Եսայի / Isaiah - 42 |

Text:
< PreviousԵսայի - 42 Isaiah - 42Next >


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
Общей темой данной главы служит пророчество о явлении кроткого "Отрока Господня", о цели Его пришествия и результатах Его деятельности. Вся глава делится на три, приблизительно равных части.
1-9. В первой части излагается самое пророчество о явлении "Отрока", определяется Его отношение к Богу, описывается Его внешний вид и излагаются цели и задачи Его пришествия.
10-16. Вторая часть отзывается благодарственным гимном Богу за дарование "Отрока", а затем изображает Его отношение к язычеству и иудейству.
18-26. Третья и последняя часть в довольно мрачных красках пророчески рисует судьбу вероломного Израиля.
1-3. Явление возлюбленного "отрока Господня", его кроткий, смиренный вид. 4-9. Цель и значение Его пришествия в мир. 10-12. Благодарственный гимн Господу за такое Его благодеяние. 13-16. Господь - Бог отмститель и преобразователь. 17-21. Посрамление язычников и снисхождение к Израилю. 22-25. Вероломство Израиля и наказание его Богом.
1: [В Славянском перевод c 70-и: Иаков отрок мой, восприиму и: Израиль избранный мой, прият его душа моя, дах Дух Мой нань, суд языком возвестит. Прим ред. ]
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophet seems here to launch out yet further into the prophecy of the Messiah and his kingdom under the type of Cyrus; and, having the great work of man's salvation by him yet more in view, he almost forgets the occasion that led him into it and drops the return out of Babylon; for indeed the prospect of this would be a greater comfort and support to the believing pious Jews, in their captivity, than the hope of that. And (as Mr. Gataker well observes) in this and similar prophecies of Christ, that are couched in types, as of David and Solomon, some passages agree to the type and not to the truth, other to the truth and not to the type, and many to the type in one sense and the truth in another. Here is, I. A prophecy of the Messiah's coming with meekness, and yet with power, to do the Redeemer's work, ver. 1-4. II. His commission opened, which he received from the Father, ver. 5-9. III. The joy and rejoicing with which the glad tidings of this should be received, ver. 10-12. IV. The wonderful success of the gospel, for the overthrow of the devil's kingdom, ver. 13-17. V. The rejection and ruin of the Jews for their unbelief, ver. 18-25.
Adam Clarke: Commentary on the Bible - 1831
The prophet sets forth the meekness of Messiah's character, and the extent and blessings of his kingdom, particularly among the Gentiles, Isa 42:1-9. In consequence of this he calls on the whole creation to join him in one song of praise to God, Isa 42:10-12. After which he seems again to glance at the deliverance from the captivity; although the words may full as well apply to the deliverance vouchsafed to the Church; to the overthrow of her must powerful enemies; and to the prevalency of true religion over idolatry and error, Isa 42:13-17. The prophet then reproves the Jews for their blindness and infidelity in rejecting the Messiah, and gives intimations of these judgments which their guilt would draw on them, Isa 42:18-25.
The prophet, having opened his subject with the preparation for the return from captivity at Babylon, and intimated that a much greater deliverance was covered under the veil of that event, proceeded to vindicate the power of God, as Creator and disposer of all things; and his infinite knowledge, from his prediction of future events, and in particular of that deliverance. He went still farther, and pointed out the instrument by which he should effect the redemption of his people the Jews from slavery; namely, a great conqueror, whom he would call forth from the north and the east to execute his orders. In this chapter he proceeds to the greater deliverance; and at once brings forth into full view, without throwing any veil of allegory over the subject, the Messiah. "Behold my servant, Messiah, "says the Chaldee. St. Matthew has applied it directly to Christ; nor can it with any justice or propriety be applied to any other person or character whatever. - L
Albert Barnes: Notes on the Bible - 1834
42:0: This chapter is a continuation of the same general subject which was presented in the two pRev_ious chapters. It is to be regarded (see the analysis of isa 40) as addressed to the exile Jews in Babylon, and near the close of their captivity, and the general object is to induce them to repose confidence in God, and to assure them of deliverance. The primary purpose of these chapters, therefore, is, to direct the attention to him who was to be raised up front the east, to rescue them from their bondage, that is, Cyrus. But in doing this, the mind of the prophet, by the laws of prophetic suggestion (see the Introduction to Isaiah, Section 7, III. 3), is also led to a far greater deliverer, and so entirely, and intently at times, as to lose sight altogether of Cyrus; and the restoration of the Jews to their own land is forgotten in the sublimer contemplation of the redemption of the world. In the pRev_ious chapters, the attention of the prophet had been particularly directed to Cyrus, with an occasional reference to the Messiah. In the commencement of this chapter, he seems to have lost sight of Cyrus altogether, and to have fixed the attention wholly on the future Messiah (see the notes at Isa 42:1). The chapter is, as I apprehend, occupied mainly, or entirely, with a description of the character and work of the Messiah. The evidence of this will be adduced in the notes at the chapter itself. The design for which the Messiah is introduced is to convince the Jews that God was their protector, and that it was his purpose that the long-promised Prince and Saviour should yet arise from their restored and recovered nation. Of course, if this was to occur, their national existence would be preserved. There is, therefore, in the chapter, a reference to their return to their own land, though the main scope relates to the Messiah.
The chapter may be regarded as divided into two portions. In the first Isa 42:1-9, the prophet describes the Messiah. Yahweh is introduced as speaking, and in Isa 42:1-4 he describes his character. He is the servant of Yahweh, endowed with the fullness of the Divine Spirit; meek, and lowly, and gentle, and kind; unobtrusive and noiseless in his movements, and yet securing the conquest of truth. Yahweh then Isa 42:5-7, addresses the Messiah himself directly, and states the object for which he had appointed him, to be a light to the Gentiles, to open the eyes of the blind, and to be the pledge of the covenant between him and his people. In Isa 42:8-9, Yahweh turns to the people for whom the prophecy was given, and awakens their attention to the subject, reminds them of the predictions which had been made, and says that the fulfillment of this prophecy, like all former predictions, would demonstrate his superiority over idols, and show that he was the true God.
The second part of the chapter isa 42:10-25, consists mainly of a call on the world, and especially on the exile Jews, to rejoice in view of the truth here announced. This general call contains the following portions or parts:
(1) In the exordium Isa 42:10-12 Yahweh calls on the inhabitants of all the earth to praise and glorify his name, and makes his appeal to those who are upon the sea, to the inhabitants of the isles, to the wilderness and solitary places, to the villages and the inhabitants of the rock, as all having occasion to rejoice on account of this glorious event.
(2) In Isa 42:13-17, Yahweh speaks particularly of the deliverance of his people and of the certainty of its being accomplished. He had long delayed to interpose; but now he would come forth in his strength, and annihilate his foes and redeem his people, and make darkness light before them, while all the worshippers of idols should be left without defense or aid.
(3) The people of Israel are new addressed directly, and their character and duty presented Isa 42:18-25. They are addressed as a people blind and deaf, and are admonished to rouse themselves, and to strive to attain to true knowledge. Notwithstanding all that God had done for them, and all his gracious interposition, they had hardened their hearts, and shut their eyes, and had steeled themselves against every good impression. For this God had punished them. He had given them as a spoil to their enemies, and overwhelmed them in grievous and long-continued calamities. They were now called on to attend to his instructions and promises, and henceforward be an obedient people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 42:1, The office of Christ, graced with meekness and constancy; Isa 42:5, God's promise unto him; Isa 42:10, An exhortation to praise God for his Gospel; Isa 42:13, God will manifest himself, and check idolatry; Isa 42:18, He reproves the people of incredulity.
John Gill
INTRODUCTION TO ISAIAH 42
This chapter begins with a prophecy concerning the Messiah, under the character of the servant of the Lord, and his elect, whom he supported, and was well pleased with; whose work is pointed at, and for which he was well qualified with the Spirit without measure, Is 42:1 and is described by his humility and meekness, Is 42:2, by his tenderness to weak and ignorant persons, Is 42:3 and by his courage and resolution, Is 42:4 then follow his call to his work, and the several parts of it, introduced with setting forth the greatness of God that called him, as the Creator of the heavens and of the earth, and of men upon it, Is 42:5, whose name is Jehovah, and whose glory is incommunicable to a creature, and whose knowledge reaches to future things, which are predicted by him, Is 42:8, and then Gentiles are called upon to praise the Lord, and give glory to him, partly for the above promises concerning the Messiah, Is 42:10, and partly for the destruction of his enemies, Is 42:13, and also for his gracious regard to such who had been blind and ignorant, Is 42:16, the confusion of idolaters is prophesied of, and an exhortation is given them to make use of the means of light and knowledge, Is 42:17, and the blindness, ignorance, and stupidity of the Jews, are exposed, though there was a remnant among them with whom the Lord was well pleased, for the sake of the righteousness of his Son, Is 42:19, but as for the body of the people, they were to be given up to the spoilers and robbers for their sins and disobedience, and be the butt of the divine wrath and vengeance, Is 42:22.
42:142:1: Յակովբ ծառա՛յ իմ, օգնակա՛ն եղէց նմա. Իսրայէլ ընտրեալ իմ զոր ընկալա՛ւ անձն իմ. ետու զՈգի իմ ՚ի վերայ նորա, եւ իրաւունս հեթանոսաց հանցէ[10059]։ [10059] Ոմանք. Եւ Իսրայէլ ընտրեալ իմ։ Ոսկան. Եւ իրաւունս հեթանոսաց պատմեսցէ, ըստ որում ունի եւ այլ օրինակ մի ՚ի լուսանցն։
1 Յակոբն իմ ծառան է. օգնական պիտի լինեմ նրան: Իմ ընտրեալն է Իսրայէլը, որը հաճելի եղաւ իմ հոգուն: Իմ շունչը կը տարածեմ նրա վրայ, եւ նա հեթանոսների դատաստանը կը տեսնի:
42 Ահա իմ ծառաս, որուն ձեռնտու պիտի ըլլամ Ու իմ ընտրածս, որուն իմ սիրտս հաւնեցաւ։Իմ Հոգիս անոր վրայ դրի. Անիկա ազգերուն իրաւունք պիտի ընէ։
Յակոբ ծառայ իմ, օգնական եղէց նմա, [617]Իսրայէլ ընտրեալ իմ զոր ընկալաւ անձն իմ. ետու զՈգի իմ ի վերայ նորա, եւ իրաւունս հեթանոսաց հանցէ:

42:1: Յակովբ ծառա՛յ իմ, օգնակա՛ն եղէց նմա. Իսրայէլ ընտրեալ իմ զոր ընկալա՛ւ անձն իմ. ետու զՈգի իմ ՚ի վերայ նորա, եւ իրաւունս հեթանոսաց հանցէ[10059]։
[10059] Ոմանք. Եւ Իսրայէլ ընտրեալ իմ։ Ոսկան. Եւ իրաւունս հեթանոսաց պատմեսցէ, ըստ որում ունի եւ այլ օրինակ մի ՚ի լուսանցն։
1 Յակոբն իմ ծառան է. օգնական պիտի լինեմ նրան: Իմ ընտրեալն է Իսրայէլը, որը հաճելի եղաւ իմ հոգուն: Իմ շունչը կը տարածեմ նրա վրայ, եւ նա հեթանոսների դատաստանը կը տեսնի:
42 Ահա իմ ծառաս, որուն ձեռնտու պիտի ըլլամ Ու իմ ընտրածս, որուն իմ սիրտս հաւնեցաւ։Իմ Հոգիս անոր վրայ դրի. Անիկա ազգերուն իրաւունք պիտի ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
42:142:1 Вот, Отрок Мой, Которого Я держу за руку, избранный Мой, к Которому благоволит душа Моя. Положу дух Мой на Него, и возвестит народам суд;
42:1 Ιακωβ ιακωβ Iakōb; Iakov ὁ ο the παῖς παις child; boy μου μου of me; mine ἀντιλήμψομαι αντιλαμβανω relieve; lay hold of αὐτοῦ αυτος he; him Ισραηλ ισραηλ.1 Israel ὁ ο the ἐκλεκτός εκλεκτος select; choice μου μου of me; mine προσεδέξατο προσδεχομαι welcome; wait for αὐτὸν αυτος he; him ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἔδωκα διδωμι give; deposit τὸ ο the πνεῦμά πνευμα spirit; wind μου μου of me; mine ἐπ᾿ επι in; on αὐτόν αυτος he; him κρίσιν κρισις decision; judgment τοῖς ο the ἔθνεσιν εθνος nation; caste ἐξοίσει εκφερω bring out / forth; carry out
42:1 הֵ֤ן hˈēn הֵן behold עַבְדִּי֙ ʕavdˌî עֶבֶד servant אֶתְמָךְ־ ʔeṯmāḵ- תמך grasp בֹּ֔ו bˈô בְּ in בְּחִירִ֖י bᵊḥîrˌî בָּחִיר chosen רָצְתָ֣ה rāṣᵊṯˈā רצה like נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul נָתַ֤תִּי nāṯˈattî נתן give רוּחִי֙ rûḥˌî רוּחַ wind עָלָ֔יו ʕālˈāʸw עַל upon מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice לַ la לְ to † הַ the גֹּויִ֥ם ggôyˌim גֹּוי people יֹוצִֽיא׃ yôṣˈî יצא go out
42:1. ecce servus meus suscipiam eum electus meus conplacuit sibi in illo anima mea dedi spiritum meum super eum iudicium gentibus proferetBehold my servant, I will uphold him: my elect, my soul delighteth in him: I have given my spirit upon him, he shall bring forth judgment to the Gentiles.
1. Behold my servant, whom I uphold; my chosen, in whom my soul delighteth: I have put my spirit upon him; he shall bring forth judgment to the Gentiles.
42:1. Behold my servant, I will uphold him, my elect, with him my soul is well-pleased. I have sent my Spirit upon him. He will offer judgment to the nations.
42:1. Behold my servant, whom I uphold; mine elect, [in whom] my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.
Behold my servant, whom I uphold; mine elect, [in whom] my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles:

42:1 Вот, Отрок Мой, Которого Я держу за руку, избранный Мой, к Которому благоволит душа Моя. Положу дух Мой на Него, и возвестит народам суд;
42:1
Ιακωβ ιακωβ Iakōb; Iakov
ο the
παῖς παις child; boy
μου μου of me; mine
ἀντιλήμψομαι αντιλαμβανω relieve; lay hold of
αὐτοῦ αυτος he; him
Ισραηλ ισραηλ.1 Israel
ο the
ἐκλεκτός εκλεκτος select; choice
μου μου of me; mine
προσεδέξατο προσδεχομαι welcome; wait for
αὐτὸν αυτος he; him
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἔδωκα διδωμι give; deposit
τὸ ο the
πνεῦμά πνευμα spirit; wind
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
κρίσιν κρισις decision; judgment
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ἐξοίσει εκφερω bring out / forth; carry out
42:1
הֵ֤ן hˈēn הֵן behold
עַבְדִּי֙ ʕavdˌî עֶבֶד servant
אֶתְמָךְ־ ʔeṯmāḵ- תמך grasp
בֹּ֔ו bˈô בְּ in
בְּחִירִ֖י bᵊḥîrˌî בָּחִיר chosen
רָצְתָ֣ה rāṣᵊṯˈā רצה like
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
נָתַ֤תִּי nāṯˈattî נתן give
רוּחִי֙ rûḥˌî רוּחַ wind
עָלָ֔יו ʕālˈāʸw עַל upon
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
לַ la לְ to
הַ the
גֹּויִ֥ם ggôyˌim גֹּוי people
יֹוצִֽיא׃ yôṣˈî יצא go out
42:1. ecce servus meus suscipiam eum electus meus conplacuit sibi in illo anima mea dedi spiritum meum super eum iudicium gentibus proferet
Behold my servant, I will uphold him: my elect, my soul delighteth in him: I have given my spirit upon him, he shall bring forth judgment to the Gentiles.
42:1. Behold my servant, I will uphold him, my elect, with him my soul is well-pleased. I have sent my Spirit upon him. He will offer judgment to the nations.
42:1. Behold my servant, whom I uphold; mine elect, [in whom] my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.
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
1-9. Предшествующая речь Господа (40-41: гл.) содержала в себе, главным образом, возвещение близкого Суда Божия над различными народами, не исключая и израильского. Новая речь, начинающаяся с данной главы, преимущественно говорит о проявлении Божественной личности, имеющей обильно излиться, после праведного суда, на все человечество. Посредником и проводником этой милости выступает "Раб Всевышнего", в котором, по удачному выражению одного экзегета (Orelli), как бы "воплощен, известным образом, добрый гений всего богоизбранного народа".

Вот, Отрок Мой... избранный Мой, к которому благоволит душа Моя... LXX и славян. текст имеют здесь вставки слов: "Иаков" (в самом начале) и "Израиль" (перед словом избранный). Но еще Ориген и блаженный Иероним протестовали против такой вставки; последний, между прочим, говорил: "Иакова и Израиля" в настоящем отделе нет, что не поставил и евангелист Матфей (12:18), который говорит об Иисусе Христе "Отрок Мой" - в значении Сын Мой!

Но даже и независимо от подобной вставки, существует несколько объяснений того, кого надо разуметь под избранным Отроком. Одни, очевидно, основываясь на дополнительных терминах, видели здесь общее указание на богоизбранный израильский народ, другие - вводили в него некоторое ограничение, разумея не весь народ, а только его избранных представителей т. е. праведников; третьи - относили это к одному лицу, понимая под ним или Кира, царя персов, или самого пророка Исаию. Но огромное большинство, как древнееврейских (халдейские парафрасты) святоотеческих (Иоанн Златоуст, блаженный Иероним, Кирилл Александрийский и др.), раввинских средневековых (Кимхи, Исаак Абарбанель и др.), так и новейших экзегетов (Ochlei, Delitsch, Cheyne, Orelli, Duhm, Dillmann etc.) видят здесь индивидуальное указание на Лицо Мессии, в полном согласии с евангелистом Матфеем, относящим это место, как известно, к Иисусу Христу (12:17-21: ст.).

Впрочем, наши ученые комментаторы дают опыт согласительного толкования двух наиболее типичных экзегетических версий ("Израиль" и "Мессия"), говоря так: "идея богоизбранного народа и идея Мессии, как внешнеисторических факторов, имеют одинаковое содержание, и признаки понятия "Иаков" и "Израиль" входят в число признаков понятия "Мессия". Как израильский народ был рабом Божиим (Втор 6:13; 10:20; Ис 41:8-9; 44:1: и др.), так и исполнивший историческое призвание сего народа Мессия был рабом Божиим (Зах 3:8; Флп 2:7; Деян 3:13), исполнителем воли Божией (Пс 39:8-9; Евр 10:5-7), - но если израильский народ, в лице своих руководителей, явился рабом, не исполнившим воли Господина своего (Мф 23:1-3; Рим 2:17-24), то истинный Мессия, Господь Иисус Христос, "приняв образ раба, сделавшись подобным человекам... Себя, быв послушным даже до смерти, и смерти крестной", и предвидя вкусить ее, в молитве к Пославшему Его Отцу говорит: "Я прославил Тебя на земле, совершил дело, которое Ты поручил Мне исполнить" (Ин 17:4: - Толков. на кн. святого пророка Исаии проф. СПб. Академии). Таким образом, по совершенно правильному взгляду приведенного толкования, рассматриваемое место одинаково должно быть относимо как к Израилю, так и к Мессии: но к первому лишь в условном, преобразовательно-ограничительном смысле, тогда как ко второму - в полном и исторически-завершительном виде.

К Которому благоволит душа Моя. Положу дух Мой на Него... Многие не без основания усматривают в этих словах пророчественное указание на факт Крещения Господня, как на момент Его выступления на дело общественного служения. В это время сбылось и пророчество сошествия Святого Духа на Господа ("Дух Мой на Него") и были повторены почти те же самые слова - "об особом божественном благоволении, - какие мы читаем и здесь (ср. Мф 3:17; Мк 1:11; Лк 3:22). Все эти выражения - что Бог поддержит Своего Отрока, что Он ниспошлет на Него Святого Духа - в отношении к Господу Иисусу Христу имеют, конечно, условный смысл и должны быть понимаемы человекообразно, т. е. приспособительно к нашему языку и нашим человеческим представлениям. Общая же мысль, заключающаяся в них, та, что все Лица Святой Троицы (Бог-Отец - субъект, Бог-Сын - объект, Бог-Дух Святой - посредствующая связь) объединены между собой самой полной гармонией, хотя и сохраняют свою ипостасную индивидуальность. Некоторые, впрочем, видят здесь указание на особое помазание чрез Святого Духа, какое Сын Божий получил от Бога Отца по своей человеческой природе". (Ис 11:1, 2; 61:1-2; Пс 44:8; Ин 3:34; En. Петр).

И возвестит народам суд. Новозаветное Писание ясно раскрывает нам эту мысль, когда говорит, что "Отец и не судит никого, но весь суд отдал Сыну" (Ин 5:22), или когда свидетельствует, что Он (т. е. Сын), изгнав князя мира сего вон (Ин 12:31) и получив власть на небе и на земле, будет судить живых и мертвых (2: Тим 4:1). Принимая во внимание последующий контекст речи, здесь должно разуметь не грозный страшный Суд Господа, который должен быть во второе Его пришествие, а то любвеобильное, милостивое, обращение к грешникам, которым сопровождалось Его первое пришествие, о котором Сам Господь ясно заметил: "Я пришел не судить мир, а спасти мир" (Ин 17:47; ср. Мф 9:13; 1: Тим 1:15). Филологический анализ слова "суд" по-евр. mischpath, - что значит "определение", "приговор", а оттуда "закон" (синоним слову thora - см. 3, 4: ст.) дает основание видеть здесь указание и на тот Евангельский закон, который Господь имеет возвестить народам, по Своем пришествии в мир. Это толкование также имеет для себя опору в контексте, где говорится о суде и законе, как предмете надежд для языческого мира (ст. 4-й).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. 2 He shall not cry, nor lift up, nor cause his voice to be heard in the street. 3 A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. 4 He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.
We are sure that these verses are to be understood of Christ, for the evangelist tells us expressly that in him this prophecy was fulfilled, Matt. xii. 17-21. Behold with an eye of faith, behold and observe, behold and admire, my servant, whom I uphold. Let the Old-Testament saints behold and remember him. Now what must we behold and consider concerning him?
I. The Father's concern for him and relation to him, the confidence he put and the complacency he took in him. This put an honour upon him, and made him remarkable, above any other circumstance, v. 1. 1. God owns him as one employed for him: He is my servant. Though he was a Son, yet, as a Mediator, he took upon him the form of a servant, learned obedience to the will of God and practised it, and laid out himself to advance the interests of God's kingdom, and so he was God's servant. 2. As one chosen by him: He is my elect. He did not thrust himself into the service, but was called of God, and pitched upon as the fittest person for it. Infinite Wisdom made the choice and then avowed it. 3. As one he put a confidence in: He is my servant on whom I lean; so some read it. The Father put a confidence in him that he would go through with his undertaking, and, in that confidence, brought many sons to glory. It was a great trust which the Father reposed in the Son, but he knew him to be par negotio--equal to it, both able and faithful. 4. As one he took care of: He is my servant whom I uphold; so we read it. The Father bore him up, and bore him out, in his upholding him; he stood by him and strengthened him. 5. As one whom he took an entire complacency in: My elect, in whom my soul delights. His delight was in him from eternity, when he was by him as one brought up with him, Prov. viii. 30. He had a particular satisfaction in his undertaking: he declared himself well pleased in him (Matt. iii. 17; xvii. 5), and therefore loved him, because he laid down his life for the sheep. Let our souls delight in Christ, rely on him, and rejoice in him; and thus let us be united to him, and then, for his sake, the Father will be well pleased with us.
II. The qualification of him for his office: I have put my Spirit upon him, to enable him to go through his undertaking, ch. lxi. 1. The Spirit did not only come, but rest, upon him (ch. xi. 2), not by measure, as on others of God's servants, but without measure. Those whom God employs as his servants; as he will uphold them and be well pleased with them, so he will put his Spirit upon them.
III. The work to which he is appointed; it is to bring forth judgment to the Gentiles, that is, in infinite wisdom, holiness, and equity, to set up a religion in the world under the bonds of which the Gentiles should come and the blessings of which they should enjoy. The judgments of the Lord, which had been hidden from the Gentiles (Ps. cxlvii. 20), he came to bring forth to the Gentiles, for he was to be a light to lighten them.
IV. The mildness and tenderness with which he should pursue this undertaking, v. 2, 3. He shall carry it on, 1. In silence, and without noise: He shall not strive nor cry. It shall not be proclaimed, Lo, here, is Christ or Lo, he is there; as when great princes ride in progress or make a public entry. He shall have no trumpet sounded before him, nor any noisy retinue to follow him. The opposition he meets with he shall not strive against, but patiently endure the contradiction of sinners against himself. His kingdom is spiritual, and therefore its weapons are not carnal, nor is its appearance pompous; it comes not with observation. 2. Gently, and without rigour. Those that are wicked he will be patient with; when he has begun to crush them, so that they are as bruised reeds, he will give them space to repent and not immediately break them; though they are very offensive, as smoking flax (ch. lxv. 5), yet he will bear with them, as he did with Jerusalem. Those that are weak he will be tender of; those that have but a little life, a little heat, that are weak as a reed, oppressed with doubts and fears, as a bruised reed, that are as smoking flax, as the wick of a candle newly lighted, which is ready to go out again, he will not despise them, will not plead against them with his great power, nor lay upon them more work or more suffering than they can bear, which would break and quench them, but will graciously consider their frame. More is implied than is expressed. He will not break the bruised reed, but will strengthen it, that it may become a cedar in the courts of our God. He will not quench the smoking flax, but blow it up into a flame. Note, Jesus Christ is very tender toward those that have true grace, though they are but weak in it, and accepts the willingness of the spirit, pardoning and passing by the weakness of the flesh.
V. The courage and constancy with which he should persevere in this undertaking, so as to carry his point at last (v. 4): He shall not fail nor be discouraged. Though he meets with hard service and much opposition, and foresees how ungrateful the world will be, yet he goes on with his part of the work, till he is able to say, Is is finished; and he enables his apostles and ministers to go on with theirs too, and not to fail nor be discouraged, till they also have finished their testimony. And thus he accomplishes what he undertook. 1. He brings forth judgment unto truth. By a long course of miracles, and his resurrection at last, he shall fully evince the truth of his doctrine and the divine origin and authority of that holy religion which he came to establish. 2. He sets judgment in the earth. He erects his government in the world, a church for himself among men, reforms the world, and by the power of his gospel and grace fixes such principles in the minds of men as tend to make them wise and just. 3. The isles of the Gentiles wait for his law, wait for his gospel, that is, bid it welcome as if it had been a thing they had long waited for. They shall become his disciples, shall sit at his feet, and be ready to receive the law from his mouth. What wilt thou have us to do?
Adam Clarke: Commentary on the Bible - 1831
42:1: Behold my servant, whom I uphold - אתמך בו ethmach bo, on whom I lean. Alluding to the custom of kings leaning on the arm of their most beloved and faithful servant. All, both Jews and Christians, agree, that the seven first verses of this chapter belong to Christ. Now, as they are evidently a continuation of the prophecy in the preceding chapter, that prophecy cannot belong to Cyrus, but to Christ.
He shall bring forth judgment to the Gentiles "He shall publish judgment to the nations" - Four MSS. two ancient, add the conjunction ומשפט vemishpat. See Mat 12:18.
The word משפט mishpat, judgment, like צדקה tsedakah, righteousness, is taken in a great latitude of signification. It means rule, form, order, model, plan; rule of right, or of religion; an ordinance, institution; judicial process, cause, trial, sentence, condemnation, acquittal, deliverance, mercy, etc. It certainly means in this place the law to be published by Messiah, the institution of the Gospel.
Albert Barnes: Notes on the Bible - 1834
42:1: Behold - This word is designed to call attention to the person that is immediately referred to. It is an intimation that the subject is of importance, and should command their regard.
My servant - This phrase denotes properly anyone who acknowledges or worships God; anyone who is regarded as serving or obeying him. It is a term which may be applied to anyone who is esteemed to be a pious man, or who is obedient to the commands of God, and is often applied to the people of God Gen 50:17; Ch1 6:49; Ch2 24:9; Dan 6:20; Dan 9:2; Tit 1:1; Jam 1:1; Pe1 2:16; Rev 7:3; Rev 15:3. The word 'servant' may be applied either to Isaiah, Cyrus, or the Messiah; and the question to whom it refers here is to be decided, not by the mere use of the term, but by the connection, and by the characteristics which are ascribed to him who is here designated as the 'servant' of Yahweh. There have been no less than five different views in regard to the personage here referred to; and as in the interpretation of the whole prophecy in this chapter, everything depends on this question, it is of importance briefly to examine the opinions which have been entertained.
I. One has been that it refers to the Jewish people. The translators of the Septuagint evidently so regarded it. They render it, Ἰακώβ ὁ παῖς μοῦ, κ.τ.λ. Iakō b ho pais mou, etc. - 'Jacob is my servant, I will uphold him; Israel is my chosen one, my soul hath embraced him.' Jarchi also so interprets the passage, but so modifies it as to understand by it 'the righteous in Israel;' and among the moderns, Rosenmuller, Paulus, and some others adopt this interpretation. The principal reason alleged for this interpretation is, that the phrase 'servant of Yahweh,' is used elsewhere in a collective sense, and applied to the Jewish people. Rosenmuller appeals particularly to Isa 41:8-9; to Isa 42:19, and to Isa 44:21; Isa 45:4; Isa 48:20; and argues that it is to be presumed that the prophet used the phrase in a uniform manner, and must therefore be supposed here also to refer to the Jewish people. But the objections are insuperable.
1. In Isa 42:6, the servant of Yahweh here referred to, is plainly distinguished from the people, where God says, 'I will give thee for a covenant of (with) the people.'
2. The description which the prophet gives here of the character of the 'servant' of Yahweh, as meek, mild, gentle, quiet, and humble Isa 42:2-3, is remarkably unlike the character which the prophet elsewhere gives of the people, and is as remarkably like the character which is everywhere given of the Messiah.
3. It was not true of the Jewish people that they were appointed, as is here said of the 'servant' of God Isa 42:7, to 'open the blind eyes, and to bring the prisoners out of prison.' This is evidently applicable only to a teacher, a deliverer, or a guide; and in no sense can it be applied to the collected Jewish people.
II. A second opinion has been, that by the 'servant of Yahweh' Cyrus was intended. Many of the Jewish interpreters have adopted this view, and not a few of the German critics. The principal argument for this opinion is, that what precedes, and what follows, relates particularly to Cyrus; and an appeal is made particularly to Isa 45:1, where he is called the Anointed, and to Isa 44:28, where he is called the Shepherd. But to this view also, the objections are obvious.
1. The name 'servant of Yahweh,' is, it is believed, nowhere given to Cyrus.
2. The description here by no means agrees with Cyrus. That he was distinguished for justice and equity is admitted (see the note at Isa 41:2), but the expressions used here, that God would 'put his Spirit upon him, that he should not cry, nor lift up his voice, so that it should be heard in the streets,' is one that is by no means applicable to a man whose life was spent mainly in the tumults of war, and in the pomp and carnage of battle and conquest. How can this description be applied to a man who trod down nations, and subdued kings, and who shed rivers of blood?
III. Others suppose that the prophet refers to himself. Among the Jews, Aben Ezra, and among others, Grottoes and Doderlin held this opinion. The only reason for this is, that in Isa 20:3, the name 'servant' of Yahweh is given to Isaiah. But the objections to this are plain, and insuperable.
1. Nothing can be urged, as we have seen, from the mere use of the word 'servant.'
2. It is inconceivable that a humble prophet like Isaiah should have applied to himself a description expressive of so much importance as is here attributed to the servant of God. How could the establishment of a new covenant with the people of God, and the conversion of the pagan nations Isa 42:6-7, be ascribed to Isaiah? And in what sense is it true that he was appointed to open the eyes of the blind, and to lead the prisoners from the prison?
IV. A fourth opinion, which it may be proper just to notice, is that which is advocated by Gesenius, that the phrase here refers to the prophets taken collectively. But this opinion is one that scarce deserves a serious refutation. For,
1. The name 'servant of Yahweh,' is never given to any collection of the prophets.
2. Any such collection of the prophets is a mere creature of the fancy. When did they exist? Who composed the collection? And how could the name servant designate them?
3. Of what collection of people could it be imagined that the description here given could be applied, that such a collection should not strive, nor cry; that it should be a covenant of the people, and that it should be the means of the conversion of the Gentile world?
V. The fifth opinion, therefore is, that it refers to the Messiah; and the direct arguments in favor of this, independent of the fact that it is applicable to no other one, are so strong as to put it beyond debate. A few of them may be referred to.
1. This is the interpretation of the Chaldee Paraphrase, which has retained the exposition of the ancient and early Jews. 'Behold my servant, the Messiah (משׁיתא עבדי ‛ abeddı̂ y meshı̂ ythâ') I will cause him to come near; my chosen.'
2. There are such applications of the passage in the New Testament to the Lord Jesus, as to leave no room to doubt that, in view of the sacred writers, the passage had this reference. Thus, in Luk 2:32, he is spoken of as 'a light to lighten the Gentiles' (compare Isa 42:6). In Act 26:18, Paul speaks of him as given to the Gentiles,' to open their eyes, and to turn them from darkness to light' (compare Isa 42:7). In Mat 3:17, God says of the Redeemer, 'This is my beloved Son, in whom I am well pleased,' - language remarkably similar to the passage before us Isa 42:1, where he says, 'mine elect, in whom my soul delighteth.' And the whole inquiry is put to rest by the fact that Matthew Mat 12:17-21 expressly and directly applies the passage to the Lord Jesus, and says that it was fulfilled in him.
3. It may be added, that the entire description is one that is exactly and entirely applicable to the Lord Jesus. It is as applicable as if it had been made after he had appeared among people, and as if it were the language of biography, and not of prophecy. It is an exceedingly beautiful and tender description of the Son of God; nor can there be any objection to its application to him, except what arises from a general purpose not to apply any part of the Old Testament to him, if it can be avoided. I shall regard the passage, therefore, as applicable to him, and him alone; and suppose that the design of the Spirit here in introducing this reference to the Messiah is, to comfort the hearts of the exile Jews with the assurance that they must be restored to their own land, because it was from them that the Messiah was to proceed, and from them that the true religion was to be spread around the world.
Whom I uphold - whom I sustain, or protect; that is, who is the object of my affection and care. In Mat 3:17, the expression is, 'in whom I am well pleased.' And so in Mat 12:18, it is rendered, 'my servant, whom I have chosen.'
Mine elect - My chosen one; or the one whom I have selected to accomplish my great purposes. It implies that God had designated or appointed him for the purpose. In Mat 12:18, it is rendered 'my beloved.' It implies that he was the object of the divine favor, and that God had chosen or appointed him to perform the work of a Messiah.
In whom my soul delighteth - This language is applied the Lord Jesus in Mat 3:17; Mat 12:18. God regarded him as qualified for his work: he approved of what he did; he was well pleased with all his words, and thoughts, and plans. The word 'soul' here, is equivalent to I myself - in whom I delight.
I have put my Spirit upon him - (Compare Joh 3:34): 'For God giveth not the Spirit by measure unto him.' The Lord Jesus was divine, yet as Mediator he is everywhere represented as 'the anointed' of God, or as endowed with the influences of the Holy Spirit (compare the note at Isa 11:2). See also Isa 61:1, where the Messiah says of himself, 'The Spirit of the Lord God is upon me, because be hath anointed me' (compare Luk 4:18). Before he entered upon his public ministry, the Spirit of God descended on him at his baptism Mat 3:17, and in all his work he showed that he was endowed abundantly with that Spirit.
He shall bring forth judgment - The word 'judgment' (משׁפט mishpâ ṭ) is used in a great variety of significations. It properly means judgment, that is, the act of judging Lev 19:15; the place of judgment Ecc 3:16; a cause, or suit before a judge Num 28:5; a sentence of a judge Kg1 3:28; and thence guilt or crime, for which one is judged Jer 51:9. It also means right, rectitude, justice; a law, or statute; a claim, privilege, or due; also manner, custom, or fashion; or an ordinance, or institution. Here it is used, probably, in the sense of the order or institution that would be introduced under the Messiah; and it means that he would set up or establish the true religion among the Gentiles.
To the Gentiles - This is one of the many declarations which occur in Isaiah, that the Messiah would extend the true religion to pagan nations, and that they should be brought to participate in its privileges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:1: my servant: Isa 43:10, Isa 49:3-6, Isa 52:13, Isa 53:11; Mat 12:18-20; Phi 2:7
whom I: Isa 49:7, Isa 49:8, Isa 50:4-9; Joh 16:32
mine elect: Psa 89:19, Psa 89:20; Joh 6:27; Pe1 2:4, Pe1 2:6
my soul: Mat 3:17, Mat 17:5; Mar 1:11; Luk 3:22; Eph 1:4, Eph 1:6; Col 1:13 *marg.
I have: Isa 11:2-5, Isa 59:21, Isa 61:1; Mat 3:16; Mar 1:10; Luk 3:22; Joh 1:32-34, Joh 3:34; Act 10:38
he shall: Isa 32:16, Isa 49:6; Mal 1:11; Mat 12:18; Act 9:15, Act 11:18, Act 26:17, Act 26:18, Act 28:28; Rom 15:8-16; Eph 3:8
Carl Friedrich Keil and Franz Delitzsch
42:1
The hēn (behold) in Is 41:29 is now followed by a second hēn. With the former, Jehovah pronounced sentence upon the idolaters and their idols; with the latter, He introduces His "servant." In Is 41:8 this epithet was applied to the nation, which had been chosen as the servant and for the service of Jehovah. But the servant of Jehovah who is presented to us here is distinct from Israel, and has so strong an individuality and such marked personal features, that the expression cannot possibly be merely a personified collective. Nor can the prophet himself be intended; for what is here affirmed of this servant of Jehovah goes infinitely beyond anything to which a prophet was ever called, or of which a man was ever capable. It must therefore be the future Christ; and this is the view taken in the Targum, where the translation of our prophecy commences thus: "Hâ' ‛abhdı̄ Meshı̄châ." Still there must be a connection between the national sense, in which the expression "servant of Jehovah" was used in Is 41:8, and the personal sense in which it is used here. The coming Saviour is not depicted as the Son of David, as in chapters 7-12, and elsewhere, but appears as the embodied idea of Israel, i.e., as its truth and reality embodied in one person. The idea of "the servant of Jehovah" assumed, to speak figuratively, the from of a pyramid. The base was Israel as a whole; the central section was that Israel, which was not merely Israel according to the flesh, but according to the spirit also; the apex is the person of the Mediator of salvation springing out of Israel. And the last of the three is regarded (1.) as the centre of the circle of the promised kingdom - the second David; (2.) the centre of the circle of the people of salvation - the second Israel; (3.) the centre of the circle of the human race - the second Adam. Throughout the whole of these prophecies in chapters 40-66 the knowledge of salvation is still in its second stage, and about to pass into the third. Israel's true nature as a servant of God, which had its roots in the election and calling of Jehovah, and manifested itself in conduct and action in harmony with this calling, is all concentrated in Him, the One, as its ripest fruit. The gracious purposes of God towards the whole human race, which were manifested even in the election of Israel, are brought by Him to their full completion. Whilst judgments are inflicted upon the heathen by the oppressor of the nations, and display the nothingness of idolatry, the servant of Jehovah brings to them in a peaceful way the greatest of all blessings. "Behold my servant, whom I uphold; mine elect, whom my soul loveth: I have laid my Spirit upon Him; He will bring out right to the Gentiles." We must not render the first clause "by whom I hold." Tâmakh b' means to lay firm hold of and keep upright (sustinere). נפשׁי רצתה (supply בו or אתו, Job 33:26) is an attributive clause. The amplified subject extends as far as naphshii; then follows the predicate: I have endowed Him with my Spirit, and by virtue of this Spirit He will carry out mishpât, i.e., absolute and therefore divine right, beyond the circle in which He Himself is to be found, even far away to the Gentiles. Mishpât is the term employed here to denote true religion regarded on its practical side, as the rule and authority for life in all its relations, i.e., religion as the law of life, νομός.
Geneva 1599
42:1 Behold (a) my servant, (b) whom I uphold; my elect, [in whom] my soul (c) delighteth; I have put my spirit upon him: he shall bring forth (d) judgment to the Gentiles.
(a) That is, Christ, who in respect to his manhood is called here servant. The prophets used to make mention of Christ after they declared any great promise, because he is the foundation on which all the promises are made and ratified.
(b) For I have committed all my power to him, as to a most faithful steward: some read, I will establish him: that is, in his office by giving him the fulness of my Spirit.
(c) Only he is acceptable to me and they that come to me by him: for there is no other means of reconciliation, (Mt 12:18; Eph 4:1)
(d) He will declare himself governor over the Gentiles and call them by his word, and rule them by his Spirit.
John Gill
42:1 Behold my servant, whom I uphold,.... The Targum is,
"behold my servant the Messiah;''
and Kimchi on the place says, this is the King Messiah; and so Abarbinel (f) interprets it of him, and other Jewish writers, and which is right; for the prophet speaks not of himself, as Aben Ezra thinks; nor of Cyrus, as Saadiah Gaon; nor of the people of Israel, as Jarchi; but of Christ, as it is applied, Mt 12:17 who is spoken of under the character of a "servant", as he is; not as a divine Person, for as such he is the Son of God; but as man, and in his office as Mediator; a servant of the Lord, not of angels, or men, but of his divine Father; who chose him, called and sent him, and assigned him his work; which was principally the redemption of his people, and which he diligently, faithfully, and fully performed; in which he was "upheld" as man and Mediator by his Father, not only in his being as man, but was strengthened and helped in his mediatorial service so that he did not sink under the mighty weight of the sins of his people, or of the wrath of God: or, "whom I lean upon" (g); as a master on his servant, so Kimchi; he relied on him to do the work he undertook; he trusted him with his own glory, and the salvation of his people. This prophecy is ushered in with a "behold"; exciting attention to what is said concerning Christ, as of the greatest importance; directing the eye of faith to him for righteousness and salvation; and as expressive of admiration at him, that he who was the Son of God should become a servant, and undertake the salvation of men:
mine elect, in whom my soul delighteth: this character of "elect" may respect the choice of the human nature to the grace of union with the Son of God; which was chosen out from among the people, and separated from them for that purpose; and was preordained to be the Lamb slain for the redemption of man, and appointed to glory; and likewise the choice of Christ to office, to be the Mediator between God and man; to be the Saviour and Redeemer of the Lord's people; to be the Head of the church, and to be the foundation and the corner stone of that spiritual building; and to be the Judge of quick and dead: and with him, as such, was the Lord "well pleased, or delighted"; with his person; as the Son of God; and with all his chosen, as considered in him; with what he did as his servant; with the righteousness he wrought out; with the sacrifice he offered up; and with his sufferings and death, through which peace and reconciliation were made with God for sinners:
I have put my Spirit upon him; my Holy Spirit, as the Targum; not on him as a divine Person, as such he needed him not; but as man, with which he was filled without measure at his incarnation, and which rested upon him, and qualified him for his work and office, as Prophet, Priest, and King:
he shall bring forth judgment to the Gentiles; the Gospel, the produce of divine wisdom; the Gospel of God, whose judgment is according to truth; the rule of human judgment in things spiritual and saving, and by which Christ judges and rules in the hearts of his people; this he brought forth out of his Father's bosom, out of his own heart, and published it in person to the Jews, and by his apostles to the converted by it, became subject to his rule and government. Gentiles, who being converted by it, became subject to his rule and government.
(f) Mashmiah Jeshuah, fol. 9. col. 1. 2. Chizzuk Emunah, p. 299. (g) "qui innitar", Munster, "innitar ei, vel illi", Pagninus, Calvin; "in eo", Montanus.
John Wesley
42:1 Behold - The prophet having given one eminent instance of God's certain fore - knowledge, in the deliverance of the Jews by Cyrus, now adds another more eminent example of it, by foretelling the coming of the Messiah. This place therefore is expressly interpreted of Christ, Mt 12:18, &c. And to him, and to him only, all the particulars following, truly and evidently belong. Whom - Whom I will enable to do and suffer all those things which belong to his office. Elect - Chosen by me to this great work. Delighteth - Both for himself and for all his people, being fully satisfied with that sacrifice, which he shall offer up to me. Bring forth - Shall publish or shew, as this word is translated, Mt 12:18. Judgment - The law, and will, and counsel of God, concerning man's salvation. Gentiles - Not only to the Jews, but to the Heathen nations.
Robert Jamieson, A. R. Fausset and David Brown
42:1 MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
my servant--The law of prophetic suggestion leads Isaiah from Cyrus to the far greater Deliverer, behind whom the former is lost sight of. The express quotation in Mt 12:18-20, and the description can apply to Messiah alone (Ps 40:6; with which compare Ex 21:6; Jn 6:38; Phil 2:7). Israel, also, in its highest ideal, is called the "servant" of God (Is 49:3). But this ideal is realized only in the antitypical Israel, its representative-man and Head, Messiah (compare Mt 2:15, with Hos 11:1). "Servant" was the position assumed by the Son of God throughout His humiliation.
elect--chosen by God before the foundation of the world for an atonement (1Pet 1:20; Rev_ 13:8). Redemption was no afterthought to remedy an unforeseen evil (Rom 16:25-26; Eph 3:9, Eph 3:11; Ti2 1:9-10; Tit 1:2-3). In Mt 12:18 it is rendered "My beloved"; the only beloved Son, beloved in a sense distinct from all others. Election and the love of God are inseparably joined.
soul--a human phrase applied to God, because of the intended union of humanity with the Divinity: "I Myself."
delighteth--is well pleased with, and accepts, as a propitiation. God could have "delighted" in no created being as a mediator (compare Is 42:21; Is 63:5; Mt 3:17).
spirit upon him-- (Is 11:2; Is 61:1; Lk 4:18; Jn 3:34).
judgment--the gospel dispensation, founded on justice, the canon of the divine rule and principle of judgment called "the law" (Is 2:3; compare Is 42:4; Is 51:4; Is 49:6). The Gospel has a discriminating judicial effect: saving to penitents; condemnatory to Satan, the enemy (Jn 12:31; Jn 16:11), and the wilfully impenitent (Jn 9:39). Mt 12:18 has, "He shall show," for "He shall bring forth," or "cause to go forth." Christ both produced and announced His "judgment." The Hebrew dwells most on His producing it; Matthew on His announcement of it: the two are joined in Him.
42:242:2: Մի՛ աղաղակեսցէ եւ մի՛ վիճեսցի, եւ մի՛ ոք լուիցէ արտաքոյ զբարբառ նորա։
2 Նա չի աղաղակելու եւ չի վիճելու, ոչ ոք դրսում նրա ձայնը չի լսելու,
2 Անիկա պիտի չպոռայ ու պիտի չաղաղակէ Եւ իր ձայնը դուրսը լսել պիտի չտայ։
Մի՛ աղաղակեսցէ եւ մի՛ վիճեսցի, եւ մի՛ ոք լուիցէ արտաքոյ զբարբառ նորա:

42:2: Մի՛ աղաղակեսցէ եւ մի՛ վիճեսցի, եւ մի՛ ոք լուիցէ արտաքոյ զբարբառ նորա։
2 Նա չի աղաղակելու եւ չի վիճելու, ոչ ոք դրսում նրա ձայնը չի լսելու,
2 Անիկա պիտի չպոռայ ու պիտի չաղաղակէ Եւ իր ձայնը դուրսը լսել պիտի չտայ։
zohrab-1805▾ eastern-1994▾ western am▾
42:242:2 не возопиет и не возвысит голоса Своего, и не даст услышать его на улицах;
42:2 οὐ ου not κεκράξεται κραζω cry οὐδὲ ουδε not even; neither ἀνήσει ανιημι remiss; relax οὐδὲ ουδε not even; neither ἀκουσθήσεται ακουω hear ἔξω εξω outside ἡ ο the φωνὴ φωνη voice; sound αὐτοῦ αυτος he; him
42:2 לֹ֥א lˌō לֹא not יִצְעַ֖ק yiṣʕˌaq צעק cry וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִשָּׂ֑א yiśśˈā נשׂא lift וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַשְׁמִ֥יעַ yašmˌîₐʕ שׁמע hear בַּ ba בְּ in † הַ the ח֖וּץ ḥˌûṣ חוּץ outside קֹולֹֽו׃ qôlˈô קֹול sound
42:2. non clamabit neque accipiet personam nec audietur foris vox eiusHe shall not cry, nor have respect to person, neither shall his voice be heard abroad.
2. He shall not cry, nor lift up, nor cause his voice to be heard in the street.
42:2. He will not cry out, and he will not show favoritism to anyone; neither will his voice be heard abroad.
42:2. He shall not cry, nor lift up, nor cause his voice to be heard in the street.
He shall not cry, nor lift up, nor cause his voice to be heard in the street:

42:2 не возопиет и не возвысит голоса Своего, и не даст услышать его на улицах;
42:2
οὐ ου not
κεκράξεται κραζω cry
οὐδὲ ουδε not even; neither
ἀνήσει ανιημι remiss; relax
οὐδὲ ουδε not even; neither
ἀκουσθήσεται ακουω hear
ἔξω εξω outside
ο the
φωνὴ φωνη voice; sound
αὐτοῦ αυτος he; him
42:2
לֹ֥א lˌō לֹא not
יִצְעַ֖ק yiṣʕˌaq צעק cry
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִשָּׂ֑א yiśśˈā נשׂא lift
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַשְׁמִ֥יעַ yašmˌîₐʕ שׁמע hear
בַּ ba בְּ in
הַ the
ח֖וּץ ḥˌûṣ חוּץ outside
קֹולֹֽו׃ qôlˈô קֹול sound
42:2. non clamabit neque accipiet personam nec audietur foris vox eius
He shall not cry, nor have respect to person, neither shall his voice be heard abroad.
42:2. He will not cry out, and he will not show favoritism to anyone; neither will his voice be heard abroad.
42:2. He shall not cry, nor lift up, nor cause his voice to be heard in the street.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Не возопиет и не возвысит голоса Своего... Трости надломленной не преломит и льна курящегося не угасит... В этих двух, непосредственно связанных между собой стихах, с одной стороны, дан образ кроткого и смиренного Учителя, с другой - охарактеризованы основные свойства Его будущей проповеди. Лучшей параллелью к первой части рассматриваемого пророчественного образа являются слова Самого Спасителя: "Придите ко Мне все труждающиеся и обремененные, и Я успокою вас; 29: возьмите иго Мое на себя и научитесь от Меня, ибо Я кроток и смирен сердцем". (Мф 11:28-29). Сюда же должен быть присоединен и перифраз данного пророчества у евангелиста Матфея: он "не воспрекословит, не возопиет, и никто не услышит на улицах голоса Его" (12:19). Все это значит одно - что Мессия, хотя Он и будет исполнен величайших Даров и полномочий, явится, однако, в самом кротком и смиренным виде ("приняв образ раба" Флп 2:7: ст.), без всякой пышности и величия, и будет даже избегать великих торжественно-публичных и демонстративных выступлений в местах общественных собраний.

И из Евангельской истории мы, действительно, хорошо знаем, что Иисус Христос и Сам свойства людской славы и шума, и другим неоднократно запрещал разглашать об Его чудотворениях (Мф 8:4; 9:30; 12:16; Ин 5:13).

В полном соответствии с кротким образом Учителя стоят и сведения преподаваемой Им проповеди, о чем далее пророк и говорит таким сильным и образным языком: "Трости надломленной не переломит и льна курящегося не угасит". Образ надломленной трости встречался уже у пр. Исаии и раньше, в речи о Египте, где говорилось о поражении его Сеннахеримом (36:6). Здесь же символы надломленной трости и курящегося льна имеют не физический, а духовно-нравственный, психологический смысл, характеризуют такое состояние душевной психологии грешника, когда его "дух сокрушен" (Пс 50:19) и требует высокой степени Божественной любви и снисходительности, чтобы не перейти в отчаяние, а восстать от падения.

"Мысль пророка можно выразить так: Мессия - учитель будет преподавать Свое учение так, что тяжких грешников, в совести которых произведена глубокая рана, которых душевное состояние было слабое, колеблющееся сомнением, страхом погибели, и которые потому сокрушались духом, - не будет совершенно сокрушать, повергать в отчаяние, не будет устрашать угрозами гнева Божия, поражать ударами Суда Божия; но будет ободрять дух их своими утешениями, обнадеживать милостью Божией и прощением грехов". (Еп. Петр)
Albert Barnes: Notes on the Bible - 1834
42:2: He shall not cry - He will not make a clamor or noise; he will not be boisterous, in the manner of a man of strife and contention.
Nor lift up - That is, his voice.
Nor cause his voice to be heard in the street - He shall not t use loud and angry words, as they do who are engaged in conflict, but all his teaching shall be gentle, humble, and mild. How well this agrees with the character of the Lord Jesus it is not necessary to pause to show. He was uniformly unostentatious, modest, and retiring. He did not even desire that his deeds should be blazoned abroad, but sought to be withdrawn from the world, and to pursue his humble path in perfect peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:2: Zac 9:9; Mat 11:29, Mat 12:16-20; Luk 17:20; Ti2 2:24; Pe1 2:23
Carl Friedrich Keil and Franz Delitzsch
42:2
The prophet then proceeds to describe how the servant of Jehovah will manifest Himself in the world outside Israel by the promulgation of this right. "He will not cry, nor lift up, nor cause to be heard in the street, His voice." "His voice" is the object of "lift up," as well as "cause to be heard." With our existing division of the verse, it must at least be supplied in thought. Although he is certain of His divine call, and brings to the nations the highest and best, His manner of appearing is nevertheless quiet, gentle, and humble; the very opposite of those lying teachers, who endeavoured to exalt themselves by noisy demonstrations. He does not seek His own, and therefore denies Himself; He brings what commends itself, and therefore requires no forced trumpeting.
Geneva 1599
42:2 He shall not (e) cry, nor lift up, nor cause his voice to be heard in the street.
(e) His coming will not be with pomp and noise, as earthly princes.
John Gill
42:2 He shall not cry,..... According to Aben Ezra and Kimchi, as a judge in court is obliged to extend his voice that he may be heard: the Evangelist Matthew renders it, "he shall not strive"; or contend in a disputatious way, about mere words and things to no profit, or litigate a point in law; he shall bring no complaints, or enter an action against any, but rather suffer wrong, as he advises his followers, Mt 5:40, for this does not respect the lowness of his voice in his ministry; in this sense he often cried, as Wisdom is said to do, Prov 1:20, "nor lift up"; that is, his voice, as Jarchi, Kimchi, and Ben Melech supply it; or, as others, he shall not lift up faces, or accept persons; and so the Vulgate Latin version renders it,
neither shall he accept any person; or the person of any man, which is true of Christ; but the former sense seems best, which agrees with what goes before and follows after:
nor cause his voice to be heard in the street; his voice was heard in the street in a ministerial way; he sometimes preached in the street, as in many other public places, Lk 13:26, but not in a clamorous contentious way; not in an opprobrious and menacing manner; nor in a way of ostentation, boasting of himself, his doctrines, and miracles, but behaved with great humility and meekness; his kingdom was without pomp and noise, which worldly princes are attended with; but this was not to be, nor was it his case; See Gill on Mt 12:19.
John Wesley
42:2 Cry - In a way of contention, or ostentation. Lift - His voice. Heard - As contentious and vain - glorious persons frequently do.
Robert Jamieson, A. R. Fausset and David Brown
42:2 Matthew (Mt 12:19) marks the kind of "cry" as that of altercation by quoting it, "He shall not strive" (Is 53:7).
street--the Septuagint translates "outside." An image from an altercation in a house, loud enough to be heard in the street outside: appropriate of Him who "withdrew Himself" from the public fame created by His miracles to privacy (Mt 12:15; Is 34:5, there, shows another and sterner aspect of His character, which is also implied in the term "judgment").
42:342:3: Զեղէգն ջախջախեալ մի՛ բեկցէ, եւ զպատրոյկն առկայծեալ մի՛ շիջուսցէ։
3 անգամ ջախջախուած եղէգը նա չի ջարդելու եւ առկայծող պատրոյգը չի մարելու, այլ արդարութեամբ դատաստան է տեսնելու:
3 Ջախջախուած եղէգը պիտի չփշրէ Ու պլպլած պատրոյգը պիտի չմարէ, Իրաւունքը հաւատարմութեամբ պիտի յայտնէ։
Զեղէգն ջախջախեալ մի՛ բեկցէ, եւ զպատրոյկն առկայծեալ մի՛ շիջուսցէ, այլ հանցէ ի ճշմարտութիւն զիրաւունս:

42:3: Զեղէգն ջախջախեալ մի՛ բեկցէ, եւ զպատրոյկն առկայծեալ մի՛ շիջուսցէ։
3 անգամ ջախջախուած եղէգը նա չի ջարդելու եւ առկայծող պատրոյգը չի մարելու, այլ արդարութեամբ դատաստան է տեսնելու:
3 Ջախջախուած եղէգը պիտի չփշրէ Ու պլպլած պատրոյգը պիտի չմարէ, Իրաւունքը հաւատարմութեամբ պիտի յայտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
42:342:3 трости надломленной не переломит, и льна курящегося не угасит; будет производить суд по истине;
42:3 κάλαμον καλαμος stalk; reed τεθλασμένον θλαω not συντρίψει συντριβω fracture; smash καὶ και and; even λίνον λινον linen; wick καπνιζόμενον καπνιζω not σβέσει σβεννυμι extinguish; quench ἀλλὰ αλλα but εἰς εις into; for ἀλήθειαν αληθεια truth ἐξοίσει εκφερω bring out / forth; carry out κρίσιν κρισις decision; judgment
42:3 קָנֶ֤ה qānˈeh קָנֶה reed רָצוּץ֙ rāṣûṣ רצץ crush לֹ֣א lˈō לֹא not יִשְׁבֹּ֔ור yišbˈôr שׁבר break וּ û וְ and פִשְׁתָּ֥ה fištˌā פִּשְׁתָּה flax כֵהָ֖ה ḵēhˌā כֵּהֶה dim לֹ֣א lˈō לֹא not יְכַבֶּ֑נָּה yᵊḵabbˈennā כבה go out לֶ le לְ to אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness יֹוצִ֥יא yôṣˌî יצא go out מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
42:3. calamum quassatum non conteret et linum fumigans non extinguet in veritate educet iudiciumThe bruised reed he shall not break, and smoking flax he shall not quench, he shall bring forth judgment unto truth.
3. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment in truth.
42:3. The bruised reed he will not break, and the smoldering wick he will not extinguish. He will lead forth judgment unto truth.
42:3. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.
A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth:

42:3 трости надломленной не переломит, и льна курящегося не угасит; будет производить суд по истине;
42:3
κάλαμον καλαμος stalk; reed
τεθλασμένον θλαω not
συντρίψει συντριβω fracture; smash
καὶ και and; even
λίνον λινον linen; wick
καπνιζόμενον καπνιζω not
σβέσει σβεννυμι extinguish; quench
ἀλλὰ αλλα but
εἰς εις into; for
ἀλήθειαν αληθεια truth
ἐξοίσει εκφερω bring out / forth; carry out
κρίσιν κρισις decision; judgment
42:3
קָנֶ֤ה qānˈeh קָנֶה reed
רָצוּץ֙ rāṣûṣ רצץ crush
לֹ֣א lˈō לֹא not
יִשְׁבֹּ֔ור yišbˈôr שׁבר break
וּ û וְ and
פִשְׁתָּ֥ה fištˌā פִּשְׁתָּה flax
כֵהָ֖ה ḵēhˌā כֵּהֶה dim
לֹ֣א lˈō לֹא not
יְכַבֶּ֑נָּה yᵊḵabbˈennā כבה go out
לֶ le לְ to
אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness
יֹוצִ֥יא yôṣˌî יצא go out
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
42:3. calamum quassatum non conteret et linum fumigans non extinguet in veritate educet iudicium
The bruised reed he shall not break, and smoking flax he shall not quench, he shall bring forth judgment unto truth.
42:3. The bruised reed he will not break, and the smoldering wick he will not extinguish. He will lead forth judgment unto truth.
42:3. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
42:3: A bruised reed - The word 'reed' means the cane or calamus which grows up in marshy or wet places (Isa 36:6; see the note at Isa 43:24). The word, therefore, literally denotes that which is fragile, weak, easily waved by the wind, or broken down; and stands in contrast with a lofty and firm tree (compare Mat 11:7): 'What went ye out into the wilderness to see? A reed shaken with the wind?' The word here, therefore, may be applied to people who are conscious of feebleness and sin; that are moved and broken by calamity; that feel that they have no strength to bear up against the ills of life. The word 'bruised' (רצוּץ râ tsû ts) means that which is broken or crushed, but not entirely broken off. As used here, it may denote those who are in themselves naturally feeble, and who have been crushed or broken down by a sense of sin, by calamity, or by affliction. We speak familiarly of crushing or breaking down by trials; and the phrase here is intensive and emphatic, denoting those who are at best like a reed - feeble and fragile; and who, in addition to that, have been broken and oppressed by a sense of their sins, or by calamity.
Shall he not break - Shall he not break off. He will not carry on the work of destruction, and entirely crush or break it. And the idea is, that he will not make those already broken down with a sense of sin and with calamity, more wretched. He will not deepen their afflictions, or augment their trials, or multiply their sorrows. The sense is, that he will have an affectionate regard for the broken-hearted, the humble, the penitent, and the afflicted. Luther has well expressed this: 'He does not cast away, nor crush, nor condemn the wounded in conscience, those who are terrified in view of their sins; the weak in faith and practice, but watches over and cherishes them, makes them whole, and affectionately embraces them.' The expression is parallel to that which occurs in Isa 61:1, where it is said of the Messiah, 'He hath sent me to bind up the broken-hearted;' and to the declaration in Isa 50:4, where it is said, 'that I should know how to speak a word in season to him that is weary.'
The smoking flax - The word used here denotes flax, and then a wick that is made of it. The word rendered 'smoking' (כהה kē hâ h) means that which is weak, small, thin, feeble; then that which is just ready to go out, or to be extinguished; and the phrase refers literally to the expiring wick of a lamp, when the oil is almost consumed, and when it shines with a feeble and dying luster. It may denote here the condition of one who is feeble and disheartened, and whose love to God seems almost ready to expire. And the promise that he will not extinguish or quench that, means that he would cherish, feed, and cultivate it; he would supply it with grace, as with oil to cherish the dying flame, and cause it to be enkindled, and to rise with a high and steady brilliancy. The whole passage is descriptive of the Redeemer, who nourishes the most feeble piety in the hearts of his people, and who will not suffer true religion in the soul ever to become wholly extinct. It may seem as if the slightest breath of misfortune or opposition would extinguish it foRev_er; it may be like the dying flame that hangs on the point of the wick, but if there be true religion it will not be extinguished, but will be enkindled to a pure and glowing flame, and it will yet rise high, and burn brightly.
He shall bring forth judgment - (See Isa 42:1). The word 'judgment' here evidently denotes the true religion; the laws, institutions, and appointments of God.
Unto truth - Matthew Mat 12:29 renders this, 'unto victory.' The meaning in Isaiah is, that he shall establish his religion according to truth; he shall faithfully announce the true precepts of religion, and secure their ascendency among mankind. It shall overcome all falsehood, and all idolatry, and shall obtain a final triumph in all nations. Thus explained, it is clear that Matthew has retained the general idea of the passage, though he has not quoted it literally.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:3: bruised: Isa 35:3, Isa 35:4, Isa 40:11, Isa 40:29-31, Isa 50:4, Isa 50:10, Isa 57:15-18, Isa 61:1-3, Isa 66:2; Psa 103:13, Psa 103:14; Psa 147:3; Jer 30:12-17, Jer 31:18-20, Jer 31:25; Eze 34:16; Mat 11:28, Mat 18:11-14; Luk 22:31, Luk 22:32; Joh 20:19-21, Joh 20:27; Heb 2:17, Heb 2:18
smoking: or, dimly burning
quench: Heb. quench it
he shall: Isa 11:3, Isa 11:4; Psa 72:2-4, Psa 96:13, Psa 98:9; Mic 7:9; Joh 5:30; Rev 19:11
Carl Friedrich Keil and Franz Delitzsch
42:3
With this unassuming appearance there is associated a tender pastoral care. "A bruised reed He does not break, and a glimmering wick He does not put out: according to truth He brings out right." "Bruised:" râtsūts signifies here, as in Is 36:6, what is cracked, and therefore half-broken already. Glimmering: kēheh (a form indicative of defects, like עוּר), that which is burning feebly, and very nearly extinguished. Tertullian understands by the "bruised reed" (arundinem contusam) the faith of Israel, and by the "glimmering wick" (linum ardens) the momentary zeal of the Gentiles. But the words hardly admit of this distinction; the reference is rather a general one, to those whose inner and outer life is only hanging by a slender thread. In the statement that in such a case as this He does not completely break or extinguish, there is more implied than is really expressed. Not only will He not destroy the life that is dying out, but He will actually save it; His course is not to destroy, but to save. If we explain the words that follow as meaning, "He will carry out right to truth," i.e., to its fullest efficacy and permanence (lxx εἰς ἀλήθειαν; instead of which we find εἰς νῖκος, "unto victory," in Mt 12:20,
(Note: "Ad victoriam enim kri'sin perducit qui ad veritatem perducit." - Anger.)
as if the reading were לנצח, as in Hab 1:4), the connection between the first and last clauses of Is 42:3 is a very loose one. It becomes much closer if we take the ל as indicating the standard, as in Is 11:3 and Is 32:1, and adopt the rendering "according to truth" (Hitzig and Knobel). It is on its subjective and practical side that truth is referred to here, viz., as denoting such a knowledge, and acknowledgement of the true facts in the complicated affairs of men, as will promote both equity and kindness.
Geneva 1599
42:3 A (f) bruised reed shall he not break, and the smoking (g) flax shall he not quench: he shall bring forth judgment to (h) truth.
(f) He will not hurt the weak and feeble, but support and comfort them.
(g) Meaning, the wick of a lamp or candle which is almost out, but he will cherish it and snuff it, that it may shine brighter.
(h) Although he favours the weak, yet will he not spare the wicked, but will judge them according to truth and equity.
John Gill
42:3 A bruised reed shall not break,.... The tenderness of Christ to weak and ignorant persons is here and in the next clause expressed; by whom young converts or weak believers seem to be designed; who are compared to a "reed", because worthless with respect to God, whom they cannot profit; and in the view of men, who reckon them as nothing; and in themselves, and in their own view, who judge themselves unworthy of the least of mercies; and because they are weak, not only as all men are, of which weakness they are sensible; but they are weak in grace, especially in faith, and have but little hope, their love is the strongest; and because they are wavering like the reed, tossed to and fro with every wind of doctrine, and shaken with the temptations of Satan, and disturbed with many doubts and fears; and are like a "bruised" reed that is squeezed, and almost broke to pieces, and so of no use; these are broken in heart, under a sense of sin and unworthiness; whose spirits are bruised and wounded with it, and whose hearts are contrite on account of it. On these Christ does not lay his iron rod, but holds out the golden sceptre of his grace to them; he does not call them to service and sufferings beyond their strength; but strengthens, supports, and upholds them with the right hand of his righteousness; he binds up their broken hearts, having poured in the balm of Gilead, his own blood, and the wine and oil of his love; he encourages them in their application to him for salvation, and manifests his pardoning grace, and restores comforts to them, and revives their souls:
and the smoking flax shall he not quench; or, "the wick of a candle; (h)" which just going out, has some heat, a little light, smokes, and is offensive; so the persons intended by it are fired or lighted by the divine word; have some heat of affection in them to spiritual things, but have but little light; into the corruption of nature into the glories of Christ's person; into the doctrines of the Gospel; into the everlasting love of God, and the covenant of grace; and but little light of joy and comfort, and this almost gone, and seemingly ready to go out; and yet Christ will not extinguish it, or suffer it to be extinct; he does not discourage small beginnings of grace, or despise the day of small things; he blows up their light into a flame; he increases their spiritual light and knowledge; supplies them with the oil of grace; trims, snuffs, and causes their lamps to burn brighter. The Targum is,
"the meek, who are like to a bruised reed, shall not be broken; and the poor, who are as obscure as flax (or a lamp ready to go out), shall not be extinct:''
he shall bring forth judgment unto truth; which some understand of Christ's severity to wicked men, in opposition to his tenderness to his own people; see Is 11:4, others of the Gospel, as preached by him in truth, as in Is 42:1, but rather it designs the power of his Spirit and grace accompanying the word, to the carrying on of his own work in the hearts of his people; which, though attended with many difficulties and discouragements, shall go on, and be performed; grace will break through all obstructions, and prove victorious at last; see Mt 12:20.
(h) "ellychnium fumigans", Junius & Tremellius; "fumans", Piscator.
John Wesley
42:3 Break - Christ will not deal rigorously with those that come to him, but he will use all gentleness, cherishing the smallest beginnings of grace, comforting and healing wounded consciences. Quench - That wick of a candle which is almost extinct, he will not quench, but revive and kindle it again. Judgment - The law of God, or the doctrine of the gospel, which he will bring forth, unto, with, or according to truth, that is, truly and faithfully.
Robert Jamieson, A. R. Fausset and David Brown
42:3 bruised--"It pleased the Lord to bruise Him" (Is 53:5, Is 53:10; Gen 3:15); so He can feel for the bruised. As Is 42:2 described His unturbulent spirit towards His violent enemies (Mt 12:14-16), and His utter freedom from love of notoriety, so Is 42:3, His tenderness in cherishing the first spark of grace in the penitent (Is 40:11).
reed--fragile: easily "shaken with the wind" (Mt 11:7). Those who are at best feeble, and who besides are oppressed by calamity or by the sense of sin.
break--entirely crush or condemn. Compare "bind up the broken-hearted" (Is 50:4; Is 61:1; Mt 11:28).
flax--put for the lamp-wick, formed of flax. The believer is the lamp (so the Greek, Mt 5:15; Jn 5:35): his conscience enlightened by the Holy Ghost is the wick. "Smoking" means "dimly burning," "smouldering," the flame not quite extinct. This expresses the positive side of the penitent's religion; as "bruised reed," the negative. Broken-hearted in himself, but not without some spark of flame: literally, "from above." Christ will supply such a one with grace as with oil. Also, the light of nature smouldering in the Gentiles amidst the hurtful fumes of error. He not only did not quench, but cleared away the mists and superadded the light of revelation. See JEROME, To Algasia, Question 2.
truth--Mt 12:20 quotes it, "send forth judgment unto victory." Matthew, under the Spirit, gives the virtual sense, but varies the word, in order to bring out a fresh aspect of the same thing. Truth has in itself the elements of victory over all opposing forces. Truth is the victory of Him who is "the truth" (Jn 14:6). The gospel judicial sifting ("judgment") of believers and unbelievers, begun already in part (Jn 3:18-19; Jn 9:39), will be consummated victoriously in truth only at His second coming; Is 42:13-14, here, and Mt 12:32, Mt 12:36, Mt 12:41-42, show that there is reference to the judicial aspect of the Gospel, especially finally: besides the mild triumph of Jesus coming in mercy to the penitent now (Is 42:2), there shall be finally the judgment on His enemies, when the "truth" shall be perfectly developed. Compare Is 61:1-3, where the two comings are similarly joined (Ps 2:4-6, Ps 2:8; Rev_ 15:2, Rev_ 15:4; Rev_ 19:11-16). On "judgment," see on Is 42:1.
42:442:4: Այլ հանցէ ՚ի ճշմարտութիւն զիրաւունս. ծագեսցէ՝ եւ մի՛ խորտակեսցի. մինչեւ դիցէ յերկիր զդատաստան, եւ յանուն նորա հեթանոսք յուսասցին[10060]։ [10060] Ոմանք. Մինչեւ դիցէ յերկրի զդա՛՛։
4 Նա պիտի ծագի եւ չպիտի խորտակուի, քանի դեռ երկրի վրայ չի հաստատել դատաստանը. եւ հեթանոսները իրենց յոյսը պիտի դնեն նրա անուան վրայ:
4 Անիկա պիտի չտկարանայ ու պիտի չթուլնայ, Մինչեւ որ իրաւունքը երկրի վրայ հաստատէ։Կղզիները անոր օրէնքին պիտի սպասեն։
[618]Ծագեսցէ, եւ մի՛ խորտակեսցի, մինչեւ դիցէ յերկրի զդատաստան, եւ` [619]յանուն նորա հեթանոսք`` յուսասցին:

42:4: Այլ հանցէ ՚ի ճշմարտութիւն զիրաւունս. ծագեսցէ՝ եւ մի՛ խորտակեսցի. մինչեւ դիցէ յերկիր զդատաստան, եւ յանուն նորա հեթանոսք յուսասցին[10060]։
[10060] Ոմանք. Մինչեւ դիցէ յերկրի զդա՛՛։
4 Նա պիտի ծագի եւ չպիտի խորտակուի, քանի դեռ երկրի վրայ չի հաստատել դատաստանը. եւ հեթանոսները իրենց յոյսը պիտի դնեն նրա անուան վրայ:
4 Անիկա պիտի չտկարանայ ու պիտի չթուլնայ, Մինչեւ որ իրաւունքը երկրի վրայ հաստատէ։Կղզիները անոր օրէնքին պիտի սպասեն։
zohrab-1805▾ eastern-1994▾ western am▾
42:442:4 не ослабеет и не изнеможет, доколе на земле не утвердит суда, и на закон Его будут уповать острова {По переводу 70-ти: на имя Его будут уповать народы.}.
42:4 ἀναλάμψει αναλαμπω and; even οὐ ου not θραυσθήσεται θραυω crush ἕως εως till; until ἂν αν perhaps; ever θῇ τιθημι put; make ἐπὶ επι in; on τῆς ο the γῆς γη earth; land κρίσιν κρισις decision; judgment καὶ και and; even ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him ἔθνη εθνος nation; caste ἐλπιοῦσιν ελπιζω hope
42:4 לֹ֤א lˈō לֹא not יִכְהֶה֙ yiḵhˌeh כהה grow dim וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָר֔וּץ yārˈûṣ רוץ run עַד־ ʕaḏ- עַד unto יָשִׂ֥ים yāśˌîm שׂים put בָּ bā בְּ in † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice וּ û וְ and לְ lᵊ לְ to תֹורָתֹ֖ו ṯôrāṯˌô תֹּורָה instruction אִיִּ֥ים ʔiyyˌîm אִי coast, island יְיַחֵֽילוּ׃ פ yᵊyaḥˈêlû . f יחל wait, to hope
42:4. non erit tristis neque turbulentus donec ponat in terra iudicium et legem eius insulae expectabuntHe shall not be sad, nor troublesome, till he set judgment in the earth, and the islands shall wait for his law.
4. He shall not fail nor be discouraged, till he have set judgment in the earth; and the isles shall wait for his law.
42:4. He will not be saddened or troubled, until he establishes judgment on earth. And the islands will await his law.
42:4. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.
He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law:

42:4 не ослабеет и не изнеможет, доколе на земле не утвердит суда, и на закон Его будут уповать острова {По переводу 70-ти: на имя Его будут уповать народы.}.
42:4
ἀναλάμψει αναλαμπω and; even
οὐ ου not
θραυσθήσεται θραυω crush
ἕως εως till; until
ἂν αν perhaps; ever
θῇ τιθημι put; make
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
κρίσιν κρισις decision; judgment
καὶ και and; even
ἐπὶ επι in; on
τῷ ο the
ὀνόματι ονομα name; notable
αὐτοῦ αυτος he; him
ἔθνη εθνος nation; caste
ἐλπιοῦσιν ελπιζω hope
42:4
לֹ֤א lˈō לֹא not
יִכְהֶה֙ yiḵhˌeh כהה grow dim
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָר֔וּץ yārˈûṣ רוץ run
עַד־ ʕaḏ- עַד unto
יָשִׂ֥ים yāśˌîm שׂים put
בָּ בְּ in
הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
וּ û וְ and
לְ lᵊ לְ to
תֹורָתֹ֖ו ṯôrāṯˌô תֹּורָה instruction
אִיִּ֥ים ʔiyyˌîm אִי coast, island
יְיַחֵֽילוּ׃ פ yᵊyaḥˈêlû . f יחל wait, to hope
42:4. non erit tristis neque turbulentus donec ponat in terra iudicium et legem eius insulae expectabunt
He shall not be sad, nor troublesome, till he set judgment in the earth, and the islands shall wait for his law.
42:4. He will not be saddened or troubled, until he establishes judgment on earth. And the islands will await his law.
42:4. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.
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: Не ослабеет и не изнеможет, доколе на земле не утвердит суда... Несмотря на крайне смиренный внешний вид Мессии и на весьма кроткий характер Его проповеди, слово Мессии будет иметь огромную силу (44:2; I ч.) и сделает Его победителем всех народов, более знаменитым, чем известный завоеватель многих народов - Кир.

LXX и славянский перевод имеют вариант - "воссияет и не потухнет", - дающий прекрасное поэтическое выражение мысли о вечности и неизменности учения Христа, которое постоянно будет сиять ровным, немерцающим светом.
Adam Clarke: Commentary on the Bible - 1831
42:4: He shall not fail nor be discouraged "His force shall not be abated nor broken" - Rabbi Meir ita citat locum istum, ut post ירוץ yaruts, addat כוחו cocho, robur ejus, quod hodie Ilon comparet in textu Hebraeo, sed addendum videtur, ut sensus fiat planior.
"Rabbi Meir cites this passage so as to add after ירוץ yarats כוחו cocho, his force, which word is not found in the present Hebrew text, but seems necessary to be added to make the sense more distinct." Capell. Crit. Sac. p. 382. For which reason I had added it in the translation, before I observed this remark of Capellus. - L.
Albert Barnes: Notes on the Bible - 1834
42:4: He shall not fail - He shall not be weak, feeble, or disheartened. However much there may be that shall tend to discourage, yet his purpose is fixed, and he will pursue it with steadiness and ardor until the great work shall be fully accomplished. There may be an allusion in the Hebrew word here (יכהה yı̂ kheh) to that which is applied to the flax (כהה kē hâ h); and the idea may be that he shall not become in his purposes like the smoking, flickering, dying flame of a lamp. There shall never be any indication, even amidst all embarrassments, that it is his intention to abandon his plan of extending the true religion through all the world. Such also should be the fixed and determined purposes of his people. Their zeal should never fail; their ardor should never grow languid.
Nor be discouraged - Margin, 'Broken.' The Hebrew word ירוּץ yâ rû ts may be derived either from רצץ râ tsats, to break, to break in pieces; or from רוץ rû ts to run, to move hastily, to rush upon any one. Our translators have adopted the former. Gesenius also supposes that this is the true interpretation of the word, and that it means, that he would not be broken, that is, checked in his zeal, or discouraged by any opposition. The latter interpretation is preferred by Vitringa, Rosenmuller, Hengstenberg, and others. The Chaldee renders it, 'Shall not labor,' that is, shall not be fatigued, or discouraged. The Septuagint renders it, 'He shall shine out, and not be broken.' The connection seems to require the sense which our translators have given to it, and according to this, the meaning is, 'he shall not become broken in spirit, or discouraged; he shall persevere amidst all opposition and embarrassment, until he shall accomplish his purposes.' We have a similar phraseology when we speak of a man's being heart-broken.
Till he have set judgment - Until he has secured the pRev_alence of the true religion in all the world.
And the isles - Distant nations (see the note at Isa 41:1); the pagan nations. The expression is equivalent to saying that the Gentiles would be desirous of receiving the religion of the Messiah, and would wait for it (see the notes at Isa 2:3).
Shall wait - They shall be dissatisfied with their own religions, and see that their idol-gods are unable to aid them; and they shall be in a posture of waiting for some new religion that shall meet their needs. It cannot mean that they shall wait for it, in the sense of their already having a knowledge of it, but that their being sensible that their own religions cannot save them may be represented as a condition of waiting for some better system. It has been true, as in the Sandwich Islands, that the pagan have been so dissatisfied with their own religion as to east away their idols, and to be without any religion, and thus to be in a waiting posture for some new and better system. And it may be true yet that the pagan shall become extensively dissatisfied with their idolatry; that they shall be convinced that some better system is necessary, and that they may thus be prepared to welcome the gospel when it shall be proposed to them. It may be that in this manner God intends to remove the now apparently insuperable obstacles to the spread of the gospel in the pagan world. The Septuagint renders this, 'And in his name shall the Gentiles trust,' which form has been retained by Matthew Mat 12:21.
His law - His commands, the institutions of his religion. The word 'law' is often used in the Scriptures to denote the whole of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:4: shall not: Isa 9:7, Isa 49:5-10, Isa 52:13-15, Isa 53:2-12; Joh 17:4, Joh 17:5; Heb 12:2-4; Pe1 2:22-24
discouraged: Heb. broken
and the isles: Isa 42:12, Isa 2:2-4, Isa 11:9-12, Isa 24:15, Isa 24:16, Isa 41:5, Isa 55:5, Isa 60:9, Isa 66:19; Gen 49:10; Psa 22:27, Psa 72:8-11, Psa 98:2, Psa 98:3; Mic 4:1-3; Zac 2:11; Rom 16:26; Co1 9:21
Carl Friedrich Keil and Franz Delitzsch
42:4
The figures in Is 42:3 now lead to the thought that the servant of God will never be extinguished or become broken Himself. "He will not become faint or broken, till He establish right upon earth, and the islands wait for His instruction." As יכהה (become faint) points back to כהה פשׁתה (the finat or glimmering wick), so ירּוץ must point back to רצוּץ קנה (the bruised or broken reed); it cannot therefore be derived from רוּץ (to run) in the sense of "He will not be rash or impetuous, but execute His calling with wise moderation," as Hengstenberg supposes, but as in Eccles 12:6, from רצץ = ירץ (Ges. 67, Anm. 9), in the neuter sense of infringetur (will break). His zeal will not be extinguished, nor will anything break His strength, till He shall have secured for right a firm standing on the earth (ישׂים is a fut. ex. so far as the meaning is concerned, like יבצּע in Is 10:12). The question arises now, whether what follows is also governed by עד, in the sense of "and until the islands shall have believed his instruction," as Hitzig supposes; or whether it is an independent sentence, as rendered by the lxx and in Mt 12:21. We prefer the latter, both because of Is 51:5, and also because, although לדבר ה יחל may certainly mean to exercise a believing confidence in the word of God (Ps 119:74, Ps 119:81), לתורתו יחל can only mean "to wait with longing for a person's instruction" (Job 29:23), and especially in this case, where no thought is more naturally suggested, than that the messenger to the Gentile world will be welcomed by a consciousness of need already existing in the heathen world itself. There is a gratia praeparans at work in the Gentile world, as these prophecies all presuppose, in perfect harmony with the Gospel of John, with which they have so much affinity; and it is an actual fact, that the cry for redemption runs through the whole human race, i.e., an earnest longing, the ultimate object of which, however unconsciously, is the servant of Jehovah and his instruction from Zion (Is 2:3) - in other words, the gospel.
Geneva 1599
42:4 He shall not fail nor be discouraged, till he hath (i) set judgment in the earth: and the (k) isles shall wait for his law.
(i) Till he has set all things in good order.
(k) The Gentiles will desire to receive his doctrine.
John Gill
42:4 He shall not fail,.... For want of strength to go through the work of redemption: or, "grow dim" (i) and dark, as a lamp for want of oil, or as the wick of a candle ready to go out. Hence the Septuagint version, "he shall shine (k)"; in the glory of his person, as the Son of God; in the fulness of his grace, as Mediator, which shall never fail; and in the hearts of his people by his Spirit; and in his Gospel published to the world:
nor be discouraged; at the number, power, and menaces of his enemies, he had to grapple with, sin, Satan, the world, and death: or,
nor be broken (l); with the weight of all the sins of his people upon him; and with a sense of divine wrath; and with the whole punishment due unto them, inflicted on him, enough to have broke the backs and spirits of men and angels; but he stood up under the mighty load, and did not sink beneath it, but endured all with an invincible courage and resolution of mind:
till he have set judgment in the earth; fully satisfied the justice of God for the sins of his people, and performed the work of their redemption in righteousness; and then he sent and settled his Gospel in the world, proclaiming the same; and fixed a set of Gospel ordinances to continue the remembrance of it, till his second coming. Maimonides (m) produces this passage to prove that the Messiah shall die, because it is said, "he shall not fail--till", &c.; but this does not signify that he should fail afterwards, but that he should continue always:
and the isles shall wait for his law; his doctrine or Gospel, the law or doctrine of faith, particularly that of justification by his righteousness, with every other; this the inhabitants of the islands, or distant countries, the Gentiles, should be desirous of hearing, readily embrace and receive, and trust in Christ, made known to them in it. The Septuagint version is, "and in his name shall the Gentiles trust"; and so in Mt 12:20.
(i) , "non caligabit", Pagninus, Montanus. (k) Sept. (l) "nec fraugetur", Paguinus, Montanus. (m) Porta Mosis, p. 160.
John Wesley
42:4 'Till - 'Till he has established his law or doctrine, among the nations of the earth. Isles - The countries remote from Judea, shall gladly receive his doctrine.
Robert Jamieson, A. R. Fausset and David Brown
42:4 fail--faint; man in religion may become as the almost expiring flax-wick (Is 42:3), but not so He in His purposes of grace.
discouraged--literally, "broken," that is, checked in zeal by discouragements (compare Is 49:4-5). ROSENMULLER not so well translates, "He shall not be too slow on the one hand, nor run too hastily on the other."
judgment--His true religion, the canon of His judgments and righteous reign.
isles . . . wait, &c.--The distant lands beyond sea shall put their trust in His gospel way of salvation. Mt 12:21 virtually gives the sense, with the inspired addition of another aspect of the same thing, "In his name shall the Gentiles trust" (as "wait for" here means, Is 30:18). "His law" is not something distinct from Himself, but is indeed Himself, the manifestation of God's character ("name") in Christ, who is the embodiment of the law (Is 42:21; Jer 23:6; Rom 10:4). "Isles" here, and in Is 42:12, may refer to the fact that the populations of which the Church was primarily formed were Gentiles of the countries bordering on the Mediterranean.
42:542:5: Ա՛յսպէս ասէ Տէր Աստուած՝ որ արա՛ր զերկինս եւ կանգնեաց զնա, որ հաստատեաց զերկիր եւ որ ՚ի նմա. որ ետ շունչ մարդկան որ ՚ի վերայ նորա. ոգի ամենեցուն որ կոխեն զնա[10061]։ [10061] Ոմանք. Եւ որ ետ շունչ մարդկան. եւ ոմանք. եւ ետ շունչ... եւ ոգի ամենեցուն։
5 Այսպէս է ասում Տէր Աստուած, որ ստեղծեց երկինքը եւ կանգնեցրեց այն, հաստատեց երկիրն ու ամէն բան, ինչ կայ նրա վրայ, շունչ տուեց այնտեղ գտնուող մարդկանց, հոգի՝ բոլոր նրանց, ովքեր ոտք են դնում երկրի վրայ.
5 Երկինքը ստեղծող ու զանիկա կազմող, Երկիրը ու անոր մէջ բուսածը տարածող, Անոր վրայ եղող ժողովուրդին՝ շունչ Եւ անոր մէջ քալողներուն ոգի տուող Տէր Աստուածը այսպէս կ’ըսէ.
Այսպէս ասէ Տէր Աստուած` որ արար զերկինս եւ կանգնեաց զնա, որ հաստատեաց զերկիր եւ որ ի նմա, որ ետ շունչ մարդկան որ ի վերայ նորա, ոգի ամենեցուն որ կոխեն զնա:

42:5: Ա՛յսպէս ասէ Տէր Աստուած՝ որ արա՛ր զերկինս եւ կանգնեաց զնա, որ հաստատեաց զերկիր եւ որ ՚ի նմա. որ ետ շունչ մարդկան որ ՚ի վերայ նորա. ոգի ամենեցուն որ կոխեն զնա[10061]։
[10061] Ոմանք. Եւ որ ետ շունչ մարդկան. եւ ոմանք. եւ ետ շունչ... եւ ոգի ամենեցուն։
5 Այսպէս է ասում Տէր Աստուած, որ ստեղծեց երկինքը եւ կանգնեցրեց այն, հաստատեց երկիրն ու ամէն բան, ինչ կայ նրա վրայ, շունչ տուեց այնտեղ գտնուող մարդկանց, հոգի՝ բոլոր նրանց, ովքեր ոտք են դնում երկրի վրայ.
5 Երկինքը ստեղծող ու զանիկա կազմող, Երկիրը ու անոր մէջ բուսածը տարածող, Անոր վրայ եղող ժողովուրդին՝ շունչ Եւ անոր մէջ քալողներուն ոգի տուող Տէր Աստուածը այսպէս կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
42:542:5 Так говорит Господь Бог, сотворивший небеса и пространство их, распростерший землю с произведениями ее, дающий дыхание народу на ней и дух ходящим по ней.
42:5 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the ποιήσας ποιεω do; make τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even πήξας πηγνυμι pitch αὐτόν αυτος he; him ὁ ο the στερεώσας στερεοω make solid; solidify τὴν ο the γῆν γη earth; land καὶ και and; even τὰ ο the ἐν εν in αὐτῇ αυτος he; him καὶ και and; even διδοὺς διδωμι give; deposit πνοὴν πνοη breath τῷ ο the λαῷ λαος populace; population τῷ ο the ἐπ᾿ επι in; on αὐτῆς αυτος he; him καὶ και and; even πνεῦμα πνευμα spirit; wind τοῖς ο the πατοῦσιν πατεω trample αὐτήν αυτος he; him
42:5 כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say הָ hā הַ the אֵ֣ל׀ ʔˈēl אֵל god יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH בֹּורֵ֤א bôrˈē ברא create הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and נֹ֣וטֵיהֶ֔ם nˈôṭêhˈem נטה extend רֹקַ֥ע rōqˌaʕ רקע stamp הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וְ wᵊ וְ and צֶאֱצָאֶ֑יהָ ṣeʔᵉṣāʔˈeʸhā צֶאֱצָאִים offspring נֹתֵ֤ן nōṯˈēn נתן give נְשָׁמָה֙ nᵊšāmˌā נְשָׁמָה breath לָ lā לְ to † הַ the עָ֣ם ʕˈām עַם people עָלֶ֔יהָ ʕālˈeʸhā עַל upon וְ wᵊ וְ and ר֖וּחַ rˌûₐḥ רוּחַ wind לַ la לְ to † הַ the הֹלְכִ֥ים hōlᵊḵˌîm הלך walk בָּֽהּ׃ bˈāh בְּ in
42:5. haec dicit Dominus Deus creans caelos et extendens eos firmans terram et quae germinant ex ea dans flatum populo qui est super eam et spiritum calcantibus eamThus saith the Lord God that created the heavens, and stretched them out: that established the earth, and the things that spring out of it: that giveth breath to the people upon it, and spirit to them that tread thereon.
5. Thus saith God the LORD, he that created the heavens, and stretched them forth; he that spread abroad the earth and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:
42:5. Thus says the Lord God, who created the heavens and expanded it, who formed the earth and all that springs from it, who gives breath to the people in it, and spirit to those walking on it.
42:5. Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:
Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:

42:5 Так говорит Господь Бог, сотворивший небеса и пространство их, распростерший землю с произведениями ее, дающий дыхание народу на ней и дух ходящим по ней.
42:5
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
ποιήσας ποιεω do; make
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
πήξας πηγνυμι pitch
αὐτόν αυτος he; him
ο the
στερεώσας στερεοω make solid; solidify
τὴν ο the
γῆν γη earth; land
καὶ και and; even
τὰ ο the
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
διδοὺς διδωμι give; deposit
πνοὴν πνοη breath
τῷ ο the
λαῷ λαος populace; population
τῷ ο the
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
καὶ και and; even
πνεῦμα πνευμα spirit; wind
τοῖς ο the
πατοῦσιν πατεω trample
αὐτήν αυτος he; him
42:5
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
הָ הַ the
אֵ֣ל׀ ʔˈēl אֵל god
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
בֹּורֵ֤א bôrˈē ברא create
הַ ha הַ the
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
נֹ֣וטֵיהֶ֔ם nˈôṭêhˈem נטה extend
רֹקַ֥ע rōqˌaʕ רקע stamp
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וְ wᵊ וְ and
צֶאֱצָאֶ֑יהָ ṣeʔᵉṣāʔˈeʸhā צֶאֱצָאִים offspring
נֹתֵ֤ן nōṯˈēn נתן give
נְשָׁמָה֙ nᵊšāmˌā נְשָׁמָה breath
לָ לְ to
הַ the
עָ֣ם ʕˈām עַם people
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
וְ wᵊ וְ and
ר֖וּחַ rˌûₐḥ רוּחַ wind
לַ la לְ to
הַ the
הֹלְכִ֥ים hōlᵊḵˌîm הלך walk
בָּֽהּ׃ bˈāh בְּ in
42:5. haec dicit Dominus Deus creans caelos et extendens eos firmans terram et quae germinant ex ea dans flatum populo qui est super eam et spiritum calcantibus eam
Thus saith the Lord God that created the heavens, and stretched them out: that established the earth, and the things that spring out of it: that giveth breath to the people upon it, and spirit to them that tread thereon.
42:5. Thus says the Lord God, who created the heavens and expanded it, who formed the earth and all that springs from it, who gives breath to the people in it, and spirit to those walking on it.
42:5. Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Так говорит Господь Бог, сотворивший небеса.... распростерший землю с произведениями ее, дающей дыхание.... и дух... В середине Божественной речи о внешне смиренном, но внутренне величавом образе Отрока Господня, Сам Бог дает торжественное удостоверение подлинности и непреложности этой речи. Печатью Божественного происхождения и достоинства виновника этой речи служит характерная для пророка Исаии ссылка на историю творения, как на доказательство Всемогущества и Вечности Творца (40:12; 44:24; 45:7-12; 64:8; 45:18). Комментаторы обращают внимание на сходство данного места с историей мироздания, как она изложена в кн. Бытия и у Псалмопевца (1-2: гл., 102: Пс и др.), и небезосновательно заключают отсюда, что Пятикнижие и Псалтирь существовали уже раньше пророка Исаии, против чего, обыкновенно, сильно (не неосновательно) спорит отрицательная критика. Стих этот можно считать также началом другой речи Господа, непосредственно обращенной к Его Отроку.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: 6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; 7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. 8 I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images. 9 Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them. 10 Sing unto the LORD a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof. 11 Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. 12 Let them give glory unto the LORD, and declare his praise in the islands.
Here is I. The covenant God made with and the commission he gave to the Messiah, v. 5-7, which are an exposition of v. 1, Behold my servant, whom I uphold.
1. The royal titles by which the great God here makes himself known, and distinguishes himself from all pretenders, speak very much his glory (v. 5): Thus saith God the Lord. And who are thou, Lord? Why, he is the fountain of all being and therefore the fountain of all power. He is the fountain of being, 1. In the upper world; for he created the heavens and stretched them out (ch. xl. 22), and keeps the vast expanse still upon the stretch. 2. In the lower world: for he spread forth the earth, and made it a capacious habitation, and that which comes out of it is produced by his power. 3. In the world of mankind: He gives breath to the people upon it, not only air to breathe in, but the breath of life itself and organs to breathe with; nay, he gives spirit, the powers and faculties of a rational soul, to those that walk therein. Now this is prefixed to God's covenant with the Messiah, and the commission given him, not only to show that he has authority to make such a covenant and give such a commission, and had power sufficient to bear him out, but that the design of the work of redemption was to maintain the honour of the Creator, and to restore man to the allegiance he owes to God as his Maker.
2. The assurances which he gives to the Messiah of his presence with him in all he did pursuant to his undertaking speak much encouragement to him, v. 6. (1.) God owns that the Messiah did not take the honour of being Mediator to himself, but was called of God, that he was no intruder, no usurper, but was fairly brought to it (Heb. v. 4): I have called thee in righteousness. God not only did him no wrong in calling him to this hard service, he having voluntarily offered himself to it, but did himself right in providing for his own honour and performing the word which he had spoken. (2.) He promises to stand by him and strengthen him in it, to hold his hand, not only to his work, but in it, to hold his hand, that it might not shake, that it might not fail, and so to keep him. When an angel was sent from heaven to strengthen him in his agonies, and the Father himself was with him, then this promise was fulfilled. Note, Those whom God calls he will own and help, and will hold their hands.
3. The great intentions of this commission speak abundance of comfort to the children of men. He was given for a covenant of the people, for a mediator, or guarantee, of the covenant of grace, which is all summed up in him. God, in giving us Christ, has with him freely given us all the blessings of the new covenant. Two glorious blessings Christ, in his gospel, brings with him to the Gentile world--light and liberty. (1.) He is given for a light to the Gentiles, not only to reveal to them what they were concerned to know, and which otherwise they could not have known, but to open the blind eyes, that they might know it. By his Spirit in the word he presents the object; by his Spirit in the heart he prepared the organ. When the gospel came light came, a great light, to those that sat in darkness, Matt. iv. 16; John iii. 19. And St. Paul was sent to the Gentiles to open their eyes, Acts xxvi. 18. Christ is the light of the world. (2.) He is sent to proclaim liberty to the captives, as Cyrus did, to bring out the prisoners; not only to open the prison-doors, and give them leave to go out, which was all that Cyrus could do, but to bring them out, to induce and enable them to make use of their liberty, which none did but those whose spirits God stirred up. This Christ does by his grace.
II. The ratification and confirmation of this grant. That we may be assured of the validity of it consider, 1. The authority of him that makes the promise (v. 8): I am the Lord, Jehovah, that is my name, and that was the name by which he made himself known when he began to perform the promise made to the patriarchs; whereas, before, he manifested himself by the name of God Almighty, Exod. vi. 3. If he is the Lord that gives being and birth to all things, he will give being and birth to this promise. If his name be Jehovah, which speaks him God alone, we may be sure his name is jealous, and he will not give his glory to another, whoever it is that stands in competition with him, especially not to graven images. He will send the Messiah to open men's eyes, that so he may turn them from the service of dumb idols to serve the living God, because, though he has long winked at the times of ignorance, he will now maintain his prerogative, and will not give his glory to graven images. He will perform his word because he will not lose the honour of being true to it, nor be ever charged with falsehood by the worshippers of false gods. He will deliver his people from under the power of idolaters because it looks as if he had given his praise to graven images when he gives up his own worshippers to be worshippers of images. 2. The accomplishment of the promises he had formerly made concerning his church, which are proofs of the truth of his word and the kindness he bears to his people (v. 9): "Behold, the former things have come to pass; hitherto the Lord has helped his church, has supported her under former burdens, relieved her in former straits; and this in performance of the promises made to the fathers. There has not failed one word, 1 Kings viii. 56. And now new things do I declare. Now I will make new promises, which shall as certainly be fulfilled in their season as old ones were; now I will bestow new favours, such as have not been conferred formerly. Old-Testament blessings you have had abundantly; now I declare New-Testament blessings, not a fruitful country and dominion over your neighbours, but spiritual blessings in heavenly things. Before they spring forth in the preaching of the gospel I tell you of them, under the type and figure of the former things." Note, The receipt of former mercies may encourage us to hope for further mercies; for God is constant in his care for his people, and his compassions are still new.
III. The song of joy and praise which should be sung hereupon to the glory of God (v. 10): Sing unto the Lord a new song, a New-Testament song. The giving of Christ for a light to the Gentiles (v. 6) was a new thing, and very surprising. The apostle speaks of it as a mystery which, in other ages, was not made known, as it is now revealed, that the Gentiles should be fellow-heirs, Eph. iii. 5, 6. Now, this being the new thing which God declares, the newness of the song which is to be sung on this occasion is this, that whereas, before, the songs of the Lord were very much confined to the temple at Jerusalem (David's psalms were in the language of the Jews only, and sung by them in their own country only; for, when they were in a strange land, they hung their harps on the willow-trees and could not sing the Lord's song, as we find, Ps. cxxxvii. 2-4), now the songs of holy joy and praise shall be sung all the world over. The Gentile nations shall share equally with the Jews in New-Testament blessings, and therefore shall join in New-Testament praises and acts of worship. There shall be churches set up in Gentile nations and they shall sing a new song. The conversion of the Gentiles is often foretold under this notion, as appears, Rom. xv. 9-11. It is here promised that the praises of God's grace shall be sung with joy and thankfulness, 1. By those that live in the end of the earth, in countries that lie most remote from Jerusalem. From the uttermost parts of the earth have we heard songs, ch. xxiv. 16. This was fulfilled when Christianity was planted in our land. 2. By mariners and merchants, and those that go down to the sea, that do business in great waters, and suck the riches of the sea, and so make themselves masters of the fulness thereof and all that is therein, with which they shall praise God, and justly, for it is his, Ps. xxiv. 1; xcv. 5. The Jews traded little at sea; if therefore God's praises be sung by those that go down to the sea, it must be by Gentiles. Sea-faring men are called upon to praise God, Ps. cvii. 23. 3. By the islands and the inhabitants thereof, v. 10, and again, v. 12. Let them declare his praise in the islands, the isles of the Gentiles, probably referring to the islands of Greece. 4. By the wilderness and the cities thereof, and the villages of Kedar. These lay east from Jerusalem, as the islands lay west, so that the gospel songs should be sung from the rising of the sun to the going down of the same. The whole Gentile world had been like an island, cut off from communication with God's church, and like a wilderness, uncultivated and bringing forth no fruit to God; but now the islands and the wilderness shall praise God. 5. By the inhabitants of the rock, and those that dwell on the tops of the mountains, not only the Gentiles, but the poorest and meanest and most despicable, those that dwell in cottages, as well as those that inhabit cities and villages. The rude and most barbarous, as the mountaineers commonly are, shall be civilized by the gospel. Or by the inhabitants of the rock may be meant the inhabitants of that part of Arabia which is called Petræa--the rocky. Perhaps the neighbouring countries shared in the joy of the Israelites when they returned out of Babylon and some of them came and joined with them in their praises; but we find not that it was to any such degree as might fully answer this illustrious prophecy, and must conclude that it reaches further, and was fulfilled in that which many other prophecies of the joy of the nations are said in the New-Testament to be fulfilled in, the conversion of the Gentiles to the faith of Christ. When they are brought into the church they are brought to give glory to the Lord; then they are to him for a name and a praise, and they make it their business to praise him. He is glorified in them and by them.
Albert Barnes: Notes on the Bible - 1834
42:5: Thus saith God the Lord - This verse commences a new form of discourse. It is still Yahweh who speaks; but in the pRev_ious verses he had spoken of the Messiah in the third person; here he is introduced as speaking to him directly. He introduces the discourse by showing that he is the Creator and Lord of all things. The object of his dwelling on this seems to have been, to show that he had power to sustain the Messiah in the work to which he had called him; and to secure for him respect as having been commissioned by him who had formed the heavens and the earth, and who ruled over all. He shows that he had power to accomplish all that he had promised: and he seeks thus to elevate and confirm the hopes of the people with the assurance of their deliverance and salvation.
And stretched them out - The heavens are often represented as stretched out as a veil (Gen 1:6, Hebrew) or as an expanse that can be rolled up (see the note at Isa 34:4), or as a tent for the appropriate dwelling-place of God (see the note at Isa 40:22). His great power and glory are indicated by the fact that he has stretched out what to us appears a vast expanse over our heads. On the grammatical construction of the word which occurs here in the Hebrew, see Rosenmuller in loc.
He that spread forth the earth - He stretched it out as a plain - retaining the idea which was so common among the ancients that the earth was a vast plain, reaching from one end of the heavens to the other. The words, however, which are used here are not inconsistent with the idea that the earth is a sphere, since it may still be represented as stretched out, or expanded to a vast extent. The main idea in the passage is not to teach the form in which the earth is made, but to show that it has been made by God.
And that which cometh out of it - The productions of the earth - the trees, shrubs, grain, etc. As the verb to stretch out cannot be applied to these, some verb must be understood; as he produced, or caused to grow.
He that giveth breath and spirit to them - This refers, doubtless, to beasts as well as to people; and the idea is, that God is the source of life to all the creatures that live and move on the earth. The argument in the passage is, that as God is the creator and upholder of all; as he has given life to all, and has the universe entirely under his control, he has a right to appoint whom he will to be the medium of his favors to people, and to demand that suitable respect shall be shown to the Messiah whom he has designated for this work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:5: he that created: Isa 40:12, Isa 40:22, Isa 40:28, Isa 44:24, Isa 45:12, Isa 45:18, Isa 48:13; Psa 102:25, Psa 102:26, Psa 104:2-35; Jer 10:12, Jer 32:17; Amo 9:6; Zac 12:1; Heb 1:2, Heb 1:10-12
he that spread: Gen 1:10-12, Gen 1:24, Gen 1:25; Psa 24:1, Psa 24:2, Psa 136:6
he that giveth: Gen 2:7; Job 12:10, Job 27:3, Job 33:4, Job 34:14; Psa 33:6; Dan 5:23; Act 17:25
Carl Friedrich Keil and Franz Delitzsch
42:5
The words of Jehovah are now addressed to His servant himself. He has not only an exalted vocation, answering to the infinite exaltation of Him from whom he has received his call; but by virtue of the infinite might of the caller, he may be well assured that he will never be wanting in power to execute his calling. "Thus saith God, Jehovah, who created the heavens, and stretched them out; who spread the earth, and its productions; who gave the spirit of life to the people upon it, and the breath of life to them that walk upon it: I, Jehovah, I have called thee in righteousness, and grasped thy hand; and I keep thee, and make thee the covenant of the people, the light of the Gentiles, to open blind eyes, to bring out prisoners out of the prison, them that sit in darkness out of the prison-house." The perfect 'âmar is to be explained on the ground that the words of God, as compared with the prophecy which announces them, are always the earlier of the two. האל (the absolutely Mighty) is an anticipatory apposition to Jehovah (Ges. 113**). The attributive participles we have resolved into perfects, because the three first at least declare facts of creation, which have occurred once for all. נוטיהם is not to be regarded as a plural, after Is 54:5 and Job 35:10; but as בּורא precedes it, we may take it as a singular with an original quiescent Yod, after Is 5:12; Is 22:11; Is 26:12. On רקע (construct of רקע), see Is 40:19. The ו of וצאצאיה (a word found both in Job and Isaiah, used here in its most direct sense, to signify the vegetable world) must be taken in accordance with the sense, as the Vav of appurtenance; since רקע may be affirmed of the globe itself, but not of the vegetable productions upon it (cf., Gen 4:20; Judg 6:5; 2Chron 2:3). Neshâmâh and rūăch are epithets applied to the divine principle of life in all created corporeal beings, or, what is the same thing, in all beings with living souls. At the same time, neshâmâh is an epithet restricted to the self-conscious spirit of man, which gives him his personality (Psychol. p. 76, etc.); whereas rūăch is applied not only to the human spirit, but to the spirit of the beast as well. Accordingly, עם signifies the human race, as in Is 40:7. What is it, then, that Jehovah, the Author of all being and all life, the Creator of the heaven and the earth, says to His servant here? "I Jehovah have called thee 'in righteousness'" (betsedeq: cf., Is 45:13, where Jehovah also says of Cyrus, "I have raised him up in righteousness"). צדק, derived from צדק, to be rigid, straight, denotes the observance of a fixed rule. The righteousness of God is the stringency with which He acts, in accordance with the will of His holiness. This will of holiness is, so far as the human race is concerned, and apart from the counsels of salvation, a will of wrath; but from the standpoint of these counsels it is a will of love, which is only changed into a will of wrath towards those who despise the grace thus offered to them. Accordingly, tsedeq denotes the action of God in accordance with His purposes of love and the plan of salvation. It signifies just the same as what we should call in New Testament phraseology the holy love of God, which, because it is a holy love, has wrath against its despisers as its obverse side, but which acts towards men not according to the law of works, but according to the law of grace. The word has this evangelical sense here, where Jehovah says of the Mediator of His counsels of love, that He has called Him in strict adherence to the will of His love, which will show mercy as right, but at the same time will manifest a right of double severity towards those who scornfully repel the offered mercy. That He had been called in righteousness, is attested to the servant of Jehovah by the fact that Jehovah has taken Him by the hand (ואחזד contracted after the manner of a future of sequence), and guards Him, and appoints Him גּוים לאור עם לברית. These words are a decisive proof that the idea of the expression "servant of Jehovah" has been elevated in Is 42:1., as compared with Is 41:8, from the national base to the personal apex. Adherence to the national sense necessarily compels a resort to artifices which carry their own condemnation, such as that עם ברית signifies the "covenant nation,"as Hitzig supposes, or "the mediating nation," as Ewald maintains, whereas either of these would require ברית עם; or "national covenant" (Knobel), in support of which we are referred, though quite inconclusively, to Dan 11:28, where קדשׁ בּרית does not mean the covenant of the patriots among themselves, but the covenant religion, with its distinctive sign, circumcision; or even that עם is collective, and equivalent to עמים (Rosenmller), whereas עם and גוים, when standing side by side, as they do here, can only mean Israel and the Gentiles; and so far as the passage before us is concerned, this is put beyond all doubt by Is 49:8 (cf., Is 42:6).
An unprejudiced commentator must admit that the "servant of Jehovah" is pointed out here, as He in whom and through whom Jehovah concludes a new covenant with His people, in the place of the old covenant that was broken - namely, the covenant promised in Is 54:10; Is 61:8; Jer 31:31-34; Ezek 16:60. The mediator of this covenant with Israel cannot be Israel itself, not even the true Israel, as distinguished from the mass (where do we read anything of this kind?); on the contrary, the remnant left after the sweeping away of the mass is the object of this covenant.
(Note: This is equally applicable to V. F. Oehler (Der Knecht Jehova's im Deuterojesaia, 2 Theile, 1865), who takes the "servant of Jehovah" as far as Is 52:14 in a national sense, and supposes "the transition from the 'servant' as a collective noun, to the 'servant' as an individual," to be effected there; whereas two younger theologians, E. Schmutz (Le Serviteur de Jhova, 1858) and Ferd. Philippi (Die bibl. Lehre vom Knechte Gottes, 1864), admit that the individualizing commences as early as Is 42:1.)
Nor can the expression refer to the prophets as a body, or, in fact, have any collective meaning at all: the form of the word, which is so strongly personal, is in itself opposed to this. It cannot, in fact, denote any other than that Prophet who is more than a prophet, namely, Malachi's "Messenger of the covenant" (Is 3:1). Amongst those who suppose that the "servant of Jehovah" is either Israel, regarded in the light of its prophetic calling, or the prophets as a body, Umbreit at any rate is obliged to admit that this collective body is looked at here in the ideal unity of one single Messianic personality; and he adds, that "in the holy countenance of this prophet, which shines forth as the idea of future realization, we discern exactly the loved features of Him to whom all prophecy points, and who saw Himself therein." This is very beautiful; but why this roundabout course? Let us bear in mind, that the servant of Jehovah appears here not only as one who is the medium of a covenant to the nation, and of light to the Gentiles, but as being himself the people's covenant and heathen's light, inasmuch as in his own person he is the band of a new fellowship between Israel and Jehovah, and becomes in his own person the light which illumines the dark heathen world. This is surely more than could be affirmed of any prophet, even of Isaiah or Jeremiah. Hence the "servant of Jehovah" must be that one Person who was the goal and culminating point to which, from the very first, the history of Israel was ever pressing on; that One who throws into the shade not only all that prophets did before, but all that had been ever done by Israel's priests of kings; that One who arose out of Israel, for Israel and the whole human race, and who stood in the same relation not only to the wider circle of the whole nation, but also to the inner circle of the best and noblest within it, as the heart to the body which it animates, or the head to the body over which it rules. All that Cyrus did, was simply to throw the idolatrous nations into a state of alarm, and set the exiles free. But the Servant of Jehovah opens blind eyes; and therefore the deliverance which He brings is not only redemption from bodily captivity, but from spiritual bondage also. He leads His people (cf., Is 49:8-9), and the Gentiles also, out of night into light; He is the Redeemer of all that need redemption and desire salvation.
John Gill
42:5 Thus saith God the Lord,.... The God of the world, as the Targum. This, with what follows, is a preface to the call of Christ, to the great work of redemption; setting forth the greatness of God as a Creator, that calls him to it, and thereby encouraging him as man and Mediator in it, as well as the faith of his people to regard him as their Saviour and Redeemer, and believe that this work he was called unto should be performed by him; for what is it that God, the Creator of all things, cannot do?
he that created the heavens, and stretched them out: he first made them out of nothing, and stretched out the firmament of them as a curtain and canopy over the earth, and them as a tent for himself to dwell in, Is 40:22,
he that spread forth the earth; into the length and breadth it has, for man and beast to dwell on it:
and that which cometh out of it; grass, herbs, and trees, which he has spread all over it:
he that giveth breath unto the people upon it; as he did to man at first, he breathed into him the breath of life, and as he gives to all since, Gen 2:7,
and spirit to them that walk therein; not only breath in common with the beasts of the field, and other creatures, but a rational spirit, or a reasonable soul, an intellective faculty, a capacity of understanding things, as brutes have not. Jarchi interprets this of the Holy Spirit, which God gives to them that walk before him.
John Wesley
42:5 He - This description of God's infinite power, is seasonably added, to give them assurance of the certain accomplishment of his promises.
Robert Jamieson, A. R. Fausset and David Brown
42:5 Previously God had spoken of Messiah; now (Is 42:5-7) He speaks to Him. To show to all that He is able to sustain the Messiah in His appointed work, and that all might accept Messiah as commissioned by such a mighty God, He commences by announcing Himself as the Almighty Creator and Preserver of all things.
spread . . . earth-- (Ps 136:6).
42:642:6: Ես Տէր Աստուած կոչեցի զքեզ արդարութեամբ. կալայ զաջոյ ձեռանէ քումմէ՝ եւ զօրացուցի զքեզ, եւ ետու զքեզ յուխտ ազգին՝ եւ ՚ի լոյս հեթանոսաց[10062]. [10062] Օրինակ մի. Կալայ զձեռանէ քում։ Ոսկան. Յուխտ ազգի, եւ ՚ի լոյս։
6 «Ես՝ Տէր Աստուածս, արդարութեամբ կանչեցի քեզ, բռնեցի քո աջ ձեռքից եւ զօրաւոր դարձրի քեզ, իբրեւ ուխտ տուեցի քեզ ժողովրդին եւ իբրեւ լոյս՝ հեթանոսներին,
6 «Ես՝ Տէրս՝ քեզ արդարութեամբ կանչեցի։Ձեռքէդ պիտի բռնեմ ու քեզ պիտի պաշտպանեմ։Քեզ ժողովուրդին՝ իբր ուխտ Ու ազգերուն իբր լոյս պիտի տամ,
Ես Տէր Աստուած կոչեցի զքեզ արդարութեամբ, կալայ զաջոյ ձեռանէ քումմէ եւ զօրացուցի զքեզ, եւ ետու զքեզ յուխտ ազգին` եւ ի լոյս հեթանոսաց:

42:6: Ես Տէր Աստուած կոչեցի զքեզ արդարութեամբ. կալայ զաջոյ ձեռանէ քումմէ՝ եւ զօրացուցի զքեզ, եւ ետու զքեզ յուխտ ազգին՝ եւ ՚ի լոյս հեթանոսաց[10062].
[10062] Օրինակ մի. Կալայ զձեռանէ քում։ Ոսկան. Յուխտ ազգի, եւ ՚ի լոյս։
6 «Ես՝ Տէր Աստուածս, արդարութեամբ կանչեցի քեզ, բռնեցի քո աջ ձեռքից եւ զօրաւոր դարձրի քեզ, իբրեւ ուխտ տուեցի քեզ ժողովրդին եւ իբրեւ լոյս՝ հեթանոսներին,
6 «Ես՝ Տէրս՝ քեզ արդարութեամբ կանչեցի։Ձեռքէդ պիտի բռնեմ ու քեզ պիտի պաշտպանեմ։Քեզ ժողովուրդին՝ իբր ուխտ Ու ազգերուն իբր լոյս պիտի տամ,
zohrab-1805▾ eastern-1994▾ western am▾
42:642:6 Я, Господь, призвал Тебя в правду, и буду держать Тебя за руку и хранить Тебя, и поставлю Тебя в завет для народа, во свет для язычников,
42:6 ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἐκάλεσά καλεω call; invite σε σε.1 you ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing καὶ και and; even κρατήσω κρατεω seize; retain τῆς ο the χειρός χειρ hand σου σου of you; your καὶ και and; even ἐνισχύσω ενισχυω fortify; prevail σε σε.1 you καὶ και and; even ἔδωκά διδωμι give; deposit σε σε.1 you εἰς εις into; for διαθήκην διαθηκη covenant γένους γενος family; class εἰς εις into; for φῶς φως light ἐθνῶν εθνος nation; caste
42:6 אֲנִ֧י ʔᵃnˈî אֲנִי i יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH קְרָאתִ֥יךָֽ qᵊrāṯˌîḵˈā קרא call בְ vᵊ בְּ in צֶ֖דֶק ṣˌeḏeq צֶדֶק justice וְ wᵊ וְ and אַחְזֵ֣ק ʔaḥzˈēq חזק be strong בְּ bᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand וְ wᵊ וְ and אֶצָּרְךָ֗ ʔeṣṣārᵊḵˈā נצר watch וְ wᵊ וְ and אֶתֶּנְךָ֛ ʔettenᵊḵˈā נתן give לִ li לְ to בְרִ֥ית vᵊrˌîṯ בְּרִית covenant עָ֖ם ʕˌām עַם people לְ lᵊ לְ to אֹ֥ור ʔˌôr אֹור light גֹּויִֽם׃ gôyˈim גֹּוי people
42:6. ego Dominus vocavi te in iustitia et adprehendi manum tuam et servavi et dedi te in foedus populi in lucem gentiumI the Lord have called thee in justice, and taken thee by the hand, and preserved thee. And I have given thee for a covenant of the people, for a light of the Gentiles:
6. I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;
42:6. I, the Lord, have called you in justice, and I have taken your hand and preserved you. And I have presented you as a covenant of the people, as a light to the Gentiles,
42:6. I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;
I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles:

42:6 Я, Господь, призвал Тебя в правду, и буду держать Тебя за руку и хранить Тебя, и поставлю Тебя в завет для народа, во свет для язычников,
42:6
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἐκάλεσά καλεω call; invite
σε σε.1 you
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
καὶ και and; even
κρατήσω κρατεω seize; retain
τῆς ο the
χειρός χειρ hand
σου σου of you; your
καὶ και and; even
ἐνισχύσω ενισχυω fortify; prevail
σε σε.1 you
καὶ και and; even
ἔδωκά διδωμι give; deposit
σε σε.1 you
εἰς εις into; for
διαθήκην διαθηκη covenant
γένους γενος family; class
εἰς εις into; for
φῶς φως light
ἐθνῶν εθνος nation; caste
42:6
אֲנִ֧י ʔᵃnˈî אֲנִי i
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
קְרָאתִ֥יךָֽ qᵊrāṯˌîḵˈā קרא call
בְ vᵊ בְּ in
צֶ֖דֶק ṣˌeḏeq צֶדֶק justice
וְ wᵊ וְ and
אַחְזֵ֣ק ʔaḥzˈēq חזק be strong
בְּ bᵊ בְּ in
יָדֶ֑ךָ yāḏˈeḵā יָד hand
וְ wᵊ וְ and
אֶצָּרְךָ֗ ʔeṣṣārᵊḵˈā נצר watch
וְ wᵊ וְ and
אֶתֶּנְךָ֛ ʔettenᵊḵˈā נתן give
לִ li לְ to
בְרִ֥ית vᵊrˌîṯ בְּרִית covenant
עָ֖ם ʕˌām עַם people
לְ lᵊ לְ to
אֹ֥ור ʔˌôr אֹור light
גֹּויִֽם׃ gôyˈim גֹּוי people
42:6. ego Dominus vocavi te in iustitia et adprehendi manum tuam et servavi et dedi te in foedus populi in lucem gentium
I the Lord have called thee in justice, and taken thee by the hand, and preserved thee. And I have given thee for a covenant of the people, for a light of the Gentiles:
42:6. I, the Lord, have called you in justice, and I have taken your hand and preserved you. And I have presented you as a covenant of the people, as a light to the Gentiles,
42:6. I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Содержит в себе речь Господа к Его возлюбленному Отроку.

Я, Господь, призвал Тебя в правду, и буду держать Тебя за руку... Почти буквальное повторение слова 1-го стиха, с переменой только Лица, к которому они обращены (там 3-е лицо: пророк, или народ; - здесь 2-е Сам Отрок Господень).

И поставлю Тебя в завет для народа, во свет для язычников. Новое, важное добавление, определяющее значение и объем Мессианского служения Отрока Господа. Роль Мессии будет, до известной степени, аналогична с ролью Моисея ("Пророка из среды тебя, из братьев твоих, как меня" - Втор 18:15) - оба они являются устроителями завета Бога с человеком; но самый объем их завета существенно различен; завет Моисея обнимал лишь один избранный израильский народ, - завет же Мессии распростирается и на всех язычников. "Ибо закон дан чрез Моисея; благодать же и истина произошли чрез Иисуса Христа". (Ин 1:17). Указание на Отрока Господня, как Посредника Нового Завета Бога с людьми неоднократно встречается как у Исаии, так и у др. пророков (49:6-8; 51:4; 52:13; 53:1-2; 50:10-11; 59:20; 60: гл., 1-5; Иер 31:31-34).

Во свет для язычников. Один из излюбленных пророком Исаией образов, который им безразлично прилагается и к "Еммануилу", и к "Отрасли", и к "Отроку Господню", так как все эти понятия синонимичны между собою (2: гл. 2:4-5; 9:1-7; 10:1; 49:6-8; 51:4: и др.), в чем защитники единства и подлинности кн. пророка Исаии справедливо находят очень веский аргумент в пользу своего мнения (см. иер. Фаддей "Единство" кн. пророка Исаии 277: с. 290: и др.). Следует также отметить, что этот образ, как прекрасно выражающий мысль о духовном возрождении и просветлении язычников, имеет довольно широкое применение и в кн. Нового Завета (Мф 4:16; Лк 2:32; Деян 13:47; 26:18: и др.)
Adam Clarke: Commentary on the Bible - 1831
42:6: A covenant of the people "A covenant to the people" - For עם am, two MSS. of Dr. Kennicott's, and of my own, read עולם olam, the covenant of the age to come, or the everlasting covenant; which seems to give a clearer and better sense. But I think the word ברית berith, here, should not be translated covenant, but covenant sacrifice, which meaning it often has; and undoubtedly in this place. This gives a still stronger and clearer sense.
Albert Barnes: Notes on the Bible - 1834
42:6: I the Lord have called thee in righteousness - The phrase 'in righteousness' has been very differently understood by different expositors (see the note at Isa 41:10). The most probable meaning may be, 'I have done it as a righteous and just God, or in the accomplishment of my righteous purposes. I am the just moral governor of the universe, and to accomplish my purposes of justice and fidelity, I have designated thee to this work.' Lowth has well rendered it, 'For a righteous purpose.' In this work all was righteousness. God was righteous, who appointed him; it was because he was righteous, and could not save without a mediator and an atonement, that he sent him into the world; he selected one who was eminently righteous to accomplish his purpose; and he came that he might establish righteousness on the earth, and confirm the just government of God (see Isa 42:21).
And will hold thine hand - I will take thee by the hand, as one does who guides and leads another. The phrase denotes the same as to guard, or keep - as we protect a child by taking him by the hand.
And give thee for a covenant - This is evidently an abbRev_iated form of expression, and the meaning is, 'I will give or appoint thee as the medium, or means by which a covenant shall be made with the people; or a mediator of the new covenant which God is about to establish with men' (see Isa 49:8). A similar expression occurs in Mic 5:5, where it is said of the Messiah, 'and this man shall be the peace;' that is, he shall be the source of peace, or peace shall be established and maintained by him. So in Eph 2:14, it is said of him, 'he is our peace.'
Of the people - It has been doubted whether this means the Jewish people, or the Gentiles. Grotius, Hengstenberg, Vitringa, and others understand it of the Jews; Rosenmuller and others, of the Gentiles. It is not easy to determine which is the correct interpretation. But the meaning, as I apprehend, is, not that he would confirm the ancient covenant with the descendants of Abraham, as Hengstenberg and Vitringa suppose, but that his covenant would be established with all, with both Jews and Gentiles. According to this, it will refer to the Jews, not as Jews, or as already interested in the covenant, but as constituting one portion of the world; and the whole expression will mean, that his religion will be extended to Jews and Gentiles: that is, to the whole world.
For a light of the Gentiles - (See Luk 2:32). 'Light' is the emblem of knowledge, instruction, and of the true religion. The Messiah is often called 'light,' and the 'light of the world' (see Mat 4:16; compare the note at Isa 9:2; Joh 1:4, Joh 1:7, Joh 1:9; Joh 3:19; Joh 8:12; Joh 9:5; Joh 12:35, Joh 12:46; Rev 21:23). This is one of the numerous declarations which occur in Isaiah, that the religion of the Messiah would be extended to the pagan world; and that they, as well as the Jews, would be brought to partake of its privileges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:6: called: Isa 32:1, Isa 43:1, Isa 45:13, Isa 49:1-3; Psa 45:6, Psa 45:7; Jer 23:5, Jer 23:6, Jer 33:15, Jer 33:16; Rom 3:25, Rom 3:26; Heb 1:8, Heb 1:9, Heb 7:2, Heb 7:26
and will hold: Isa 42:1, Isa 41:13
and give: Isa 49:8; Mat 26:28; Luk 1:69-72; Rom 15:8, Rom 15:9; Co2 1:20; Gal 3:15-17; Heb 8:6, Heb 9:15, Heb 12:24, Heb 13:20
a light: Isa 49:6, Isa 51:4, Isa 51:5, Isa 60:1-3; Luk 2:32; Joh 8:12; Act 13:47, Act 26:23; Pe1 2:9
Geneva 1599
42:6 I the LORD have called thee in (l) righteousness, and will hold (m) thy hand, and will keep thee, and give thee for a (n) covenant of the people, for a light of the Gentiles;
(l) Meaning, to a lawful and just calling.
(m) To assist and guide you.
(n) As him, by whom the promise made to all nations in Abraham will be fulfilled.
John Gill
42:6 I the Lord have called thee in righteousness,.... Not the Prophet Isaiah, as Jarchi and Aben Ezra interpret it; nor the people of Israel, as Kimchi; but the Messiah, whom Jehovah called to the office of Mediator, in a righteous way and manner, consistent with his own perfections; and not against the will of Christ, but with his full consent: or, "unto righteousness", as some (n); so the Arabic version; to fulfil his righteous purposes, concerning the welfare and salvation of his people; to perform his righteous promises of his coming, and of good things by him; to show his strict vindictive justice against sin, in the punishment of it; and to bring in an everlasting righteousness for his people: or it may be rendered, "I have called thee with righteousness (o)"; Christ came a righteous Person, holy in his nature, harmless in his life, and truly deserved the character of Jesus Christ the righteous:
and will hold thine hand: denoting his presence with him, and nearness unto him; his favour and affection for him; his counsel and direction of him; the support and assistance he gave him; and the strength he received from him as man, to go through his work:
and will keep thee; as the apple of his eye, being dear unto him; from being hurt by his enemies till the time came to be delivered into their hands; and from miscarrying in his work; and from the power of the grave, so as to be long detained in it:
and give thee for a covenant of the people; Christ is a covenantee, a party concerned in the covenant of grace; the representative of his people in it; the surety, Mediator, messenger, and ratifier of it; the great blessing in it; the sum and substance of it; all the blessings and promises of it are in him, and as such he is "given"; it is of God's free grace that he was appointed and intrusted with all this in eternity, and was sent in time to confirm and secure it for "the people"; given him of his Father, redeemed by him and to whom the Spirit applies the blessings and promises of the covenant; even the elect of God, both among Jews and Gentiles, especially the latter, as follows:
for a light of the Gentiles; who were in the dark as to the true knowledge of God and Jesus Christ, and the way of righteousness and salvation by him, and of all divine and spiritual things; now Christ, through the ministry of the word by his Spirit, was a light unto them; by which they were enlightened into their own state and condition by nature, and into the knowledge of himself, and the mysteries of grace.
(n) "Ad, sive in justitiam", Sanctius. (o) "cum justitia", Piscator, Forerius, Cocceius.
John Wesley
42:6 Called thee - To declare my righteousness, or faithfulness. With - hold - Will give thee counsel and strength for the work. Give thee - To be the mediator in whom my covenant of grace is confirmed with mankind. The people - Of all people, not only of Jews but Gentiles. A light - To enlighten them with true and saving knowledge.
Robert Jamieson, A. R. Fausset and David Brown
42:6 in righteousness--rather, "for a righteous purpose" [LOWTH]. (See Is 42:21). God "set forth" His Son "to be a propitiation (so as) to declare His (God's) righteousness, that God might be just, and (yet) the justifier of him which believeth in Jesus" (Rom 3:25-26; compare see on Is 41:2; Is 45:13; Is 50:8-9).
hold . . . hand--compare as to Israel, the type of Messiah, Hos 11:3.
covenant--the medium of the covenant, originally made between God and Abraham (Is 49:8). "The mediator of a better covenant" (Heb 8:6) than the law (see Is 49:8; Jer 31:33; Jer 50:5). So the abstract "peace," for peace-maker (Mic 5:5; Eph 2:14).
the people--Israel; as Is 49:8, compared with Is 42:6, proves (Lk 2:32).
42:742:7: բանալ զաչս կուրաց. հանել զկապեալս ՚ի բանտէ եւ ՚ի տանէ կապանաց որ նստէին ՚ի խաւարի։
7 որպէսզի կոյրերի աչքերը բանաս եւ խաւարի մէջ նստած կալանաւորներին հանես բանտից ու զնդանից:
7 Որպէս զի կոյրերուն աչքերը բանաս, Բանտարկեալները բանտէն հանես Ու խաւարի մէջ նստողները՝ կապանքի տունէն։
բանալ զաչս կուրաց, հանել զկապեալս ի բանտէ եւ ի տանէ կապանաց որ նստէին ի խաւարի:

42:7: բանալ զաչս կուրաց. հանել զկապեալս ՚ի բանտէ եւ ՚ի տանէ կապանաց որ նստէին ՚ի խաւարի։
7 որպէսզի կոյրերի աչքերը բանաս եւ խաւարի մէջ նստած կալանաւորներին հանես բանտից ու զնդանից:
7 Որպէս զի կոյրերուն աչքերը բանաս, Բանտարկեալները բանտէն հանես Ու խաւարի մէջ նստողները՝ կապանքի տունէն։
zohrab-1805▾ eastern-1994▾ western am▾
42:742:7 чтобы открыть глаза слепых, чтобы узников вывести из заключения и сидящих во тьме из темницы.
42:7 ἀνοῖξαι ανοιγω open up ὀφθαλμοὺς οφθαλμος eye; sight τυφλῶν τυφλος blind ἐξαγαγεῖν εξαγω lead out; bring out ἐκ εκ from; out of δεσμῶν δεσμος bond; confinement δεδεμένους δεω bind; tie καὶ και and; even ἐξ εκ from; out of οἴκου οικος home; household φυλακῆς φυλακη prison; watch καθημένους καθημαι sit; settle ἐν εν in σκότει σκοτος dark
42:7 לִ li לְ to פְקֹ֖חַ fᵊqˌōₐḥ פקח open עֵינַ֣יִם ʕênˈayim עַיִן eye עִוְרֹ֑ות ʕiwrˈôṯ עִוֵּר blind לְ lᵊ לְ to הֹוצִ֤יא hôṣˈî יצא go out מִ mi מִן from מַּסְגֵּר֙ mmasgˌēr מַסְגֵּר dungeon אַסִּ֔יר ʔassˈîr אַסִּיר prisoner מִ mi מִן from בֵּ֥ית bbˌêṯ בַּיִת house כֶּ֖לֶא kˌele כֶּלֶא prison יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
42:7. ut aperires oculos caecorum et educeres de conclusione vinctum de domo carceris sedentes in tenebrisThat thou mightest open the eyes of the blind, and bring forth the prisoner out of prison, and them that sit in darkness out of the prison house.
7. to open the blind eyes, to bring out the prisoners from the dungeon, and them that sit in darkness out of the prison house.
42:7. so that you may open the eyes of the blind, and lead out the prisoner from confinement and those sitting in darkness from the house of incarceration.
42:7. To open the blind eyes, to bring out the prisoners from the prison, [and] them that sit in darkness out of the prison house.
To open the blind eyes, to bring out the prisoners from the prison, [and] them that sit in darkness out of the prison house:

42:7 чтобы открыть глаза слепых, чтобы узников вывести из заключения и сидящих во тьме из темницы.
42:7
ἀνοῖξαι ανοιγω open up
ὀφθαλμοὺς οφθαλμος eye; sight
τυφλῶν τυφλος blind
ἐξαγαγεῖν εξαγω lead out; bring out
ἐκ εκ from; out of
δεσμῶν δεσμος bond; confinement
δεδεμένους δεω bind; tie
καὶ και and; even
ἐξ εκ from; out of
οἴκου οικος home; household
φυλακῆς φυλακη prison; watch
καθημένους καθημαι sit; settle
ἐν εν in
σκότει σκοτος dark
42:7
לִ li לְ to
פְקֹ֖חַ fᵊqˌōₐḥ פקח open
עֵינַ֣יִם ʕênˈayim עַיִן eye
עִוְרֹ֑ות ʕiwrˈôṯ עִוֵּר blind
לְ lᵊ לְ to
הֹוצִ֤יא hôṣˈî יצא go out
מִ mi מִן from
מַּסְגֵּר֙ mmasgˌēr מַסְגֵּר dungeon
אַסִּ֔יר ʔassˈîr אַסִּיר prisoner
מִ mi מִן from
בֵּ֥ית bbˌêṯ בַּיִת house
כֶּ֖לֶא kˌele כֶּלֶא prison
יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit
חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
42:7. ut aperires oculos caecorum et educeres de conclusione vinctum de domo carceris sedentes in tenebris
That thou mightest open the eyes of the blind, and bring forth the prisoner out of prison, and them that sit in darkness out of the prison house.
42:7. so that you may open the eyes of the blind, and lead out the prisoner from confinement and those sitting in darkness from the house of incarceration.
42:7. To open the blind eyes, to bring out the prisoners from the prison, [and] them that sit in darkness out of the prison house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Чтобы открыть очи слепых... вывести... сидящих во тьме - из темницы. Все это - поэтические образы и символы, характеризующие любвеобильную, милующую и спасающую деятельность Мессии. Он придет, чтобы исцелить больное грехом человечество как от физической, так и еще больше от духовно нравственной слепоты и чтобы вывести его из тьмы заблуждений и пороков на широкий простор света истины и чистоты. Полная аналогия этим мыслям имеется и в первой половине кн. пророка Исаии, где дано пророчество о народе, ходящем во тьме и живущем в стране тьмы смертной, которого ожидает свет (9:2), или где говорится о наступлении такого дня Господня, когда глухие услышат и глаза слепых прозрят из тьмы мрака (29:18: и 35:5-6). Самое исполнение этого пророчества, и в физическом и в нравственном смысле, много раз свидетельствуется различными фактами Евангельской истории (Мф 11:4-5: и пр. и пр.).

"Но пророчество Исаии получает дальнейшее освещение, если иметь в виду слова апостола Петра (1: Пет 3:19), которому поведано было Духом Святым открыть людям тайну, что и ветхозаветные умершие выведены Господом нашим из тьмы к свету, ибо Он милосердный "не оставил души их во аде" (Пс 15:10), но "духом сошедши в темницу духов, им проповедал радостное воскресение и избавление" (Власт.).
Adam Clarke: Commentary on the Bible - 1831
42:7: To open the blind eyes - In this verse the prophet seems to set forth the spiritual redemption, under images borrowed from the temporal deliverance.
Out of the prison house "And from the dungeon" - The Septuagint, Syriac, and four MSS., one ancient, add the conjunction ו vau, ומבית umibbeith, and from the house.
Albert Barnes: Notes on the Bible - 1834
42:7: To open the blind eyes - This is equivalent to saying that he would impart instruction to those who were ignorant. It relates to the Jews as well as to the Gentiles. He would acquaint them with God, and with the way of salvation. The condition of the world is often represented as one of darkness and blindness. Men see not their true character; they see not their real condition; they are ignorant of God, and of the truths pertaining to their future existence; and they need, therefore, some one who shall enlighten, and sanctify, and save them.
To bring out the prisoners from the prison - (Compare Isa 61:1-2). This evidently refers to a spiritual deliverance, though the language is derived from deliverance from a prison. It denotes that he would rescue those who were confined in mental darkness by sin; and that their deliverance from the thraldom and darkness of sin would be as wonderful as if a prisoner should be delivered suddenly from a dark cell, and be permitted to go forth and breathe the pure air of freedom. Such is the freedom which the gospel imparts; nor can there be a more striking description of its happy effects on the minds and hearts of darkened and wretched people (compare Pe1 2:9).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:7: open: Isa 42:16, Isa 29:18, Isa 35:5; Psa 146:8; Mat 11:5; Luk 24:45; Joh 9:39; Act 26:18; Co2 4:6; Eph 1:17, Eph 1:18; Rev 3:18
to bring: Isa 42:22, Isa 9:2, Isa 49:9, Isa 61:1; Psa 107:10-16, Psa 146:7; Zac 9:11, Zac 9:12; Luk 4:18-21; Ti2 2:26; Heb 2:14, Heb 2:15; Pe1 2:9
John Gill
42:7 To open the blind eyes,.... Of the idolatrous Gentiles, who were spiritually blind, and knew not the wretchedness of their case; the exceeding sinfulness of sin; their need of a Saviour, and who he was; as they did, when their eyes were opened by means of the Gospel sent among them, through the energy of the divine Spirit; for this is a work of almighty power and efficacious grace:
to bring out the prisoners from the prison; who were concluded in sin, shut up in unbelief, and under the law, the captives of Satan, and held fast prisoners by him and their own lusts, under the dominion of which they were:
and them that sit in darkness out of the prison house: of sin, Satan, and the law; being under which, they were in a state of darkness and ignorance as to things divine and spiritual. The allusion is to prisons, which are commonly dark places. Vitringa, by the "prisoners", understands the Jews shut up under the law; and by those in "darkness" the Gentiles, destitute of all divine knowledge.
Robert Jamieson, A. R. Fausset and David Brown
42:7 blind--spiritually (Is 42:16, Is 42:18-19; Is 35:5; Jn 9:39).
prison-- (Is 61:1-2).
darkness--opposed to "light" (Is 42:6; Eph 5:8; 1Pet 2:9).
42:842:8: Ես Տէր Աստուած՝ ա՛յս է անուն իմ. զփառս իմ այլում ո՛չ տաց, եւ ո՛չ զքաջութիւնս իմ դրօշելոց։
8 Ես եմ Տէր Աստուածը, սա է իմ անունը, իմ փառքը ուրիշին չեմ տայ, ոչ էլ իմ քաջութիւնը՝ կուռքերին»:
8 Ես Եհովան եմ. իմ անունս այս է. Իմ փառքս ուրիշին չեմ տար, Ո՛չ ալ իմ պատիւս՝ կուռքերուն։
Ես [620]Տէր Աստուած``, այս է անուն իմ, զփառս իմ այլում ոչ տաց, եւ ոչ [621]զքաջութիւնս իմ դրօշելոց:

42:8: Ես Տէր Աստուած՝ ա՛յս է անուն իմ. զփառս իմ այլում ո՛չ տաց, եւ ո՛չ զքաջութիւնս իմ դրօշելոց։
8 Ես եմ Տէր Աստուածը, սա է իմ անունը, իմ փառքը ուրիշին չեմ տայ, ոչ էլ իմ քաջութիւնը՝ կուռքերին»:
8 Ես Եհովան եմ. իմ անունս այս է. Իմ փառքս ուրիշին չեմ տար, Ո՛չ ալ իմ պատիւս՝ կուռքերուն։
zohrab-1805▾ eastern-1994▾ western am▾
42:842:8 Я Господь, это Мое имя, и не дам славы Моей иному и хвалы Моей истуканам.
42:8 ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεός θεος God τοῦτό ουτος this; he μού μου of me; mine ἐστιν ειμι be τὸ ο the ὄνομα ονομα name; notable τὴν ο the δόξαν δοξα glory μου μου of me; mine ἑτέρῳ ετερος different; alternate οὐ ου not δώσω διδωμι give; deposit οὐδὲ ουδε not even; neither τὰς ο the ἀρετάς αρετη valor μου μου of me; mine τοῖς ο the γλυπτοῖς γλυπτος carved
42:8 אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH ה֣וּא hˈû הוּא he שְׁמִ֑י šᵊmˈî שֵׁם name וּ û וְ and כְבֹודִי֙ ḵᵊvôḏˌî כָּבֹוד weight לְ lᵊ לְ to אַחֵ֣ר ʔaḥˈēr אַחֵר other לֹֽא־ lˈō- לֹא not אֶתֵּ֔ן ʔettˈēn נתן give וּ û וְ and תְהִלָּתִ֖י ṯᵊhillāṯˌî תְּהִלָּה praise לַ la לְ to † הַ the פְּסִילִֽים׃ ppᵊsîlˈîm פָּסִיל idol
42:8. ego Dominus hoc est nomen meum gloriam meam alteri non dabo et laudem meam sculptilibusI the Lord, this is my name: I will not give my glory to another, nor my praise to graven things.
8. I am the LORD; that is my name: and my glory will I not give to another, neither my praise unto graven images.
42:8. I am the Lord; this is my name. I will not give my glory to another, nor my praise to graven things.
42:8. I [am] the LORD: that [is] my name: and my glory will I not give to another, neither my praise to graven images.
I [am] the LORD: that [is] my name: and my glory will I not give to another, neither my praise to graven images:

42:8 Я Господь, это Мое имя, и не дам славы Моей иному и хвалы Моей истуканам.
42:8
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεός θεος God
τοῦτό ουτος this; he
μού μου of me; mine
ἐστιν ειμι be
τὸ ο the
ὄνομα ονομα name; notable
τὴν ο the
δόξαν δοξα glory
μου μου of me; mine
ἑτέρῳ ετερος different; alternate
οὐ ου not
δώσω διδωμι give; deposit
οὐδὲ ουδε not even; neither
τὰς ο the
ἀρετάς αρετη valor
μου μου of me; mine
τοῖς ο the
γλυπτοῖς γλυπτος carved
42:8
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
ה֣וּא hˈû הוּא he
שְׁמִ֑י šᵊmˈî שֵׁם name
וּ û וְ and
כְבֹודִי֙ ḵᵊvôḏˌî כָּבֹוד weight
לְ lᵊ לְ to
אַחֵ֣ר ʔaḥˈēr אַחֵר other
לֹֽא־ lˈō- לֹא not
אֶתֵּ֔ן ʔettˈēn נתן give
וּ û וְ and
תְהִלָּתִ֖י ṯᵊhillāṯˌî תְּהִלָּה praise
לַ la לְ to
הַ the
פְּסִילִֽים׃ ppᵊsîlˈîm פָּסִיל idol
42:8. ego Dominus hoc est nomen meum gloriam meam alteri non dabo et laudem meam sculptilibus
I the Lord, this is my name: I will not give my glory to another, nor my praise to graven things.
42:8. I am the Lord; this is my name. I will not give my glory to another, nor my praise to graven things.
42:8. I [am] the LORD: that [is] my name: and my glory will I not give to another, neither my praise to graven images.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Я, Господь, это - Мое имя... Одна из характерных для пророка Исаии фраз, употребляемая им в тех случаях, когда нужно дать торжественное удостоверение Божественного Всемогущества, Вечности, Неизменности, Самосущия и др. свойств Его абсолютного Существа (см. 42:8; 45:10-13; 45:6; и др.).

И не дам славы Моей иному и хвалы моей истуканам. Назвав Себя Господом, т. е. Единым Вечным, (Исх 3:14-15; 20:2-7: и др.), Господь раскрывает эту мысль и дальше, что Он по тому самому ни с кем не может быть сравним, так что слава Единого истинного Бога, по праву принадлежащая одному Ему, не может быть ни с кем разделена, и всего меньше, конечно, с истуканами, хотя последние и претендуют на роль богов у язычников. Под "иным", как видно из контекста, разумеются истуканы, или идолы; но этим, по замечанию блаженного Иеронима, не исключаются ни Сын Божий, ни все те праведники, которые получили от Него ту славу (Ин 17:5, 22). Следовательно, "иной" по-евр. aher - здесь употреблено в смысле "инородный", "другой природы", "враждебной по существу".
Adam Clarke: Commentary on the Bible - 1831
42:8: I am the Lord - אני יהוה ani Yehovah. This is the famous tetragrammaton, or name of four letters, which we write Jehovah Yehovah, Yehveh, Yeveh, Jhuh, Javah, etc. The letters are Y H U H. The Jews never pronounce it, and the true pronunciation is utterly unknown.
That is my name - A name peculiar to myself.
Albert Barnes: Notes on the Bible - 1834
42:8: I am the Lord - I am Yahweh. Here is also a change in the address. In the pRev_ious verses, God had addressed the Messiah. Here he turns to the people, and assures them that he is the only true God, and that he will not suffer the praise that is due to him to be given to any other, or to any graven image. The name Yahweh signifies being, or essential existence (see the note at Isa 1:9). It is a name which is given to none but the true God, and which is everywhere in the Scriptures used to distinguish him from all others.
That is my name - That is the name which I have chosen by which to distinguish myself from all idols, and which I regard as appropriately expressive of my existence and perfections. Thus it is used in Psa 83:18 (compare Psa 96:5). "And my glory." The glory, honor, or praise that is due to me.
Will I not give - I will not allow it to ascribed to another; I will not allow another to assume or receive the honor which is due to me.
To another - To any other; whether it be man, or whether it be an idol. God claims that all appropriate honors should be rendered to him, and that men should cherish no opinions, maintain no doctrines, indulge in no feelings, that would be derogatory to the honor of his name. This declaration is designed to counteract the propensity everywhere manifest to attribute to man that which belongs to God, or to ascribe to our own wisdom, skill, or power, that which he alone can accomplish.
Neither my praise - The praise which is due to me. He would not permit graven images to receive the praise of having done that which he himself had accomplished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:8: that is: Exo 3:13-15, Exo 4:5; Psa 83:18; Joh 8:58
my glory: Isa 48:11; Exo 20:3-5, Exo 34:14; Joh 5:23
Carl Friedrich Keil and Franz Delitzsch
42:8
Jehovah pledges His name and honour that this work of the Servant of Jehovah will be carried into effect. "I am Jehovah; that is my name, and my glory I give not to another, nor my renown to idols." That is His name, which affirms how truly He stands alone in His nature, and recals to mind the manifestations of His life, His power, and His grace from the very earliest times (cf., Ex 3:15). He to whom this name belongs cannot permit the honour due to Him to be permanently transferred to sham gods. He has therefore made preparations for putting an end to idolatry. Cyrus does this provisionally by the tempestuous force of arms; and the Servant of Jehovah completes it by the spiritual force of His simple word, and of His gentle, unselfish love.
Geneva 1599
42:8 I [am] the LORD: that [is] my name: and my (o) glory will I not give to another, neither my praise to graven images.
(o) I will not permit my glory to be diminished: which I would do if I were not faithful.
John Gill
42:8 I am the Lord, that is my name,.... Jehovah, a name expressive of his self-existence, eternity, and immutability; a name by which be made himself known to Israel of old, and which is peculiar to him, and does not belong to another, and so distinguishes him from all false gods; see Ex 3:14 or, "Hu is my name" (p); to which "he himself the same", answers; see Ps 102:27, compared with Heb 13:8 and this is one of the names of God with the Jews (q); as Hou is with the Turks to this day; which, in Arabic, signifies "him": that is, God, as Monsieur Thevenot (r) observes; see Is 48:12,
and my glory will I not give to another; that is, to another god, to a strange god, to an idol; as that has not the nature, it ought not to have the name of deity, nor divine worship given to it: this the Lord will not admit of, but will punish those, be they Heathens, or are called Christians, that give the glory to idols that is due unto his name. This is not to be understood to the exclusion of the Son and Spirit, who are with the Father the one Jehovah, and share in the same glory; the Son is the brightness of his Father's glory, and the Spirit is the Spirit of glory, Heb 1:3 nor will he suffer the glory of the justification, salvation, and conversion of men, to be given to their works, will, and power, which is entirely due to his own grace, to the blood and righteousness of his Son, and to the energy of the divine Spirit:
neither my praise to graven images; which serves to explain the former clause, what is meant by his "glory", and who by "another", to whom he will not give it. Papists should observe this, for it respects not merely or only the graven images of the Heathens, but chiefly those among them that bear the Christian name; for this relates to New Testament times. The Targum is,
"and my glory, in which I am revealed to you, I will not give to another people; nor my praise to worshippers of images.''
(p) (q) Seder Tephillot. fol. 1. 2. & 4, 1. Ed. Basil. (r) Travels. part 1. B. 1. c. 31. p. 41.
John Wesley
42:8 The Lord - Heb. Jehovah: who have all being in and of myself, and give being to all my creatures. The everlasting, and unchangeable, and omnipotent God, who therefore both can, and will fulfil all my promises.
Robert Jamieson, A. R. Fausset and David Brown
42:8 God turns from addressing Messiah to the people.
Lord--JEHOVAH: God's distinguishing and incommunicable name, indicating essential being and immutable faithfulness (compare Ex 6:3; Ps 83:18; Ps 96:5; Hos 12:5).
my--that is due to Me, and to Me alone.
42:942:9: Որ ինչ իսկզբանէ՛ն էր, այն եկն եհաս, եւ զնորս ե՛ս պատմեցից ձեզ. եւ մինչչեւ պատմեալ՝ ցուցաւ ձեզ։
9 Ինչ որ նախասահմանուած էր, այն էլ կատարուեց, իսկ ինչ որ նոր պիտի կատարուի, ե՛ս կը պատմեմ ձեզ, մինչեւ պատմուելն էլ այն յայտնի կը դառնայ ձեզ:
9 Առաջուան բաները ահա եղան Ու նորերը ես կը յայտնեմ։Անոնք դեռ չեղած ձեզի պիտի իմացնեմ»։
Որ ինչ ի սկզբանէն էր, այն եկն եհաս, եւ զնորս ես պատմեցից ձեզ. եւ մինչչեւ պատմեալ` [622]ցուցաւ ձեզ:

42:9: Որ ինչ իսկզբանէ՛ն էր, այն եկն եհաս, եւ զնորս ե՛ս պատմեցից ձեզ. եւ մինչչեւ պատմեալ՝ ցուցաւ ձեզ։
9 Ինչ որ նախասահմանուած էր, այն էլ կատարուեց, իսկ ինչ որ նոր պիտի կատարուի, ե՛ս կը պատմեմ ձեզ, մինչեւ պատմուելն էլ այն յայտնի կը դառնայ ձեզ:
9 Առաջուան բաները ահա եղան Ու նորերը ես կը յայտնեմ։Անոնք դեռ չեղած ձեզի պիտի իմացնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
42:942:9 Вот, {предсказанное} прежде сбылось, и новое Я возвещу; прежде нежели оно произойдет, Я возвещу вам.
42:9 τὰ ο the ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning ἰδοὺ ιδου see!; here I am ἥκασιν ηκω here καὶ και and; even καινὰ καινος innovative; fresh ἃ ος who; what ἐγὼ εγω I ἀναγγελῶ αναγγελλω announce καὶ και and; even πρὸ προ before; ahead of τοῦ ο the ἀνατεῖλαι ανατελλω spring up; rise ἐδηλώθη δηλοω make clear ὑμῖν υμιν you
42:9 הָ hā הַ the רִֽאשֹׁנֹ֖ות rˈišōnˌôṯ רִאשֹׁון first הִנֵּה־ hinnē- הִנֵּה behold בָ֑אוּ vˈāʔû בוא come וַֽ wˈa וְ and חֲדָשֹׁות֙ ḥᵃḏāšôṯ חָדָשׁ new אֲנִ֣י ʔᵃnˈî אֲנִי i מַגִּ֔יד maggˈîḏ נגד report בְּ bᵊ בְּ in טֶ֥רֶם ṭˌerem טֶרֶם beginning תִּצְמַ֖חְנָה tiṣmˌaḥnā צמח sprout אַשְׁמִ֥יע ʔašmˌîʕ שׁמע hear אֶתְכֶֽם׃ פ ʔeṯᵊḵˈem . f אֵת [object marker]
42:9. quae prima fuerant ecce venerunt nova quoque ego adnuntio antequam oriantur audita vobis faciamThe things that were first, behold they are come: and new things do I declare: before they spring forth, I will make you hear them.
9. Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.
42:9. The things that were first, behold, they have arrived. And I also announce what is new. Before these things arise, I will cause you to hear about them.
42:9. Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.
Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them:

42:9 Вот, {предсказанное} прежде сбылось, и новое Я возвещу; прежде нежели оно произойдет, Я возвещу вам.
42:9
τὰ ο the
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
ἰδοὺ ιδου see!; here I am
ἥκασιν ηκω here
καὶ και and; even
καινὰ καινος innovative; fresh
ος who; what
ἐγὼ εγω I
ἀναγγελῶ αναγγελλω announce
καὶ και and; even
πρὸ προ before; ahead of
τοῦ ο the
ἀνατεῖλαι ανατελλω spring up; rise
ἐδηλώθη δηλοω make clear
ὑμῖν υμιν you
42:9
הָ הַ the
רִֽאשֹׁנֹ֖ות rˈišōnˌôṯ רִאשֹׁון first
הִנֵּה־ hinnē- הִנֵּה behold
בָ֑אוּ vˈāʔû בוא come
וַֽ wˈa וְ and
חֲדָשֹׁות֙ ḥᵃḏāšôṯ חָדָשׁ new
אֲנִ֣י ʔᵃnˈî אֲנִי i
מַגִּ֔יד maggˈîḏ נגד report
בְּ bᵊ בְּ in
טֶ֥רֶם ṭˌerem טֶרֶם beginning
תִּצְמַ֖חְנָה tiṣmˌaḥnā צמח sprout
אַשְׁמִ֥יע ʔašmˌîʕ שׁמע hear
אֶתְכֶֽם׃ פ ʔeṯᵊḵˈem . f אֵת [object marker]
42:9. quae prima fuerant ecce venerunt nova quoque ego adnuntio antequam oriantur audita vobis faciam
The things that were first, behold they are come: and new things do I declare: before they spring forth, I will make you hear them.
42:9. The things that were first, behold, they have arrived. And I also announce what is new. Before these things arise, I will cause you to hear about them.
42:9. Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Вот предсказанное прежде сбылось... Новое доказательство подлинности только что произнесенного утешительного пророчества об Отроке почерпается из исторического опыта: если все раннейшие пророчества успели уже оправдаться, то это является лучшей гарантией за исполнение и нового предсказания. Под раннейшими пророчествами блаженный Иероним разумеет все, вообще, что говорилось в Ветхом Завете через Моисея и пророков. Но это едва ли справедливо, так как ко дню нового пророчества все это стояло еще впереди, а потому и не было пригодно, в качестве убедительного доказательства из исторического прошлого. Поэтому правильнее поступают те, кто видит здесь указание на определенные и сравнительно недавние историко-политические пророчества, в частности, напр., предсказание (к тому времени уже исполнившееся) о неудачном походе Сеннахирима на Иерусалим (10:16, 33; 14:25; 30:31: и 37:6-7, 33-34). Сама ссылка на подобный исторический пример должна была иметь утешительное значение для Израиля, так как она вполне соответствовала общему характеру и тону речи. Если народ израильский еще должен выделить из себя возлюбленного Отрока Господня, имеющего совершить великие дела, то очевидно, историческое призвание того народа еще далеко не выполнено и ему нет оснований опасаться за свою судьбу, которая всегда так же неожиданно могла быть улучшена Богом, как это случилось и во дни Сеннахирима.
Albert Barnes: Notes on the Bible - 1834
42:9: Behold, the former things are come to pass - That is, the former things which he had foretold. This is the evidence to which he appeals in proof that he alone was God, and this is the basis on which he calls upon them to believe that what he had predicted in regard to future things would also come to pass. He had by his prophets foretold events which had now been fulfilled, and this should lead them to confide in him alone as the true God.
And new things do I declare - Things pertaining to future events, relating to the coming of the Messiah, and to the universal pRev_alence of his religion in the world.
Before they spring forth - There is here a beautiful image. The metaphor is taken from plants and flowers, the word צמח tsâ mach properly referring to the springing up of plants, or to their sending out shoots, buds, or flowers. The phrase literally means, 'before they begin to germinate,' that is, before there are any indications of life, or growth in the plant. The sense is, that God predicted the future events before there was anything by which it might be inferred that such occurrences would take place. It was not done by mere sagacity - as men like Burke and Canning may sometimes predict future events with great probability by marking certain political indications or developments. God did this when there were no such indications, and when it must have been done by mere omniscience. In this respect, all his predictions differ from the conjectures of man, and from all the reasonings which are founded on mere sagacity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:9: the former: Gen 15:12-16; Jos 21:45, Jos 23:14, Jos 23:15; Kg1 8:15-20, Kg1 11:36
new things: Isa 41:22, Isa 41:23, Isa 43:19, Isa 44:7, Isa 44:8, Isa 46:9, Isa 46:10; Joh 13:19; Act 15:18; Pe1 1:10-12; Pe2 1:19-21
Carl Friedrich Keil and Franz Delitzsch
42:9
First the overthrow of idolatry, then the restoration of Israel and conversion of the Gentiles: this is the double work of Jehovah's zeal which is already in progress. "The first, behold, is come to pass, and new things am I proclaiming; before it springs up, I let you hear it." The "first" is the rise of Cyrus, and the agitation of the nations which it occasioned - events which not only formed the starting-point of the prophecy in these addresses, whether the captivity was the prophet's historical or ideal standpoint, but which had no less force in themselves, as the connection between the first and second halves of the v. before us imply, as events both foreknown and distinctly foretold by Jehovah. The "new things" which Jehovah now foretells before their visible development (Is 43:19), are the restoration of Israel, for which the defeat of their oppressors prepares the say, and the conversion of the heathen, to which an impulse is given by the fact that God thus glorifies Himself in His people.
Geneva 1599
42:9 Behold, the former things have (p) come to pass, and new things do I declare: before they spring forth I tell you of them.
(p) As in time past I have been true in my promises, so will I be in time to come.
John Gill
42:9 Behold, the former things are come to pass,.... Which the Lord had foretold in former times, as to Abraham, concerning the affliction of his posterity in Egypt, the bringing them out from thence, and settling them in the land of Canaan; and other things by Moses and Joshua, and other prophets; and by Isaiah; and particularly the captivity of the ten tribes, which was now come to pass in the times of Hezekiah:
and new things do I declare; as the captivity of Judah and Benjamin, and their restoration by Cyrus; and more especially the mission and incarnation of Christ, his sufferings and death, and redemption and salvation by him; which were not only things to come, but new things, famous and excellent ones:
before they spring up I tell you of them or "before they bud forth" (r); while the seeds of them were under ground, sown in the purposes and decrees of God, he spoke of them in prophecy; and now former prophecies being fulfilled, and new ones delivered out, concerning things of which there was no appearance, and yet there was the greatest reason to believe their accomplishment, from the fulfilment of the former; this must be a strong proof and confirmation of the Lord being the true God, and the only one.
(r) "antequam pullulent", Montanus, Cocceius; "germinent", Vatablus; "antequam propullulent vel efflorescant", Vitringa.
John Wesley
42:9 I tell you - That when they come to pass, you may know that I am God, and that this is my work.
Robert Jamieson, A. R. Fausset and David Brown
42:9 former things--Former predictions of God, which were now fulfilled, are here adduced as proof that they ought to trust in Him alone as God; namely, the predictions as to Israel's restoration from Babylon.
new--namely, predictions as to Messiah, who is to bring all nations to the worship of Jehovah (Is 42:1, Is 42:4, Is 42:6).
spring forth--The same image from plants just beginning to germinate occurs in Is 43:19; Is 58:8. Before there is the slightest indication to enable a sagacious observer to infer the coming event, God foretells it.
42:1042:10: Օրհնեցէ՛ք զԱստուած յօրհնութիւն նոր, զի իշխանութիւն նորա ՚ի բարձունս փառաւորի, եւ անուն նորա ՚ի ծագաց երկրի. ոյք իջանէին ՚ի ծով նաւօք, կղզիք եւ բնակիչք նոցա[10063]։ [10063] Ոմանք. Օրհնեցէ՛ք զՏէր յօրհն՛՛... ոյք իջանեն ՚ի ծով նաւուք։
10 Օրհնեցէ՛ք Տիրոջը նոր օրհներգութեամբ, քանզի նրա իշխանութիւնը բարձունքներում է փառաբանւում, եւ նրա անունը՝ երկրի ծագերից, ծովերում նաւարկողներից, կղզիներից ու նրանց բնակիչներից:
10 Նոր ե՛րգ երգեցէք Տէրոջը Ու անոր գովութիւնը՝ երկրի ծայրերէն, Ո՛վ ծով իջնողներ ու զանիկա լեցնողներ, Կղզիներ եւ անոնց բնակիչները։
Օրհնեցէք զՏէր յօրհնութիւն նոր, [623]զի իշխանութիւն նորա ի բարձունս փառաւորի, եւ անուն նորա`` ի ծագաց երկրի, ոյք իջանեն ի ծով [624]նաւօք, կղզիք եւ բնակիչք նոցա:

42:10: Օրհնեցէ՛ք զԱստուած յօրհնութիւն նոր, զի իշխանութիւն նորա ՚ի բարձունս փառաւորի, եւ անուն նորա ՚ի ծագաց երկրի. ոյք իջանէին ՚ի ծով նաւօք, կղզիք եւ բնակիչք նոցա[10063]։
[10063] Ոմանք. Օրհնեցէ՛ք զՏէր յօրհն՛՛... ոյք իջանեն ՚ի ծով նաւուք։
10 Օրհնեցէ՛ք Տիրոջը նոր օրհներգութեամբ, քանզի նրա իշխանութիւնը բարձունքներում է փառաբանւում, եւ նրա անունը՝ երկրի ծագերից, ծովերում նաւարկողներից, կղզիներից ու նրանց բնակիչներից:
10 Նոր ե՛րգ երգեցէք Տէրոջը Ու անոր գովութիւնը՝ երկրի ծայրերէն, Ո՛վ ծով իջնողներ ու զանիկա լեցնողներ, Կղզիներ եւ անոնց բնակիչները։
zohrab-1805▾ eastern-1994▾ western am▾
42:1042:10 Пойте Господу новую песнь, хвалу Ему от концов земли, вы, плавающие по морю, и всё, наполняющее его, острова и живущие на них.
42:10 ὑμνήσατε υμνεω sing a hymn τῷ ο the κυρίῳ κυριος lord; master ὕμνον υμνος hymn καινόν καινος innovative; fresh ἡ ο the ἀρχὴ αρχη origin; beginning αὐτοῦ αυτος he; him δοξάζετε δοξαζω glorify τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἀπ᾿ απο from; away ἄκρου ακρον top; tip τῆς ο the γῆς γη earth; land οἱ ο the καταβαίνοντες καταβαινω step down; descend εἰς εις into; for τὴν ο the θάλασσαν θαλασσα sea καὶ και and; even πλέοντες πλεω sail αὐτήν αυτος he; him αἱ ο the νῆσοι νησος island καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle αὐτάς αυτος he; him
42:10 שִׁ֤ירוּ šˈîrû שׁיר sing לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH שִׁ֣יר šˈîr שִׁיר song חָדָ֔שׁ ḥāḏˈāš חָדָשׁ new תְּהִלָּתֹ֖ו tᵊhillāṯˌô תְּהִלָּה praise מִ mi מִן from קְצֵ֣ה qᵊṣˈē קָצֶה end הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth יֹורְדֵ֤י yôrᵊḏˈê ירד descend הַ ha הַ the יָּם֙ yyˌom יָם sea וּ û וְ and מְלֹאֹ֔ו mᵊlōʔˈô מְלֹא fullness אִיִּ֖ים ʔiyyˌîm אִי coast, island וְ wᵊ וְ and יֹשְׁבֵיהֶֽם׃ yōšᵊvêhˈem ישׁב sit
42:10. cantate Domino canticum novum laus eius ab extremis terrae qui descenditis in mare et plenitudo eius insulae et habitatores earumSing ye to the Lord a new song, his praise is from the ends of the earth: you that go down to the sea, and all that are therein: ye islands, and ye inhabitants of them.
10. Sing unto the LORD a new song, and his praise from the end of the earth; ye that go down to the sea, and all that is therein, the isles, and the inhabitants thereof.
42:10. Sing to the Lord a new canticle, sing his praise from the ends of the earth, you who descend into the sea and all its fullness, the islands and their inhabitants.
42:10. Sing unto the LORD a new song, [and] his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof.
Sing unto the LORD a new song, [and] his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof:

42:10 Пойте Господу новую песнь, хвалу Ему от концов земли, вы, плавающие по морю, и всё, наполняющее его, острова и живущие на них.
42:10
ὑμνήσατε υμνεω sing a hymn
τῷ ο the
κυρίῳ κυριος lord; master
ὕμνον υμνος hymn
καινόν καινος innovative; fresh
ο the
ἀρχὴ αρχη origin; beginning
αὐτοῦ αυτος he; him
δοξάζετε δοξαζω glorify
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἀπ᾿ απο from; away
ἄκρου ακρον top; tip
τῆς ο the
γῆς γη earth; land
οἱ ο the
καταβαίνοντες καταβαινω step down; descend
εἰς εις into; for
τὴν ο the
θάλασσαν θαλασσα sea
καὶ και and; even
πλέοντες πλεω sail
αὐτήν αυτος he; him
αἱ ο the
νῆσοι νησος island
καὶ και and; even
οἱ ο the
κατοικοῦντες κατοικεω settle
αὐτάς αυτος he; him
42:10
שִׁ֤ירוּ šˈîrû שׁיר sing
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
שִׁ֣יר šˈîr שִׁיר song
חָדָ֔שׁ ḥāḏˈāš חָדָשׁ new
תְּהִלָּתֹ֖ו tᵊhillāṯˌô תְּהִלָּה praise
מִ mi מִן from
קְצֵ֣ה qᵊṣˈē קָצֶה end
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
יֹורְדֵ֤י yôrᵊḏˈê ירד descend
הַ ha הַ the
יָּם֙ yyˌom יָם sea
וּ û וְ and
מְלֹאֹ֔ו mᵊlōʔˈô מְלֹא fullness
אִיִּ֖ים ʔiyyˌîm אִי coast, island
וְ wᵊ וְ and
יֹשְׁבֵיהֶֽם׃ yōšᵊvêhˈem ישׁב sit
42:10. cantate Domino canticum novum laus eius ab extremis terrae qui descenditis in mare et plenitudo eius insulae et habitatores earum
Sing ye to the Lord a new song, his praise is from the ends of the earth: you that go down to the sea, and all that are therein: ye islands, and ye inhabitants of them.
42:10. Sing to the Lord a new canticle, sing his praise from the ends of the earth, you who descend into the sea and all its fullness, the islands and their inhabitants.
42:10. Sing unto the LORD a new song, [and] his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12. В этом отделе находится гимн Богу за оказанные Им благодеяния язычникам. Благодеяния эти пока еще - предмет пророческих ожиданий. Но пророк настолько уверен в их непреложности, что говорит о них, как о событиях уже наступивших и потому приглашает язычников восхвалять Бога за них, как уже за нечто дарованное им.

Пойте Господу новую песнь... Обычное начало довольно многих благодарственно- хвалебных псалмов (32:3; 95:1; 97:1; 118:1; 148:1: и др.). В данном случае "новизна" песни соответствует и новости самого предмета ее, ибо, по слову апостола: "Итак, кто во Христе, тот новая тварь; древнее прошло, теперь все новое" (2: Кор 5:17).

Вы плавающие по морю... Ближайшим образом разумеется соседнее с Палестиной Средиземное море; хотя на библейском языке "море и острова" - вообще, синоним всего языческого мира.
Adam Clarke: Commentary on the Bible - 1831
42:10: Ye that go down to the sea - This seems not to belong to this place; it does not well consist with what follows, "and the fullness thereof." They that go down upon the sea means navigators, sailors, traders, such as do business in great waters; an idea much too confined for the prophet, who means the sea in general, as it is used by the Hebrews, for the distant nations, the islands, the dwellers on the sea-coasts all over the world. I suspect that some transcriber had the Psa 107:23 verse of Psalm 107 running in his head, יורדי הים באניות yoredey haiyam booniyoth, and wrote in this place יורדי הים yoredey haiyam instead of ירעם הים yiram haiyam, or יריע yari, or ירן yaran; "let the sea roar, or shout, or exult." But as this is so different in appearance from the present reading, I do not take the liberty of introducing it into the translation. Conjeceram legendum יגידו yegidu, ut Isa 42:12; sed non favent Versiones. "I would propose to read יגידו yegidu, as in Isa 42:12; but this is not supported by the Versions." - Secker.
Albert Barnes: Notes on the Bible - 1834
42:10: Sing unto the Lord a new song - It is common, as we have seen, to celebrate the goodness of God in a hymn of praise on the manifestation of any special act of mercy (see the notes at Isa 12:1-6; Isa 25:1-12; 26) Here the prophet calls upon all people to celebrate the divine mercy in a song of praise in view of his goodness in providing a Redeemer. The sentiment is, that God's goodness in providing a Saviour demands the thanksgiving of all the world.
A new song - A song hitherto unsung; one that shall be expressive of the goodness of God in this new manifestation of his mercy. None of the hymns of praise that had been employed to express his former acts of goodness would appropriately express this. The mercy was so great that it demanded a song expressly made for the occasion.
And his praise frown the end of the earth - From all parts of the earth. Let the most distant nations who are to be interested in this great
Ye that go down to the sea - That is, traders, navigators, merchants, seamen; such as do business in the great waters. The sense is, that they would be interested in the plan of mercy through a Redeemer; and hence, they are called on to celebrate the goodness of God (compare the notes at Isa 60:5). This is referred to by the prophet, first, because of the great multitude who thus go down to the sea; and, secondly, because their conversion will have so important an influence in diffusing the true religion to distant nations.
And all that is therein - Margin, as Hebrew, 'The fullness thereof.' All that fill it; that is, either in ships, or by dwelling on the islands and coasts. The meaning is, that all who were upon the sea - the completeness, the wholeness of the maritime population, being equally interested with all others in the great salvation, should join in celebrating the goodness of God.
The isles - A large portion of the inhabitants of the world are dwellers upon islands. In modern times, some of the most signal displays of the divine mercy, and some of the most remarkable conversions to Christianity, have been there. In the Sandwich Islands, and in Ceylon, God has poured out his Spirit, and their inhabitants have been among the first in the pagan world to embrace the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:10: Sing: Isa 24:14-16, Isa 44:23, Isa 49:13, Isa 65:14; Psa 33:3, Psa 40:3, Psa 96:1-3, Psa 98:1-4, Psa 117:1, Psa 117:2; Rom 15:9-11; Rev 5:9, Rev 14:3
ye that go: Psa 107:23-32, Psa 148:1-14, Psa 150:6
all that is therein: Heb. the fulness thereof
the isles: Isa 42:4, Isa 51:5, Isa 60:9; Psa 97:1; Zep 2:11
Carl Friedrich Keil and Franz Delitzsch
42:10
The prediction of these "new things," which now follows, looks away from all human mediation. They are manifestly the work of Jehovah Himself, and consist primarily in the subjugation of His enemies, who are holding His people in captivity. "Sing ye to Jehovah a new song, His praise from the end of the earth, ye navigators of the sea, and its fulness; ye islands, and their inhabitants. Let the desert and the cities thereof strike up, the villages that Kedar doth inhabit; the inhabitants of the rock-city may rejoice, shout from the summits of the mountains. Let them give glory to Jehovah, and proclaim His praise in the islands. Jehovah, like a hero will He go forth, kindle jealousy like a man of war; He will breath forth into a war-cry, a yelling war-cry, prove Himself a hero upon His enemies." The "new things" furnish the impulse and materials of "a new song," such as had never been heard in the heathen world before. This whole group of vv. is like a variation of Is 24:14-15. The standing-place, whence the summons is uttered, is apparently Ezion-geber, at the head of the Elanitic Gulf, that seaport town from which in the time of the kings the news of the nations reached the Holy Land through the extensive commerce of Israel. From this point the eye stretches to the utmost circle of the earth, and then returns from the point where it meets with those who "go down to the sea," i.e., who navigate the ocean which lies lower than the solid ground. These are to sing, and everything that lives and moves in the sea is to join in the sailors' song. The islands and coast lands, that are washed by the sea, are likewise to sing together with their inhabitants. After the summons has drawn these into the net of the song of praise, it moves into the heart of the land. The desert and its cities are to lift up (viz., "their voice"), the villages which Kedar inhabits. The reference to Sela', the rock-city of Edomitish Nabataea, which is also mentioned in Is 16:1 (the Wadi Musa, which is still celebrated for its splendid ruins), shows by way of example what cities are intended. Their inhabitants are to ascend the steep mountains by which the city is surrounded, and to raise a joyful cry (yitsvâchū, to cry out with a loud noise; cf., Is 24:11). Along with the inhabitants of cities, the stationary Arabs, who are still called Hadariye in distinction from Wabariye, the Arabs of the tents, are also summoned; hadar (châtsēr) is a fixed abode, in contrast to bedû, the steppe, where the tents are pitched for a short time, now in one place and now in another. In Is 42:12 the summons becomes more general. The subject is the heathen universally and in every place; they are to give Jehovah the glory (Ps 56:2), and declare His praise upon the islands, i.e., to the remotest ends of the whole world of nations. In Is 42:13 there follows the reason for this summons, and the theme of the new song in honour of the God of Israel, viz., His victory over His enemies, the enemies of His people. The description is anthropomorphically dazzling and bold, such as the self-assurance and vividness of the Israelitish idea of God permitted, without any danger of misunderstanding. Jehovah goes out into the conflict like a hero; and like a "man of war," i.e., like one who has already fought many battles, and is therefore ready for war, and well versed in warfare, He stirs up jealousy (see at Is 9:6). His jealousy has slumbered as it were for a long time, as if smouldering under the ashes; but now He stirs it up, i.e., makes it burn up into a bright flame. Going forward to the attack, יריע, "He breaks out into a cry," אף־יצריח, "yea, a yelling cry" (kal Zeph 1:14, to cry with a yell; hiphil, to utter a yelling cry). In the words, "He will show Himself as a hero upon His enemies," we see Him already engaged in the battle itself, in which He proves Himself to possess the strength and boldness of a hero (hithgabbar only occurs again in the book of Job). The overthrow which heathenism here suffers at the hand of Jehovah is, according to our prophet's view, the final and decisive one. The redemption of Israel, which is thus about to appear, is redemption from the punishment of captivity, and at the same time from all the troubles that arise from sin. The period following the captivity and the New Testament times here flow into one.
John Gill
42:10 Sing unto the Lord a new song,.... On account of the new things before prophesied of, and now done; on account of redemption and salvation by Christ, and the conversion of the Gentiles through the light of the Gospel brought among them; the song of redeeming love, and for the Gospel, and regenerating grace; and not the Jews only, but the Gentiles also, are called upon to sing this song, as having a special share in the blessings, the subject of it: hence it follows,
and his praise from the end of the earth; thither the Gospel being sent, and there made effectual to the conversion of many, these are exhorted to sing and show forth the praises of him who had called them out of Heathenish blindness and darkness into the marvellous light of the Gospel and grace of God:
ye that go down into the sea; in ships, that trade by sea; such as the Phoenicians, Tyrians, and Sidonians, to whom the Gospel came, and where it was preached with success, to the conversion of many of them, and therefore had reason to join in this new song; see Acts 11:19 or such that went by sea to distant parts, on purpose to publish the Gospel, as Paul, Barnabas, Silas, and Timothy; and who, succeeding in their work, had reason to rejoice; see Acts 13:4,
and all that is therein: or "the fulness of it" (s); meaning not the fishes in it, but the islands of it, as next explained:
the isles, and the inhabitants thereof; as Cyprus, Crete, and other isles, which heard the joyful sound of the Gospel, and embraced it, Acts 13:4, and, as the sea often denotes the western part of the world from Judea, this may design the European parts of it, and the islands in it, particularly ours of Great Britain and Ireland, whither the Gospel came very early.
(s) "et plenitudo ejus", Munster, Pagainus, Montanus.
John Wesley
42:10 Sing - Upon this new and great occasion, the salvation of the world by Christ. From the end - All nations from one end of the earth to another. Ye - You that go by sea carry these glad tidings from Judea, where Christ was born, and lived, and died, and published the gospel, unto the remotest parts of the earth.
Robert Jamieson, A. R. Fausset and David Brown
42:10 new song--such as has never before been sung, called for by a new manifestation of God's grace, to express which no hymn for former mercies would be appropriate. The new song shall be sung when the Lord shall reign in Jerusalem, and all "nations shall flow unto it" (Is 2:2; Is 26:1; Rev_ 5:9; Rev_ 14:3).
ye that go down to the sea--whose conversion will be the means of diffusing the Gospel to distant lands.
all . . . therein--all the living creatures that fill the sea (Ps 96:11) [MAURER]. Or, all sailors and voyagers [GESENIUS]. But these were already mentioned in the previous clause: there he called on all who go upon the sea; in this clause all animals in the sea; so in Is 42:11, he calls on the inanimate wilderness to lift up its voice. External nature shall be so renovated as to be in unison with the moral renovation.
42:1142:11: Ուրա՛խ եղիցի անապատն եւ աւանք նորա՝ բանակք եւ բնակիչք Կեդարու. ուրա՛խ եղիցին բնակիչք Վիմին. ՚ի գլխոց լերանց գոչեսցեն[10064]՝ [10064] Ոսկան. Եւ աւանք նորա՝ հանգրուանք՝ եւ բնակիչք. ըստ որում ունի եւ օրինակ մի ՚ի լուս՛՛։
11 Թող ուրախ լինեն անապատն ու նրա աւանները, Կեդարի բանակատեղիներն ու բնակիչները, թող ուրախանան Վէմի բնակիչները, լեռների գագաթներից կանչեն,
11 Անապատն ու անոր քաղաքները, Կեդարի բնակած գիւղերը թող ձայն բարձրացնեն։Վէմին* բնակիչները յաղթանակի երգով Լեռներուն գլխէն թող ձայն տան
[625]Ուրախ եղիցի անապատն եւ աւանք նորա` բանակք եւ բնակիչք Կեդարու``. ուրախ եղիցին բնակիչք Վիմին, ի գլխոց լերանց գոչեսցեն:

42:11: Ուրա՛խ եղիցի անապատն եւ աւանք նորա՝ բանակք եւ բնակիչք Կեդարու. ուրա՛խ եղիցին բնակիչք Վիմին. ՚ի գլխոց լերանց գոչեսցեն[10064]՝
[10064] Ոսկան. Եւ աւանք նորա՝ հանգրուանք՝ եւ բնակիչք. ըստ որում ունի եւ օրինակ մի ՚ի լուս՛՛։
11 Թող ուրախ լինեն անապատն ու նրա աւանները, Կեդարի բանակատեղիներն ու բնակիչները, թող ուրախանան Վէմի բնակիչները, լեռների գագաթներից կանչեն,
11 Անապատն ու անոր քաղաքները, Կեդարի բնակած գիւղերը թող ձայն բարձրացնեն։Վէմին* բնակիչները յաղթանակի երգով Լեռներուն գլխէն թող ձայն տան
zohrab-1805▾ eastern-1994▾ western am▾
42:1142:11 Да возвысит голос пустыня и города ее, селения, где обитает Кидар; да торжествуют живущие на скалах, да возглашают с вершин гор.
42:11 εὐφράνθητι ευφραινω celebrate; cheer ἔρημος ερημος lonesome; wilderness καὶ και and; even αἱ ο the κῶμαι κωμη village αὐτῆς αυτος he; him ἐπαύλεις επαυλις lodge καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle Κηδαρ κηδαρ celebrate; cheer οἱ ο the κατοικοῦντες κατοικεω settle Πέτραν πετρα from; away ἄκρων ακρον top; tip τῶν ο the ὀρέων ορος mountain; mount βοήσουσιν βοαω scream; shout
42:11 יִשְׂא֤וּ yiśʔˈû נשׂא lift מִדְבָּר֙ miḏbˌār מִדְבָּר desert וְ wᵊ וְ and עָרָ֔יו ʕārˈāʸw עִיר town חֲצֵרִ֖ים ḥᵃṣērˌîm חָצֵר court תֵּשֵׁ֣ב tēšˈēv ישׁב sit קֵדָ֑ר qēḏˈār קֵדָר Kedar יָרֹ֨נּוּ֙ yārˈōnnû רנן cry of joy יֹ֣שְׁבֵי yˈōšᵊvê ישׁב sit סֶ֔לַע sˈelaʕ סֶלַע rock מֵ mē מִן from רֹ֥אשׁ rˌōš רֹאשׁ head הָרִ֖ים hārˌîm הַר mountain יִצְוָֽחוּ׃ yiṣwˈāḥû צוח cry
42:11. sublevetur desertum et civitates eius in domibus habitabit Cedar laudate habitatores Petrae de vertice montium clamabuntLet the desert and the cities thereof be exalted: Cedar shall dwell in houses: ye inhabitants of Petra, give praise, they shall cry from the top of the mountains.
11. Let the wilderness and the cities thereof lift up , the villages that Kedar doth inhabit; let the inhabitants of Sela sing, let them shout from the top of the mountains.
42:11. Let the desert and its cities be lifted up. Kedar will dwell in houses. O inhabitants of the rock, give praise! They will cry out from the top of the mountains.
42:11. Let the wilderness and the cities thereof lift up [their voice], the villages [that] Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.
Let the wilderness and the cities thereof lift up [their voice], the villages [that] Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains:

42:11 Да возвысит голос пустыня и города ее, селения, где обитает Кидар; да торжествуют живущие на скалах, да возглашают с вершин гор.
42:11
εὐφράνθητι ευφραινω celebrate; cheer
ἔρημος ερημος lonesome; wilderness
καὶ και and; even
αἱ ο the
κῶμαι κωμη village
αὐτῆς αυτος he; him
ἐπαύλεις επαυλις lodge
καὶ και and; even
οἱ ο the
κατοικοῦντες κατοικεω settle
Κηδαρ κηδαρ celebrate; cheer
οἱ ο the
κατοικοῦντες κατοικεω settle
Πέτραν πετρα from; away
ἄκρων ακρον top; tip
τῶν ο the
ὀρέων ορος mountain; mount
βοήσουσιν βοαω scream; shout
42:11
יִשְׂא֤וּ yiśʔˈû נשׂא lift
מִדְבָּר֙ miḏbˌār מִדְבָּר desert
וְ wᵊ וְ and
עָרָ֔יו ʕārˈāʸw עִיר town
חֲצֵרִ֖ים ḥᵃṣērˌîm חָצֵר court
תֵּשֵׁ֣ב tēšˈēv ישׁב sit
קֵדָ֑ר qēḏˈār קֵדָר Kedar
יָרֹ֨נּוּ֙ yārˈōnnû רנן cry of joy
יֹ֣שְׁבֵי yˈōšᵊvê ישׁב sit
סֶ֔לַע sˈelaʕ סֶלַע rock
מֵ מִן from
רֹ֥אשׁ rˌōš רֹאשׁ head
הָרִ֖ים hārˌîm הַר mountain
יִצְוָֽחוּ׃ yiṣwˈāḥû צוח cry
42:11. sublevetur desertum et civitates eius in domibus habitabit Cedar laudate habitatores Petrae de vertice montium clamabunt
Let the desert and the cities thereof be exalted: Cedar shall dwell in houses: ye inhabitants of Petra, give praise, they shall cry from the top of the mountains.
42:11. Let the desert and its cities be lifted up. Kedar will dwell in houses. O inhabitants of the rock, give praise! They will cry out from the top of the mountains.
42:11. Let the wilderness and the cities thereof lift up [their voice], the villages [that] Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Да возвысит голос пустыня и города ее... На первый взгляд кажется несколько странной речь о городах в пустыне. Но на самом деле это именно так: по соседству с Палестиной (на Ю. З. от нее) лежала пустыня, среди которой находились оазисы, на которых и были расположены города различные, напр., Тадмор, Петра, Кадикс и др. (ср. Чис 20:1).

Селения, где обитает Кидар... Именем "Кидар", или точнее "Община Кидара" называлось одно из арабских кочевых племен, потомков второго сына Измайлова - Кидара (Быт 25:13). У Плиния (Hist. Natur. lib. V, с. 11) это племя названо arabes cedrei, оно родственно набатеям, вело кочевой образ жизни и занималось овцеводством (Ис 60:7).
Adam Clarke: Commentary on the Bible - 1831
42:11: Let the wilderness - The most uncultivated countries, and the most rude and uncivilized people, shall confess and celebrate with thanksgiving the blessing of the knowledge of God graciously imparted to them. By the desert is meant Arabia Deserta; by the rocky country, Arabia Petraea; by the mountains, probably those celebrated ones, Paran, Horeb, Sinai, in the same country; to which also belonged Kedar, a clan of Arabians, dwelling for the most part in tents; but there were others of them who inhabited or frequented cities and villages, as may be collected from this place of the prophet. Pietro della Valle, speaking of the people of Arabia Deserta, says: "There is a sort of Arabs of that country called Maedi, who with their herds, of buffaloes for the most part, sometimes live in the deserts, and sometimes in cities; from whence they have their name, which signifies wandering, going from place to place. They have no professed houses; nor are they properly Bedaui, or Beduui, that is, Deserticoli, who are the most noble among them, and never abide within walls, but always go wandering through the open country with their black tents; nor are they properly called Hhadesi, as they call those who dwell in cities, and lands with fixed houses. These by the latter are esteemed ignoble and base; but both are considered as of low condition." Viaggi, Parte 3 lett. ii.
The villages that Kedar doth inhabit - The Arabs, according to the Targum.
The inhabitants of the rock - They who dwell on fortified places. The Vulgate has habitatores Petraeae, "the inhabitants of Arabia Petraea." Those who make the rock Jesus Christ, the inhabitants of the rock, true believers in him; the singing, rejoicing for the salvation they have received; abuse and disgrace the passage and the pulpit. I have heard a clergyman, a magistrate, a justice of the quorum, spend an hour in showing from these words,
1. That they meant Jesus Christ, and none other.
2. That he might be fully compared to a rock, as the foundation on which his Church was built, and on which all true believers rested for their salvation.
3. A rock, because of his strength and might in destroying his enemies, and supporting his friends.
4. A refreshing rock, like that in the wilderness; and that rock was Christ.
5. A perspective rock, from which true believers could discover their heavenly inheritance: "When my heart is overwhelmed, lead me to the rock that is higher than I, "etc. Now all this is true in itself; but false in respect to the words on which it was professedly built, for they have no such meaning.
Albert Barnes: Notes on the Bible - 1834
42:11: Let the wilderness - (See the note at Isa 35:1). The word here denotes the most uncultivated countries, intimating that even the most rude and barbarous people would have occasion to rejoin, and would be interested in the mercy of God.
And the cities thereof - To us there seems to be something incongruous in speaking of the 'cities' in a 'wilderness.' But we are to remember that the Hebrews gave the name wilderness or desert to those regions that were mostly uncultivated, or sparsely inhabited. They were places that were chiefly devoted to pasturage, and not cultivated by the plow, or regions of vast plains of sand and far-extended barrenness, with here and there an oasis on which a city might be built. Josephus, speaking of the desert or wilderness lying between Jerusalem and Jericho enumerates several villages or towns in it, showing that though it was mainly a waste, yet that it was not wholly without towns or inhabitants. We are to remember also that large towns or cities for commercial purposes, or thorough fares, were often built in the few fertile or advantageous places which were found in the midst of desert wastes. Thus we are told of Solomon Ch2 8:4, that 'he built Tadmor in the wilderness;' and we know that Palmyra, and Bozrah, and Sela, were large cities that were built in the midst of regions that were generally to be regarded as deserts, or wastes.
The villages that Kedar doth inhabit - Where the inhabitants of Kedar dwell. Kedar was a son of Ishmael Gen 25:13, the father of the Kedarenians or Cedrei, mentioned by Pliny (Nat. Hist. v. 2), who dwell in the vicinity of the Nabathaeans in Arabia Deserta. They often changed their place, though it would seem that they usually dwelt in the neighborhood of Petra, or Sela. The name Kedar is often given to Arabia Deserta, and the word may in some instances denote Arabia in general. The inhabitants of those countries usually dwell in tents, and lead a nomadic and wandering life.
Let the inhabitants of the rock sing - It is uncertain whether the word 'rock' here (Hebrew, סלע sela‛, Greek Πέτραν Petran, 'Petra' or 'rock') is to be regarded as a proper name, or to denote in a general sense those who dwell in the rocky part of Arabia. Sela, or Petra, was the name of the celebrated city that was the capital of Idumea (see the notes at Isa 16:1); and the connection here would rather lead us to suppose that this city was intended here, and that the inhabitants of the capital were called upon to join with the dwellers in the surrounding cities and villages in celebrating the goodness of God. But it may denote in general those who inhabited the desolate and stony region of Arabia Petrea, or whose home was among the cliffs of the rocks. If so, it is a call upon Arabia in general to rejoice in the mercy of God, and to give glory to him for providing a plan of redemption - an intimation that to the descendants of Ishmael the blessings of the gospel would be extended.
Let them shout from the top of the mountains - They who had taken refuge there, or who had made their permanent abode there. Vitringa supposes that the mountains of Paran are meant, which are situated on the north of Mount Sinai. The idea in the verse is, that all the dwellers in Arabia would celebrate the goodness of God, and join in praising him for his mercy in giving a deliverer. They were yet to partake of the benefits of his coming, and to have occasion of joy at his advent. It is possible that Cowper may have had this passage in his eye in the following description of the final and universal pRev_alence of the gospel:
The dwellers in the vales and on the rocks,
Shout to each other, sad the mountain-tops,
From distant mountains catch the flying joy:
Till nation after nation taught the strain,
Earth rolls the rapturous hosannas round.
Task.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:11: Let the wilderness: Isa 32:16, Isa 35:1, Isa 35:6, Isa 40:3, Isa 41:18, Isa 41:19, Isa 43:19; Psa 72:8-10
Kedar: Isa 60:7; Gen 25:23; Psa 120:5
let the inhabitants: Jer 21:13, Jer 48:28, Jer 49:16; Oba 1:3
Geneva 1599
42:11 Let the wilderness and its cities lift up [their voice], the villages [that] (q) Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.
(q) Meaning, the Arabians, under whom he comprehends all the people of the East.
John Gill
42:11 Let the wilderness and the cities thereof lift up their voice,.... The eastern part of the world, Arabia Deserta, and the inhabitants of the cities which were in it:
the villages that Kedar doth inhabit; or the "courts" (t), or tents, the Kedarenes inhabited, who were Arabians, and dwelt in tents, which they pitched here and there, for the convenience of their flocks; and so the Targum,
"the Arabians that inhabit the wilderness shall praise:''
let the inhabitants of the rock sing: or of Petra, which Jerom says was a city of Palestine. It was the metropolis of Arabia Petraea, which whole country may be here meant, and the inhabitants of it, who had reason to sing for joy, when the Gospel was preached unto them; as it was by the Apostle Paul in Arabia, Gal 1:17,
let them shout from the top of the mountains; the wild, savage, and barbarous people that dwell there, but now become civilized, as well as evangelized, by the Gospel; or the messengers and ministers of the word, whose feet on those mountains were beautiful, bringing the good tidings of peace and salvation by Christ. The Targum interprets this of the resurrection of the dead,
"the dead, when they shall go out of the house of their world, from the tops of the mountains shall lift up their voice (u).''
(t) "atria", Montanus; "tentoria", Grotius. (u) Ben Melech interprets the rocks and mountains of towers built on rocks and mountains, where men dwelt.
John Wesley
42:11 The wilderness - Those parts of the world which are now desolate and forsaken of God, and barren of all good fruits. Kedar - The Arabians: who were an Heathen and barbarous people, and are put for all nations. Mountains - Who are commonly more savage and ignorant than others.
Robert Jamieson, A. R. Fausset and David Brown
42:11 cities--in a region not wholly waste, but mainly so, with an oasis here and there.
Kedar--in Arabia-Deserta (Is 21:16; Gen 25:13). The Kedarenians led a nomadic, wandering life. So Kedar is here put in general for that class of men.
rock--Sela, that is, Petra, the metropolis of Idumea and the Nabathoean Ishmaelites. Or it may refer in general to those in Arabia-PetrÃ&brvbr;a, who had their dwellings cut out of the rock.
the mountains--namely, of Paran, south of Sinai, in Arabic PetrÃ&brvbr;a [VITRINGA].
42:1242:12: տացեն զփառս Աստուծոյ. եւ զքաջութիւն նորա կղզիք պատմեսցեն։
12 փառք տան Աստծուն, իսկ կղզիները պատմեն նրա քաջութեան մասին:
12 Տէրոջը փառք տան Եւ անոր գովութիւնը կղզիներուն մէջ պատմեն։
տացեն զփառս [626]Աստուծոյ, եւ զքաջութիւն նորա կղզիք`` պատմեսցեն:

42:12: տացեն զփառս Աստուծոյ. եւ զքաջութիւն նորա կղզիք պատմեսցեն։
12 փառք տան Աստծուն, իսկ կղզիները պատմեն նրա քաջութեան մասին:
12 Տէրոջը փառք տան Եւ անոր գովութիւնը կղզիներուն մէջ պատմեն։
zohrab-1805▾ eastern-1994▾ western am▾
42:1242:12 Да воздадут Господу славу, и хвалу Его да возвестят на островах.
42:12 δώσουσιν διδωμι give; deposit τῷ ο the θεῷ θεος God δόξαν δοξα glory τὰς ο the ἀρετὰς αρετη valor αὐτοῦ αυτος he; him ἐν εν in ταῖς ο the νήσοις νησος island ἀναγγελοῦσιν αναγγελλω announce
42:12 יָשִׂ֥ימוּ yāśˌîmû שׂים put לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH כָּבֹ֑וד kāvˈôḏ כָּבֹוד weight וּ û וְ and תְהִלָּתֹ֖ו ṯᵊhillāṯˌô תְּהִלָּה praise בָּ bā בְּ in † הַ the אִיִּ֥ים ʔiyyˌîm אִי coast, island יַגִּֽידוּ׃ yaggˈîḏû נגד report
42:12. ponent Domino gloriam et laudem eius in insulis nuntiabuntThey shall give glory to the Lord, and shall declare his praise in the islands.
12. Let them give glory unto the LORD, and declare his praise in the islands.
42:12. They will give glory to the Lord, and they will announce his praise to the islands.
42:12. Let them give glory unto the LORD, and declare his praise in the islands.
Let them give glory unto the LORD, and declare his praise in the islands:

42:12 Да воздадут Господу славу, и хвалу Его да возвестят на островах.
42:12
δώσουσιν διδωμι give; deposit
τῷ ο the
θεῷ θεος God
δόξαν δοξα glory
τὰς ο the
ἀρετὰς αρετη valor
αὐτοῦ αυτος he; him
ἐν εν in
ταῖς ο the
νήσοις νησος island
ἀναγγελοῦσιν αναγγελλω announce
42:12
יָשִׂ֥ימוּ yāśˌîmû שׂים put
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
כָּבֹ֑וד kāvˈôḏ כָּבֹוד weight
וּ û וְ and
תְהִלָּתֹ֖ו ṯᵊhillāṯˌô תְּהִלָּה praise
בָּ בְּ in
הַ the
אִיִּ֥ים ʔiyyˌîm אִי coast, island
יַגִּֽידוּ׃ yaggˈîḏû נגד report
42:12. ponent Domino gloriam et laudem eius in insulis nuntiabunt
They shall give glory to the Lord, and shall declare his praise in the islands.
42:12. They will give glory to the Lord, and they will announce his praise to the islands.
42:12. Let them give glory unto the LORD, and declare his praise in the islands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
42:12: Let them give glory ... in the islands - (see the note at Isa 41:1). Let the distant regions praise God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:12: Isa 24:15, Isa 24:16, Isa 66:18, Isa 66:19; Psa 22:27, Psa 96:3-10, Psa 117:1, Psa 117:2; Rom 15:9-11; Rev 5:9, Rev 5:10, Rev 7:9-12
John Gill
42:12 Let them give glory unto the Lord,.... For all the great and good things he has done for them, in sending his Gospel to them, calling them by his grace, enlightening their minds, and revealing his Son in them, and making them partakers of the blessings of his grace, and entitling them to eternal glory and happiness:
and declare his praise in the islands; as on the western continent, and the isles of it; so on the eastern continent, and the islands of it, the islands of Greece, the islands in the Aegean sea.
John Wesley
42:12 The islands - In the remotest parts of the world, as well as in Arabia, which was near to them.
Robert Jamieson, A. R. Fausset and David Brown
42:12 glory . . . islands-- (Is 24:15).
42:1342:13: Տէր Աստուած զօրութեանց եկեսցէ, եւ հարցէ զպատերազմ. յարուսցէ զնախանձ, եւ գոչեսցէ ՚ի վերայ թշնամեաց իւրոց զօրութեամբ։
13 Զօրութիւնների Տէր Աստուածը պիտի գայ ու պատերազմ մղի, նախանձ պիտի յարուցի եւ բարձրաձայն պիտի գոչի իր թշնամիների վրայ:
13 Տէրը հզօրի պէս պիտի ելլէ, Պատերազմող մարդու պէս իր նախանձը պիտի արթնցնէ. Պիտի աղաղակէ ու բարձրաձայն պիտի գոչէ Եւ իր թշնամիներուն պիտի յաղթէ*։
Տէր [627]Աստուած զօրութեանց եկեսցէ եւ հարցէ զպատերազմ,`` յարուսցէ զնախանձ [628]եւ գոչեսցէ, ի վերայ թշնամեաց իւրոց [629]զօրութեամբ:

42:13: Տէր Աստուած զօրութեանց եկեսցէ, եւ հարցէ զպատերազմ. յարուսցէ զնախանձ, եւ գոչեսցէ ՚ի վերայ թշնամեաց իւրոց զօրութեամբ։
13 Զօրութիւնների Տէր Աստուածը պիտի գայ ու պատերազմ մղի, նախանձ պիտի յարուցի եւ բարձրաձայն պիտի գոչի իր թշնամիների վրայ:
13 Տէրը հզօրի պէս պիտի ելլէ, Պատերազմող մարդու պէս իր նախանձը պիտի արթնցնէ. Պիտի աղաղակէ ու բարձրաձայն պիտի գոչէ Եւ իր թշնամիներուն պիտի յաղթէ*։
zohrab-1805▾ eastern-1994▾ western am▾
42:1342:13 Господь выйдет, как исполин, как муж браней возбудит ревность; воззовет и поднимет воинский крик, и покажет Себя сильным против врагов Своих.
42:13 κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the δυνάμεων δυναμις power; ability ἐξελεύσεται εξερχομαι come out; go out καὶ και and; even συντρίψει συντριβω fracture; smash πόλεμον πολεμος battle ἐπεγερεῖ επεγειρω arouse ζῆλον ζηλος zeal; jealousy καὶ και and; even βοήσεται βοαω scream; shout ἐπὶ επι in; on τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτοῦ αυτος he; him μετὰ μετα with; amid ἰσχύος ισχυς force
42:13 יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כַּ ka כְּ as † הַ the גִּבֹּ֣ור ggibbˈôr גִּבֹּור vigorous יֵצֵ֔א yēṣˈē יצא go out כְּ kᵊ כְּ as אִ֥ישׁ ʔˌîš אִישׁ man מִלְחָמֹ֖ות milḥāmˌôṯ מִלְחָמָה war יָעִ֣יר yāʕˈîr עור be awake קִנְאָ֑ה qinʔˈā קִנְאָה jealousy יָרִ֨יעַ֙ yārˈîₐʕ רוע shout אַף־ ʔaf- אַף even יַצְרִ֔יחַ yaṣrˈîₐḥ צרח cry עַל־ ʕal- עַל upon אֹיְבָ֖יו ʔōyᵊvˌāʸw איב be hostile יִתְגַּבָּֽר׃ ס yiṯgabbˈār . s גבר be superior
42:13. Dominus sicut fortis egredietur sicut vir proeliator suscitabit zelum vociferabitur et clamabit super inimicos suos confortabiturThe Lord shall go forth as a mighty man, as a man of war shall he stir up zeal: he shall shout and cry: he shall prevail against his enemies.
13. The LORD shall go forth as a mighty man; he shall stir up jealousy like a man of war: he shall cry, yea, he shall shout aloud; he shall do mightily against his enemies.
42:13. The Lord will go forth like a strong man; like a man of battle, he will stir up zeal. He will shout and cry out. He will prevail against his enemies.
42:13. The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.
The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies:

42:13 Господь выйдет, как исполин, как муж браней возбудит ревность; воззовет и поднимет воинский крик, и покажет Себя сильным против врагов Своих.
42:13
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
δυνάμεων δυναμις power; ability
ἐξελεύσεται εξερχομαι come out; go out
καὶ και and; even
συντρίψει συντριβω fracture; smash
πόλεμον πολεμος battle
ἐπεγερεῖ επεγειρω arouse
ζῆλον ζηλος zeal; jealousy
καὶ και and; even
βοήσεται βοαω scream; shout
ἐπὶ επι in; on
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
αὐτοῦ αυτος he; him
μετὰ μετα with; amid
ἰσχύος ισχυς force
42:13
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
כַּ ka כְּ as
הַ the
גִּבֹּ֣ור ggibbˈôr גִּבֹּור vigorous
יֵצֵ֔א yēṣˈē יצא go out
כְּ kᵊ כְּ as
אִ֥ישׁ ʔˌîš אִישׁ man
מִלְחָמֹ֖ות milḥāmˌôṯ מִלְחָמָה war
יָעִ֣יר yāʕˈîr עור be awake
קִנְאָ֑ה qinʔˈā קִנְאָה jealousy
יָרִ֨יעַ֙ yārˈîₐʕ רוע shout
אַף־ ʔaf- אַף even
יַצְרִ֔יחַ yaṣrˈîₐḥ צרח cry
עַל־ ʕal- עַל upon
אֹיְבָ֖יו ʔōyᵊvˌāʸw איב be hostile
יִתְגַּבָּֽר׃ ס yiṯgabbˈār . s גבר be superior
42:13. Dominus sicut fortis egredietur sicut vir proeliator suscitabit zelum vociferabitur et clamabit super inimicos suos confortabitur
The Lord shall go forth as a mighty man, as a man of war shall he stir up zeal: he shall shout and cry: he shall prevail against his enemies.
42:13. The Lord will go forth like a strong man; like a man of battle, he will stir up zeal. He will shout and cry out. He will prevail against his enemies.
42:13. The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: В 13-17. Дается живая образная картина Божественного гнева и Его решительной расправы над врагами. Общая задача речи - дать утешение и ободрение Израилю ввиду приближающихся бедствий - могла, по-видимому, быть заслонена изображением кроткого, смиренного Отрока Господня. И вот, чтобы показать, что "кротость" в отношении к своим не уничтожает "воинственности" по отношению к чужим, Господь снова выступает в роли "мужа браней", грозного для врагов и надежного для друзей.

Господь выйдет, как исполин, как муж браней ... поднимет воинский крик... Вся эта картина единоборства Бога с его врагами как бы взята прямо с натуры и дает почти фотографическое изображение тогдашних воинских обычаев и нравов. (Срав. описание единоборства бога Мардука с богиней Тиамат в Халдейском генезисе). Подобные же грозно-воинственные картины, в которых Господь выступает на расправу со своими врагами, встречаются у пророка Исаии и еще не раз (28:21; 30:30; 52:10; 59:16; 63:1: и т. д.). Такое выступление Всевышнего должно было ободрять Израиля и устрашать его врагов (прежде всего, Вавилон). В приложении же к новозаветному Израилю, здесь имеются в виду различные моменты духовно-нравственной борьбы Христа с Велиаром (Ин 16:33; Деян 10:38; Откр 20:10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies. 14 I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once. 15 I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools. 16 And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. 17 They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods.
It comes all to one whether we make these verses (as some do) the song itself that is to be sung by the Gentile world or a prophecy of what God will do to make way for the singing of that song, that evangelical new song.
I. He will appear in his power and glory more than ever. So he did in the preaching of his gospel, in the divine power and energy which went along with it, and in the wonderful success it had in the pulling down of Satan's stronghold, v. 13, 14. He had long held his peace, and been still, and refrained himself, while he winked at the times of the ignorance of the Gentile world (Acts xvii. 30), and suffered all nations to walk in their own ways (Acts xiv. 16); but now he shall go forth as a mighty man, as a man of war, to attack the devil's kingdom and give it a fatal blow. The going forth of the gospel is thus represented, Rev. vi. 2. Christ, in it, went forth conquering and to conquer. The ministry of the apostles is called their warfare; and they were the soldiers of Jesus Christ. He shall stir up jealousy, shall appear more jealous than ever for the glory of his own name and against idolatry. 1. He shall cry, in the preaching of his word, cry like a travailing woman; for the ministers of Christ preached as men in earnest, and that travailed in birth again till they saw Christ formed in the souls of the people, Gal. iv. 19. He shall cry, yea, roar, in the gospel woes, which are more terrible than the roaring of a lion, and which must be preached along with gospel blessings to awaken a sleeping world. 2. He shall conquer by the power of his Spirit: He shall prevail against his enemies, shall prevail to make them friends, Col. i. 21. Those that contradict and blaspheme his gospel, he shall prevail to put them to silence and shame. He will destroy and devour at once all the oppositions of the powers of darkness. Satan shall fall as lightning from heaven, and he that had the power of death shall be destroyed. As a type and figure of this, to make way for the redemption of the Jews out of Babylon, God will humble the pride, and break the power, of their oppressors, and will at once destroy and devour the Babylonian monarchy. In accomplishing this destruction of Babylon by the Persian army under the command of Cyrus, he will make waste mountains and hills, level the country, and dry up all their herbs. The army, as usual, shall either carry off the forage or destroy it, and by laying bridges of boats over rivers shall turn them into islands, and so drain the fens and low grounds, to make way for the march of their army, that the pools shall be dried up. Thus, when the gospel shall be preached, it shall have a free course, and that which hinders the progress of it shall be taken out of the way.
II. He will manifest his favour and grace towards those whose spirits he had stirred up to follow him, as Ezra i. 5. Those who ask the way to Zion he will show the way, and lead in it, v. 16. Those who by nature were blind, and those who, being under convictions of sin and wrath are quite at a loss and know not what to do with themselves, God will lead by a way that they knew not, will show them the way to life and happiness by Jesus Christ, who is the way, and will conduct and carry them on in that way, which before they were strangers to. Thus, in the conversion of Paul, he was struck blind first, and then God revealed his Son in him, and made the scales to fall from his eyes. They are weak in knowledge, and the truths of God at first seem unintelligible; but God will make darkness light before them, and knowledge shall be easy to them. They are weak in duty, the commands of God seem impracticable, and insuperable difficulties are in the way of their obedience; but God will make crooked things straight; their way shall be plain, and the yoke easy. Those whom God brings into the right way he will guide in it. As a type of this, he will lead the Jews, when they return out of captivity, in a ready road to their own land again, and nothing shall occur to perplex or embarrass them in their journey. These are great things, and kind things, very great and very kind; but lest any should say, "They are too great, too kind, to be expected from God by such an undeserving people as that of the Jews, such an undeserving world as that of the Gentiles," he adds, These things will I do unto them, take my word for it I will, and I will not forsake them; he that begins to show this great mercy will go on to do them good.
III. He will particularly put those to confusion who adhere to idols notwithstanding the attempts made by the preaching of the gospel to turn them from idols (v. 17): They shall be turned back, and greatly ashamed, that trust in graven images. The Babylonians shall when they see how the Jews, who despise their images, are owned and delivered by the God they worship without images, and the Gentiles when they see how idolatry falls before the preaching of the gospel, is scattered like darkness before the light of the sun, and melts like snow before its heat. They shall be ashamed that ever they said to these molten images, You are our gods; for how can those help their worshippers who cannot help themselves, nor save themselves from falling into contempt? In times of reformation, when many turn from iniquity, and sin, being generally deserted, becomes unfashionable, it may be hoped that those who will not otherwise be reclaimed will be wrought upon by that consideration to be ashamed of it.
Albert Barnes: Notes on the Bible - 1834
42:13: The Lord shall go forth - This and the following verses give the reasons why they should praise Yahweh. He would go forth in his might to overcome and subdue his foes, and to deliver his people. In his conquests, and in the establishment of his kingdom, all people would have occasion to rejoice and be glad.
As a mighty man - As a hero, as a warrior. Yahweh is often in the Scriptures represented as a hero, or a man of war:
Yahweh is a man of war:
Yahweh is his name. - Exo 15:3.
Who is this King of glory?
Yahweh, strong and mighty;
Yahweh mighty in battle. - Psa 24:8.
Compare Psa 45:3; Isa 27:1; Isa 30:30,
He shall stir up jealousy - He shall rouse his vengeance, or his indignation. The word קנאה qin'â h means vengeance, or indignation, as well as jealousy. The image here is that of a warrior who rushes on impetuously to take vengeance on his foes.
He shall cry - He shall give a shout, or a loud clamor. Warriors usually entered a battle with a loud shout, designed to stimulate their own courage, and to intimidate their foes. All this language is taken from such an entrance on an engagement, and denotes the fixed determination of God to overthrow all his enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:13: as a mighty: Isa 59:16-19, Isa 63:1-4; Exo 15:1-3; Psa 78:65, Psa 110:5, Psa 110:6; Jer 25:30
jealousy: Nah 1:2; Zep 1:18, Zep 3:8
shall cry: Isa 31:4; Hos 11:10; Joe 3:16; Amo 1:2
pRev_ail: or, behave himself mightily, Psa 118:16
Geneva 1599
42:13 The LORD shall go forth as a (r) mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.
(r) He shows the zeal of the Lord, and his power in the conservation of his Church.
John Gill
42:13 The Lord shall go forth as a mighty man,.... In the ministry of the word,
conquering and to conquer; girding his "sword" on his thigh; causing his "arrows" to be sharp in the hearts of his enemies; clothing the word with power;
making the weapons of warfare, put into the hands of his ministering servants,
mighty, to pull down the "strong holds" of sin and Satan, to cast: down the proud "imaginations" of men's hearts, and to
bring into captivity every thought to the obedience of himself; or in the army of Constantine, whom he used as his instrument for the destruction of the Pagan empire, and of Paganism in it, and for the establishment of Christianity:
he shall stir up jealousy like a man of war; or "a man of wars" (x); that has been used to fight battles; Christ is represented as a warrior, Rev_ 19:11, his church is in a warfare state; his subjects are soldiers; his ministers are his generals under him, and with them he goes forth, and stirs up his own jealousy, his wrath and fury against his enemies, and takes vengeance on them, and the jealousy of his ministers and people, for his own glory:
he shall cry, yea, roar; not only shout aloud, as soldiers do, when they make an onset, but make a hideous noise, as the old Romans did, to frighten and dispirit their enemies. Christ, in the ministry of the word, not only cries, and calls, and invites souls, sensible of themselves and their condition, to come unto him, and partake of his grace; but he roars as the Lion of the tribe of Judah, and threatens impenitent and unbelieving sinners with his wrath and vengeance:
he shall prevail against his enemies: he shall conquer and subdue them by his Spirit and grace, and make them his willing people in the day of his power; and such who will not have him to reign over them, he will rule them with a rod of iron, and break them in pieces as a potter's vessel.
(x) "sicut vir bellorum", Montanus; "vir bellicosissimus", Junius & Tremcellius, Piscator.
John Wesley
42:13 Go forth - To battle. Stir up - He shall stir up his strength, and anger against the obstinate enemies of his Son and gospel. Roar - As a lion doth upon his prey, and as soldiers do when they begin the battle.
Robert Jamieson, A. R. Fausset and David Brown
42:13 Jehovah will no longer restrain His wrath: He will go forth as a mighty warrior (Ex 15:3) to destroy His people's and His enemies, and to deliver Israel (compare Ps 45:3).
stir up jealousy--rouse His indignation.
roar--image from the battle cry of a warrior.
42:1442:14: Լո՛ւռ եղէ իսկզբանէ, միթէ մի՞շտ լռիցեմ եւ անսայցեմ. ժուժկալեցի՛ իբրեւ զծնընդական. արդ զարհուրեցուցի՛ց եւ ցամաքեցուցի՛ց միանգամայն[10065]։ [10065] Ոմանք. Իբրեւ զծննդականն։
14 Սկզբից իսկ լուռ եմ եղել. մի՞թէ պիտի լսեմ ու միշտ լուռ մնամ. համբերող եղայ ինչպէս ծննդկան, հիմա պիտի սարսափեցնեմ ու միանգամից ցամաքեցնեմ:
14 Ես երկար ժամանակ լուռ կեցայ, Ձայնս կտրեցի ու զիս զսպեցի. Հիմա ծնանող կնոջ պէս պիտի պոռամ, Պիտի աւերեմ ու մէկէն պիտի կլլեմ*
Լուռ եղէ ի սկզբանէ, [630]միթէ մի՞շտ լռիցեմ եւ անսայցեմ. ժուժկալեցի իբրեւ զծննդական``. արդ զարհուրեցուցից եւ ցամաքեցուցից միանգամայն:

42:14: Լո՛ւռ եղէ իսկզբանէ, միթէ մի՞շտ լռիցեմ եւ անսայցեմ. ժուժկալեցի՛ իբրեւ զծնընդական. արդ զարհուրեցուցի՛ց եւ ցամաքեցուցի՛ց միանգամայն[10065]։
[10065] Ոմանք. Իբրեւ զծննդականն։
14 Սկզբից իսկ լուռ եմ եղել. մի՞թէ պիտի լսեմ ու միշտ լուռ մնամ. համբերող եղայ ինչպէս ծննդկան, հիմա պիտի սարսափեցնեմ ու միանգամից ցամաքեցնեմ:
14 Ես երկար ժամանակ լուռ կեցայ, Ձայնս կտրեցի ու զիս զսպեցի. Հիմա ծնանող կնոջ պէս պիտի պոռամ, Պիտի աւերեմ ու մէկէն պիտի կլլեմ*
zohrab-1805▾ eastern-1994▾ western am▾
42:1442:14 Долго молчал Я, терпел, удерживался; теперь буду кричать, как рождающая, буду разрушать и поглощать всё;
42:14 ἐσιώπησα σιωπαω still μὴ μη not καὶ και and; even ἀεὶ αει continually σιωπήσομαι σιωπαω still καὶ και and; even ἀνέξομαι ανεχω put up with; bear up ἐκαρτέρησα καρτερεω staunch ὡς ως.1 as; how ἡ ο the τίκτουσα τικτω give birth; produce ἐκστήσω εξιστημι astonish; beside yourself καὶ και and; even ξηρανῶ ξηραινω wither; dry ἅμα αμα at once; together
42:14 הֶחֱשֵׁ֨יתִי֙ heḥᵉšˈêṯî חשׁה be silent מֵֽ mˈē מִן from עֹולָ֔ם ʕôlˈām עֹולָם eternity אַחֲרִ֖ישׁ ʔaḥᵃrˌîš חרשׁ be deaf אֶתְאַפָּ֑ק ʔeṯʔappˈāq אפק be strong כַּ ka כְּ as † הַ the יֹּולֵדָ֣ה yyôlēḏˈā ילד bear אֶפְעֶ֔ה ʔefʕˈeh פעה groan אֶשֹּׁ֥ם ʔeššˌōm נשׁם pant וְ wᵊ וְ and אֶשְׁאַ֖ף ʔešʔˌaf שׁאף gasp יָֽחַד׃ yˈāḥaḏ יַחַד gathering
42:14. tacui semper silui patiens fui sicut pariens loquar dissipabo et absorbebo simulI have always held my peace, I have kept silence, I have been patient, I will speak now as a woman in labour: I will destroy, and swallow up at once.
14. I have long time holden my peace; I have been still, and refrained myself: will I cry out like a travailing woman; I will gasp and pant together.
42:14. I have always been quiet; I have been silent; I have been patient. I will speak like a woman giving birth. I will destroy and consume, all at once.
42:14. I have long time holden my peace; I have been still, [and] refrained myself: [now] will I cry like a travailing woman; I will destroy and devour at once.
I have long time holden my peace; I have been still, [and] refrained myself: [now] will I cry like a travailing woman; I will destroy and devour at once:

42:14 Долго молчал Я, терпел, удерживался; теперь буду кричать, как рождающая, буду разрушать и поглощать всё;
42:14
ἐσιώπησα σιωπαω still
μὴ μη not
καὶ και and; even
ἀεὶ αει continually
σιωπήσομαι σιωπαω still
καὶ και and; even
ἀνέξομαι ανεχω put up with; bear up
ἐκαρτέρησα καρτερεω staunch
ὡς ως.1 as; how
ο the
τίκτουσα τικτω give birth; produce
ἐκστήσω εξιστημι astonish; beside yourself
καὶ και and; even
ξηρανῶ ξηραινω wither; dry
ἅμα αμα at once; together
42:14
הֶחֱשֵׁ֨יתִי֙ heḥᵉšˈêṯî חשׁה be silent
מֵֽ mˈē מִן from
עֹולָ֔ם ʕôlˈām עֹולָם eternity
אַחֲרִ֖ישׁ ʔaḥᵃrˌîš חרשׁ be deaf
אֶתְאַפָּ֑ק ʔeṯʔappˈāq אפק be strong
כַּ ka כְּ as
הַ the
יֹּולֵדָ֣ה yyôlēḏˈā ילד bear
אֶפְעֶ֔ה ʔefʕˈeh פעה groan
אֶשֹּׁ֥ם ʔeššˌōm נשׁם pant
וְ wᵊ וְ and
אֶשְׁאַ֖ף ʔešʔˌaf שׁאף gasp
יָֽחַד׃ yˈāḥaḏ יַחַד gathering
42:14. tacui semper silui patiens fui sicut pariens loquar dissipabo et absorbebo simul
I have always held my peace, I have kept silence, I have been patient, I will speak now as a woman in labour: I will destroy, and swallow up at once.
42:14. I have always been quiet; I have been silent; I have been patient. I will speak like a woman giving birth. I will destroy and consume, all at once.
42:14. I have long time holden my peace; I have been still, [and] refrained myself: [now] will I cry like a travailing woman; I will destroy and devour at once.
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
14: Долго молчал Я, терпел, удерживался; теперь буду кричать, как рождающая... Праведный гнев Божий на Его врагов так велик и силен, что он переполняет чашу Его безмерного долготерпения. Господь долго молчал, т. е. не стесняя свободы воли человека, предоставлял ему ходить своими путями и по апостолу - славу нетленного Бога изменили в образ, подобный тленному человеку, и птицам, и четвероногим, и пресмыкающимся (Рим 1:23). Но вот настал момент, когда Господь, воспламенившись ревностью о славе Своего святого имени, хочет положить конец всему этому и с сильным гневом обрушиться на своих врагов. Самый образ для выражения этой мысли, взят из сравнения с рождающей женщиной, которая долго молчаливо переносит свои предродовые боли, но, наконец, последний момент, уже не в силах бывает дольше сдерживаться и громкими криками выдает их.
Adam Clarke: Commentary on the Bible - 1831
42:14: I have been still "Shall I keep silence for ever" - After מעולם meolam, in the copy which the Septuagint had before them, followed the word הלעולם, heleolam, εσιωπησα απ' αιωνος· Μη και αει σιωπησομαι· according to MSS. Pachom. and 50. D. 2 and Edit. Complut., which word, הלעולם haleolam, has been omitted in the text by an easy mistake of a transcriber, because of the similitude of the word preceding. Shall I always keep silences like that of Juvenal: Semper ego auditor tantum? Shall I always be a hearer only?
Albert Barnes: Notes on the Bible - 1834
42:14: I have long time holden my peace - This is the language of Yahweh, and it means that he had for a long time been patient and forbearing; but that now he would go forth as a warrior to overpower and destroy his foes.
I will destroy - The word used here (from נשׁם nâ sham) denotes properly to breathe hard, to pant, as a woman in travail; and then to breathe hard in any manner. It here denotes the hard breathing which is indicative of anger, or a purpose to execute vengeance.
And devour at once - Margin, 'Swallow,' or 'Sup up.' The word שׁאף sha'aph means rather "to breathe hard, to pant, to blow, as in anger, or in the haste of pursuit." The idea in the verse is, that Yahweh had for a long time restrained his anger against his foes, and had refrained from executing vengeance on them. But now he would rouse his righteous indignation, and go forth to accomplish his purposes in their destruction. All this language is descriptive of a hero or warrior; and is, of course, not to be regarded as applicable literally to God. He often uses the language of people, and speaks of his purposes under the image of human passions. But we are not to infer that the language is literally applicable to him, nor is it to be interpreted too strictly. It means, in general, that God would go forth with a fixed and settled purpose to destroy his foes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:14: long time: Job 32:18, Job 32:20; Psa 50:2, Psa 83:1, Psa 83:2; Ecc 8:11, Ecc 8:12; Jer 15:6, Jer 44:22; Luk 18:7; Pe2 3:9, Pe2 3:10, Pe2 3:15
devour: Heb. swallow, or sup up
Carl Friedrich Keil and Franz Delitzsch
42:14
The period of punishment has now lasted sufficiently long; it is time for Jehovah to bring forth the salvation of His people. "I have been silent eternally long, was still, restrained myself; like a travailing woman, I now breathe again, snort and snuff together." The standpoint of these prophecies has the larger half of the captivity behind it. It has already lasted a long time, though only for several decades; but in the estimation of Jehovah, with His love to His people, this time of long-suffering towards their oppressors is already an "eternity" (see Is 57:11; Is 58:12; Is 61:4; Is 63:18-19; Is 64:4, cf., Is 64:10, Is 64:11). He has kept silence, has still forcibly restrained Himself, just as Joseph is said to have done to prevent himself from breaking out into tears (Gen 43:31). Love impelled Him to redeem His people; but justice was still obliged to proceed with punishment.
Three real futures now take the place of imperfects regulated by החשׁיתי. They are not to be understood as denoting the violent breathing and snorting of a hero, burning with rage and thirsting for battle (Knobel); nor is אשּׁם to be derived from שׁמם, as Hitzig supposes, through a mistaken comparison of Ezek 36:3, though the latter does not mean to lay waste, but to be waste (see Hitzig on Ezek 36:3). The true derivation is from נשׁם, related to נשׁף, נפשׁ, נשׁב. To the figure of a hero there is now added that of a travailing woman; פּעה is short breathing (with the glottis closed); נשׁם the snorting of violent inspiration and expiration; שׁאף the earnest longing for deliverance pressing upon the burden in the womb; and יחד expresses the combination of all these several strainings of the breath, which are associated with the so-called labour-pains. Some great thing, with which Jehovah has, as it were, long been pregnant, is now about to be born.
Geneva 1599
42:14 I have long time held my peace; I have been still, [and] restrained myself: [now] will I cry like a (s) travailing woman; I will destroy and devour at once.
(s) I will haste to execute my vengeance, which I have so long deferred as a woman that desires to be delivered, when she is in labour.
John Gill
42:14 I have long time holden my peace,.... For many hundred years the Lord suffered the Gentile world to walk in their own ways, to worship their idols, and took no notice of them; he winked at and overlooked their times of ignorance, and did not bring down his vengeance upon them, nor stir up all his wrath; nor indeed did he send any among them, to reprove and convince them of their errors, and threaten them with "ruin", in case of their continuance in them:
I have been still, and refrained myself; had been silent, and said nothing against them in a providential way, but curbed and kept in his wrath and displeasure at their idolatry, as a woman in travail "holds in" (y) her breath as long as she can; to which the allusion is, as appears by what follows:
now will I cry like a travailing woman; when sharp pains are upon her, and just going to be delivered; and that so loud as to be heard all over the house. This may be taken in a good sense; the ministers of the Gospel travail in birth, and Christ in them, until he is formed in the hearts of men by regenerating and converting grace, Gal 4:19 and in an ill sense; for swift and sudden destruction, which should come on his enemies, as travail on a woman with child. So the Targum,
"as pains on a woman with child, my judgment shall be revealed (or exposed) upon them.''
I will destroy and devour at once; all enemies that should oppose him in the spread of the Gospel, in the destruction of Paganism, and establishment of Christianity in the Roman empire, who are described in the next verse.
(y) "continebam me", Pagninus, Montanus; "continui me", Junius & Tremellius, Vitringa; "diu continui iram meam sicut halitum foeminae parturientis", Grotius.
John Wesley
42:14 Long - I have for many ages suffered the devil and his servants, to prevail in the world, but now I will bring forth and accomplish that glorious work which I have long conceived in my mind; yea, I will suddenly destroy the incorrigible enemies of my truth.
Robert Jamieson, A. R. Fausset and David Brown
42:14 long time--namely, during the desolation of Israel (Is 32:14).
holden my peace--(Compare Ps 50:21; Hab 1:2).
cry like a travailing woman, &c.--Like a woman in parturition, who, after having restrained her breathing for a time, at last, overcome with labor pain, lets out her voice with a panting sigh; so Jehovah will give full vent to His long pent-up wrath. Translate, instead of "destroy . . . devour"; I will at once breathe hard and pant, namely, giving loose to My wrath.
42:1542:15: Զլերինս եւ զբլուրս յատակեցից, եւ զամենայն խոտ նոցա ցամաքեցուցից. եդից զգետս ՚ի կղզիս, եւ զխաղս ցամաքեցուցից։
15 Լեռներն ու բլուրները պիտի հարթեցնեմ եւ նրանց ամբողջ խոտը չորացնեմ, գետերը պիտի վերածեմ կղզիների եւ ճահճուտները ցամաքեցնեմ:
15 Լեռներն ու բլուրները անապատ պիտի ընեմ, Անոնց բոլոր խոտը պիտի չորցնեմ, Գետերը ցամաքի* պիտի վերածեմ Եւ լիճերը պիտի ցամքեցնեմ։
Զլերինս եւ զբլուրս յատակեցից, եւ զամենայն խոտ նոցա ցամաքեցուցից. եդից զգետս ի կղզիս, եւ զխաղս ցամաքեցուցից:

42:15: Զլերինս եւ զբլուրս յատակեցից, եւ զամենայն խոտ նոցա ցամաքեցուցից. եդից զգետս ՚ի կղզիս, եւ զխաղս ցամաքեցուցից։
15 Լեռներն ու բլուրները պիտի հարթեցնեմ եւ նրանց ամբողջ խոտը չորացնեմ, գետերը պիտի վերածեմ կղզիների եւ ճահճուտները ցամաքեցնեմ:
15 Լեռներն ու բլուրները անապատ պիտի ընեմ, Անոնց բոլոր խոտը պիտի չորցնեմ, Գետերը ցամաքի* պիտի վերածեմ Եւ լիճերը պիտի ցամքեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
42:1542:15 опустошу горы и холмы, и всю траву их иссушу; и реки сделаю островами, и осушу озера;
42:15 καὶ και and; even θήσω τιθημι put; make ποταμοὺς ποταμος river εἰς εις into; for νήσους νησος island καὶ και and; even ἕλη ελος wither; dry
42:15 אַחֲרִ֤יב ʔaḥᵃrˈîv חרב be dry הָרִים֙ hārîm הַר mountain וּ û וְ and גְבָעֹ֔ות ḡᵊvāʕˈôṯ גִּבְעָה hill וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֶשְׂבָּ֖ם ʕeśbˌām עֵשֶׂב herb אֹובִ֑ישׁ ʔôvˈîš יבשׁ be dry וְ wᵊ וְ and שַׂמְתִּ֤י śamtˈî שׂים put נְהָרֹות֙ nᵊhārôṯ נָהָר stream לָֽ lˈā לְ to † הַ the אִיִּ֔ים ʔiyyˈîm אִי coast, island וַ wa וְ and אֲגַמִּ֖ים ʔᵃḡammˌîm אֲגַם reedy pool אֹובִֽישׁ׃ ʔôvˈîš יבשׁ be dry
42:15. desertos faciam montes et colles et omne gramen eorum exsiccabo et ponam flumina in insulas et stagna arefaciamI will lay waste the mountains and hills, and will make all their grass to wither: and I will turn rivers into islands, and will dry up the standing pools.
15. I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and will dry up the pools.
42:15. I will desolate the mountains and the hills, and I will wither all their grass. And I will turn rivers into islands, and I will dry up the pools of water.
42:15. I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools.
I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools:

42:15 опустошу горы и холмы, и всю траву их иссушу; и реки сделаю островами, и осушу озера;
42:15
καὶ και and; even
θήσω τιθημι put; make
ποταμοὺς ποταμος river
εἰς εις into; for
νήσους νησος island
καὶ και and; even
ἕλη ελος wither; dry
42:15
אַחֲרִ֤יב ʔaḥᵃrˈîv חרב be dry
הָרִים֙ hārîm הַר mountain
וּ û וְ and
גְבָעֹ֔ות ḡᵊvāʕˈôṯ גִּבְעָה hill
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֶשְׂבָּ֖ם ʕeśbˌām עֵשֶׂב herb
אֹובִ֑ישׁ ʔôvˈîš יבשׁ be dry
וְ wᵊ וְ and
שַׂמְתִּ֤י śamtˈî שׂים put
נְהָרֹות֙ nᵊhārôṯ נָהָר stream
לָֽ lˈā לְ to
הַ the
אִיִּ֔ים ʔiyyˈîm אִי coast, island
וַ wa וְ and
אֲגַמִּ֖ים ʔᵃḡammˌîm אֲגַם reedy pool
אֹובִֽישׁ׃ ʔôvˈîš יבשׁ be dry
42:15. desertos faciam montes et colles et omne gramen eorum exsiccabo et ponam flumina in insulas et stagna arefaciam
I will lay waste the mountains and hills, and will make all their grass to wither: and I will turn rivers into islands, and will dry up the standing pools.
42:15. I will desolate the mountains and the hills, and I will wither all their grass. And I will turn rivers into islands, and I will dry up the pools of water.
42:15. I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Опустошу горы и холмы, и всю траву их иссушу; и реки соделаю островами и иссушу озера. Эмблематическая речь о следствиях божественного гнева на Его врагов. А так как вся она имеет в виду врагов двоякого рода - политических врагов плотского Израиля и религиозно-нравственных духовного Израиля, т. е. Христовой церкви, то и под всякими разновидностями этих врагов (горы, холмы, травы, реки, острова, озера) можно разуметь, в первом случае, представителей различных классов и положений у вавилонян (их царей, вельмож, жрецов, ученых, ремесленников, простой народ и пр.), а во втором искоренение всего того, что составляло опору и главное содержание язычества (идолы, храмы, капища, образы, философемы, оракулы, суеверия и пр.) Последнее толкование поддерживает, напр., блаженный Феодорит: "чрез все это Бог показал падение заблуждения; ибо Он разрушил почитаемые дубравы демонов, находившиеся в горах и холмах, предал забвению память о них и иссушил, как траву: остановив учения философов, подобно течениям рек, он не оставил в них даже малейшей влаги; точно так же, говорит, иссушу и болота поэзии", наполняющие, по выражению святого Кирилла Александрийского, "обольщенных развращением мутным" (Allak, II, 15. Блаженный Феодор. и Кирилл Александрийский - Толк. СПб. професс.).
Adam Clarke: Commentary on the Bible - 1831
42:15: I wilt make the rivers islands "I will make the rivers dry deserts" - Instead of איים iyim, islands, read ציים tsiim; a very probable conjecture of Houbigant.
Albert Barnes: Notes on the Bible - 1834
42:15: I will make waste mountains - This verse denotes the utter desolation which God would bring upon his foes in his anger. The meaning of this part of the verse is, that he would spread desolation over the hills and mountains that were well watered and laid out in gardens and orchards. It was common to plant vineyards on the sides of hills and mountains; and indeed most of the mountains of Palestine and adjacent regions were cultivated nearly to the top. They were favorable to the culture of the vine and the olive; and by making terraces, the greater portion of the hills were thus rescued for purposes of agriculture. Yet an enemy or warrior marching through a land would seek to spread desolation through all its cultivated parts, and lay waste all its fields. God, therefore, represents himself as a conqueror, laying waste the cultivated portions of the country of his foes.
And dry up all their herbs - He would destroy all the grain and fruits on which they were depending for support.
And I will make the rivers islands - Or rather, dry land, or deserts. I will, in the heat of my anger, dry up the streams, so that the bottoms of those streams shall be dry land. The word rendered here 'islands,' from אי 'ı̂ y, properly denotes dry land, habitable ground, as opposed to water, the sea, rivers, etc., and the signification 'islands' is a secondary signification.
And I will dry up the pools - The pools on which they have been dependent for water for their flocks and herds. The sense of the whole passage is, I will bring to desolation those who worship idols, and the idols themselves. I will produce an entire change among them, as great as if I were to spread desolation over their cultivated hills, and to dry up all their streams. The reference is probably to the great changes which God would make in the pagan world. All that flourished on Pagan ground; all that was nurtured by idolatry; all their temples, fanes, altars, shrines, should be overturned and demolished; and in all these things great and permanent changes would be produced. The time would have come when God could no longer bear with the growing abominations of the pagan nations, and when he would go forth as a conqueror to subdue all to himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:15: Isa 2:12-16, Isa 11:15, Isa 11:16, Isa 44:27, Isa 49:11, Isa 50:2; Psa 18:7, Psa 107:33, Psa 107:34, Psa 114:3-7; Jer 4:24; Nah 1:4-6; Hab 3:6-10; Hag 2:6; Zac 10:11; Rev 6:12-17; Rev 8:7-12, Rev 11:13, Rev 16:12, Rev 16:18, Rev 20:11
Carl Friedrich Keil and Franz Delitzsch
42:15
The delivery takes place, and the whole world of nature undergoes a metamorphosis, which is subservient to the great work of the future. "I make waste mountains and hills, and all their herbage I dry up, and change streams into islands, and lakes I dry up." Here is another example of Isaiah's favourite palindromy, as Nitzsch calls this return to a word that has been used before, or linking on the close of a period of its commencement. Jehovah's panting in labour is His almighty fiery breath, which turns mountains and hills into heaps of ruins, scorches up the vegetation, condenses streams into islands, and dries up the lakes; that is to say, turns the strange land, in which Israel has been held captive, into a desert, and at the same time removes all the hindrances to His people's return, thus changing the present condition of the world into one of the very opposite kind, which displays His righteousness in wrath and love.
John Gill
42:15 I will make waste mountains and hills,.... Kingdoms, greater and lesser; kings and governors, as Jarchi interprets it; and so Kimchi understands it of the kings of the nations; by them are meant the emperors of Rome, and their governors under them, that set themselves against Christ and his Gospel, but were overcome by him; these mountains and hills became a plain before him: "every mountain and island were moved out of their places, and the kings of the earth, and the great men, &c. hid themselves in the dens, and in the rocks of the mountains, and called upon them to fall on them, and hide them from the wrath of the Lamb", Rev_ 6:14,
and dry up all their herbs; the common people, and common soldiers that were with them, and on their side; comparable, for smallness, weakness, and number, to the grass of the mountains and hills:
and I will make the rivers islands, and dry up the pools; extirpate all the remains of idolatry, rivers and fountains being sacred with the Heathens, as mountains and hills were places where sacrifices were offered to idols. Unless by it rather should be meant, that the Lord would remove all impediments out of the way of his people, or which were obstacles of their conversion; just as he dried up the waters of the Red sea and Jordan, to make way for the people of Israel; to which the allusion may be, and which agrees with the following words.
John Wesley
42:15 Hills - My most lofty and flourishing enemies. Dry up - I will remove all impediments out of the way.
Robert Jamieson, A. R. Fausset and David Brown
42:15 I will destroy all My foes.
mountains--in Palestine usually planted with vines and olives in terraces, up to their tops.
islands--rather, "dry lands." God will destroy His foes, the heathen, and their idols, and "dry up" the fountains of their oracles, their doctrines and institutions, the symbol of which is water, and their schools which promoted idolatry [VITRINGA].
42:1642:16: Առաջնորդեցի՛ց կուրաց ընդ ճանապարհ զոր ո՛չ գիտիցեն. եւ ընդ շաւիղս՝ զոր ո՛չ ճանաչէին՝ գնացուցից զնոսա. արարից նոցա զխաւարն ՚ի լոյս, եւ զդժուարինն՝ ՚ի դիւրինս։ Զայս բանս արարից առ նոսա, եւ ո՛չ թողից զնոսա[10066]։ [10066] Ոմանք. Զոր ոչ գիտէին, գնացու՛՛... եւ զդժուարինսն ՚ի դիւ՛՛։
16 Կոյրերին պիտի առաջնորդեմ մի ճանապարհով, որ նրանք չգիտեն, պիտի քայլել տամ այնպիսի շաւիղներով, որոնք ծանօթ չեն նրանց. խաւարը լոյս պիտի դարձնեմ նրանց համար եւ դժուարանցանելին՝ դիւրին: Այս բաները պիտի անեմ նրանց համար եւ չեմ լքելու նրանց:
16 Կոյրերը իրենց չգիտցած ճամբուն մէջ պիտի պտըտցնեմ, Զանոնք իրենց չգիտցած շաւիղներուն մէջ պիտի քալեցնեմ. Անոնց առջեւ խաւարը՝ լոյս ու խորտուբորտ տեղերը հաւասար պիտի ընեմ. Անոնց այս բաները պիտի ընեմ ու զանոնք երեսէ պիտի չձգեմ։
Առաջնորդեցից կուրաց ընդ ճանապարհ զոր ոչ գիտիցեն, եւ ընդ շաւիղս` զոր ոչ ճանաչէին` գնացուցից զնոսա. արարից նոցա զխաւարն ի լոյս, եւ զդժուարինն ի դիւրինս. զայս բանս արարից առ նոսա, եւ ոչ թողից զնոսա:

42:16: Առաջնորդեցի՛ց կուրաց ընդ ճանապարհ զոր ո՛չ գիտիցեն. եւ ընդ շաւիղս՝ զոր ո՛չ ճանաչէին՝ գնացուցից զնոսա. արարից նոցա զխաւարն ՚ի լոյս, եւ զդժուարինն՝ ՚ի դիւրինս։ Զայս բանս արարից առ նոսա, եւ ո՛չ թողից զնոսա[10066]։
[10066] Ոմանք. Զոր ոչ գիտէին, գնացու՛՛... եւ զդժուարինսն ՚ի դիւ՛՛։
16 Կոյրերին պիտի առաջնորդեմ մի ճանապարհով, որ նրանք չգիտեն, պիտի քայլել տամ այնպիսի շաւիղներով, որոնք ծանօթ չեն նրանց. խաւարը լոյս պիտի դարձնեմ նրանց համար եւ դժուարանցանելին՝ դիւրին: Այս բաները պիտի անեմ նրանց համար եւ չեմ լքելու նրանց:
16 Կոյրերը իրենց չգիտցած ճամբուն մէջ պիտի պտըտցնեմ, Զանոնք իրենց չգիտցած շաւիղներուն մէջ պիտի քալեցնեմ. Անոնց առջեւ խաւարը՝ լոյս ու խորտուբորտ տեղերը հաւասար պիտի ընեմ. Անոնց այս բաները պիտի ընեմ ու զանոնք երեսէ պիտի չձգեմ։
zohrab-1805▾ eastern-1994▾ western am▾
42:1642:16 и поведу слепых дорогою, которой они не знают, неизвестными путями буду вести их; мрак сделаю светом пред ними, и кривые пути прямыми: вот что Я сделаю для них и не оставлю их.
42:16 καὶ και and; even ἄξω αγω lead; pass τυφλοὺς τυφλος blind ἐν εν in ὁδῷ οδος way; journey ᾗ ος who; what οὐκ ου not ἔγνωσαν γινωσκω know καὶ και and; even τρίβους τριβος path οὓς ος who; what οὐκ ου not ᾔδεισαν οιδα aware πατῆσαι πατεω trample ποιήσω ποιεω do; make αὐτούς αυτος he; him ποιήσω ποιεω do; make αὐτοῖς αυτος he; him τὸ ο the σκότος σκοτος dark εἰς εις into; for φῶς φως light καὶ και and; even τὰ ο the σκολιὰ σκολιος warped; crooked εἰς εις into; for εὐθεῖαν ευθυς straight; directly ταῦτα ουτος this; he τὰ ο the ῥήματα ρημα statement; phrase ποιήσω ποιεω do; make καὶ και and; even οὐκ ου not ἐγκαταλείψω εγκαταλειπω abandon; leave behind αὐτούς αυτος he; him
42:16 וְ wᵊ וְ and הֹולַכְתִּ֣י hôlaḵtˈî הלך walk עִוְרִ֗ים ʕiwrˈîm עִוֵּר blind בְּ bᵊ בְּ in דֶ֨רֶךְ֙ ḏˈereḵ דֶּרֶךְ way לֹ֣א lˈō לֹא not יָדָ֔עוּ yāḏˈāʕû ידע know בִּ bi בְּ in נְתִיבֹ֥ות nᵊṯîvˌôṯ נְתִיבָה path לֹֽא־ lˈō- לֹא not יָדְע֖וּ yāḏᵊʕˌû ידע know אַדְרִיכֵ֑ם ʔaḏrîḵˈēm דרך tread אָשִׂים֩ ʔāśîm שׂים put מַחְשָׁ֨ךְ maḥšˌāḵ מַחְשָׁךְ dark place לִ li לְ to פְנֵיהֶ֜ם fᵊnêhˈem פָּנֶה face לָ lā לְ to † הַ the אֹ֗ור ʔˈôr אֹור light וּ û וְ and מַֽעֲקַשִּׁים֙ mˈaʕᵃqaššîm מַעֲקַשִּׁים rugged country לְ lᵊ לְ to מִישֹׁ֔ור mîšˈôr מִישֹׁור fairness אֵ֚לֶּה ˈʔēlleh אֵלֶּה these הַ ha הַ the דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word עֲשִׂיתִ֖ם ʕᵃśîṯˌim עשׂה make וְ wᵊ וְ and לֹ֥א lˌō לֹא not עֲזַבְתִּֽים׃ ʕᵃzavtˈîm עזב leave
42:16. et ducam caecos in via quam nesciunt in semitis quas ignoraverunt ambulare eos faciam ponam tenebras coram eis in lucem et prava in recta haec verba feci eis et non dereliqui eosAnd I will lead the blind into the way which they know not: and in the paths which they were ignorant of I will make them walk: I will make darkness light before them, and crooked things straight: these things have I done to them, and have not forsaken them.
16. And I will bring the blind by a way that they know not; in paths that they know not will I lead them: I will make darkness light before them, and crooked places straight. These things will I do, and I will not forsake them.
42:16. And I will lead the blind along a way which they do not know. And I will cause them to walk along paths with which they were unfamiliar. I will turn darkness into light before them, and crooked into straight. These things I have done for them. For I have not abandoned them.
42:16. And I will bring the blind by a way [that] they knew not; I will lead them in paths [that] they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.
And I will bring the blind by a way [that] they knew not; I will lead them in paths [that] they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them:

42:16 и поведу слепых дорогою, которой они не знают, неизвестными путями буду вести их; мрак сделаю светом пред ними, и кривые пути прямыми: вот что Я сделаю для них и не оставлю их.
42:16
καὶ και and; even
ἄξω αγω lead; pass
τυφλοὺς τυφλος blind
ἐν εν in
ὁδῷ οδος way; journey
ος who; what
οὐκ ου not
ἔγνωσαν γινωσκω know
καὶ και and; even
τρίβους τριβος path
οὓς ος who; what
οὐκ ου not
ᾔδεισαν οιδα aware
πατῆσαι πατεω trample
ποιήσω ποιεω do; make
αὐτούς αυτος he; him
ποιήσω ποιεω do; make
αὐτοῖς αυτος he; him
τὸ ο the
σκότος σκοτος dark
εἰς εις into; for
φῶς φως light
καὶ και and; even
τὰ ο the
σκολιὰ σκολιος warped; crooked
εἰς εις into; for
εὐθεῖαν ευθυς straight; directly
ταῦτα ουτος this; he
τὰ ο the
ῥήματα ρημα statement; phrase
ποιήσω ποιεω do; make
καὶ και and; even
οὐκ ου not
ἐγκαταλείψω εγκαταλειπω abandon; leave behind
αὐτούς αυτος he; him
42:16
וְ wᵊ וְ and
הֹולַכְתִּ֣י hôlaḵtˈî הלך walk
עִוְרִ֗ים ʕiwrˈîm עִוֵּר blind
בְּ bᵊ בְּ in
דֶ֨רֶךְ֙ ḏˈereḵ דֶּרֶךְ way
לֹ֣א lˈō לֹא not
יָדָ֔עוּ yāḏˈāʕû ידע know
בִּ bi בְּ in
נְתִיבֹ֥ות nᵊṯîvˌôṯ נְתִיבָה path
לֹֽא־ lˈō- לֹא not
יָדְע֖וּ yāḏᵊʕˌû ידע know
אַדְרִיכֵ֑ם ʔaḏrîḵˈēm דרך tread
אָשִׂים֩ ʔāśîm שׂים put
מַחְשָׁ֨ךְ maḥšˌāḵ מַחְשָׁךְ dark place
לִ li לְ to
פְנֵיהֶ֜ם fᵊnêhˈem פָּנֶה face
לָ לְ to
הַ the
אֹ֗ור ʔˈôr אֹור light
וּ û וְ and
מַֽעֲקַשִּׁים֙ mˈaʕᵃqaššîm מַעֲקַשִּׁים rugged country
לְ lᵊ לְ to
מִישֹׁ֔ור mîšˈôr מִישֹׁור fairness
אֵ֚לֶּה ˈʔēlleh אֵלֶּה these
הַ ha הַ the
דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word
עֲשִׂיתִ֖ם ʕᵃśîṯˌim עשׂה make
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
עֲזַבְתִּֽים׃ ʕᵃzavtˈîm עזב leave
42:16. et ducam caecos in via quam nesciunt in semitis quas ignoraverunt ambulare eos faciam ponam tenebras coram eis in lucem et prava in recta haec verba feci eis et non dereliqui eos
And I will lead the blind into the way which they know not: and in the paths which they were ignorant of I will make them walk: I will make darkness light before them, and crooked things straight: these things have I done to them, and have not forsaken them.
42:16. And I will lead the blind along a way which they do not know. And I will cause them to walk along paths with which they were unfamiliar. I will turn darkness into light before them, and crooked into straight. These things I have done for them. For I have not abandoned them.
42:16. And I will bring the blind by a way [that] they knew not; I will lead them in paths [that] they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.
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
16: И поведу слепых дорогою, которой они не знают... мрак сделаю светом... кривые пути - прямыми... Под врагами, которым Бог грозит в предшествующих стихах беспощадной истребительной войной, очевидно, разумеются начальники и вожди язычества, державшие народ во тьме невежества и предрассудков. Но самому эксплуатируемому ими народу Бог не только ничем не угрожает, но, наоборот, обещает даже Свою всесильную помощь. Он сравнивает массы простого невежественного и обманутого народа с несчастными слепцами, сбитыми с прямой дороги и заведенными в дремучую тьму. И вот теперь Господь обещает народу, что Он откроет ему его духовные очи, выведет его на прямую дорогу и даст насладиться светом. Данное пророчество, как по содержанию, так даже и по форме, очень сильно напоминает аналогичные же места из разных других глав кн. пророка Исаии, чем доказывается их подлинность и единство (13:22; 9:2; 35:6-8; 40:3; 41:17: и др.).
Adam Clarke: Commentary on the Bible - 1831
42:16: In paths - The Septuagint, Syriac, Vulgate, and nine MSS., (two ancient), read ובנתיבות ubenotiboth.
Will I do unto them - עשיתם asitem. This word, so written as it is in the text, means "thou wilt do, "in the second person. The Masoretes have indeed pointed it for the first person; but the י yod in the last syllable is absolutely necessary to distinguish the first person; and so it is written in forty MSS., עשיתים asithim.
Jarchi, Kimchi, Sal. ben Melec, etc., agree that the past time is here put for the future, עשיתי asithi for אעשה; and indeed the context necessarily requires that interpretation. Farther it is to be observed that עשיתים asithim is put for עשיתי להם asithi lahem, "I have done them," for "I have done for them;" as עשיתני asitheni is for עשיתי לי asiti li, "I have made myself," for "I have made for myself," Eze 29:2; and in the celebrated passage of Jephthah's vow, Jdg 11:31, והעליתיהו עולה veheelitihu olah for העליתי לו עולה heelithi lo olah, "I will offer him a burnt-offering, "for "I will offer unto him (that is, unto Jehovah) a burnt-offering;" by an ellipsis of the preposition of which Buxtorf gives many other examples, Thes. Grammat. lib. 2:17. See also note on Isa 65:5. A late happy application of this grammatical remark to that much disputed passage has perfectly cleared up a difficulty which for two thousand years had puzzled all the translators and expositors, had given occasion to dissertations without number, and caused endless disputes among the learned on the question, whether Jephthah sacrificed his daughter or not; in which both parties have been equally ignorant of the meaning of the place, of the state of the fact, and of the very terms of the vow; which now at last has been cleared up beyond all doubt by my learned friend Dr. Randolph, Margaret Professor of Divinity in the University of Oxford, in his Sermon on Jephthah's Vow, Oxford, 1766. - L.
Albert Barnes: Notes on the Bible - 1834
42:16: And I will lead the blind - Having said in the pRev_ious verses what he would do to his enemies, God now speaks of his people. He would conduct them to their own land, as a blind people that needed a guide, and would remove whatever obstacle there was in their way. By the 'blind' here, he refers doubtless to his own people. The term is applied originally to his people in captivity, as being ignorant, after their seventy years' exile, of the way of return to their own land. It is possible that it may have a reference to the fact, so often charged on them, that they were characteristically a stupid and spiritually blind people. But it is more probable that it is the language of tenderness rather than that of objurgation; and denotes their ignorance of the way of return, and their need of a guide, rather than their guilt, and hardness of heart. If applied to the people of God under the New Testament - as the entire strain of the prophecy seems to lead ns to conclude - then it denotes that Christians will feel their need of a leader, counselor, and guide; and that Yahweh, as a military leader, will conduct them all in a way which they did not know, and remove all obstacles from their path.
By a way that they knew not - When they were ignorant what course to take; or in a path which they did not contemplate or design. It is true of all the friends of God that they have been led in a way which they knew not. They did not mark out this course for themselves; they did not at first form the plans of life which they came ultimately to pursue; they have been led, by the providence of God, in a different path, and by the Spirit of God they have been inclined to a course which they themselves would never have chosen (compare the note at Isa 30:21).
I will make darkness light before them - Darkness, in the Scriptures, is the emblem of ignorance, sin, adversity, and calamity. Here it seems to be the emblem of adverse and opposing events; of calamities, persecutions, and trials. The meaning is, that God would make those events which seemed to be adverse and calamitous, the means of furthering his cause, and promoting the spirit of the true religion, and the happiness of his people. This has been eminently the case with the persecutions which rite church has endured. The events which have been apparently most adverse, have been ultimately overruled to the best interests of the true religion. Such was the case with the persecutions under the Roman emperors, and in general such has been the case in all the persecutions which the church has been called to suffer.
And crooked things straight - Things which seem to be adverse and opposing - the persecutions and trials which the people of God would be called to endure.
And not forsake them - (See Isa 41:10, note, Isa 41:13, note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:16: I will bring: Isa 29:18, Isa 29:24, Isa 30:21, Isa 32:3, Isa 35:5, Isa 35:8, Isa 48:17, Isa 54:13, Isa 60:1, Isa 60:2, Isa 60:19, Isa 60:20; Jer 31:8, Jer 31:9; Hos 2:14; Luk 1:78, Luk 1:79; Eph 5:8
lead: Isa 41:3; Jos 3:4; Hos 2:6
crooked: Isa 40:4, Isa 45:2; Ecc 1:15, Ecc 7:13; Luk 3:5
straight: Heb. into straightness
and not: Psa 94:14; Jer 32:39-41; Eze 14:23; Rom 5:8-10, Rom 8:29-31; Th2 2:13, Th2 2:14; Pe1 1:3-5; Heb 13:5
Carl Friedrich Keil and Franz Delitzsch
42:16
The great thing which is brought to pass by means of this catastrophe is the redemption of His people. "And I lead the blind by a way that they know not; by steps that they know not, I make them walk: I turn dark space before them into light, and rugged places into a plain. These are the things that I carry out, and do not leave." The "blind" are those who have been deprived of sight by their sin, and the consequent punishment. The unknown ways in which Jehovah leads them, are the ways of deliverance, which are known to Him alone, but which have now been made manifest in the fulness of time. The "dark space" (machshâk) is their existing state of hopeless misery; the "rugged places" (ma‛ăqasshı̄m) the hindrances that met them, and dangers that threatened them on all sides in the foreign land. The mercy of Jehovah adopts the blind, lights up the darkness, and clears every obstacle away. "These are the things" (haddebhârı̄m): this refers to the particulars already sketched out of the double manifestation of Jehovah in judgment and in mercy. The perfects of the attributive clause are perfects of certainty.
Geneva 1599
42:16 And I will bring the (t) blind by a way [that] they knew not; I will lead them in paths [that] they have not known: I will make darkness light before them, and crooked things straight. These things will I do for them, and not forsake them.
(t) That is, my poor people, who are in perplexity and care.
John Gill
42:16 And I will bring the blind by a way that they knew not,.... The Targum interprets this of the people of Israel, thus,
"I will lead the house of Israel, which are like to the blind, in a way which they knew not.''
But it is better to understand it of the Gentiles, who, before the light of the Gospel came among them, were blind as to the true knowledge of God, and especially as in Christ; and of Christ, and the way of peace, life, and salvation by him; and of themselves, and their miserable estate and condition; and of the Spirit of God, and his operations; and of the Scriptures, the Gospel, and the doctrines of it; and which is the case of all men in a state of nature: but the Lord, by his Spirit, opens the eyes of their understandings, and shows them those things they were blind in, and ignorant of, and brings them by a way they knew not before; which way is Christ, the only way to the Father; the way of peace, righteousness, and life; the way to heaven, and eternal happiness: this they knew not before, but thought they must make their own way to God, and their peace with him; must be justified by their own works, and work out their own salvation; but, in conversion, this way to Christ is made known and plain unto them; and in this way the Lord brings all his people to eternal glory:
I will lead them in paths that they have not known; in the paths of duty and truth; in the paths of faith, righteousness, and holiness, and in the ordinances of the Gospel; which they were aliens and strangers to before:
I will make darkness light before them; by going before them himself, as before the children of Israel in a pillar of fire by night; by giving his word to enlighten them; by granting his good Spirit, as a spirit of illumination to them; and by lifting up the light of his countenance on them:
and crooked things straight; remove all obstructions, bear them up under all discouragements, and carry them through all difficulties:
these things will I do unto them, and not forsake them; which may be depended upon, being promised by him that is able to perform, is true, and faithful, and changes not; and, when done, shall not be the last done for them; he will never leave them, nor forsake them, till he has brought them safe to glory.
John Wesley
42:16 The blind - The Gentiles. By a way - By the way of truth, which hitherto has been hidden from them, yea, I will take away all hindrances; I will direct then in the right way; I will enlighten their dark minds, and rectify their perverse wills and affections, until I have brought theirs to the end of their journey.
Robert Jamieson, A. R. Fausset and David Brown
42:16 blind--God's people, Israel, in captivity, needing a guide. In the ulterior sense the New Testament Church, which was about to be led and enlightened by the Son of God as its leader and shepherd in the wilderness of the Roman empire, until it should reach a city of habitation. "A way . . . they knew not," refers to the various means ployed by Providence for the establishment of the Church in the world, such as would never have occurred to the mind of mere man. "Blind," they are called, as not having heretofore seen God's ways in ordering His Church.
make darkness light, &c.--implies that the glorious issue would only be known by the event itself [VITRINGA]. The same holds good of the individual believer (Is 30:21; Ps 107:7; compare Hos 2:6, Hos 2:14; Eph 5:8; Heb 13:5).
42:1742:17: Բայց նոքա դարձան յինէն յետս։ Ամաչեցէ՛ք զամօթ մեծ՝ ոյք յուսացեալդ էք ՚ի դրօշեալս. եւ ասէք ցձուլածոյս, թէ աստուածք մեր էք դուք[10067]։ [10067] Ոմանք. Թէ աստուածք մեր դուք էք։
17 Բայց նրանք երես դարձրին ինձնից: Ամօթ ու պատկառա՛նք ունեցէք դուք, որ ապաւինել էք կուռքերին եւ ասում էք ձուլածոներին, թէ՝ “ Մեր աստուածներն էք դուք”:
17 Քանդակուած կուռքերու ապաւինողները Եւ ձուլածոյ կուռքերուն՝ ‘Դուք մեր աստուածներն էք’ ըսողները Ետ պիտի դառնան ու պիտի ամչնան։
[631]Բայց նոքա դարձան յինէն յետս. Ամաչեցէք զամօթ մեծ ոյք յուսացեալդ էք ի դրօշեալս, եւ ասէք`` ցձուլածոյս, թէ` Աստուածք մեր էք դուք:

42:17: Բայց նոքա դարձան յինէն յետս։ Ամաչեցէ՛ք զամօթ մեծ՝ ոյք յուսացեալդ էք ՚ի դրօշեալս. եւ ասէք ցձուլածոյս, թէ աստուածք մեր էք դուք[10067]։
[10067] Ոմանք. Թէ աստուածք մեր դուք էք։
17 Բայց նրանք երես դարձրին ինձնից: Ամօթ ու պատկառա՛նք ունեցէք դուք, որ ապաւինել էք կուռքերին եւ ասում էք ձուլածոներին, թէ՝ “ Մեր աստուածներն էք դուք”:
17 Քանդակուած կուռքերու ապաւինողները Եւ ձուլածոյ կուռքերուն՝ ‘Դուք մեր աստուածներն էք’ ըսողները Ետ պիտի դառնան ու պիտի ամչնան։
zohrab-1805▾ eastern-1994▾ western am▾
42:1742:17 Тогда обратятся вспять и великим стыдом покроются надеющиеся на идолов, говорящие истуканам: >.
42:17 αὐτοὶ αυτος he; him δὲ δε though; while ἀπεστράφησαν αποστρεφω turn away; alienate εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after αἰσχύνθητε αισχυνω shame; ashamed αἰσχύνην αισχυνη shame οἱ ο the πεποιθότες πειθω persuade ἐπὶ επι in; on τοῖς ο the γλυπτοῖς γλυπτος the λέγοντες λεγω tell; declare τοῖς ο the χωνευτοῖς χωνευτος you ἐστε ειμι be θεοὶ θεος God ἡμῶν ημων our
42:17 נָסֹ֤גוּ nāsˈōḡû סוג turn אָחֹור֙ ʔāḥôr אָחֹור back(wards) יֵבֹ֣שׁוּ yēvˈōšû בושׁ be ashamed בֹ֔שֶׁת vˈōšeṯ בֹּשֶׁת shame הַ ha הַ the בֹּטְחִ֖ים bbōṭᵊḥˌîm בטח trust בַּ ba בְּ in † הַ the פָּ֑סֶל ppˈāsel פֶּסֶל idol הָ hā הַ the אֹמְרִ֥ים ʔōmᵊrˌîm אמר say לְ lᵊ לְ to מַסֵּכָ֖ה massēḵˌā מַסֵּכָה molten image אַתֶּ֥ם ʔattˌem אַתֶּם you אֱלֹהֵֽינוּ׃ ס ʔᵉlōhˈênû . s אֱלֹהִים god(s)
42:17. conversi sunt retrorsum confundantur confusione qui confidunt in sculptili qui dicunt conflatili vos dii nostriThey are turned back: let them be greatly confounded, that trust in a graven thing, that say to a molten thing: You are our god.
17. They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say unto molten images, Ye are our gods.
42:17. They have been converted again. Let those who trust in graven idols be greatly confounded, for they say to a molten thing, “You are our god.”
42:17. They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye [are] our gods.
They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye [are] our gods:

42:17 Тогда обратятся вспять и великим стыдом покроются надеющиеся на идолов, говорящие истуканам: <<вы наши боги>>.
42:17
αὐτοὶ αυτος he; him
δὲ δε though; while
ἀπεστράφησαν αποστρεφω turn away; alienate
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
αἰσχύνθητε αισχυνω shame; ashamed
αἰσχύνην αισχυνη shame
οἱ ο the
πεποιθότες πειθω persuade
ἐπὶ επι in; on
τοῖς ο the
γλυπτοῖς γλυπτος the
λέγοντες λεγω tell; declare
τοῖς ο the
χωνευτοῖς χωνευτος you
ἐστε ειμι be
θεοὶ θεος God
ἡμῶν ημων our
42:17
נָסֹ֤גוּ nāsˈōḡû סוג turn
אָחֹור֙ ʔāḥôr אָחֹור back(wards)
יֵבֹ֣שׁוּ yēvˈōšû בושׁ be ashamed
בֹ֔שֶׁת vˈōšeṯ בֹּשֶׁת shame
הַ ha הַ the
בֹּטְחִ֖ים bbōṭᵊḥˌîm בטח trust
בַּ ba בְּ in
הַ the
פָּ֑סֶל ppˈāsel פֶּסֶל idol
הָ הַ the
אֹמְרִ֥ים ʔōmᵊrˌîm אמר say
לְ lᵊ לְ to
מַסֵּכָ֖ה massēḵˌā מַסֵּכָה molten image
אַתֶּ֥ם ʔattˌem אַתֶּם you
אֱלֹהֵֽינוּ׃ ס ʔᵉlōhˈênû . s אֱלֹהִים god(s)
42:17. conversi sunt retrorsum confundantur confusione qui confidunt in sculptili qui dicunt conflatili vos dii nostri
They are turned back: let them be greatly confounded, that trust in a graven thing, that say to a molten thing: You are our god.
17. They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say unto molten images, Ye are our gods.
42:17. They have been converted again. Let those who trust in graven idols be greatly confounded, for they say to a molten thing, “You are our god.”
42:17. They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye [are] our gods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Тогда обратятся вспять и великим стыдом покроются надеющиеся на идолов... Выражение, почти буквально встречающееся у Псалмопевца (Пс 34:4: и 69:3). В данном случае оно раскрывает нам главный предмет речи и лиц, к которым она обращена. Предмет речи - обличение ложного богопочтения или идолопоклонства, лица - все практикующие этот культ, т. е. главным образом язычники, а отчасти, как видно из последующего контекста, также и евреи (24-25: ст.). Изложив те будущие благодеяния, которые Господь собирается в изобилии излить на членов своего нового царства, Он провидит, что величие этих благодеяний заставит громко говорить их совесть и покроет их головы раскаянием и стыдом за свое прежнее поведение. Мысль о ничтожестве и суетности идолов и посрамлении всех, надеющихся на них, - одна из самых характеристичных для пророка Исаии (2:8; 37:18; 19:1; 21:9; 27:9; 30:22; 37:16-20; 41:29; 44:11, 20: и др.).
Albert Barnes: Notes on the Bible - 1834
42:17: They shall be turned back - The phrases, to be turned back, and to be suffused with shame, are frequently used in the Scriptures to denote a state of disappointment in regard to an object of trust or confidence, and especially of those who had trusted in idols (see Psa 35:4; Psa 70:3; Psa 97:7; compare the notes at Isa 1:29; Isa 19:9; Isa 37:27; see also Eze 16:52). The sense here is, that they should find no such protection in their idol-gods as they had hoped, and that they should be covered with conscious guilt foRev_er, having trusted in them and given to them the homage which was due to the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:17: be greatly: Isa 1:29, Isa 44:11, Isa 45:16, Isa 45:17; Psa 97:7; Jer 2:26, Jer 2:27; Hab 2:18-20
say to: Isa 44:17; Exo 32:4, Exo 32:8
Carl Friedrich Keil and Franz Delitzsch
42:17
In connection with this, the following v. declares what effect this double manifestation will produce among the heathen. "They fall back, are put deeply to shame, that trust in molten images, that say to the molten image, Thou art our God." Bōsheth takes the place of an inf. intens.; cf., Hab 3:9. Jehovah's glorious acts of judgment and salvation unmask the false gods, to the utter confusion of their worshippers. And whilst in this way the false religions fall, the redemption of Israel becomes at the same time the redemption of the heathen. The first half of this third prophecy is here brought to a close.
John Gill
42:17 They shall be turned back,.... Either from their former course, from their idolatry and their idols, and be converted, and turn to the living God; or it may be understood of such Gentiles as were not converted, when others were, who should be put to flight, and should fly to the rocks and mountains to hide and cover them from the wrath of God; for this phrase is used of the overthrow of enemies, of their being obliged to turn their backs and flee:
they shall be greatly ashamed that trust in graven images; as converted persons when they come to be convinced of the folly of their idolatrous practices are; and if not converted, yet are confounded when they find their idols cannot help and assist them, nor deliver them out of their trouble:
that say to the molten images, ye are our gods; as the Israelites did to the molten calf made by Aaron; and the stupidity of the one and the other is much alike; this of the Gentiles, and that of the Israelites.
Robert Jamieson, A. R. Fausset and David Brown
42:17 turned back . . . ashamed--disappointed in their trust; the same phrase occurs in Ps 35:4.
42:1842:18: Խո՛ւլք՝ լուարո՛ւք, եւ կո՛յրք, հայեցարո՛ւք տեսանել։
18 Խուլե՛ր, լսեցէ՛ք, կոյրե՛ր, նայեցէ՛ք ու տեսէ՛ք.
18 Ո՛վ խուլեր, լսեցէ՛քԵւ ո՛վ կոյրեր, նայեցէ՛ք, որպէս զի տեսնէք։
Խուլք, լուարուք, եւ կոյրք, հայեցարուք տեսանել:

42:18: Խո՛ւլք՝ լուարո՛ւք, եւ կո՛յրք, հայեցարո՛ւք տեսանել։
18 Խուլե՛ր, լսեցէ՛ք, կոյրե՛ր, նայեցէ՛ք ու տեսէ՛ք.
18 Ո՛վ խուլեր, լսեցէ՛քԵւ ո՛վ կոյրեր, նայեցէ՛ք, որպէս զի տեսնէք։
zohrab-1805▾ eastern-1994▾ western am▾
42:1842:18 Слушайте, глухие, и смотрите, слепые, чтобы видеть.
42:18 οἱ ο the κωφοί κωφος mute; dull ἀκούσατε ακουω hear καὶ και and; even οἱ ο the τυφλοί τυφλος blind ἀναβλέψατε αναβλεπω look up; see again ἰδεῖν οραω view; see
42:18 הַ ha הַ the חֵרְשִׁ֖ים ḥērᵊšˌîm חֵרֵשׁ deaf שְׁמָ֑עוּ šᵊmˈāʕû שׁמע hear וְ wᵊ וְ and הַ ha הַ the עִוְרִ֖ים ʕiwrˌîm עִוֵּר blind הַבִּ֥יטוּ habbˌîṭû נבט look at לִ li לְ to רְאֹֽות׃ rᵊʔˈôṯ ראה see
42:18. surdi audite et caeci intuemini ad videndumHear, ye deaf, and, ye blind, behold that you may see.
18. Hear, ye deaf; and look, ye blind, that ye may see.
42:18. You who are deaf, hear! You who are blind, turn your gaze and see!
42:18. Hear, ye deaf; and look, ye blind, that ye may see.
Hear, ye deaf; and look, ye blind, that ye may see:

42:18 Слушайте, глухие, и смотрите, слепые, чтобы видеть.
42:18
οἱ ο the
κωφοί κωφος mute; dull
ἀκούσατε ακουω hear
καὶ και and; even
οἱ ο the
τυφλοί τυφλος blind
ἀναβλέψατε αναβλεπω look up; see again
ἰδεῖν οραω view; see
42:18
הַ ha הַ the
חֵרְשִׁ֖ים ḥērᵊšˌîm חֵרֵשׁ deaf
שְׁמָ֑עוּ šᵊmˈāʕû שׁמע hear
וְ wᵊ וְ and
הַ ha הַ the
עִוְרִ֖ים ʕiwrˌîm עִוֵּר blind
הַבִּ֥יטוּ habbˌîṭû נבט look at
לִ li לְ to
רְאֹֽות׃ rᵊʔˈôṯ ראה see
42:18. surdi audite et caeci intuemini ad videndum
Hear, ye deaf, and, ye blind, behold that you may see.
42:18. You who are deaf, hear! You who are blind, turn your gaze and see!
42:18. Hear, ye deaf; and look, ye blind, that ye may see.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-25. Последний отдел речи заключает в себе обращение к иудеям (18: ст.), изображение их жестоковыйного внутреннего и печального внешнего состояния (19-22) и возвещение грозного Божественного суда над Израилем (23-25). Некоторые, впрочем, всю первую половину этого отдела относят не к израильскому народу, а к личности "Раба" (в смысле исполнителя воли Отца) Господня, - Того возлюбленного Отрока, о котором говорилось и в начале данной главы (см. в Тhe Pulp. Comm. и у Власт.). Соответственно с этим они дают своеобразное истолкование и тех немощей (слепоты и глухоты), о которых тут упоминается, - в смысле намеренного Божественного снисхождения и любви, долготерпящей грешнику.

Слушайте глухие и смотрите слепые... По-видимому, несколько странное приглашение глухим и слепым пользоваться теми чувствами, которых они лишены. Очевидно, здесь имеется в виду не полное лишение чувств зрения и слуха, но их серьезное поражение, как это разъясняет и евангелист Матфей, говоря: "ибо огрубело сердце людей сих и ушами с трудом слышат, и глаза свои сомкнули..." (13:15). Пророк и евангелист говорят здесь об одном и том же предмете, именно о жестоковыйности израильского народа, и в особенности, о тяжких пороках его "буйных и слепых вождей" - книжников и фарисеев (Мф 13:16-19; Ин 9:39).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Hear, ye deaf; and look, ye blind, that ye may see. 19 Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the LORD's servant? 20 Seeing many things, but thou observest not; opening the ears, but he heareth not. 21 The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honourable. 22 But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. 23 Who among you will give ear to this? who will hearken and hear for the time to come? 24 Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law. 25 Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart.
The prophet, having spoken by way of comfort and encouragement to the believing Jews who waited for the consolation of Israel, here turns to those among them who were unbelieving, for their conviction and humiliation. Among those who were in captivity in Babylon there were some who were as the evil figs in Jeremiah's vision, who were sent thither for their hurt, to be removed into all the kingdoms of the earth, for a reproach and a proverb, Jer. xxiv. 9. In them there was a type of the Jews who rejected Christ and were rejected by him, and then fell more than ever under the curse, when those who believed were inheriting the blessing; for they were broken, and ruined, and remain dispersed unto this day. Observe,
I. The call that is given to this people (v. 18): "Hear, you deaf, and attend to the joyful sound, and look you blind, that you may see the joyful light." There is no absurdity in this command, nor is it unbecoming the wisdom and goodness of God to call us to do that good which yet of ourselves we are not sufficient for; for those have natural powers which they may employ so as to do better than they do, and may have supernatural grace if it be not their own fault, who yet labour under a moral impotency to that which is good. This call to the deaf to hear and the blind to see is like the command given to the man that had the withered hand to stretch it forth; though he could not do this, because it was withered, yet, if he had not attempted to do it, he would not have been healed, and his being healed thereupon was owing, not to his act, but to the divine power.
II. The character that is given of them (v. 19, 20): Who is blind, but my servant, or deaf as my messenger? The people of the Jews were in profession God's servants, and their priests and elders his messengers (Mal. ii. 7); but they were deaf and blind. The verse before may be understood as spoken to the Gentile idolaters, whom he calls deaf and blind, because they worshipped gods that were so. "But," says he, "no wonder you are deaf and blind when my own people are as bad as you, and many of them as much set upon idolatry."
1. He complains of their sottishness--they are blind; and of their stubbornness--they are deaf. They were even worse than the Gentiles themselves. Corruptio optimi est pessima--What is best becomes, when corrupted, the worst. "Who is so wilfully, so scandalously, blind and deaf as my servant and my messenger, as Jacob who is my servant (ch. xli. 8), and as their prophets and teachers who are my messengers? Who is blind as he that in profession and pretension is perfect, that should come nearer to perfection than other people, their priests and prophets? The one prophesies falsely, and the other bears rule by their means; and who so blind as those that will not see when they have the light shining in their faces?" Note, (1.) It is a common thing, but a very sad thing, for those that in profession are God's servants and messengers to be themselves blind and deaf in spiritual things, ignorant, erroneous, and very careless. (2.) Blindness and deafness in spiritual things are worse in those that profess themselves to be God's servants and messengers than in others. It is in them the greater sin and shame, the greater dishonour to God, and to themselves a greater damnation.
2. The prophet goes on (v. 20) to describe the blindness and obstinacy of the Jewish nation, just as our Saviour describes it in his time (Matt. xiii. 14, 15): Seeing many things, but thou observest not. Multitudes are ruined for want of observing that which they cannot but see; they perish, not through ignorance, but mere carelessness. The Jews in our Saviour's time saw many proofs of his divine mission, but they did not observe them; they seemed to open their ears to him, but they did not hear, that is, they did not heed, did not understand, or believe, or obey, and then it was all one as if they had not heard.
III. The care God will take of the honour of his own name, notwithstanding their blindness and deafness, especially of his word, which he has magnified above all his name. Shall the unbelief and obstinacy of men make the promise of God of no effect? God forbid, Rom. iii. 3, 4. No, though they are blind and deaf, God will be no loser in his glory (v. 21): The Lord is well pleased for his righteousness' sake; not well pleased with their sin, but well pleased in the manifestation of his own righteousness, in rejecting them for rejecting the great salvation. He speaks as one well pleased, ch. i. 24: Ah! I will ease me of my adversaries; and Ezek. v. 13, I will be comforted. The scripture was fulfilled in the casting off of the Jews as well as in the calling in of the Gentiles, and therein the Lord will be well pleased. He will magnify the law (divine revelation in all the parts of it) and will make it honourable. The law is truly honourable, and the things of it are great things; and, if men will not magnify it by their obedience to it, God will magnify it himself by punishing them for their disobedience. He will magnify the law by accomplishing what is written in it, will magnify its authority, its efficacy, its equity. He will do it at last, when all men shall be judged by the law of liberty, James ii. 12. He is doing it every day. What is it that God is doing in the world, but magnifying the law and making it honourable?
IV. The calamities God will bring upon the Jewish nation for their wilful blindness and deafness, v. 22. They are robbed and spoiled. Those that were impenitent and unreformed in Babylon were sentenced to perpetual captivity. It was for their sins that they were spoiled of all their possessions, not only in their own land, but in the land of their enemies. They were some of them snared in holes, and others hidden in prison-houses. They cannot help themselves, for they are snared. Their friends cannot help them, for they are hidden; and their enemies have forgotten them in their prisons. They, and all they have, are for a prey and for a spoil; and there is none that delivers either by force or ransom, nor any that dares say to the proud oppressors, Restore. There they lie, and there they are likely to lie. This had its full accomplishment in the final destruction of the Jewish nation by the Romans, which God brought upon them for rejecting the gospel of Christ.
V. The counsel given them in order to their relief; for, though their case be sad, it is not desperate.
1. The generality of them are deaf; they will not hearken to the voice of God's word. He will therefore try his rod, and see who among them will give ear to that, v. 23. We must not despair concerning those who have been long reasoned with in vain; some of them may, at length, give ear and hearken. If one method not take effect, another may, and sinners shall be left inexcusable. Observe, (1.) We may all of us, if we will, hear the voice of God, and we are called and invited to hear it. (2.) It is worth while to enquire who they are that perceive God speaking to them and are willing to hear him. (3.) Of the many that hear the voice of God there are very few that hearken to it or heed it, that hear it with attention and application. (4.) In hearing the word we must have an eye to the time to come. We must hear for hereafter, for what may occur between us and the grave; we must especially hear for eternity. We must hear the word with another world in our eye.
2. The counsel is, (1.) To acknowledge the hand of God in their afflictions, and, whoever were the instruments, to have an eye to him as the principal agent (v. 24): "Who gave Jacob and Israel, that people that used to have such an interest in heaven and such a dominion on earth, who gave them for a spoil to the robbers, as they are now to the Babylonians and to the Romans? Did not the Lord? You know he did; consider it then, and hear his voice in these judgments." (2.) To acknowledge that they had provoked God thus to abandon them, and had brought all these calamities upon themselves. [1.] These punishments were first inflicted on them for their disobedience to the laws of God: It is he against whom we have sinned; the prophet puts himself into the number of the sinners, As Dan. ix. 7, 8. "We have sinned; we have all brought fuel to the fire; and there are those among us that have wilfully refused to walk in his ways." Jacob and Israel would never have been given up to the robbers if they had not by their iniquities sold themselves. Therefore it is, because they have violated the commands of the law, that God has brought upon them the curses of the law; he has not dropped, but poured upon him the fury of his anger and the strength of battle, all the desolations of war, which have set him on fire round about; for God surrounds the wicked with his favours. See the power of God's anger; there is no resisting it, no escaping it. See the mischief that sin makes; it provokes God to anger against a people, and so kindles a universal conflagration, sets all on fire. [2.] These judgments were continued upon them for their senselessness and incorrigibleness under the rod of God. The fire of God's wrath kindled upon him, and he knew it not, was not aware of it, took no notice of the judgments, at least not of the hand of God in them. Nay, it burned him, and, though he could not then but know it and feel it, yet he laid it not to heart, was not awakened by the fiery rebukes he was under nor at all affected with them. Those who are not humbled by less judgments must expect greater; for when God judges he will overcome.
Albert Barnes: Notes on the Bible - 1834
42:18: Hear, ye deaf - This is evidently an address to the Jews, and probably to the Jews of the time of the prophet. He had been predicting the coming of the Messiah, and the influence of his religion on the Gentile world. He had said that God would go forth to destroy the idolatry of the pagan nations, and to convince them of the folly of the worship of images, and to confound them for putting their trust in them. He seems here to have recollected that this was the easily-besetting sin of his own countrymen, and perhaps especially of the times when he penned this portion of the prophecy - under the reign of Manasseh; that that generation was stupid, blind, deaf to the calls of God, and sunk in the deepest debasement of idolatry. In view of this, and of the great truths which he had uttered, he calls on them to hear, to be alarmed, to return to God, and assures them that for these sins they exposed themselves to, and must experience, his sore displeasure. The statement of these truths, and the denouncing of these judgments, occupy the remainder of this chapter. A similar instance occurs in isa 2, where the prophet, having foretold the coming of the Messiah, and the fact that his religion would be extended among the Gentiles, turns and reproves the Jews for their idolatry and crimes (see the notes at that chapter). The Jewish people are often described as 'deaf' to the voice of God, and 'blind' to their duty and their interests (see Isa 29:18; Isa 42:8).
And look ... that ye may see - This phrase denotes an attentive, careful, and anxious search, in order that there may be a clear view of the object. The prophet calls them to an attentive contemplation of the object, that they might have a clear and distinct view of it. They had hitherto looked at the subject of religion in a careless, inattentive, and thoughtless manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:18: ye deaf: Isa 29:18, Isa 43:8; Exo 4:11; Pro 20:12; Mar 7:34-37; Luk 7:22; Rev 3:17, Rev 3:18
Carl Friedrich Keil and Franz Delitzsch
42:18
The thought which connects the second half with the first is to be found in the expression in Is 42:16, "I will bring the blind by a way." It is the blind whom Jehovah will lead into the light of liberty, the blind who bring upon themselves not only His compassion, but also His displeasure; for it is their own fault that they do not see. And to them is addressed the summons, to free themselves from the ban which is resting upon them. "Ye deaf, hear; and ye blind, look up, that ye may see." הסהרשׁהים and העורים (this is the proper pointing, according to the codd. and the Masora)
(Note: The Masora observes expressly פותחין רפוין סמיין כל, omnes caeci raphati et pathachati; but our editions have both here and in 2Kings 5:6, 2Kings 5:8, העורים.))
are vocatives. The relation in which הבּיט and ראה stand to one another is that of design and accomplishment (Is 63:15; Job 35:5; 4Kings 3:14, etc.); and they are used interchangeably with עיניו פּקח and ראה (e.g., 4Kings 19:16), which also stand in the same relation of design and result.
John Gill
42:18 Hear, ye deaf; and look, ye blind, that ye may see. Jarchi and Kimchi think these words are spoken to Israel, who, as Aben Ezra says, were deaf and blind in heart; but they are rather an exhortation to the Gentiles that remained impenitent and unbelieving, and who were deaf to the voice of the Gospel, and blind as to the knowledge of it; and the purport of the exhortation is, that they would make use of their external hearing and sight, which they had, that they might attain to a spiritual hearing and understanding of divine things; "for faith comes by hearing, and hearing the word of God", Rom 10:17 to hear the Gospel preached, and to look into the Scriptures, and read the word of God, are the means of attaining light and knowledge in spiritual things; and these are within the compass of natural men, who are internally deaf and blind.
John Wesley
42:18 Hear - O you, whosoever you are, who resist this clear light.
Robert Jamieson, A. R. Fausset and David Brown
42:18 deaf--namely, to the voice of God.
blind--to your duty and interest; wilfully so (Is 42:20). In this they differ from "the blind" (Is 42:16). The Jews are referred to. He had said, God would destroy the heathen idolatry; here he remembers that even Israel, His "servant" (Is 42:19), from whom better things might have been expected, is tainted with this sin.
42:1942:19: Եւ ո՞վ է կոյրն՝ եթէ ոչ ծառայն իմ. եւ ո՞վ են խուլքն՝ եթէ ո՛չ որ տիրենն նոցա։ ※ Ո՞վ է կոյրն՝ եթէ ո՛չ հեռացեալն. եւ կուրացան ծառայքն Աստուծոյ։
19 ո՞վ է կոյրը, եթէ ոչ իմ ծառաները, ովքե՞ր են խուլերը, եթէ ոչ այն մարդիկ, որ տիրում են նրանց: Ո՞վ է կոյրը, եթէ ոչ ուծացածը: Կուրացան Աստծու ծառաները:
19 Ո՞վ է կոյր իմ ծառայէս զատ, Կամ խուլ՝ իմ ղրկած դեսպանիս պէս. Ո՞վ է կոյր՝ Աստուծոյ նուիրեալին պէս Եւ խուլ՝ Տէրոջը ծառային պէս։
Եւ ո՞վ է կոյրն` եթէ ոչ ծառայն իմ, [632]եւ ո՞վ են խուլքն` եթէ ոչ որ տիրենն նոցա``: Ո՞վ է կոյրն` եթէ ոչ [633]հեռացեալն, եւ կուրացան ծառայքն Աստուծոյ:

42:19: Եւ ո՞վ է կոյրն՝ եթէ ոչ ծառայն իմ. եւ ո՞վ են խուլքն՝ եթէ ո՛չ որ տիրենն նոցա։ ※ Ո՞վ է կոյրն՝ եթէ ո՛չ հեռացեալն. եւ կուրացան ծառայքն Աստուծոյ։
19 ո՞վ է կոյրը, եթէ ոչ իմ ծառաները, ովքե՞ր են խուլերը, եթէ ոչ այն մարդիկ, որ տիրում են նրանց: Ո՞վ է կոյրը, եթէ ոչ ուծացածը: Կուրացան Աստծու ծառաները:
19 Ո՞վ է կոյր իմ ծառայէս զատ, Կամ խուլ՝ իմ ղրկած դեսպանիս պէս. Ո՞վ է կոյր՝ Աստուծոյ նուիրեալին պէս Եւ խուլ՝ Տէրոջը ծառային պէս։
zohrab-1805▾ eastern-1994▾ western am▾
42:1942:19 Кто так слеп, как раб Мой, и глух, как вестник Мой, Мною посланный? Кто так слеп, как возлюбленный, так слеп, как раб Господа?
42:19 καὶ και and; even τίς τις.1 who?; what? τυφλὸς τυφλος blind ἀλλ᾿ αλλα but ἢ η or; than οἱ ο the παῖδές παις child; boy μου μου of me; mine καὶ και and; even κωφοὶ κωφος mute; dull ἀλλ᾿ αλλα but ἢ η or; than οἱ ο the κυριεύοντες κυριευω lord; master αὐτῶν αυτος he; him καὶ και and; even ἐτυφλώθησαν τυφλοω blind οἱ ο the δοῦλοι δουλος subject τοῦ ο the θεοῦ θεος God
42:19 מִ֤י mˈî מִי who עִוֵּר֙ ʕiwwˌēr עִוֵּר blind כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if עַבְדִּ֔י ʕavdˈî עֶבֶד servant וְ wᵊ וְ and חֵרֵ֖שׁ ḥērˌēš חֵרֵשׁ deaf כְּ kᵊ כְּ as מַלְאָכִ֣י malʔāḵˈî מַלְאָךְ messenger אֶשְׁלָ֑ח ʔešlˈāḥ שׁלח send מִ֤י mˈî מִי who עִוֵּר֙ ʕiwwˌēr עִוֵּר blind כִּ ki כְּ as מְשֻׁלָּ֔ם mᵊšullˈām שׁלם be complete וְ wᵊ וְ and עִוֵּ֖ר ʕiwwˌēr עִוֵּר blind כְּ kᵊ כְּ as עֶ֥בֶד ʕˌeveḏ עֶבֶד servant יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
42:19. quis caecus nisi servus meus et surdus nisi ad quem nuntios meos misi quis caecus nisi qui venundatus est quis caecus nisi servus DominiWho is blind, but my servant? or deaf, but he to whom I have sent my messengers? Who is blind, but he that is sold? or who is blind, but the servant of the Lord?
19. Who is blind, but my servant? or deaf, as my messenger that I send? who is blind as he that is at peace , and blind as the LORD’S servant?
42:19. Who is blind, except my servant? Who is deaf, except the one to whom I have sent my messengers? Who is blind, except the one who has been sold? And who is blind, except the servant of the Lord?
42:19. Who [is] blind, but my servant? or deaf, as my messenger [that] I sent? who [is] blind as [he that is] perfect, and blind as the LORD’S servant?
Who [is] blind, but my servant? or deaf, as my messenger [that] I sent? who [is] blind as [he that is] perfect, and blind as the LORD' S servant:

42:19 Кто так слеп, как раб Мой, и глух, как вестник Мой, Мною посланный? Кто так слеп, как возлюбленный, так слеп, как раб Господа?
42:19
καὶ και and; even
τίς τις.1 who?; what?
τυφλὸς τυφλος blind
ἀλλ᾿ αλλα but
η or; than
οἱ ο the
παῖδές παις child; boy
μου μου of me; mine
καὶ και and; even
κωφοὶ κωφος mute; dull
ἀλλ᾿ αλλα but
η or; than
οἱ ο the
κυριεύοντες κυριευω lord; master
αὐτῶν αυτος he; him
καὶ και and; even
ἐτυφλώθησαν τυφλοω blind
οἱ ο the
δοῦλοι δουλος subject
τοῦ ο the
θεοῦ θεος God
42:19
מִ֤י mˈî מִי who
עִוֵּר֙ ʕiwwˌēr עִוֵּר blind
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
עַבְדִּ֔י ʕavdˈî עֶבֶד servant
וְ wᵊ וְ and
חֵרֵ֖שׁ ḥērˌēš חֵרֵשׁ deaf
כְּ kᵊ כְּ as
מַלְאָכִ֣י malʔāḵˈî מַלְאָךְ messenger
אֶשְׁלָ֑ח ʔešlˈāḥ שׁלח send
מִ֤י mˈî מִי who
עִוֵּר֙ ʕiwwˌēr עִוֵּר blind
כִּ ki כְּ as
מְשֻׁלָּ֔ם mᵊšullˈām שׁלם be complete
וְ wᵊ וְ and
עִוֵּ֖ר ʕiwwˌēr עִוֵּר blind
כְּ kᵊ כְּ as
עֶ֥בֶד ʕˌeveḏ עֶבֶד servant
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
42:19. quis caecus nisi servus meus et surdus nisi ad quem nuntios meos misi quis caecus nisi qui venundatus est quis caecus nisi servus Domini
Who is blind, but my servant? or deaf, but he to whom I have sent my messengers? Who is blind, but he that is sold? or who is blind, but the servant of the Lord?
42:19. Who is blind, except my servant? Who is deaf, except the one to whom I have sent my messengers? Who is blind, except the one who has been sold? And who is blind, except the servant of the Lord?
42:19. Who [is] blind, but my servant? or deaf, as my messenger [that] I sent? who [is] blind as [he that is] perfect, and blind as the LORD’S servant?
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
19: [В Славянском переводе этот стих имеет другое значение: И кто слеп разве раби мои; и глуси разве владеющии ими; и ослепоша раби Божии. Прим. ред. ]
19-20. Кто так слеп, как раб Мой, и глух, как вестник Мой... возлюбленный Мой... раб Господа? Соединение в одном этом стихе целого ряда выразительных эпитетов, прилагаемых, обыкновенно, к Мессии, и дало повод многим экзегетам видеть здесь обращение не к Израилю, а ко Христу. Но мы уже и раньше, в начале данной главы, имели случай отметить, что все подобные эпитеты одинаково прилагаются как к коллективному Израилю (народу), так и к персонифицированному Израилю (Мессии): к первому - типологически, а ко второму - пророчески (см. 1: ст.). Даже больше того, потому-то все эти эпитеты и перешли на Мессию, что они принадлежали, прежде всего, всему Израилю: Мессия берется здесь только как душа Израиля, носитель и выразитель его лучших, идеальных качеств. Вот с этих-то идеальных сторон всего богоизбранного народа, которых он далеко не оправдал в своей истории, пророк и хочет начать здесь свою обличительную речь Израилю.
Adam Clarke: Commentary on the Bible - 1831
42:19: As my messenger that I sent "As he to whom I have sent my messengers" - כמלכי אשלח kemalachey eshlach, ut ad quem nuncios meos misi. The Vulgate and Chaldee are almost the only interpreters who render it rightly, in consistence with the rest of the sentence, and in perfect agreement with the Hebrew idiom; according to which the ellipsis is to be thus supplied: כלאשר מלאכי אשלח kelaasher malachey eshlach; "As he to whom I have sent my messengers."
As he that is perfect "As he who is perfectly instructed" - See note on Isa 44:2 (note).
And blind as the Lord's servant "And deaf, as the servant of Jehovah" - For ועור veivver, and blind, we must read וחרש vecheresh, and deaf: κωφος, Symmachus, and so a MS. The mistake is palpable, and the correction self-evident, and admissible though there had been no authority for it.
Albert Barnes: Notes on the Bible - 1834
42:19: Who is blind, but my servant? - Some of the Jewish expositors suppose that by 'servant' here, the prophet himself is intended, who, they suppose is here called blind and deaf by the impious Jews who rejected his message. But it is evident, that by 'servant' here, the Jewish people themselves are intended, the singular being used for the plural, in a sense similar to that where they are so often called 'Jacob' and 'Israel.' The phrase 'servants of God' is often given to his people, and is used to denote true worshippers. The word is used here to denote those who professed to be the true worshippers of Yahweh. The prophet had, in the pRev_ious verses, spoken of the blindness and stupidity of the Gentile world. He here turns to his own countrymen, and addresses them as more blind, and deaf, and stupid than they. 'Who,' he asks, 'is as blind as they are?' Where are any of the pagan nations so insensible to the appeals of God, and so hard-hearted? The idea of the prophet is, that the Jews had had far greater advantages, and yet they were so sunk in sin that it might be said that comparatively none were blind but they. Even the degradation of the pagan nations, under the circumstances of the case, could not be compared with theirs.
As my messenger that I sent - Lowth renders this, 'And deaf, as he to whom I have sent my messengers.' The Septuagint renders it, 'And deaf but those that rule over them;' by a slight change in the Hebrew text. The Vulgate reads it as Lowth has rendered it. The Chaldee renders it,' If the wicked are converted, shall they not be called my servants? And the sinners to whom I sent my prophets?' But the sense seems to be this: The Jewish people were regarded as a people selected and preserved by God for the purpose of preserving and extending the true religion. They might be spoken of as sent for the great purpose of enlightening the world, as God's messengers in the midst of the deep darkness of benighted nations, and as appointed to be the agents by which the true religion was to be perpetuated and propagated on earth. Or perhaps, the word 'messenger' here may denote collectively the Jewish leaders, teachers, and priests, who had been sent as the messengers of God to that people, and who were, with the people, sunk in deep debasement and sin.
As he that is perfect - (כמשׁלם kı̂ meshullâ m). A great variety of interpretations has been offered on this word - arising from the difficulty of giving the appellation 'perfect' to a people so corrupt as were the Jews in the time of Isaiah. Jerome renders it, Qui venundatus est - 'He that is sold.' The Syriac renders it, 'Who is blind as the prince?' Symmachus renders it, Ὡς ὁ τέλειος hō s ho teleios; and Kimchi in a similar manner by תמים tâ mı̂ ym - 'perfect.' The verb שׁלם shā lam means properly "to be whole, sound, safe"; to be completed, finished, ended: and then, to be at peace or friendship with anyone. And it may he applied to the Jews, to whom it undoubtedly refers here, in one of the following senses; either
(1) ironically, as claiming to be perfect; or
(2) as those who professed to be perfect; or
(3) as being favored with rites and laws, and a civil and sacred constitution that were complete (Vitringa); or
(4) as being in friendship with God, as Grotius and Gesenius suppose.
It most probably refers to the fact that they were richly endowed by Yahweh with complete and happy institutions adapted to their entire welfare, and such as, in comparison with other nations, were suited to make them perfect.
As the Lord's servant - The Jewish people, professing to serve and obey God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:19: Who is blind: Isa 6:9, Isa 29:9-14, Isa 56:10; Jer 4:22, Jer 5:21; Eze 12:2; Mat 13:14, Mat 13:15, Mat 15:14-16; Mat 23:16-24; Mar 8:17, Mar 8:18; Joh 7:47-49, Joh 9:39, Joh 9:41, Joh 12:40; Rom 2:17-23; Rom 11:7-10, Rom 11:25; Co2 3:14, Co2 3:15, Co2 4:4
Carl Friedrich Keil and Franz Delitzsch
42:19
The next v. states who these self-willed deaf and blind are, and how necessary this arousing was. "Who is blind, but my servant? and deaf, as my messenger whom I send? who blind as the confidant of God, and blind as the servant of Jehovah?" The first double question implies that Jehovah's servant and messenger is blind and deaf in a singular and unparalleled way. The words are repeated, the questioner dwelling upon the one predicate ‛ı̄vvēr, "blind," in which everything is affirmed, and, according to Isaiah's favourite custom, returning palindromically to the opening expression "servant of Jehovah" (cf., Is 40:19; Is 42:15, and many other passages). משׁלּם does not mean "the perfect one," as Vitringa renders it, nor "the paid, i.e., purchased one," as Rosenmller supposes, but one allied in peace and friendship, the confidant of God. It is the passive of the Arabic muslim, one who trusts in God (compare the hophal in Job 5:23). It is impossible to read the expression, "My messenger whom I send," without thinking of Is 42:1., where the "servant of Jehovah" is represented as a messenger to the heathen. (Jerome is wrong in following the Jewish commentators, and adopting the rendering, ad quem nuntios meos misi.) With this similarity both of name and calling, there must be a connection between the "servant" mentioned here, and the "servant" referred to there. Now the "servant of Jehovah" is always Israel. But since Israel might be regarded either according to the character of the overwhelming majority of its members (the mass), who had forgotten their calling, or according to the character of those living members who had remained true to their calling, and constituted the kernel, or as concentrated in that one Person who is the essence of Israel in the fullest truth and highest potency, statements of the most opposite kind could be made with respect to this one homonymous subject. In Is 41:8. the "servant of Jehovah" is caressed and comforted, inasmuch as there the true Israel, which deserved and needed consolation, is addressed, without regard to the mass who had forgotten their calling. In Is 42:1. that One person is referred to, who is, as it were, the centre of this inner circle of Israel, and the head upon the body of Israel. And in the passage before us, the idea is carried from this its highest point back again to its lowest basis; and the servant of Jehovah is blamed and reproved for the harsh contrast between its actual conduct and its divine calling, between the reality and the idea. As we proceed, we shall meet again with the "servant of Jehovah" in the same systole and diastole. The expression covers two concentric circles, and their one centre. The inner circle of the "Israel according to the Spirit" forms the connecting link between Israel in its widest sense, and Israel in a personal sense. Here indeed Israel is severely blamed as incapable, and unworthy of fulfilling its sacred calling; but the expression "whom I send" nevertheless affirms that it will fulfil it - namely, in the person of the servant of Jehovah, and in all those members of the "servant of Jehovah" in a national sense, who long for deliverance from the ban and bonds of the present state of punishment (see Is 29:18). For it is really the mission of Israel to be the medium of salvation and blessing to the nations; and this is fulfilled by the servant of Jehovah, who proceeds from Israel, and takes his place at the head of Israel. And as the history of the fulfilment shows, when the foundation for the accomplishment of this mission had been laid by the servant of Jehovah in person, it was carried on by the servant of Jehovah in a national sense; for the Lord became "a covenant of the people" through His own preaching and that of His apostles. But "a light of the Gentiles" He became purely and simply through the apostles, who represented the true and believing Israel.
Geneva 1599
42:19 Who [is] blind, but my (u) servant? or deaf, as my (x) messenger [that] I sent? who [is] blind as [he that is] (y) perfect, and blind as the LORD'S servant?
(u) That is, Israel, which would have most light because of my Law.
(x) The priest to whom my word is committed, who would not only hear it himself but cause others to hear it.
(y) As the priests and prophets that would be lights to others?
John Gill
42:19 Who is blind, but my servant?.... Kimchi, taking the former words to be spoken to the Jews, thinks this is their reply; who will say in answer to it, why do ye call us blind and deaf? who so blind and deaf as Isaiah the prophet, the servant of the Lord, his messenger, and a perfect one as he is called? but as the preceding words are spoken to the Gentiles, here the Lord does as it were correct himself, as if he should say, why do I call the Gentiles blind and deaf, when the people of the Jews, who call themselves my servants, and pretend to serve and worship me, yet there are none so blind as they in spiritual things? though they have so many opportunities and advantages of light and knowledge, yet shut their eyes wilfully against the light; hence the people and their guides, the Scribes and Pharisees, are often called "blind" by our Lord, to whose times this passage refers, Mt 15:14; "or deaf, as my messenger that I sent?" not the Prophet Isaiah, but some other, who did not attend to what he was charged with, and did not perform his office aright; it may design in general the priests and Levites, who were the messengers of the Lord of hosts to instruct the people; and yet these were deaf to the messages that God gave them, and they were to deliver to the people: or it may be rendered, "or deaf, but, or as, to whom I send my messenger" (z); or messengers, as the Vulgate Latin version; and so the Targum,
"and sinners to whom I send my prophets;''
and so it may respect the body of the people as before, who were deaf to John the Baptist, the messenger sent before the Lord; to Christ himself, and his ministry, and to his apostles, who were first sent to them:
who is blind, as he that is perfect? who pretended to be so, as the young man who thought he had kept all the commandments, and as Saul before conversion, and all the Pharisees, those self-righteous persons who needed no repentance, and yet who so blind as they? and indeed, had they not been blind to themselves, they could never have thought themselves perfect; and yet when they were told they were so, could not bear it, Mt 19:20, and blind, as the Lord's servant? which is repeated for the further confirmation of it, and more clearly to show whose servant is meant.
(z) "et surdus, sicut (sub. ad quem, vel ad quos) angelum sive nucium meum missurus sum", Forerius, ex V. L. and to this sense, Grotius.
John Wesley
42:19 My servant - The Jews, who will not receive their, Messiah. Messenger - My messengers, the singular number being put for the plural, namely the priests and other teachers whom I have appointed to instruct my people. The Lord's servant - As the most eminent teachers and rulers of the Jews, who were called and obliged to be the Lord's servants, in a special manner.
Robert Jamieson, A. R. Fausset and David Brown
42:19 my servant--namely, Israel. Who of the heathen is so blind? Considering Israel's high privileges, the heathen's blindness was as nothing compared with that of Israelite idolaters.
my messenger . . . sent--Israel was designed by God to be the herald of His truth to other nations.
perfect--furnished with institutions, civil and religious, suited to their perfect well-being. Compare the title, "Jeshurun," the perfect one, applied to Israel (compare Is 44:2), as the type of Messiah Or translate, the friend of God, which Israel was by virtue of descent from Abraham, who was so called (Is 41:8), [GESENIUS]. The language, "my servant" (compare Is 42:1), "messenger" (Mal 3:1), "perfect" (Rom 10:4; Heb 2:10; 1Pet 2:22), can, in the full antitypical sense, only apply to Christ. So Is 42:21 plainly refers to Him. "Blind" and "deaf" in His case refer to His endurance of suffering and reproach, as though He neither saw nor heard (Ps 38:13-14). Thus there is a transition by contrast from the moral blindness of Israel (Is 42:18) to the patient blindness and deafness of Messiah [HORSLEY].
42:2042:20: Տեսէք բազում անգամ, եւ ո՛չ զգուշացարուք. բա՛ց էին աչք ձեր՝ եւ ո՛չ լուարուք[10068]։ [10068] Բազումք. Բա՛ց էին ականջք ձեր, եւ ո՛չ լուա՛՛։
20 Շատ անգամ տեսաք, բայց չզգուշացաք, բաց էին ձեր ականջները, բայց չլսեցիք:
20 Շատ բաներ կը տեսնես, բայց զգուշութիւն չես ըներ. Ականջներդ բաց են, բայց չես լսեր։
Տեսէք բազում անգամ, եւ ոչ զգուշացարուք. բաց էին աչք ձեր, եւ ոչ լուարուք:

42:20: Տեսէք բազում անգամ, եւ ո՛չ զգուշացարուք. բա՛ց էին աչք ձեր՝ եւ ո՛չ լուարուք[10068]։
[10068] Բազումք. Բա՛ց էին ականջք ձեր, եւ ո՛չ լուա՛՛։
20 Շատ անգամ տեսաք, բայց չզգուշացաք, բաց էին ձեր ականջները, բայց չլսեցիք:
20 Շատ բաներ կը տեսնես, բայց զգուշութիւն չես ըներ. Ականջներդ բաց են, բայց չես լսեր։
zohrab-1805▾ eastern-1994▾ western am▾
42:2042:20 Ты видел многое, но не замечал; уши были открыты, но не слышал.
42:20 εἴδετε οραω view; see πλεονάκις πλεονακις and; even οὐκ ου not ἐφυλάξασθε φυλασσω guard; keep ἠνοιγμένα ανοιγω open up τὰ ο the ὦτα ους ear καὶ και and; even οὐκ ου not ἠκούσατε ακουω hear
42:20 רָאֹ֥ותראית *rāʔˌôṯ ראה see רַבֹּ֖ות rabbˌôṯ רַב much וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִשְׁמֹ֑ר ṯišmˈōr שׁמר keep פָּקֹ֥וחַ pāqˌôₐḥ פקח open אָזְנַ֖יִם ʔoznˌayim אֹזֶן ear וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִשְׁמָֽע׃ yišmˈāʕ שׁמע hear
42:20. qui vides multa nonne custodies qui apertas habes aures nonne audiesThou that seest many things, wilt thou not observe them? thou that hast ears open, wilt thou not hear?
20. Thou seest many things, but thou observest not; his ears are open, but he heareth not.
42:20. You who see many things, will you not keep them? You who have open ears, will you not listen?
42:20. Seeing many things, but thou observest not; opening the ears, but he heareth not.
Seeing many things, but thou observest not; opening the ears, but he heareth not:

42:20 Ты видел многое, но не замечал; уши были открыты, но не слышал.
42:20
εἴδετε οραω view; see
πλεονάκις πλεονακις and; even
οὐκ ου not
ἐφυλάξασθε φυλασσω guard; keep
ἠνοιγμένα ανοιγω open up
τὰ ο the
ὦτα ους ear
καὶ και and; even
οὐκ ου not
ἠκούσατε ακουω hear
42:20
רָאֹ֥ותראית
*rāʔˌôṯ ראה see
רַבֹּ֖ות rabbˌôṯ רַב much
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִשְׁמֹ֑ר ṯišmˈōr שׁמר keep
פָּקֹ֥וחַ pāqˌôₐḥ פקח open
אָזְנַ֖יִם ʔoznˌayim אֹזֶן ear
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִשְׁמָֽע׃ yišmˈāʕ שׁמע hear
42:20. qui vides multa nonne custodies qui apertas habes aures nonne audies
Thou that seest many things, wilt thou not observe them? thou that hast ears open, wilt thou not hear?
42:20. You who see many things, will you not keep them? You who have open ears, will you not listen?
42:20. Seeing many things, but thou observest not; opening the ears, but he heareth not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Ты видел многое, но не замечал; уши были открыты, но не слышал. Т. е. обладая многими дарованными Богом средствами к оправданию и спасению (закон и пророки, жертвы и обряды), Израиль не оценил их по достоинству и не сумел ими воспользоваться, как должно.

"Имея открытые уши, неужели ты не будешь слушать того, что говорится", о чем и выше мы читали: слухом услышите - и не уразумеете, и очами смотреть будете - и не увидите. Ибо огрубело сердце народа сего (Ис 6:9-10: - блаженный Иероним).
Adam Clarke: Commentary on the Bible - 1831
42:20: Seeing many things "Thou hast seen indeed" - The text has ראית רבית raith rabith, which the Masoretes in the marginal Keri have corrected to ראות רבות reoth rabboth; as indeed one hundred and seven MSS., and five editions, now have it in the text. This was probably the reading of most of the MSS. of their time; which, though they approved of it, out of some superstition they would not admit into their standard text. But these wretched critics, though they perceived there was some fault, yet did not know where the fault lay, nor consequently how to amend it; and yet it was open enough to a judicious eye: רבות rabboth, sic veteres; et tamen forte legendum, ראות reoth, vide cap. Isa 6:9." - Secker. That is, ראית ראות raith, reoth, seeing, thou shalt see. I believe no one will doubt of admitting this as the true reading.
But he heareth not "Yet thou wilt not hear" - For ישמע yishma, read תשמע tishma, in the second person; so all the ancient Versions and forty MSS. of Kennicott's, (four of them ancient), and seventeen of De Rossi's, and perhaps five more. Two others have תשמעו tishmeu, second person plural.
Albert Barnes: Notes on the Bible - 1834
42:20: Seeing many things - That is, the people, the Jews, spoken of here as the servants of God. They had had an opportunity of observing many things pertaining to the law, the government, and the dealing of Yahweh. They had often witnessed his interposition in the days of calamity, and he often rescued them from peril. These things they could not but have observed, much as they had chosen to disregard the lessons which they were calculated to convey.
But thou observest not - Thou dost not keep them (תשׁמר tı̂ shmor); thou dost not regard them.
Opening the ears - Thou hast thine ears open. They heard the words of the law, and the instructions conveyed by tradition from their fathers, but they did not lay them to heart, or give heed to them (see the note at Isa 6:10).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:20: Seeing: Isa 1:3, Isa 48:6-8; Num 14:22; Deu 4:9, Deu 29:2-4; Neh 9:10-17; Psa 106:7-13; Psa 107:43; Joh 9:37-40, Joh 11:37-50
opening: Isa 58:2; Jer 42:2-5; Eze 33:31; Mar 6:19, Mar 6:20; Act 28:22-27
Carl Friedrich Keil and Franz Delitzsch
42:20
The reproof, which affects Israel a potiori, now proceeds still further, as follows. "Thou hast seen much, and yet keepest not; opening the ears, he yet doth not hear. Jehovah was pleased for His righteousness' sake: He gave a thorah great and glorious. And yet it is a people robbed and plundered; fastened in holes all of them, and they are hidden in prison-houses: they have become booty, without deliverers; a spoil, without any one saying, Give it up again!" In Is 42:20 "thou" and "he" alternate, like "they" and "ye" in Is 1:29, and "I" and "he" in Is 14:30. ראית, which points back to the past, is to be preserved. The reading of the keri is ראות (inf. abs. like שׁתות, Is 22:13, and ערות, Hab 3:13), which makes the two half-verses uniform. Israel has had many and great things to see, but without keeping the admonitions they contained; opening its ears, namely to the earnestness of the preaching, it hears, and yet does not hear, i.e., it only hears outwardly, but without taking it into itself. Is 42:21 shows us to what Is 42:20 chiefly refers. חפץ is followed here by the future instead of by Lamed with an infinitive, just as in Is 53:10 it is followed by the perfect (Ges. 142, 3, b). Jehovah was pleased for His righteousness' sake (which is mentioned here, not as that which recompenses for works of the law, but as that which bestows mercy according to His purpose, His promise, and the plan of salvation) to make thorâh, i.e., the direction, instruction, revelation which He gave to His people, great and glorious. The reference is primarily and chiefly to the Sinaitic law, and the verbs relate not to the solemnity of the promulgation, but to the riches and exalted character of the contents. But what a glaring contrast did the existing condition of Israel present to these manifestations and purposes of mercy on the part of its God! The intervening thought expressed by Hosea (Hos 8:12), viz., that this condition was the punishment of unfaithfulness, may easily be supplied. The inf. abs. הפח is introduced to give life to the picture, as in Is 22:13. Hahn renders it, "They pant (hiphil of puuach) in the holes all of them," but kullâm (all of them) must be the accusative of the object; so that the true meaning is, "They have fastened (hiphil of pâchach) all of them," etc. (Ges. 131, 4, b). Schegg adopts the rendering, "All his youths fall into traps," which is wrong in two respects; for bachūrı̄m is the plural of chūr (Is 11:8), and it is parallel to the double plural כלאים בּתּי, houses of custodies. The whole nation in all its members is, as it were, put into bonds, and confined in prisons of all kinds (an allegorizing picture of the homelessness and servitude of exile), without any one thinking of demanding it back (השׁב = השׁב, as in Ezek 21:32; a pausal form here: vid., Ges. 29, 4 Anm.).
John Gill
42:20 Seeing many things, but thou observest not,.... The Scribes and Pharisees, saw Christ in the flesh; they saw the miracles he did; they saw the blind receive their sight, the lame walk, the lepers cleansed, the deaf hear, and the dead raised; yet they did not give note to these things, and keep them in their minds, and regard them as clear proofs of his being the Messiah:
opening the ears, but he heareth not; they heard John Baptist preach, the forerunner of Christ, and the testimony he bore of him; they heard Christ himself and his apostles; they sometimes opened their ears, and seemed to listen and hear with attention, and wonder at what they heard; and some would own, that never man spake like Jesus; and yet understood not his speech, and hardened their hearts against him; they saw many things with their bodily eyes, but perceived them not with the eyes of their understandings; they heard with their ears, but understood not in their hearts; for their eyes were shut and their ears heavy, Is 6:9.
John Wesley
42:20 Heareth not - Thou dost not seriously consider the plain word, and the wonderful works of God.
Robert Jamieson, A. R. Fausset and David Brown
42:20 observest--Thou dost not keep them. The "many things" are the many proofs which all along from the first God had given Israel of His goodness and His power (Deut 4:32-38; Deut 29:2-4; Psa. 78:1-72; Psa. 105:1-45).
he--transition from the second to the third person. "Opening . . . ears," that is, though he (Israel) hath his ears open (see on Is 6:10). This language, too (see on Is 42:19), applies to Messiah as Jehovah's servant (Is 50:5; Ps 40:6).
42:2142:21: Տէր Աստուած կամէր՝ զի արդարասցի՝ եւ բարձրացուսցէ զօրհնութիւն[10069]։ [10069] Ոմանք. Տէր Աստուած կամի զի արդա՛՛։ Ուր Ոսկան. Զի արդարացուսցէ՝ եւ։
21 Տէր Աստուած կամենում էր, որ արդարութիւն լինի, գոհութիւն մատուցեն,
21 Տէրը իր արդարութեանը համար անոր հաճեցաւ, Իր օրէնքը մեծցուց ու փառաւորեց
Տէր Աստուած կամէր` զի արդարասցի եւ բարձրացուսցէ զօրհնութիւն:

42:21: Տէր Աստուած կամէր՝ զի արդարասցի՝ եւ բարձրացուսցէ զօրհնութիւն[10069]։
[10069] Ոմանք. Տէր Աստուած կամի զի արդա՛՛։ Ուր Ոսկան. Զի արդարացուսցէ՝ եւ։
21 Տէր Աստուած կամենում էր, որ արդարութիւն լինի, գոհութիւն մատուցեն,
21 Տէրը իր արդարութեանը համար անոր հաճեցաւ, Իր օրէնքը մեծցուց ու փառաւորեց
zohrab-1805▾ eastern-1994▾ western am▾
42:2142:21 Господу угодно было, ради правды Своей, возвеличить и прославить закон.
42:21 κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἐβούλετο βουλομαι want ἵνα ινα so; that δικαιωθῇ δικαιοω justify καὶ και and; even μεγαλύνῃ μεγαλυνω enlarge; magnify αἴνεσιν αινεσις singing praise καὶ και and; even εἶδον οραω view; see
42:21 יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH חָפֵ֖ץ ḥāfˌēṣ חפץ desire לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of צִדְקֹ֑ו ṣiḏqˈô צֶדֶק justice יַגְדִּ֥יל yaḡdˌîl גדל be strong תֹּורָ֖ה tôrˌā תֹּורָה instruction וְ wᵊ וְ and יַאְדִּֽיר׃ yadˈîr אדר be powerful
42:21. et Dominus voluit ut sanctificaret eum et magnificaret legem et extolleretAnd the Lord was willing to sanctify him, and to magnify the law, and exalt it.
21. It pleased the LORD, for his righteousness’ sake, to magnify the law, and make it honourable.
42:21. And the Lord was willing to sanctify him, and to magnify the law, and to exalt him.
42:21. The LORD is well pleased for his righteousness’ sake; he will magnify the law, and make [it] honourable.
The LORD is well pleased for his righteousness' sake; he will magnify the law, and make [it] honourable:

42:21 Господу угодно было, ради правды Своей, возвеличить и прославить закон.
42:21
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἐβούλετο βουλομαι want
ἵνα ινα so; that
δικαιωθῇ δικαιοω justify
καὶ και and; even
μεγαλύνῃ μεγαλυνω enlarge; magnify
αἴνεσιν αινεσις singing praise
καὶ και and; even
εἶδον οραω view; see
42:21
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
חָפֵ֖ץ ḥāfˌēṣ חפץ desire
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
צִדְקֹ֑ו ṣiḏqˈô צֶדֶק justice
יַגְדִּ֥יל yaḡdˌîl גדל be strong
תֹּורָ֖ה tôrˌā תֹּורָה instruction
וְ wᵊ וְ and
יַאְדִּֽיר׃ yadˈîr אדר be powerful
42:21. et Dominus voluit ut sanctificaret eum et magnificaret legem et extolleret
And the Lord was willing to sanctify him, and to magnify the law, and exalt it.
42:21. And the Lord was willing to sanctify him, and to magnify the law, and to exalt him.
42:21. The LORD is well pleased for his righteousness’ sake; he will magnify the law, and make [it] honourable.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Господу угодно было ради правды своей возвеличить и прославить закон. Несмотря на все измены и вероломства израильского народа, Господь Бог, по безграничной милости Своей, не лишал его значения избранного народа и постоянно оказывал ему поддержку. Но не надо упускать из виду, что у Бога, кроме любви и милости, есть и правосудие, которое каждому воздает по его заслугам, чем и ограждается достоинство Богодарованного закона. По требованию этой-то высшей Божественной "правды", для ограждения авторитета закона и возвеличения его силы, Израиль и должен понести заслуженную им и возвещенную законом кару (Втор 28: гл.).
Adam Clarke: Commentary on the Bible - 1831
42:21: He win magnify the law "He hath exalted his own praise" - For תורה torah, the law, the Septuagint read תודה todah, praise.
Albert Barnes: Notes on the Bible - 1834
42:21: The Lord is well pleased for his righteousness' sake - There is great variety in the translation and interpretation of this verse. Lowth renders it:
Yet Yahweh was gracious unto him for his truth's sake;
He hath exalted his own praise, and made it glorious.
Noyes renders it:
It pleased Yahweh for his goodness' sake
To give him a law great and glorious;
And yet it is a robbed and plundered people.
The Septuagint renders it, 'The Lord God determined that he should be justified, and magnify his praise.' The Chaldee renders it, 'Yahweh willed that Israel should be justified; he magnified the doers of his law, and comforted them.' The Syriac, 'The Lord willed on account of his righteousness to magnify his law, and to commend it.' Vitringa explains it, 'God has embraced the Jewish people in his love and favor, and regards them as acceptable to himself, not indeed on account of any merit of theirs, or on account of any external advantages, but on account of his own truth, fidelity, and equity, that he might fulfill the promises which he made to their fathers.' This seems to express the sense of the passage. According to this, it refers solely to the Jewish people, and not, as is often supposed, to the Messiah. The phrase, 'is well pleased,' means that Yahweh takes delight in his people, or looks upon them with an eye of tenderness and affection. He finds pleasure in contemplating them as his people, and in regarding and treating thorn as such.
For his righteousness' sake - Not for the righteousness of his people, but on account of his own righteousness; that is, his own goodness, clemency, mercy, and forbearance. It is not because he sees in them anything that should win his love, or excite his favor, for he says Isa 42:22 that they are robbed, and plundered, and hid, and bound in prison. But Yahweh had selected their fathers as his own people. He had made them precious promises. He had designs of mercy toward them. He had given them a holy law. He had promised to be their protector and their God. On this accouter he was pleased with them still; and it was on account of his own fidelity and plighted protection, that he was delighted in them as his people. The word 'righteousness,' therefore (צדק tsedeq), is used to denote God's purpose to do right; that is, to adhere to his promises, and to maintain a character of fidelity and integrity. He would not fail, or violate his own pledges to his people.
He will magnify the law - The word 'law' bore is used to denote the entire series of statutes, or legislative acts of God, in regard to the Jewish people - including all his promises and pledges to them. And the meaning is, that he would so deal with them as to make that law important in their view; so as to show that he regarded it as of infinite moment. He would adhere strictly himself to all his own covenant pledges in that law, so as to show that he regarded it as sacred and of binding obligation; and all his dealings with them under that law would be such as to magnify its importance and purity in their view. The Hebrew is, 'he will make the law great;' that is, he will make it of great importance.
And make it honorable - Or, make it glorious, by himself showing a constant regard for it, and by so dealing with them that they should be brought to see and feel its importance. According to this, which is the obvious interpretation, the passage has no reference particularly to the Messiah. It is true, however, that the language hero used is such as would appropriately describe the work of the Redeemer; and that a large part of what he did in his public ministry, and by his atonement, was 'to magnify the law and make it honorable;' - to vindicate its equity - to urge its binding obligation - to sustain its claims - to show that it could not be violated with impunity - and to demonstrate that its penalty was just. The whole effect of the Redeemer's work is to do honor to the law of God, nor has anything occurred in the history of our world that has done so much to maintain its authority and binding obligation, as his death on the cross, in the place of sinners.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:21: well: Isa 1:24-27, Isa 46:12, Isa 46:13; Psa 71:16, Psa 71:19, Psa 85:9-12; Dan 9:24-27; Mat 3:17, Mat 5:17; Mat 17:5; Joh 8:29, Joh 15:10; Rom 3:25, Rom 3:26; Co2 5:19-21; Phi 3:9
he will: Psa 40:8; Mat 3:15, Mat 5:17-20; Rom 3:31, Rom 7:12, Rom 8:3, Rom 8:4, Rom 10:4; Gal 3:13, Gal 3:21; Gal 5:22, Gal 5:23; Heb 8:10; Jo1 3:4, Jo1 3:5
it: Heb. or, him, Joh 13:31, Joh 13:32, Joh 17:4, Joh 17:5
John Gill
42:21 The Lord is well pleased for his righteousness sake,.... This may be either understood of what the Lord had done for these people in time past, and which is mentioned as an aggravation of their stupidity, disobedience, and ingratitude; he had delighted in them, and chose them above all people upon the earth, and distinguished them with his favours, which he did for the sake of his own righteousness or faithfulness to his promises made to their fathers:
he magnified them with the law, and made them honourable (a); gave them a law which made them great and honourable in the esteem of others; see Deut 10:15 or it may be interpreted of what the Lord would do hereafter, either in a way of grace and favour; that though they were now so ignorant and disobedient, yet in the times of salvation, in the days of the Messiah, these blind shall see, and deaf shall hear, not for their sakes, but for his righteousness sake; when he will magnify his law and make it honourable, and the earth shall be filled with the knowledge of him; this way go the Jewish commentators: or rather in a way of judgment, that the Lord would be well pleased in glorifying his justice or righteousness, in the rejection of such a blind and stupid people, who refused to receive the Messiah, against so much light and evidence; and would "magnify the law", and support the authority of it, and "make it honourable", by punishing the transgressors of it; but I am inclined to think that this has respect to a remnant among these people, according to the election of grace; or to the Lord's people in common, whether Jews or Gentiles, with whom he "is well pleased", or in whom he delights. The Lord is well pleased with his Son, and with him as his servant, as Mediator, for his righteousness sake, as in Is 42:1 to which there may be some respect; and he is well pleased with all his people as considered in him; the love he bears to them, is a love of complacency and delight: the choice he has made of them; the things he has laid up for them; the care of their persons in Christ, and salvation by him; the marrying of them to him, and the taking them into his family, show how well pleased he is with them: he delights in them, as they are regenerated and sanctified by his Spirit; the exercise of their graces, and the performance of their duties and services, are acceptable to him through Christ; his presence with them, the fellowship with himself he grants unto them, the account he makes of them as his jewels, fully demonstrate his well pleasedness in them: but this is not on their own account; for they are polluted and loathsome creatures in themselves, guilty of sin, deserving of wrath; and not for any righteousness of their own, which is imperfect, filthy, and not answerable to the law; which, instead of being made honourable, is dishonoured by it; there is no justification by it, and no acceptance with God through it; but for the sake of the righteousness of Christ, which is perfect, pure, and spotless; which justifies from all sin, and makes comely and beautiful, and glorifies the justice of God, as well as his righteous law, as follows:
he will magnify the law, and make it honourable: that is he for whose righteousness sake God is well pleased: the law of God is great and honourable in itself, from the author, matter, and usefulness of it; and it becomes more so by Christ the Son of God being made under it; by his perfect obedience to it, and by his bearing the penalty of it, in the room and stead of his people; and by holding it forth in his hands, as a rule of walk and conversation to them; by all which it receives more honour and glory than by all the obedience of creatures to it, angels or men, though ever so perfect.
(a) "magnificabat (eum) doctrina et reddebat magnificum", Junius & Tremellius, Piscator; "magnificum illum ficit lege et condecoravit", Vitringa.
John Wesley
42:21 Well pleased - Altho' God might justly destroy thee suddenly, yet he will patiently wait for thy repentance, that he may be gracious; and that not for thy sake, but for the glory of his own faithfulness, in fulfilling that covenant, which he made with thy pious progenitors. Magnify - He will maintain the honour of his law, and therefore is not forward to destroy you, who profess the true religion, lest his law should upon that occasion be exposed to contempt.
Robert Jamieson, A. R. Fausset and David Brown
42:21 his righteousness--not His people's, but His own; Is 42:24 shows that they had no righteousness (Is 45:24; Is 59:16). God is well pleased with His Son ("in whom My soul delighteth," Is 42:1), "who fulfils all righteousness" (Mt 3:15) for them, and with them for His sake (compare Is 42:6; Ps 71:16, Ps 71:19; Mt 5:17; Rom 10:3-4; Phil 3:9). Perhaps in God's "righteousness" here is included His faithfulness to His promises given to Israel's forefathers [ROSENMULLER]; because of this He is well pleased with Israel, even though displeased with their sin, which He here reproves; but that promise could only be based on the righteousness of Messiah, the promised seed, which is God's righteousness.
42:2242:22: Եւ տեսի զի եղեւ ժողովուրդն յափշտակեալ եւ յաւար մատնեալ. յամենայն ՚ի շտեմարանս որոգայթք, եւ յամենայն ապարանս միանգամայն՝ ուր եւ թաքուցին զնոսա. եղեն ՚ի յափշտակութիւն, եւ ո՛չ ոք էր որ փրկէր զնոսա. յաւար՝ եւ ո՛չ ոք էր որ ասէր թէ տո՛ւր ՚ի դուրս։
22 բայց տեսայ, որ ժողովուրդը կողոպտուեց ու աւարի մատնուեց. բոլոր շտեմարաններում, միաժամանակ եւ բոլոր ապարանքներում, ուր եւ թաքցրին նրանց, որոգայթներ կային. նրանք յափշտակութեան մատնուեցին, եւ ոչ ոք չկար, որ նրանց փրկէր, աւարառութեան ենթարկուեցին, եւ չգտնուեց մէկը, որ ասէր, թէ՝ ե՛տ տուր:
22 Բայց անիկա յափշտակուած եւ կողոպտուած ժողովուրդ մըն է, Ամէնքը քարայրներու մէջ որոգայթի բռնուեցան ու բանտերու մէջ պահուեցան։Անոնք յափշտակուեցան, բայց ազատող մը չկայ. Կողոպտուեցան, բայց մէկը չի գտնուիր որ «Ետ տուր», ըսէ։
Եւ տեսի զի եղեւ ժողովուրդն`` յափշտակեալ եւ յաւար մատնեալ. յամենայն ի շտեմարանս որոգայթք, եւ յամենայն ապարանս միանգամայն` ուր եւ թաքուցին զնոսա, եղեն ի յափշտակութիւն, եւ ոչ ոք էր որ փրկէր զնոսա. յաւար` եւ ոչ ոք էր որ ասէր թէ` Տուր ի դուրս:

42:22: Եւ տեսի զի եղեւ ժողովուրդն յափշտակեալ եւ յաւար մատնեալ. յամենայն ՚ի շտեմարանս որոգայթք, եւ յամենայն ապարանս միանգամայն՝ ուր եւ թաքուցին զնոսա. եղեն ՚ի յափշտակութիւն, եւ ո՛չ ոք էր որ փրկէր զնոսա. յաւար՝ եւ ո՛չ ոք էր որ ասէր թէ տո՛ւր ՚ի դուրս։
22 բայց տեսայ, որ ժողովուրդը կողոպտուեց ու աւարի մատնուեց. բոլոր շտեմարաններում, միաժամանակ եւ բոլոր ապարանքներում, ուր եւ թաքցրին նրանց, որոգայթներ կային. նրանք յափշտակութեան մատնուեցին, եւ ոչ ոք չկար, որ նրանց փրկէր, աւարառութեան ենթարկուեցին, եւ չգտնուեց մէկը, որ ասէր, թէ՝ ե՛տ տուր:
22 Բայց անիկա յափշտակուած եւ կողոպտուած ժողովուրդ մըն է, Ամէնքը քարայրներու մէջ որոգայթի բռնուեցան ու բանտերու մէջ պահուեցան։Անոնք յափշտակուեցան, բայց ազատող մը չկայ. Կողոպտուեցան, բայց մէկը չի գտնուիր որ «Ետ տուր», ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
42:2242:22 Но это народ разоренный и разграбленный; все они связаны в подземельях и сокрыты в темницах; сделались добычею, и нет избавителя; ограблены, и никто не говорит: >
42:22 καὶ και and; even ἐγένετο γινομαι happen; become ὁ ο the λαὸς λαος populace; population πεπρονομευμένος προνομευω and; even διηρπασμένος διαρπαζω ransack ἡ ο the γὰρ γαρ for παγὶς παγις trap ἐν εν in τοῖς ο the ταμιείοις ταμειον chamber πανταχοῦ πανταχου everywhere καὶ και and; even ἐν εν in οἴκοις οικος home; household ἅμα αμα at once; together ὅπου οπου where ἔκρυψαν κρυπτω hide αὐτούς αυτος he; him ἐγένοντο γινομαι happen; become εἰς εις into; for προνομήν προνομη and; even οὐκ ου not ἦν ειμι be ὁ ο the ἐξαιρούμενος εξαιρεω extract; take out ἅρπαγμα αρπαγμα and; even οὐκ ου not ἦν ειμι be ὁ ο the λέγων λεγω tell; declare ἀπόδος αποδιδωμι render; surrender
42:22 וְ wᵊ וְ and הוּא֮ hû הוּא he עַם־ ʕam- עַם people בָּז֣וּז bāzˈûz בזז spoil וְ wᵊ וְ and שָׁסוּי֒ šāsûy שׁסה spoil הָפֵ֤חַ hāfˈēₐḥ פחח be trapped בַּֽ bˈa בְּ in † הַ the חוּרִים֙ ḥûrîm חֻר hiding-place כֻּלָּ֔ם kullˈām כֹּל whole וּ û וְ and בְ vᵊ בְּ in בָתֵּ֥י vāttˌê בַּיִת house כְלָאִ֖ים ḵᵊlāʔˌîm כֶּלֶא prison הָחְבָּ֑אוּ hoḥbˈāʔû חבא hide הָי֤וּ hāyˈû היה be לָ lā לְ to בַז֙ vˌaz בַּז spoiling וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַצִּ֔יל maṣṣˈîl נצל deliver מְשִׁסָּ֖ה mᵊšissˌā מְשִׁסָּה plunder וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] אֹמֵ֥ר ʔōmˌēr אמר say הָשַֽׁב׃ hāšˈav שׁוב return
42:22. ipse autem populus direptus et vastatus laqueus iuvenum omnes et in domibus carcerum absconditi sunt facti sunt in rapinam nec est qui eruat in direptionem et non est qui dicat reddeBut this is a people that is robbed and wasted: they are all the snare of young men, and they are hid in the houses of prisons: they are made a prey, and there is none to deliver them: a spoil, and there is none that saith: Restore.
22. But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore.
42:22. But this same people has robbed and laid waste. All their youth are a snare, and they have been hidden in houses of confinement. They have become victims; there is no one who may rescue them. They have been plundered; there is no one who may say, “Restore.”
42:22. But this [is] a people robbed and spoiled; [they are] all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore.
But this [is] a people robbed and spoiled; [they are] all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore:

42:22 Но это народ разоренный и разграбленный; все они связаны в подземельях и сокрыты в темницах; сделались добычею, и нет избавителя; ограблены, и никто не говорит: <<отдай назад!>>
42:22
καὶ και and; even
ἐγένετο γινομαι happen; become
ο the
λαὸς λαος populace; population
πεπρονομευμένος προνομευω and; even
διηρπασμένος διαρπαζω ransack
ο the
γὰρ γαρ for
παγὶς παγις trap
ἐν εν in
τοῖς ο the
ταμιείοις ταμειον chamber
πανταχοῦ πανταχου everywhere
καὶ και and; even
ἐν εν in
οἴκοις οικος home; household
ἅμα αμα at once; together
ὅπου οπου where
ἔκρυψαν κρυπτω hide
αὐτούς αυτος he; him
ἐγένοντο γινομαι happen; become
εἰς εις into; for
προνομήν προνομη and; even
οὐκ ου not
ἦν ειμι be
ο the
ἐξαιρούμενος εξαιρεω extract; take out
ἅρπαγμα αρπαγμα and; even
οὐκ ου not
ἦν ειμι be
ο the
λέγων λεγω tell; declare
ἀπόδος αποδιδωμι render; surrender
42:22
וְ wᵊ וְ and
הוּא֮ הוּא he
עַם־ ʕam- עַם people
בָּז֣וּז bāzˈûz בזז spoil
וְ wᵊ וְ and
שָׁסוּי֒ šāsûy שׁסה spoil
הָפֵ֤חַ hāfˈēₐḥ פחח be trapped
בַּֽ bˈa בְּ in
הַ the
חוּרִים֙ ḥûrîm חֻר hiding-place
כֻּלָּ֔ם kullˈām כֹּל whole
וּ û וְ and
בְ vᵊ בְּ in
בָתֵּ֥י vāttˌê בַּיִת house
כְלָאִ֖ים ḵᵊlāʔˌîm כֶּלֶא prison
הָחְבָּ֑אוּ hoḥbˈāʔû חבא hide
הָי֤וּ hāyˈû היה be
לָ לְ to
בַז֙ vˌaz בַּז spoiling
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מַצִּ֔יל maṣṣˈîl נצל deliver
מְשִׁסָּ֖ה mᵊšissˌā מְשִׁסָּה plunder
וְ wᵊ וְ and
אֵין־ ʔên- אַיִן [NEG]
אֹמֵ֥ר ʔōmˌēr אמר say
הָשַֽׁב׃ hāšˈav שׁוב return
42:22. ipse autem populus direptus et vastatus laqueus iuvenum omnes et in domibus carcerum absconditi sunt facti sunt in rapinam nec est qui eruat in direptionem et non est qui dicat redde
But this is a people that is robbed and wasted: they are all the snare of young men, and they are hid in the houses of prisons: they are made a prey, and there is none to deliver them: a spoil, and there is none that saith: Restore.
42:22. But this same people has robbed and laid waste. All their youth are a snare, and they have been hidden in houses of confinement. They have become victims; there is no one who may rescue them. They have been plundered; there is no one who may say, “Restore.”
42:22. But this [is] a people robbed and spoiled; [they are] all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Но этот народ разоренный... сделались добычею... ограблены... Отмечается тяжелое политическое состояние израильского народа, какое он не раз переживал в течение своей долгой истории, очевидно, потому, что за свою неверность Богу он лишался в этих случаях Его помощи. Вероятно, это - общее историческое указание на довольно бедственную политическую роль евреев, часто делавшихся добычей своих воинственных соседей. Хотя вполне возможно видеть здесь и пророчество о близком вавилонском плене, когда иудеям пришлось особенно сильно пострадать. В таком случае, прошедшие формы глаголов "связаны", "сокрыты", "сделались добычей" - должны быть истолкованы в смысле обычного прошедшего - пророческого (perf. propheticum).
Adam Clarke: Commentary on the Bible - 1831
42:22: They are all of them snared in holes "All their chosen youths are taken in the toils" - For הפח hapheach read הופחו huphachu, in the plural number, hophal; as החבאו hochbau, which answers to it in the following member of the sentence. Le Clerc, Houbigant. הפח huppach, Secker.
Albert Barnes: Notes on the Bible - 1834
42:22: But this is a people robbed and spoiled - The Jewish people, though highly favored, have been so unmindful of the goodness of God to them, that he has given them into the hand of their enemies to plunder them. This is to be conceived as spoken after the captivity, and while the Jews were in exile. Their being robbed and spoiled, therefore, refers to the invasion of the Chaldeans, and is to be regarded as spoken propheticly of the exiled and oppressed Jews while in Babylon.
They are all of them snared in holes - This passage has been variously rendered. Lowth renders it, 'All their chosen youth are taken in the toils;' following in this the translation of Jerome, and rendering it as Le Clerc and Houbigant do. The Septuagint read it, 'And I saw, and the people were plundered and scattered, and the snare was in all their private chambers, and in their houses where they hid themselves;' - meaning, evidently, that they had been taken by their invaders from the places where they had secreted themselves in their own city and country. The Chaldee renders it, 'All their youth were covered with confusion, and shut up in prison.' The Syriac, 'All their youth are snared, and they have hid them bound in their houses.' This variety of interpretation has arisen in part, because the Hebrew which is rendered in our version, 'in holes' (בחוּרים bachû rı̂ ym) may be either the plural form of the word בצוּר bachû r ("chosen, selected"); and thence "youths" - selected for their beauty or strength; or it may be the plural form of the word חוּר chû r, "a hole" or "cavern," with the preposition בּ (b) prefixed. Our translation prefers the latter; and this is probably the correct interpretation, as the parallel expression, 'they are hid in prison-houses,' seems to demand this. The literal interpretation of the passage is, therefore, that they were snared, or secured in the caverns, holes, or places of refuge where they sought security.
And they are hid in prison-houses - They were concealed in their houses as in prisons, so that they could not go out with safety, or without exposing themselves to the danger of being taken captive. The land was filled with their enemies, and they were obliged to conceal themselves, if possible, from their foes.
And none saith, Restore - There is no deliverer - no one who can interpose, and compel the foe to give up his captives. The sense is, the Jewish captives were so strictly confined in Babylon, and under a government so powerful, that there was no one who could rescue them, or that they were so much the object of contempt, that there were none who would feel so much interest in them as to demand them from their foes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:22: a people: Isa 1:7, Isa 18:2, Isa 36:1, Isa 52:4, Isa 52:5, Isa 56:9; Jer 50:17, Jer 51:34, Jer 51:35, Jer 52:4-11; Luk 19:41-44, Luk 21:20-24
they are all of them snared: or, in snaring all the young men of them
are hid: Isa 42:7, Isa 14:17, Isa 45:13; Psa 102:20; Jer 52:31
a spoil: Heb. a treading, Isa 51:23; Deu 28:29-33; Psa 50:22
Geneva 1599
42:22 But this [is] a people (z) robbed and plundered; [they are] all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, (a) Restore.
(z) Because they will not acknowledge this blessing from the Lord, who is ready to deliver them, he permits them to be spoiled by their enemies through their own fault and incredulity.
(a) There will be no one to comfort them , or to will the enemy to restore that which he has spoiled.
John Gill
42:22 But this is a people robbed and spoiled,.... The Jewish people, who shut their eyes against the clear light of the Gospel, and turned a deaf ear to Christ, and to his ministers, rejected him, and persecuted them; these were robbed and plundered by the Roman soldiers of all their riches and treasures, when the city of Jerusalem was taken:
they are all of them snared in holes; such of them as escaped and hid themselves in holes, and caverns, and dens of the earth, were laid in wait for and taken, and dragged out, as beasts are taken in a pit, and with a snare. Josephus (b) says, some the Romans killed, some they carried captive, some they searched out lurking in holes underground, and, breaking up the ground, took them out and slew them:
and they are hid in prison houses; being taken by their enemies out of their holes, they were put in prisons, some of them, and there lay confined, out of which they could not deliver themselves:
and they are for a prey, and none delivereth; when they were taken by the Chaldeans, and became a prey to them, in a few years they had a deliverer, Cyrus, but now they have none:
for a spoil, and none saith, restore; there is none to be an advocate for them; no one that asks for their restoration; for almost seventeen hundred years (a) they have been in this condition, and yet none of the kings and princes of the earth have issued a proclamation for their return to their own land, as Cyrus did; and no one moves for it, either from among themselves or others.
(a) Written about 1730 A. D. The Jews in 1948 once again became a nation. Editor. (b) De Bello Jud. l. 7, c. 9. sect. 4.
John Wesley
42:22 But - But not withstanding this respect which God hath to his people, he hath severely scourged you for your sins. Hid - They have been taken in snares made by their own hands, and by God's just judgment cast into dungeons and prisons. None - None afforded them help.
Robert Jamieson, A. R. Fausset and David Brown
42:22 holes--caught by their foes in the caverns where they had sought refuge [BARNES]. Or bound in subterranean dungeons [BARNES].
prison-houses--either literal prisons, or their own houses, whence they dare not go forth for fear of the enemy. The connection is: Notwithstanding God's favor to His people for His righteousness' sake (Is 42:21), they have fallen into misery (the Babylonish and Romish captivities and their present dispersion), owing to their disregard of the divine law: spiritual imprisonment is included (Is 42:7).
none saith, Restore--There is no deliverer (Is 63:5).
42:2342:23: Ո՞վ է ՚ի ձէնջ որ ունկնդիր լինիցի այսմ ամենայնի. եւ ՚ի մի՛տ առնուցու որ ինչ յապայն գալոց իցէ։
23 Ձեզնից ո՞վ է նա, որ ականջ կը դնի այս ամենին եւ կը մտածի այն մասին, թէ ինչ է կատարուելու յետագայում:
23 Ձեր մէջ ո՞վ կայ, որ ասոր ականջ դնէ Եւ մտիկ ընէ ու լսէ ինչ որ պիտի գայ։
Ո՞վ է ի ձէնջ որ ունկնդիր լինիցի այսմ ամենայնի, եւ ի միտ առնուցու որ ինչ յապայն գալոց իցէ:

42:23: Ո՞վ է ՚ի ձէնջ որ ունկնդիր լինիցի այսմ ամենայնի. եւ ՚ի մի՛տ առնուցու որ ինչ յապայն գալոց իցէ։
23 Ձեզնից ո՞վ է նա, որ ականջ կը դնի այս ամենին եւ կը մտածի այն մասին, թէ ինչ է կատարուելու յետագայում:
23 Ձեր մէջ ո՞վ կայ, որ ասոր ականջ դնէ Եւ մտիկ ընէ ու լսէ ինչ որ պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
42:2342:23 Кто из вас приклонил к этому ухо, вникнул и выслушал это для будущего?
42:23 τίς τις.1 who?; what? ἐν εν in ὑμῖν υμιν you ὃς ος who; what ἐνωτιεῖται ενωτιζομαι give ear ταῦτα ουτος this; he εἰσακούσεται εισακουω heed; listen to εἰς εις into; for τὰ ο the ἐπερχόμενα επερχομαι come on / against
42:23 מִ֥י mˌî מִי who בָכֶ֖ם vāḵˌem בְּ in יַאֲזִ֣ין yaʔᵃzˈîn אזן listen זֹ֑את zˈōṯ זֹאת this יַקְשִׁ֥ב yaqšˌiv קשׁב give attention וְ wᵊ וְ and יִשְׁמַ֖ע yišmˌaʕ שׁמע hear לְ lᵊ לְ to אָחֹֽור׃ ʔāḥˈôr אָחֹור back(wards)
42:23. quis est in vobis qui audiat hoc adtendat et auscultet futuraWho is there among you that will give ear to this, that will attend and hearken for times to come?
23. Who is there among you that will give ear to this? that will hearken and hear for the time to come?
42:23. Who is there among you who will hear this, who will listen closely and heed this in the future?
42:23. Who among you will give ear to this? [who] will hearken and hear for the time to come?
Who among you will give ear to this? [who] will hearken and hear for the time to come:

42:23 Кто из вас приклонил к этому ухо, вникнул и выслушал это для будущего?
42:23
τίς τις.1 who?; what?
ἐν εν in
ὑμῖν υμιν you
ὃς ος who; what
ἐνωτιεῖται ενωτιζομαι give ear
ταῦτα ουτος this; he
εἰσακούσεται εισακουω heed; listen to
εἰς εις into; for
τὰ ο the
ἐπερχόμενα επερχομαι come on / against
42:23
מִ֥י mˌî מִי who
בָכֶ֖ם vāḵˌem בְּ in
יַאֲזִ֣ין yaʔᵃzˈîn אזן listen
זֹ֑את zˈōṯ זֹאת this
יַקְשִׁ֥ב yaqšˌiv קשׁב give attention
וְ wᵊ וְ and
יִשְׁמַ֖ע yišmˌaʕ שׁמע hear
לְ lᵊ לְ to
אָחֹֽור׃ ʔāḥˈôr אָחֹור back(wards)
42:23. quis est in vobis qui audiat hoc adtendat et auscultet futura
Who is there among you that will give ear to this, that will attend and hearken for times to come?
42:23. Who is there among you who will hear this, who will listen closely and heed this in the future?
42:23. Who among you will give ear to this? [who] will hearken and hear for the time to come?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Кто из вас... выслушал это для будущего? Из этого вопроса становится видно, что и раньше шла речь о прошедших фактах. Спрашивается, понял ли кто-либо из вас - современных представителей израильского народа - подлинный смысл этих фактов и извлек ли из них какой-либо полезный урок себе для будущего?
Albert Barnes: Notes on the Bible - 1834
42:23: Who among you will give ear to this? - Who is there in the nation that will be so warned by the judgments of God, that he will attend to the lessons which he designs to teach, and reform his life, and return to him? It is implied by these questions that such ought to be the effect; it is implied also that they were so sunken and abandoned that they would not do it. These judgments were a loud call on the nation to turn to God, and, in time to come, to avoid the sins which had made it necessary for him to interpose in this manner, and give them to spoil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:23: will give: Isa 1:18-20, Isa 48:18; Lev 26:40-42; Deu 4:29-31, Deu 32:29; Pro 1:22, Pro 1:23; Jer 3:4-7, Jer 3:13; Mic 6:9; Mat 21:28-31; Act 3:19, Act 3:22, Act 3:23; Pe1 4:2, Pe1 4:3
time to come: Heb. after-time
Carl Friedrich Keil and Franz Delitzsch
42:23
When they ceased to be deaf to this crying contradiction, they would recognise with penitence that it was but the merited punishment of God. "Who among you will give ear to this, attend, and hear afar off? Who has give up Jacob to plundering, and Israel to the spoilers? Is it not Jehovah, against whom we have sinned? and they would not walk in His ways, and hearkened not to His law. Then He poured upon it in burning heat His wrath, and the strength of the fury of war: and this set it in flames round about, and it did not come to be recognised; it set it on fire, and it did not lay it to heart." The question in Is 42:23 has not the force of a negative sentence, "No one does this," but of a wish, "O that one would" (as in 2Kings 23:15; 2Kings 15:4; Ges. 136, 1). If they had but an inward ear for the contradiction which the state of Israel presented to its true calling, and the earlier manifestations of divine mercy, and would but give up their previous deafness for the time to come: this must lead to the knowledge and confession expressed in Is 42:24. The names Jacob and Israel here follow one another in the same order as in Is 29:23; Is 40:27 (compare Is 41:8, where this would have been impracticable). זוּ belongs to לו in the sense of cui. The punctuation does not acknowledge this relative use of זו (on which, see at Is 43:21), and therefore puts the athnach in the wrong place (see Rashi). In the words "we have sinned" the prophet identifies himself with the exiles, in whose sin he knew and felt that he was really involved (cf., Is 6:5). The objective affirmation which follows applies to the former generations, who had sinned on till the measure became full. הלוך takes the place of the object to אבוּ (see Is 1:17); the more usual expression would be ללכת; the inverted order of the words makes the assertion all the more energetic. In Is 42:25 the genitive relation אפּו חמת is avoided, probably in favour of the similar ring of חמה and מלחמה. חמה is either the accusative of the object, and אפּו a subordinate statement of what constituted the burning heat (cf., Ewald, 287, k), or else an accusative, of more precise definition = בּחמה in Is 66:15 (Ges. 118, 3). The outpouring is also connected by zeugma with the "violence of war." The milchâmâh then becomes the subject. The war-fury raged without result. Israel was not brought to reflection.
Geneva 1599
42:23 Who among you will give ear to this? [who] will hearken and hear for (b) the time to come?
(b) Meaning, God's wrath.
John Gill
42:23 Who among you will give ear to this?.... To this prophecy of your destruction, and to what follows concerning it:
who will hearken and hear for the time to come? and receive instruction from hence, and repent and reform? none at all; so blind, and deaf, and stupid, were they both before, and at their destruction, and even ever since; they take no notice of the hand of God upon them, nor hearken to the rod, any more than to the word of God; which seems to be what is meant by "the time to come", or "hereafter"; and this will be their case till the veil is taken away, and then they shall see and hear, and turn to the Lord.
Robert Jamieson, A. R. Fausset and David Brown
42:23 A call that they should be warned by the past judgments of God to obey Him for the time to come.
42:2442:24: Ո՞վ ետ յափշտակութիւն զՅակովբ, եւ զԻսրայէլ աւարառուաց, ո՞չ ապաքէն ե՞ս Աստուած՝ որում մեղանն, եւ ո՛չ կամեցան գնալ ընդ ճանապարհս նորա, եւ ո՛չ լսել օրինաց նորա[10070]։ [10070] Ոմանք. Ո՞վ եդ յափշտա՛՛... ոչ ապաքէն Աստուած... գնալ զճանապարհս նորա։
24 Ո՞վ մատնեց Յակոբին յափշտակութեան, Իսրայէլը՝ աւարառութեան. ո՞չ արդեօք Աստուած, որի հանդէպ մեղք գործեցին, չկամեցան ընթանալ նրա ճանապարհներով եւ չլսեցին նրա օրէնքները:
24 Ո՞վ մատնեց Յակոբը՝ յափշտակուելու Ու Իսրայէլը՝ կողոպտուելու։Չէ՞ որ Տէրը՝ որուն դէմ մեղք գործեցին, Վասն զի անոր ճամբաներուն մէջ քալել չուզեցին Եւ անոր օրէնքին չհնազանդեցան։
Ո՞վ ետ յափշտակութիւն զՅակոբ, եւ զԻսրայէլ աւարառուաց. ո՞չ ապաքէն [634]Աստուած` որում մեղանն, եւ ոչ կամեցան գնալ ընդ ճանապարհս նորա, եւ ոչ լսել օրինաց նորա:

42:24: Ո՞վ ետ յափշտակութիւն զՅակովբ, եւ զԻսրայէլ աւարառուաց, ո՞չ ապաքէն ե՞ս Աստուած՝ որում մեղանն, եւ ո՛չ կամեցան գնալ ընդ ճանապարհս նորա, եւ ո՛չ լսել օրինաց նորա[10070]։
[10070] Ոմանք. Ո՞վ եդ յափշտա՛՛... ոչ ապաքէն Աստուած... գնալ զճանապարհս նորա։
24 Ո՞վ մատնեց Յակոբին յափշտակութեան, Իսրայէլը՝ աւարառութեան. ո՞չ արդեօք Աստուած, որի հանդէպ մեղք գործեցին, չկամեցան ընթանալ նրա ճանապարհներով եւ չլսեցին նրա օրէնքները:
24 Ո՞վ մատնեց Յակոբը՝ յափշտակուելու Ու Իսրայէլը՝ կողոպտուելու։Չէ՞ որ Տէրը՝ որուն դէմ մեղք գործեցին, Վասն զի անոր ճամբաներուն մէջ քալել չուզեցին Եւ անոր օրէնքին չհնազանդեցան։
zohrab-1805▾ eastern-1994▾ western am▾
42:2442:24 Кто предал Иакова на разорение и Израиля грабителям? не Господь ли, против Которого мы грешили? Не хотели они ходить путями Его и не слушали закона Его.
42:24 τίς τις.1 who?; what? ἔδωκεν διδωμι give; deposit εἰς εις into; for διαρπαγὴν διαρπαγη Iakōb; Iakov καὶ και and; even Ισραηλ ισραηλ.1 Israel τοῖς ο the προνομεύουσιν προνομευω he; him οὐχὶ ουχι not; not actually ὁ ο the θεός θεος God ᾧ ος who; what ἡμάρτοσαν αμαρτανω sin αὐτῷ αυτος he; him καὶ και and; even οὐκ ου not ἐβούλοντο βουλομαι want ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτοῦ αυτος he; him πορεύεσθαι πορευομαι travel; go οὐδὲ ουδε not even; neither ἀκούειν ακουω hear τοῦ ο the νόμου νομος.1 law αὐτοῦ αυτος he; him
42:24 מִֽי־ mˈî- מִי who נָתַ֨ן nāṯˌan נתן give לִל *li לְ to מְשִׁיסָּ֧המשׁוסה *mᵊšîssˈā מְשִׁסָּה plunder יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to בֹזְזִ֖ים vōzᵊzˌîm בזז spoil הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH ז֚וּ ˈzû זוּ [relative] חָטָ֣אנוּ ḥāṭˈānû חטא miss לֹ֔ו lˈô לְ to וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אָב֤וּ ʔāvˈû אבה want בִ vi בְּ in דְרָכָיו֙ ḏᵊrāḵāʸw דֶּרֶךְ way הָלֹ֔וךְ hālˈôḵ הלך walk וְ wᵊ וְ and לֹ֥א lˌō לֹא not שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear בְּ bᵊ בְּ in תֹורָתֹֽו׃ ṯôrāṯˈô תֹּורָה instruction
42:24. quis dedit in direptionem Iacob et Israhel vastantibus nonne Dominus ipse cui peccavimus et noluerunt in viis eius ambulare et non audierunt legem eiusWho hath given Jacob for a spoil, and Israel to robbers? hath not the Lord himself, against whom we have sinned? And they would not walk in his ways, and they have not hearkened to his law.
24. Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD? he against whom we have sinned, and in whose ways they would not walk, neither were they obedient unto his law.
42:24. Who has handed over Jacob into plunder, and Israel into devastation? It is not the Lord himself, against whom we have sinned? And they were not willing to walk in his ways, and they have not listened to his law.
42:24. Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law.
Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law:

42:24 Кто предал Иакова на разорение и Израиля грабителям? не Господь ли, против Которого мы грешили? Не хотели они ходить путями Его и не слушали закона Его.
42:24
τίς τις.1 who?; what?
ἔδωκεν διδωμι give; deposit
εἰς εις into; for
διαρπαγὴν διαρπαγη Iakōb; Iakov
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
τοῖς ο the
προνομεύουσιν προνομευω he; him
οὐχὶ ουχι not; not actually
ο the
θεός θεος God
ος who; what
ἡμάρτοσαν αμαρτανω sin
αὐτῷ αυτος he; him
καὶ και and; even
οὐκ ου not
ἐβούλοντο βουλομαι want
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
αὐτοῦ αυτος he; him
πορεύεσθαι πορευομαι travel; go
οὐδὲ ουδε not even; neither
ἀκούειν ακουω hear
τοῦ ο the
νόμου νομος.1 law
αὐτοῦ αυτος he; him
42:24
מִֽי־ mˈî- מִי who
נָתַ֨ן nāṯˌan נתן give
לִל
*li לְ to
מְשִׁיסָּ֧המשׁוסה
*mᵊšîssˈā מְשִׁסָּה plunder
יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
בֹזְזִ֖ים vōzᵊzˌîm בזז spoil
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
ז֚וּ ˈzû זוּ [relative]
חָטָ֣אנוּ ḥāṭˈānû חטא miss
לֹ֔ו lˈô לְ to
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אָב֤וּ ʔāvˈû אבה want
בִ vi בְּ in
דְרָכָיו֙ ḏᵊrāḵāʸw דֶּרֶךְ way
הָלֹ֔וךְ hālˈôḵ הלך walk
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear
בְּ bᵊ בְּ in
תֹורָתֹֽו׃ ṯôrāṯˈô תֹּורָה instruction
42:24. quis dedit in direptionem Iacob et Israhel vastantibus nonne Dominus ipse cui peccavimus et noluerunt in viis eius ambulare et non audierunt legem eius
Who hath given Jacob for a spoil, and Israel to robbers? hath not the Lord himself, against whom we have sinned? And they would not walk in his ways, and they have not hearkened to his law.
42:24. Who has handed over Jacob into plunder, and Israel into devastation? It is not the Lord himself, against whom we have sinned? And they were not willing to walk in his ways, and they have not listened to his law.
42:24. Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Кто предал Иакова на разорение? не Господь ли, против Которого мы грешили? Уже сами по себе все эти вопросы предполагают один только ответ - отрицательный. Очевидно, народ израильский недостаточно понимал смысл постигавших его политических бедствий, если продолжал повторно практиковать то, что служило вызывавшей эти бедствия причиной. А такой причиной являлась жестоковыйность Израиля, его стремление жить по своей воле, а не по руководству божественного закона, за что Бог отступал от Израиля и таким образом предавал на разорение в разграбление от его политических врагов.
Adam Clarke: Commentary on the Bible - 1831
42:24: We have sinned "They have sinned" - For חטאנו chatanu, "we have sinned," first person; the Septuagint and Chaldee read חטאו chateu, "they have sinned," in the third person.
Albert Barnes: Notes on the Bible - 1834
42:24: Who gave Jacob for a spoil? - Who gave up the Jewish people to be plundered? The object of this verse is, to bring distinctly before them the fact that it was Yahweh, the God of their fathers, and of their nation, who had brought this calamity upon them. It was not the work of chance, but it was the immediate and direct act of God on account of their sins. Probably, as a people, they were not disposed to believe this; and the prophet, therefore, takes occasion to calf their attention particularly to this fact.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:24: Isa 10:5, Isa 10:6, Isa 45:7, Isa 47:6, Isa 50:1, Isa 50:2, Isa 59:1, Isa 59:2, Isa 63:10; Deu 28:49, Deu 32:30; Jdg 2:14; Jdg 3:8, Jdg 10:7; Ch2 15:6, Ch2 36:17; Neh 9:26, Neh 9:27; Psa 106:40-42; Jer 5:15; Jer 25:8, Jer 25:9; Lam 1:14, Lam 1:18; Amo 3:6; Mat 22:7
John Gill
42:24 Who gave Jacob for a spoil, and Israel to the robbers?.... To the Roman soldiers, to be spoiled and robbed by them? this was not owing to chance and fortune, or to the superior skill and power of the Roman army:
did not the Lord, he against whom we have sinned? he did, but not without cause; he was justly provoked to it by the sins of the Jews, which were the meritorious and procuring causes of it; yet the Roman army could not have taken their city and plundered it had it not been the will of God, who for their sins, delivered it up to them; even Titus, the Heathen emperor, himself saw the hand of God in it, and acknowledged it;
"God favouring us (says he (c)) we have made war; it is God that drew the Jews out of those fortresses; for what could human hands and machines do against such towers?''
for they would not walk in his ways; in Christ, the way, the truth, and the life; nor in the ways of his commandments; or in the ordinances of the Gospel; all which they rejected:
neither were they obedient unto his law; or "doctrine" (d); the doctrine of the Gospel, particularly the doctrine of justification by faith in the righteousness of Christ; they went about to establish their own righteousness, and did not submit to his; and also every other doctrine respecting the person, office, and grace of Christ, whom they disbelieved, and refused to receive.
(c) lb. (De Bello Jud. l. 7. c. 9.) sect. 1. (d) "non acquieverunt in doctrina ejus", Forerius.
Robert Jamieson, A. R. Fausset and David Brown
42:24 Who--Their calamity was not the work of chance, but God's immediate act for their sins.
Jacob . . . Israel . . . we--change from the third to the first person; Isaiah first speaking to them as a prophet, distinct from them; then identifying himself with them, and acknowledging His share in the nation's sins (compare Josh 5:1).
42:2542:25: Եւ ած ՚ի վերայ նոցա զսրտմտութիւն բարկութեան իւրոյ. եւ պատեաց զնոսա պատերազմ, եւ շուրջ զնոքօք հրձի՛գք. եւ ո՛չ գիտացին իւրաքանչիւրոք ՚ի նոցանէն, եւ ո՛չ եդին ՚ի մտի[10071]։[10071] ՚Ի լուս՛՛. Եւ պարտեաց զնոսա պատերազմ. համաձայն բազմաց ՚ի բնաբ՛՛։
25 Նա նրանց վրայ թափեց իր զայրոյթն ու բարկութիւնը, պատերազմի դատապարտեց նրանց, բոլոր կողմերից կրակի մէջ առաւ նրանց, բայց նրանցից ոչ մէկը չգիտակցեց, խելքի չեկաւ:
25 Ուստի իր սաստիկ բարկութիւնը Ու պատերազմի ուժգնութիւնը անոր վրայ թափեց։Ամէն կողմէ զանիկա բռնկցուց, բայց անիկա չգիտցաւ. Զանիկա այրեց, բայց անիկա իր սրտին մէջ չառաւ։
Եւ [635]ած ի վերայ նորա զսրտմտութիւն բարկութեան իւրոյ. եւ [636]պատեաց զնոսա պատերազմ, եւ շուրջ զնոքօք հրձիգք. եւ ոչ գիտացին իւրաքանչիւր ոք ի նոցանէն, եւ ոչ եդին ի մտի:

42:25: Եւ ած ՚ի վերայ նոցա զսրտմտութիւն բարկութեան իւրոյ. եւ պատեաց զնոսա պատերազմ, եւ շուրջ զնոքօք հրձի՛գք. եւ ո՛չ գիտացին իւրաքանչիւրոք ՚ի նոցանէն, եւ ո՛չ եդին ՚ի մտի[10071]։
[10071] ՚Ի լուս՛՛. Եւ պարտեաց զնոսա պատերազմ. համաձայն բազմաց ՚ի բնաբ՛՛։
25 Նա նրանց վրայ թափեց իր զայրոյթն ու բարկութիւնը, պատերազմի դատապարտեց նրանց, բոլոր կողմերից կրակի մէջ առաւ նրանց, բայց նրանցից ոչ մէկը չգիտակցեց, խելքի չեկաւ:
25 Ուստի իր սաստիկ բարկութիւնը Ու պատերազմի ուժգնութիւնը անոր վրայ թափեց։Ամէն կողմէ զանիկա բռնկցուց, բայց անիկա չգիտցաւ. Զանիկա այրեց, բայց անիկա իր սրտին մէջ չառաւ։
zohrab-1805▾ eastern-1994▾ western am▾
42:2542:25 И Он излил на них ярость гнева Своего и лютость войны: она окружила их пламенем со всех сторон, но они не примечали; и горела у них, но они не уразумели этого сердцем.
42:25 καὶ και and; even ἐπήγαγεν επαγω instigate; bring on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ὀργὴν οργη passion; temperament θυμοῦ θυμος provocation; temper αὐτοῦ αυτος he; him καὶ και and; even κατίσχυσεν κατισχυω force down; prevail αὐτοὺς αυτος he; him πόλεμος πολεμος battle καὶ και and; even οἱ ο the συμφλέγοντες συμφλεγω he; him κύκλῳ κυκλω circling; in a circle καὶ και and; even οὐκ ου not ἔγνωσαν γινωσκω know ἕκαστος εκαστος each αὐτῶν αυτος he; him οὐδὲ ουδε not even; neither ἔθεντο τιθημι put; make ἐπὶ επι in; on ψυχήν ψυχη soul
42:25 וַ wa וְ and יִּשְׁפֹּ֤ךְ yyišpˈōḵ שׁפך pour עָלָיו֙ ʕālāʸw עַל upon חֵמָ֣ה ḥēmˈā חֵמָה heat אַפֹּ֔ו ʔappˈô אַף nose וֶ we וְ and עֱז֖וּז ʕᵉzˌûz עֱזוּז power מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war וַ wa וְ and תְּלַהֲטֵ֤הוּ ttᵊlahᵃṭˈēhû להט devour מִ mi מִן from סָּבִיב֙ ssāvîv סָבִיב surrounding וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָדָ֔ע yāḏˈāʕ ידע know וַ wa וְ and תִּבְעַר־ ttivʕar- בער burn בֹּ֖ו bˌô בְּ in וְ wᵊ וְ and לֹא־ lō- לֹא not יָשִׂ֥ים yāśˌîm שׂים put עַל־ ʕal- עַל upon לֵֽב׃ פ lˈēv . f לֵב heart
42:25. et effudit super eum indignationem furoris sui et forte bellum et conbusit eum in circuitu et non cognovit et succendit eum et non intellexitAnd he hath poured out upon him the indignation of his fury, and a strong battle, and hath burnt him round about, and he knew not: and set him on fire, and he understood not.
25. Therefore he poured upon him the fury of his anger, and the strength of battle; and it set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart.
42:25. And so, he poured out over him the indignation of his fury and a strong battle. And he burned him all around, and he did not realize it. And he set him on fire, and he did not understand it.
42:25. Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid [it] not to heart.
Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid [it] not to heart:

42:25 И Он излил на них ярость гнева Своего и лютость войны: она окружила их пламенем со всех сторон, но они не примечали; и горела у них, но они не уразумели этого сердцем.
42:25
καὶ και and; even
ἐπήγαγεν επαγω instigate; bring on
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
ὀργὴν οργη passion; temperament
θυμοῦ θυμος provocation; temper
αὐτοῦ αυτος he; him
καὶ και and; even
κατίσχυσεν κατισχυω force down; prevail
αὐτοὺς αυτος he; him
πόλεμος πολεμος battle
καὶ και and; even
οἱ ο the
συμφλέγοντες συμφλεγω he; him
κύκλῳ κυκλω circling; in a circle
καὶ και and; even
οὐκ ου not
ἔγνωσαν γινωσκω know
ἕκαστος εκαστος each
αὐτῶν αυτος he; him
οὐδὲ ουδε not even; neither
ἔθεντο τιθημι put; make
ἐπὶ επι in; on
ψυχήν ψυχη soul
42:25
וַ wa וְ and
יִּשְׁפֹּ֤ךְ yyišpˈōḵ שׁפך pour
עָלָיו֙ ʕālāʸw עַל upon
חֵמָ֣ה ḥēmˈā חֵמָה heat
אַפֹּ֔ו ʔappˈô אַף nose
וֶ we וְ and
עֱז֖וּז ʕᵉzˌûz עֱזוּז power
מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war
וַ wa וְ and
תְּלַהֲטֵ֤הוּ ttᵊlahᵃṭˈēhû להט devour
מִ mi מִן from
סָּבִיב֙ ssāvîv סָבִיב surrounding
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָדָ֔ע yāḏˈāʕ ידע know
וַ wa וְ and
תִּבְעַר־ ttivʕar- בער burn
בֹּ֖ו bˌô בְּ in
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יָשִׂ֥ים yāśˌîm שׂים put
עַל־ ʕal- עַל upon
לֵֽב׃ פ lˈēv . f לֵב heart
42:25. et effudit super eum indignationem furoris sui et forte bellum et conbusit eum in circuitu et non cognovit et succendit eum et non intellexit
And he hath poured out upon him the indignation of his fury, and a strong battle, and hath burnt him round about, and he knew not: and set him on fire, and he understood not.
42:25. And so, he poured out over him the indignation of his fury and a strong battle. And he burned him all around, and he did not realize it. And he set him on fire, and he did not understand it.
42:25. Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid [it] not to heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: И Он излил на них ярость гнева Своего... После того, как со стороны Бога было сделано все для вразумления Израиля, и он однако остался неисправим в своем духовно-нравственном закоснении, Господь еще раз угрожает ему новыми страшными политическими бедствиями, желая через это вывести его из состояния преступной духовно-нравственной бесчувственности.

Она окружила их пламенем со всех сторон... "В этом пророчестве, очевидно, Исаия видит разграбленный Иерусалим и плен вавилонами. Но в этом видении и зарево пожара Иерусалима, сожженного Титом, и толпы пленных, проданных на Римских торжищах" (Властов).

Но они не уразумели этого сердцем. Пророк видит, что и это последнее средство также не достигнет своей цели, как не достигли ее и все предшествующие. Но все же и оно имеет свой смысл, так как делает Израиля окончательно безответным перед праведным судом Божиим и единственным виновником своей печальной участи.
Adam Clarke: Commentary on the Bible - 1831
42:25: The fury of his anger "The heat of his wrath" - For חמה chammah, the Bodl. MS. has חמת chammath, in regimine, more regularly.
It hath set him on fire round about - So thoroughly hardened are the Jewish people, that they are represented as being in a house on fire, and even scorched with the flames, without perceiving their danger, or feeling that they are hurt! What a picture of mental induration! and this is their state to the present day. But by whom shall Jacob arise? for in this sense he is small indeed. Many efforts have been made to Christianize them, but without effect; and is this to be wondered at, while we tell them how great they are, how learned, how wise, how much we owe to them, that they are still the peculiar people of God, etc., etc.? If all this be true, what can they gain by becoming Christians? Whereas a more stupid, proud, hardened, ignorant people can scarcely be found in the civilized world, and they are most grossly ignorant of their own Scriptures.
Albert Barnes: Notes on the Bible - 1834
42:25: Therefore he hath poured upon him the fury of his anger - His righteous indignation in the overturning of their nation, the destruction of their temple and city, and in carrying them captive into a distant land.
And it hath set him on fire - That is, the fury of Yahweh kindled the flame of war all around the Jewish nation, and spread desolation everywhere.
Yet he knew not - They refused to attend to it, and lay it to heart. They pursued their ways of wickedness, regardless of the threatening judgments, and the impending wrath of God. They did not consider that these evils were inflicted for their crimes, nor did they turn from their sins when they were thus threatened with the wrath of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
42:25: he hath poured: Lev. 26:15-46; Deu 32:22; Psa 79:5, Psa 79:6; Eze 7:8, Eze 7:9, Eze 20:34, Eze 22:21, Eze 22:22; Nah 1:6; Rev_. 16:1-21
and it hath: Kg2 25:9
he knew: Isa 9:13; Jer 5:3; Hos 7:9; Rev 9:18-21, Rev 16:9
yet he laid: Isa 57:11; Mal 2:2
John Gill
42:25 Therefore he hath poured upon him the fury of his anger,.... The Lord was angry with these people for their rejection of the Messiah, and contempt of his Gospel; and therefore his wrath came upon them to the uttermost, not in some small drops, but in great abundance, to the utter ruin of their nation, city, and temple. Josephus says (e),
"the Romans came to subdue Palestine, but their coming was the pouring out of the heat of the wrath of the Lord:''
and the strength of battle; or "war"; all the miseries and calamities that are the effects of war. The Targum is,
"he hath brought upon them the strength of his warriors;''
the Roman soldiers:
and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart; the Roman army set fire first to the lower part of the city of Jerusalem, and then the higher (f), and wholly consumed it; and yet this has not to this day brought this people to lay it to heart, to consider and observe the true reason of it, their rejection of the Messiah.
(e) Josephus apud Forerium in loc. (f) Josephus de Bello Jud. l. 7. c. 7. sect. 2. and c. 8. sect. 5.
John Wesley
42:25 Fury - Most grievous judgments. Yet - They were secure and stupid under God's judgments.
Robert Jamieson, A. R. Fausset and David Brown
42:25 him--Israel (Is 42:24).
strength of battle--violence of war.
it--the battle or war (compare Is 10:16).
knew not--knew not the lesson of repentance which the judgment was intended to teach (Is 5:13; Is 9:13; Jer 5:3).