יֹומָם by day וְ wᵊ וְ and עָשָׁ֔ן ʕāšˈān עָשָׁן smoke וְ wᵊ וְ and נֹ֛גַהּ nˈōḡah נֹגַהּ brightness אֵ֥שׁ ʔˌēš אֵשׁ fire לֶהָבָ֖ה lehāvˌā לֶהָבָה flame לָ֑יְלָה lˈāyᵊlā לַיְלָה night כִּ֥י kˌî כִּי that עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole כָּבֹ֖וד kāvˌôḏ כָּבֹוד weight חֻפָּֽה׃ ḥuppˈā חֻפָּה balcony
4:5. et creabit Dominus super omnem locum montis Sion et ubi invocatus est nubem per diem et fumum et splendorem ignis flammantis in nocte super omnem enim gloriam protectioAnd the Lord will create upon every place of mount Sion, and where he is called upon, a cloud by day, and a smoke and the brightness of a flaming fire in the night: for over all the glory shall be a protection.
5. And the LORD will create over the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for over all the glory a canopy.
4:5. And the Lord will create, over every place of Mount Zion and wherever he is called upon, a cloud by day and a smoke with the splendor of burning fire by night. For protection will be over every glory.
4:5. And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory [shall be] a defence.
And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory [shall be] a defence:

4:5 И сотворит Господь над всяким местом гор{ы} Сиона и над собраниями ее облако и дым во время дня и блистание пылающего огня во время ночи; ибо над всем чтимым будет покров.
4:5
καὶ και and; even
ἥξει ηκω here
καὶ και and; even
ἔσται ειμι be
πᾶς πας all; every
τόπος τοπος place; locality
τοῦ ο the
ὄρους ορος mountain; mount
Σιων σιων Siōn; Sion
καὶ και and; even
πάντα πας all; every
τὰ ο the
περικύκλῳ περικυκλω he; him
σκιάσει σκιαζω cloud
ἡμέρας ημερα day
καὶ και and; even
ὡς ως.1 as; how
καπνοῦ καπνος smoke
καὶ και and; even
ὡς ως.1 as; how
φωτὸς φως light
πυρὸς πυρ fire
καιομένου καιω burn
νυκτός νυξ night
πάσῃ πας all; every
τῇ ο the
δόξῃ δοξα glory
σκεπασθήσεται σκεπαζω shelter
4:5
וּ û וְ and
בָרָ֣א vārˈā ברא create
יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH
עַל֩ ʕˌal עַל upon
כָּל־ kol- כֹּל whole
מְכֹ֨ון mᵊḵˌôn מָכֹון site
הַר־ har- הַר mountain
צִיֹּ֜ון ṣiyyˈôn צִיֹּון Zion
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מִקְרָאֶ֗הָ miqrāʔˈehā מִקְרָא convocation
עָנָ֤ן׀ ʕānˈān עָנָן cloud
יֹומָם֙ yômˌām יֹומָם by day
וְ wᵊ וְ and
עָשָׁ֔ן ʕāšˈān עָשָׁן smoke
וְ wᵊ וְ and
נֹ֛גַהּ nˈōḡah נֹגַהּ brightness
אֵ֥שׁ ʔˌēš אֵשׁ fire
לֶהָבָ֖ה lehāvˌā לֶהָבָה flame
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
כִּ֥י kˌî כִּי that
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
כָּבֹ֖וד kāvˌôḏ כָּבֹוד weight
חֻפָּֽה׃ ḥuppˈā חֻפָּה balcony
4:5. et creabit Dominus super omnem locum montis Sion et ubi invocatus est nubem per diem et fumum et splendorem ignis flammantis in nocte super omnem enim gloriam protectio
And the Lord will create upon every place of mount Sion, and where he is called upon, a cloud by day, and a smoke and the brightness of a flaming fire in the night: for over all the glory shall be a protection.
4:5. And the Lord will create, over every place of Mount Zion and wherever he is called upon, a cloud by day and a smoke with the splendor of burning fire by night. For protection will be over every glory.
4:5. And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory [shall be] a defence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Собрания - праздничные торжественные собрания иудеев на Сионско-храмовой горе. LXX толковников, впрочем, лучше передали смысл еврейского выражения словами: все окрестности (Сиона), чем дается более ясное указание на всеобщность будущего спасения.

Облако, дым и блистание - давно уже известные символы Божественного присутствия среди избранного народа (Чис 14:14; Исх 13:21).

Противники подлинности этой небольшой речи пророка Исаии указывают слишком слабые основания для доказательства своего мнения. (Отсутствие ритма, позднейшие по времени образы и идеи). Напротив, речь эта стоит в прямой связи с предшествующей речью 3-й гл. (1-15) о дурных правителях Иудеи, на месте которых явится, к величию и славе Иудеи, Отрасль Господа. Если в 16-м и сл. стихах 3-й гл. пророк бичевал страсть женщин иерусалимских к ничтожным украшениям, то здесь последовательно говорит об истинном украшении для остатка Израиля, которое явится тогда, когда будет омыта нечистота женщин Сиона (4:4). Наконец, главная идея речи - о спасении остатка после грозных судов Божиих - вполне согласна с общим воззрением Исаии на будущность иудейской нации.
Adam Clarke: Commentary on the Bible - 1831
4:5: And the Lord will create - One MS., the Septuagint, and the Arabic, have יביא yabi, He shall bring: the cloud already exists; the Lord will bring it over. This is a blessed promise of the presence of God in all the assemblies of his people.
Every dwelling place "the station" - The Hebrew text has, every station: but four MSS. (one ancient) omit כל col, all; very rightly, as it should seem: for the station was Mount Zion itself, and no other. See Exo 15:17. And the Septuagint, Arabic, and MSS., add the same word כל col, before מקראה mikraeha, probably right: the word has only changed its place by mistake. מקראיה mikrayeh, "the place where they were gathered together in their holy assemblies," says Sal ben Melech. But twenty-five of Kennicott's MSS., and twenty-two of De Rossi's fifty-three editions, besides the Septuagint, Syriac, and Arabic, have the word in the plural number.
A cloud and smoke by day - This is a manifest allusion to the pillar of a cloud and of fire which attended the Israelites in their passage out of Egypt, and to the glory that rested on the tabernacle, Exo 13:21; Exo 40:38. The prophet Zechariah, Zac 2:5, applies the same image to the same purpose: -
"And I will be unto her a wall of fire round about;
And a glory will I be in the midst of her."
That is, the visible presence of God shall protect her. Which explains the conclusion of this verse of Isaiah; where the makkaph between כל col, and כבוד cabod, connecting the two words in construction, which ought not to be connected, has thrown an obscurity upon the sentence, and misled most of the translators.
For upon all the glory shall be a defense - Whatever God creates, he must uphold, or it will fail, Every degree of grace brings with it a degree of power to maintain itself in the soul.
Albert Barnes: Notes on the Bible - 1834
4:5: And the Lord will create - The meaning of this verse and the next is, that God would take his people into his holy care and protection. The idea is expressed by images drawn, in this verse, from the protection which he afforded to the Israelites in their journeying from Egypt. The word "create" means here, he will afford, or furnish, such a defense.
Upon every dwelling-place ... - Upon all the habitations of his people; that is, they shall be secure, and regarded as under his protection. The word "upon" refers to the fact that the pillar of cloud stood "over" the tabernacle in the wilderness, as a symbol of the divine favor and presence. So his protection should be "on" or "over" the houses of all his people; compare Psa 92:4-6.
Of mount Zion - compare the note at Isa 1:8.
And upon her assemblies - Their convocations; their sacred assemblies, such as were called together on the Sabbath; Lev 23:2; Num 28:18. It refers here to their "future" assemblies, and, therefore, includes the Christian church assembled to worship God.
A cloud and smoke by day - This refers to the pillar of cloud that went before the Israelites in their journey in the wilderness; Exo 13:21; Exo 14:20.
By day - By day, this appeared to them as a cloud; by night, as a pillar of fire; Exo 13:21-22. That is, it was always conspicuous, and could be seen by all the people. A pillar of cloud could not have been seen by night; and God changes the symbols of his presence and protection, so that at all times his people may see them. The meaning here is, that as God gave to the Israelites a symbol of his presence and protection, so he would be the protecter and defender of his people hereafter.
For upon all the glory - Above all the "glorious object;" that is, his church, his people. It is here called 'the glory,' as being a glorious, or an honorable object.
A defense - This word properly means "a covering, a protection," from the verb "to cover," and means that God will protect, or defend his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: upon every: Isa 32:18, Isa 33:20; Psa 87:2, Psa 87:3, Psa 89:7, Psa 111:1; Mat 18:20, Mat 28:20
a cloud: Exo 13:21, Exo 13:22, Exo 14:19, Exo 14:20, Exo 14:24, Exo 40:34-38; Num 9:15-22; Neh 9:12; Psa 78:14; Zac 2:5-10
upon: or, above
all the glory: Isa 31:4, Isa 31:5, Isa 37:35, Isa 46:13; Psa 85:9
a defence: Heb. a covering, Exo 26:1, Exo 26:7
Carl Friedrich Keil and Franz Delitzsch
4:5
"And Jehovah creates over every spot of Mount Zion, and over its festal assemblies, a cloud by day, and smoke, and the shining of flaming fire by night: for over all the glory comes a canopy." Just as Jehovah guided and shielded Israel in the days of the redemption from Egypt in a smoke-cloud by day and a fire-cloud by night, which either moved in front like a pillar, or floated above them as a roof (Num 14:14, etc.), the perpetuation of His presence at Sinai (Ex 19:9, Ex 19:16.); so would Jehovah in like manner shield the Israel of the final redemption, which would no longer need the pillar of cloud since its wanderings would be over, but only the cloudy covering; and such a covering Jehovah would create, as the praet. consec. וּברא) ("and He creates") distinctly affirms. The verb bârâh always denotes a divine and miraculous production, having its commencement in time; for even the natural is also supernatural in its first institution by God. In the case before us, however, the reference is to a fresh manifestation of His gracious presence, exalted above the present course of nature. This manifestation would consist by day in "a cloud," and as the hendiadys "cloud and smoke" (i.e., cloud in form and smoke in substance) distinctly affirms, a smoke-cloud, not a watery cloud, like those which ordinarily cover the sky; and by night in a fiery splendour, not merely a lingering fiery splendour like that of the evening sky, but, as the words clearly indicate, a flaming brightness (lehâbâh ), and therefore real and living fire. The purpose of the cloud would not only be to overshadow, but also to serve as a wall of defence against opposing influences;
(Note: The cloud derived its name, ‛ânân, not from the idea of covering, but from that of coming to meet one. The clouds come towards the man who gazes at them, inserting themselves between him and the sky, and thus forcing themselves upon his notice instead of the sky; hence the visible outer side of the vault of heaven is also called ‛anan (plur. ‛anân), just as the same word is used to denote the outermost portion of the branches or foliage of a tree which is the first to strike the eye (in contradistinction to the inner portions, which are not so easily seen, seven if visible at all).)
and the fire would not only give light, but by flaming and flashing would ward off hostile powers. But, above all, the cloud and fire were intended as signs of the nearness of God, and His satisfaction. In the most glorious times of the temple a smoke-cloud of this kind filled the Holy of holies; and there was only one occasion - namely, at the dedication of Solomon's temple - on which it filled the whole building (3Kings 8:10); but now the cloud, the smoke of which, moreover, would be turned at night into flaming fire, would extend over every spot (mâcōn, a more poetical word for mâkōm) of Mount Zion, and over the festal assemblies thereon. The whole mountain would thus become a Holy of holies. It would be holy not only as being the dwelling-place of Jehovah, but as the gathering-place of a community of saints. "Her assemblies" (mikrâehâ) points back to Zion, and is a plural written defectively (at least in our editions),
(Note: Such codices and ancient editions as Soncino (1488), Brescia (1494), and many others, have the word with the yod of the plural.)
- as, for example, in Jer 19:8. There is no necessity to take this noun in the sense of "meeting halls" (a meaning which it never has anywhere else), as Gesenius, Ewald, Hitzig, and others have done, since it may also signify "the meetings," though not in an abstract, but in a concrete sense (ecclesiae).
(Note: It is doubtful whether the form מפעל (מפעל) is ever strictly a nomen actionis kal (Ges. 84, 14). Its meaning seems rather to be always concrete, even in Arabic, where menâm signifies a sleeping-place, sleeping-time, or a dream, but never sleep, or sleeping (like inse, Heb. shenâh, or naum, Heb. nūm).)
The explanatory clause, "for over all the glory (comes) a canopy," admits of several interpretations. Dr. Shegg and others take it in the general sense: "for defence and covering are coming for all that is glorious." Now, even if this thought were not so jejune as it is, the word Chuppâh would not be the word used to denote covering for the sake of protection; it signifies rather covering for the sake of beautifying and honouring that which is covered. Chuppâh is the name still given by the Jews to the wedding canopy, i.e., a canopy supported on four poles and carried by four boys, under which the bride and bridegroom receive the nuptial blessing - a meaning which is apparently more appropriate, even in Ps 19:6 and Joel 2:16, than the ordinary explanation thalamus to torus. Such a canopy would float above Mount Zion in the form of a cloud of smoke and blaze of fire. (There is no necessity to take Chuppâh as a third pers. pual, since תּהיה, which follows immediately afterwards in Is 4:6, may easily be supplied in thought.) The only question is whether Col Câbōd signifies "every kind of glory," or according to Ps 39:6; Ps 45:14, "pure glory" (Hofmann, Stud. u. Krit. 1847, pp. 936-38). The thought that Jerusalem would now be "all glory," as its inhabitants were all holiness, and therefore that this shield would be spread out over pure glory, is one that thoroughly commends itself. but we nevertheless prefer the former, as more in accordance with the substantive clause. The glory which Zion would now possess would be exposed to no further injury: Jehovah would acknowledge it by signs of His gracious presence; for henceforth there would be nothing glorious in Zion, over which there would not be a canopy spread in the manner described, shading and yet enlightening, hiding, defending, and adorning it.
Geneva 1599
4:5 And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, (h) a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the (i) glory [shall be] a defence.
(h) He alludes to the pillar of the cloud, (Ex 13:21), meaning that God's favour and protection should appear in every place.
(i) The faithful are called the glory of God because his image and tokens of his grace shine in them.
John Gill
4:5 And the Lord will create on every dwelling place of Mount Zion,.... That is, on every particular church of Christ in Gospel times, and especially in the latter day; which are the dwelling places of Father, Son, and Spirit, and of believers in Christ. The word (o) used signifies a place well fitted up, and prepared, and established, and settled; and such will be the churches of Christ in the latter day glory; they will be fitly framed together and built up, a habitation for God, through the Spirit; they will be beautified, and made glorious, and will be established upon the top of the mountains, and be tabernacles that shall not be taken down, whose stakes and cords shall not be removed and broken, Eph 2:21 and so will be sure dwellings, and quiet resting places; and happy will those be who will be the inhabitants of them, since they will have the best of company, the best of provisions, and all health and prosperity, Is 32:18,
and upon her assemblies; or "her convocations" (p); in allusion to the holy convocations and solemn assemblies of the Israelites at their festivals, Lev 23:2 which are the churches of Christ, as before, consisting of men called by the grace of God, with a holy calling; called to be saints, and so are an assembly of saints, Ps 89:7 called by means of the Gospel, as the Israelites were by the blowing of the trumpets, to assemble together, to hear the word, and attend every part of divine worship, Num 10:2 and as the invisible church is called Zion, and the general assembly, Heb 12:22 so particular visible churches are called assemblies, Eccles 12:11 and which will be very numerous in the latter day, and well attended.
A cloud and smoke by day, and the shining of a flaming fire by night; alluding to the Lord's going before the children of Israel in the wilderness, in a pillar of cloud by day, and in a pillar of fire by night; and to their being upon and covering the tabernacle, when it rested; and also to the cloud and smoke that were upon Mount Sinai, when the Lord was present there, Ex 13:20 and as a cloud was frequently a symbol of the divine Presence, both in the Old and in the New Testament, Ex 19:9, 3Kings 8:10 so it may here signify that the presence of God with his churches in the latter day will be very manifest and remarkable; he will be seen over them, and be the glory in the midst of them, Zech 2:5 and it may also denote the gracious protection of the churches by Christ from all their enemies; as the cloud stood between the Israelites and the Egyptians, when they passed through the Red sea, and secured them from them, Ex 14:19 as well as a cloud, is refreshing and protecting from heat, as Christ then will be from heat of every kind. See Gill on Is 4:6. And as the pillar of fire was to give light to the children of Israel, and direct them in their passage through the wilderness in the night time; so Christ will be the light of his people, by the very great illuminations of his spirit, and the clear preaching of the Gospel, which will give both light and heat; and from both which will arise such a bright shining light, as shall drive away the night of affliction, darkness, desertion, and sleepiness, which shall precede this glorious day. See Is 60:1 and this will be all the Lord's doing, a work of his almighty power, and therefore signified by a "creation"; it will be a new, strange, and marvellous work; wonderful in the eyes of the saints, and in the eyes of the world, that those who have been forsaken and hated should be made an eternal excellency, and the joy of many generations, Is 60:15,
for upon all the glory shall he a defence; the glory of the churches in the latter day will greatly consist in the presence of God and Christ; in the pouring forth of the Spirit upon them; in the purity of Gospel doctrine, worship, and discipline among them; in the holiness of their lives and conversation; and in the peace, harmony, and unity, that shall subsist with them; and the defence of this glory will be partly the ministers of the Gospel, in the pure administration of the word and ordinances, as means, but principally the Lord himself, who will be a wall of fire about them, and will appoint salvation as walls and bulwarks to them, Zech 2:5.
(o) a "paravit, disposuit". (p) "super convocationes ejus", Junius & Tremellius, Cocceius.
John Wesley
4:5 Create - Will in a marvellous manner produce, as it were by a new creation. A cloud - A pillar of cloud and fire, like that wherewith he directed the Israelites, when they came out of Egypt: whereby he implies, that God would be their protector, and their glory. The glory - Upon all that church and people, which God will make so glorious; upon all holy assemblies of sincere Christians.
Robert Jamieson, A. R. Fausset and David Brown
4:5 create--The "new creation" needs as much God's creative omnipotence, as the material creation (2Cor 4:6; Eph 2:10). So it shall be in the case of the Holy Jerusalem to come (Is 65:17-18).
upon--The pillar of cloud stood over the tabernacle, as symbol of God's favor and presence (Ex 13:21-22; Ps 91:1). Both on individual families ("every dwelling") and on the general sacred "assemblies" (Lev 23:2). The "cloud" became a "fire" by night in order to be seen by the Lord's people.
upon all the glory--"upon the glorious whole"; namely, the Lord's people and sanctuary [MAURER]. May it not mean, "Upon whatever the glory (the Shekinah spoken of in the previous clause) shall rest, there shall be a defense." The symbol of His presence shall ensure also safety. So it was to Israel against the Egyptians at the Red Sea (Ex 14:19-20). So it shall be to literal Jerusalem hereafter (Zech 2:5). Also to the Church, the spiritual "Zion" (Is 32:18; Is 33:15-17; Heb 12:22).
tabernacle--Christ's body (Jn 1:14). "The word 'tabernacled' (Greek for 'dwelt') among us" (Jn 2:21; Heb 8:2). It is a "shadow from the heat" and "refuge from the storm" of divine wrath against man's sins (Is 25:4). Heat and storms are violent in the East; so that a portable tent is a needful part of a traveller's outfit. Such shall be God's wrath hereafter, from which the "escaped of Israel" shall be sheltered by Jesus Christ (Is 26:20-21; Is 32:2).
covert--answering to "defense" (Is 4:5). The Hebrew for defense in Is 4:5, is "covering"; the lid of the ark or mercy seat was named from the same Hebrew word, caphar; the propitiatory; for it, being sprinkled with blood by the high priest once a year, on the day of atonement, covered the people typically from wrath. Jesus Christ is the true Mercy Seat, on whom the Shekinah rested, the propitiatory, or atonement, beneath whom the law is kept, as it was literally within the ark, and man is covered from the storm. The redeemed Israel shall also be, by union with Him, a tabernacle for God's glory, which, unlike that in the wilderness, shall not be taken down (Is 38:20).
A new prophecy; entire in itself. Probably delivered about the same time as the second and third chapters, in Uzziah's reign. Compare Is 5:15-16 with Is 2:17; and Is 5:1 with Is 3:14. However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (compare Is 5:26 with Is 7:18; and Is 5:25 with Is 9:12). When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly (Isa. 7:1-8:22); namely, the calamities caused by the Syro-Israelitish invasion, and subsequently by the Assyrians whom Ahaz had invited to his help.
4:64:6: Եւ եղիցի հովանի՛ ՚ի տօթոյ, եւ յա՛րկ ծածկութեան ՚ի խստութենէ անձրեւոյ[9627]։[9627] Ոսկան. Եւ հովանի ՚ի տօթոյ։ Այլք. ՚Ի խստութենէ եւ յանձրեւոյ։
6 Հովանի պիտի լինի տօթի դէմ, եւ ապաստարան ու ծածկ՝ սաստկաշունչ եղանակի ու անձրեւի դէմ:
6 Ցորեկը վրան պիտի ըլլայ, Տաքութեան համար՝ հովանի Եւ մրրիկին ու անձրեւի համար Ապաստանարան ու ծածկոց ըլլալու։
Եւ եղիցի հովանի ի տօթոյ, եւ յարկ ծածկութեան ի խստութենէ`` եւ յանձրեւոյ:

4:6: Եւ եղիցի հովանի՛ ՚ի տօթոյ, եւ յա՛րկ ծածկութեան ՚ի խստութենէ անձրեւոյ[9627]։
[9627] Ոսկան. Եւ հովանի ՚ի տօթոյ։ Այլք. ՚Ի խստութենէ եւ յանձրեւոյ։
6 Հովանի պիտի լինի տօթի դէմ, եւ ապաստարան ու ծածկ՝ սաստկաշունչ եղանակի ու անձրեւի դէմ:
6 Ցորեկը վրան պիտի ըլլայ, Տաքութեան համար՝ հովանի Եւ մրրիկին ու անձրեւի համար Ապաստանարան ու ծածկոց ըլլալու։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6 И будет шатер для осенения днем от зноя и для убежища и защиты от непогод и дождя.
4:6 καὶ και and; even ἔσται ειμι be εἰς εις into; for σκιὰν σκια shadow; shade ἀπὸ απο from; away καύματος καυμα heat καὶ και and; even ἐν εν in σκέπῃ σκεπης and; even ἐν εν in ἀποκρύφῳ αποκρυφος hidden away ἀπὸ απο from; away σκληρότητος σκληροτης hardness καὶ και and; even ὑετοῦ υετος rain
4:6 וְ wᵊ וְ and סֻכָּ֛ה sukkˈā סֻכָּה cover of foliage תִּהְיֶ֥ה tihyˌeh היה be לְ lᵊ לְ to צֵל־ ṣēl- צֵל shadow יֹומָ֖ם yômˌām יֹומָם by day מֵ mē מִן from חֹ֑רֶב ḥˈōrev חֹרֶב dryness וּ û וְ and לְ lᵊ לְ to מַחְסֶה֙ maḥsˌeh מַחְסֶה refuge וּ û וְ and לְ lᵊ לְ to מִסְתֹּ֔ור mistˈôr מִסְתֹּור shelter מִ mi מִן from זֶּ֖רֶם zzˌerem זֶרֶם rain וּ û וְ and מִ mi מִן from מָּטָֽר׃ פ mmāṭˈār . f מָטָר rain
4:6. et tabernaculum erit in umbraculum diei ab aestu et in securitatem et absconsionem a turbine et a pluviaAnd there shall be a tabernacle for a shade in the daytime from the heat, and for a security and covert from the whirlwind, and from rain.
6. And there shall be a pavilion for a shadow in the day-time from the heat, and for a refuge and for a covert from storm and from rain.
4:6. And there will be a tabernacle for shade from the heat in daytime, and for security, and for protection from the whirlwind and from rain.
4:6. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.
And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain:

4:6 И будет шатер для осенения днем от зноя и для убежища и защиты от непогод и дождя.
4:6
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
σκιὰν σκια shadow; shade
ἀπὸ απο from; away
καύματος καυμα heat
καὶ και and; even
ἐν εν in
σκέπῃ σκεπης and; even
ἐν εν in
ἀποκρύφῳ αποκρυφος hidden away
ἀπὸ απο from; away
σκληρότητος σκληροτης hardness
καὶ και and; even
ὑετοῦ υετος rain
4:6
וְ wᵊ וְ and
סֻכָּ֛ה sukkˈā סֻכָּה cover of foliage
תִּהְיֶ֥ה tihyˌeh היה be
לְ lᵊ לְ to
צֵל־ ṣēl- צֵל shadow
יֹומָ֖ם yômˌām יֹומָם by day
מֵ מִן from
חֹ֑רֶב ḥˈōrev חֹרֶב dryness
וּ û וְ and
לְ lᵊ לְ to
מַחְסֶה֙ maḥsˌeh מַחְסֶה refuge
וּ û וְ and
לְ lᵊ לְ to
מִסְתֹּ֔ור mistˈôr מִסְתֹּור shelter
מִ mi מִן from
זֶּ֖רֶם zzˌerem זֶרֶם rain
וּ û וְ and
מִ mi מִן from
מָּטָֽר׃ פ mmāṭˈār . f מָטָר rain
4:6. et tabernaculum erit in umbraculum diei ab aestu et in securitatem et absconsionem a turbine et a pluvia
And there shall be a tabernacle for a shade in the daytime from the heat, and for a security and covert from the whirlwind, and from rain.
4:6. And there will be a tabernacle for shade from the heat in daytime, and for security, and for protection from the whirlwind and from rain.
4:6. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:6: A tabernacle - In countries subject to violent tempests, as well as to intolerable heat, a portable tent is a necessary part of a traveller's baggage, for defense and shelter. And to such tents the words of the text make evident allusion. They are to be met with in every part of Arabia and Egypt, and in various other places in the East.
Albert Barnes: Notes on the Bible - 1834
4:6: And there shall be a tabernacle - The reference here is to the "tabernacle," or sacred "tent" that God directed Moses to make in the wilderness. The image of the cloudy pillar mentioned in the pRev_ious verses, seems to have suggested to the mind of the prophet the idea of the tabernacle over which that pillar rested. The principal idea here is, however, not a tabernacle as a symbol of the divine protection, or of divine worship, but of a place of refuge from a tempest; that is, that they should be "safe" under his protection. In Eastern countries they dwelt chiefly in tents. The idea is, therefore, that God would furnish them a place of shelter, a hiding-place from the storm.
In the daytime from the heat - The heat in those regions was often very intense, particularly in the vast plains of sand. The "idea" here is, therefore, one that is very striking. It means, that God would furnish to them a refuge that would be like the comfort derived from a tent in a burning desert.
For a place of refuge - A place to which to flee in the midst of a storm, as a tent would be.
A covert - A place of retreat, a safe place to retire to. The figure used here is not unfrequently employed in the prophets; Isa 25:4; Isa 32:2. In eastern countries this idea would be very striking. While traversing the burning sands of a desert, exposed to the rays of a tropical sun, nothing could be more grateful than the cool shadow of a rock. Such figures are, therefore, common in oriental writings, to denote protection and agreeable shelter from calamities; see the note at Isa 32:2. The idea in these verses is:
(1) That God will be a defender of his people.
(2) That he will protect their families, and that his blessing will be upon their dwelling-places; compare the note at Isa 59:21.
(3) They may expect his blessing on their religious assemblies.
(4) God, through the promised Messiah, would be a refuge and defense.
The sinner is exposed to the burning wrath of God, and to the storms of divine vengeance that shall beat foRev_er on the naked soul in hell. From all this burning wrath, and from this raging tempest, the Messiah is the only refuge. Through him God forgives sin; and united to him by faith, the soul is safe. There are few images more beautiful than this. Soon the storms of divine vengeance will beat on the sinner. God will summon him to judgment. But then, he who has fled to the Messiah - the Lord Jesus - as the refuge of his soul, shall be safe. He shall have nothing to fear, and in his arms shall find defense and salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: tabernacle: Isa 8:14, Isa 25:4; Psa 27:5, Psa 91:1, Psa 121:5, Psa 121:6; Pro 18:10; Eze 11:16; Heb 6:18; Rev 7:16
for a covert: Isa 32:2, Isa 32:18, Isa 32:19; Mat 7:24-27; Heb 11:7
Carl Friedrich Keil and Franz Delitzsch
4:6
Thus would Zion be a secure retreat from all adversities and disasters."And it will be a booth for shade by day from the heat of the sun, and for a refuge and covert from storm and from rain." The subject to "will be" is not the miraculous roofing; for ânân (cloud) is masculine, and the verb feminine, and there would be no sense in saying that a Chuppâh or canopy would be a succâh or booth. Either, therefore, the verb contains the subject in itself, and the meaning is, "There will be a booth" (the verb hâyâh being used in a pregnant sense, as in Is 15:6; Is 23:13); or else Zion (Is 4:5) is the subject. We prefer the latter. Zion or Jerusalem would be a booth, that is to say, as the parallel clause affirms, a place of security and concealment (mistor, which only occurs here, is used on account of the alliteration with machseh in the place of sether, which the prophet more usually employs, viz., in Is 28:17; Is 32:2). "By day" (yōmâm, which is construed with לצל in the construct state, cf., Ezek 30:16) is left intentionally without any "by night" to answer to it in the parallel clause, because reference is made to a place of safety and concealment for all times, whether by day or night. Heat, storm, and rain are mentioned as examples to denote the most manifold dangers; but it is a singular fact that rain, which is a blessing so earnestly desired in the time of Chōreb, i.e., of drought and burning heat, should also be included. At the present day, when rain falls in Jerusalem, the whole city dances with delight. Nevertheless rain, i.e., the rain which falls from the clouds, is not paradisaical; and its effects are by no means unfrequently destructive. According to the archives of Genesis, rain from the clouds took the place of dew for the first time at the flood, when it fell in a continuous and destructive form. The Jerusalem of the last time will be paradise restored; and there men will be no longer exposed to destructive changes of weather. In this prediction the close of the prophetic discourse is linked on to the commencement. This mountain of Zion, roofed over with a cloud of smoke by day and the shining of a flaming fire by night, is no other than the mountain of the house of Jehovah, which was to be exalted above all the mountains, and to which the nations would make their pilgrimage; and this Jerusalem, so holy within, and all glorious without, is no other than the place from which the word of Jehovah was one day to go forth into all the world. But what Jerusalem is this? Is it the Jerusalem of the time of final glory awaiting the people of God in this life, as described in Rev 11 (for, notwithstanding all that a spiritualistic and rationalistic anti-chiliasm may say, the prophetic words of both Old and New Testament warrant us in expecting such a time of glory in this life); or is it the Jerusalem of the new heaven and new earth described in Rev_ 20:1-15 :21? The true answer is, "Both in one." The prophet's real intention was to depict the holy city in its final and imperishable state after the last judgment. But to his view, the state beyond and the closing state here were blended together, so that the glorified Jerusalem of earth and the glorified Jerusalem of heaven appeared as if fused into one. It was a distinguishing characteristic of the Old Testament, to represent the closing scene on this side the grave, and the eternal state beyond, as a continuous line, having its commencement here. The New Testament first drew the cross line which divides time from eternity. It is true, indeed, as the closing chapters of the Apocalypse show, that even the New Testament prophecies continue to some extent to depict the state beyond in figures drawn from the present world; with this difference, however, that when the line had once been drawn, the demand was made, of which there was no consciousness in the Old Testament, that the figures taken from this life should be understood as relating to the life beyond, and that eternal realities should be separated from their temporal forms.
Geneva 1599
4:6 And there shall be a tabernacle for a shade in the daytime from the heat, and for a place of refuge, and for a covert from storm (k) and from rain.
(k) God promises to be the defence of his Church against all troubles and dangers.
John Gill
4:6 And there shall be a tabernacle,.... Christ, who tabernacled in our nature, and is the minister of the true tabernacle, which God pitched, and not man; who will be spiritually present in the word and ordinances, where the shepherds pitch their tents; and who will be that to his people as shepherds' tents are to them, to which the allusion is:
for a shadow in the day time from the heat: from the heat of a fiery law, which works wrath; from the flaming sword of justice, which calls for vengeance; from the wrath of God, which is poured forth like fire; from Satan's temptations, compared to fiery darts; and from the violence of persecution; for there will be no more after the last struggle of the beast, and the slaying of the witnesses:
and for a place of refuge; until the indignation be over and past: as Christ is a refuge for sensible sinners to flee unto for safety, from avenging justice, and the wrath of God; so he is a place of security, and has his chambers of safety for saints, from all dangers, and from every enemy, Is 26:20,
and for a covert from storm and from rain; from the blast of the terrible ones, the antichristian powers, which will be as a storm against a wall, Is 25:4 this will be the hour of temptation, which will come upon and try them that dwell upon the earth, from which Christ will preserve his faithful ones, Rev_ 3:10.
John Wesley
4:6 And there - Or, he, the Lord, shall be a tabernacle, to defend them from the heat of the sun, and other injuries of the weather.