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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Вслед за возвещением строгого наказания Израилю в конце предыдущей главы (42:18-25) следует, как это обычно у пророка Исаии (1:25-27; 6:2-6; 9:1-16: и пр.), в начале данной главы ободрение и утешение его, как народа Божия, находившегося во все времена своей истории под особым водительством и заступничеством Бога. Утешение Израиля - главная тема всей второй части кн. пророка Исаии - в данном случае имеет своей целью указать ему на благополучный выход из предстоящего вавилонского плена (8: ст. 14: ст.). Увеличивая радость своего утешения, пророк от плотского Израиля переходит к духовному, к образованию из истинных израильтян и обратившихся язычников нового избранного народа, который будет возвещать славу Божию. (21). Отсюда, по контрасту, снова переход к историческому Израилю, не оправдавшему своего избрания, и потому, несмотря на все богатство божественного милосердия и долготерпения, не избегшего тяжелой участи.
1-4: Обетование Израилю о его спасении и сохранении среди бедствий и скорбей. 5-7. Новое призвание Израиля и языческих народов к истинному Богу. 8-21. Освобождение иудеев и обращение язычников. 22-28. Обличение Израиля, его сохранение по милости Бога и наказание за его постоянное отступничество от Него.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The contents of this chapter are much the same with those of the foregoing chapter, looking at the release of the Jews out of their captivity, but looking through that, and beyond that, to the great work of man's redemption by Jesus Christ, and the grace of the gospel, which through him believers partake of. Here are, I. Precious promises made to God's people in their affliction, of his presence with them, for their support under it, and their deliverance out of it, ver. 1-7. II. A challenge to idols to vie with the omniscience and omnipotence of God, ver. 8-13. III. Encouragement given to the people of God to hope for their deliverance out of Babylon, from the consideration of what God did for their fathers when he brought them out of Egypt, ver. 14-21. IV. A method taken to prepare the people for their deliverance, by putting them in mind of their sins, by which they had provoked God to send them into captivity and continue them there, that they might repent and seek to God for pardoning mercy, ver. 22-28.
Adam Clarke: Commentary on the Bible - 1831
Prediction of that blessed period when God should gather the posterity of Abraham, with tender care, from their several dispersions in every quarter under heaven, and bring them safely to their own land, Isa 43:1-7. Struck with astonishment at so clear a display of an event so very remote, the prophet again challenges all the blended nations and their idols to produce an instance of such foreknowledge, Isa 43:8, Isa 43:9; and intimates that the Jews should remains (as at this day), a singular monument to witness the truth of the prediction, till it should at length be fulfilled by the irresistible power of God, Isa 43:10-13. He then returns to the nearer deliverance - that from the captivity of Babylon, Isa 43:14, Isa 43:15; with which, however, he immediately connects another deliverance described by allusions to that from Egypt, but represented as much more wonderful than that; a character which will not at all apply lo the deliverance from Babylon, and must therefore be understood of the restoration from the mystical Babylon, Isa 43:16-18. On this occasion the prophet, with peculiar elegance, and by a very strong poetic figure, represents the tender care of God in comforting and refreshing his people on their way through the desert, to be so great as to make even the wild beasts haunting those parched places so sensible of the blessing of those copious streams then provided by him, as to join their hissing and howling notes with one consent to praise God, Isa 43:19-21. This leads to a beautiful contrast of the ingratitude of the Jews, and a vindication of God's dealings with regard to them, Isa 43:22-28.
Albert Barnes: Notes on the Bible - 1834
43:0: This chapter is evidently a continuation of the subject discussed in the pRev_ious chapters, and refers mainly to the promised deliverance from Babylon. The people of God are still contemplated by the prophet as suffering the evils of their long and painful captivity, and his object is to comfort them with the assurances of deliverance. The chapter may be regard as composed of a succession of arguments, all tending to show them that God would be their protector, and that their deliverance would be certain. These arguments are not distinguished by any very clear marks of transition, and all divisions of the chapter must he in a measure arbitrary. But perhaps the following arrangement will comprise the considerations which the prophet designed to suggest.
I. In the pRev_ious chapter he had severely rebuked the Jews, as being deaf, and blind, and had showed them that it was on account of their sins that these calamities had come upon them. Yet he now turns and says, that they are the people whom he had redeemed, and whom it was his purpose to deliver, and repeats the solemn assurance that they would be rescued Isa 43:1-7. This assurance consists of many items, or considerations, showing that they would be recovered, however far they were driven from their own land.
1. God had formed and redeemed them Isa 43:1. It followed from this that a God of covenant faithfulness would be with them in their trials Isa 43:2.
2. They had been so precious to him and valuable, that he had given entire nations for their ransom Isa 43:3. It followed from this, that he would continue to give more, if necessary, for their ransom Isa 43:4.
3. It was rite fixed purpose of God to gather them again, wheRev_er they might be scattered, and they had, therefore, nothing to fear Isa 43:5-7.
II. God asserts his superiority to all idol-gods. He makes a solemn appeal, as he had done in isa 41, to show that the idols had no power; and refers to all that he had predicted and to its fulfillment in proof that he was the only true God, and had been faithful to his people Isa 43:8-13. In doing this, he says:
1. That none of the idols had been able to predict future events Isa 43:8-9.
2. That the Jewish people were his witnesses that he was the true God, and the only Saviour Isa 43:10-12.
3. That he had existed foRev_er, and that none could thwart his designs Isa 43:13.
III. God asserts his purpose to destroy the I power of Babylon Isa 43:14, Isa 43:17. He says:
1. That he had sent to Babylon (by Cyrus) to bring down their power, and prostrate their nobles Isa 43:14-15; and,
2. Appeals to what he had formerly done; refers to the deliverance from Egypt, and asserts it to be his characteristic that he made a way in the sea, and led forth the chariot, the horse, the army, and the power Isa 43:16-17.
IV. Yet he tells them Isa 43:18-21, that all his former wonderful interpositions would be surpassed; that he would do a new thing - so strange, so wonderful, and marvelous, that all that he had formerly done should be forgotten.
1. They are commanded not to remember the former things Isa 43:18.
2. He would do anew thing - a thing which in all his former interpositions had not been done Isa 43:19.
3. The characteristics of the future wonder would be, that he would make a way in the wilderness, and rivers in the desert Isa 43:19; and that even the wild beasts of the desert should be made to honor him Isa 43:20.
4. He had formed that people for himself, and they should show forth his praise Isa 43:21.
V. From these promises of protection and assistance, and these assurances of favor, God turns to remind them of their sins, and assures them that it was by no merit of theirs that he would thus interpose to deliver them.
1. He reminds them of their having neglected, as a people, to honor him, and having witcheld what was his due Isa 43:22-24; yet,
2. He would blot out their sins, but it was by no merit of theirs, but by his mere mercy Isa 43:25-26.
3. They had been a sinful people, and he had, therefore, humbled their power, and given the nation to reproach, and a curse Isa 43:27-28. The same subject is resumed and prosecuted in the next chapter, and they should be read together without any interuption.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 43:1, The Lord comforts the church with his promises; Isa 43:8, He appeals to the people for witness of his omnipotency; Isa 43:14, He foretells them the destruction of Babylon, Isa 43:18. and his wonderful deliverance of his people; Isa 43:22, He reproves the people as inexcusable.
John Gill
INTRODUCTION TO ISAIAH 43
Is this chapter the Lord comforts his own people, under their afflictions, with many precious promises; asserts his deity against the idols of the nations; promises deliverance from Babylon, and a greater redemption than that; one branch of which is forgiveness of sin; and closes the chapter with a prediction of the destruction of the Jews by the Romans, for their iniquities. The Lord claims his interest in his people, not only on the foot of creation, but of redemption and calling, and promises them his presence in the midst of afflictions, Is 43:1, puts them in mind of what he had done for them; and assures them of future layouts, as the effect of his unchangeable love to them, Is 43:3 and promises the conversion of their seed and offspring in the several parts of the world, Is 43:5 then challenges the Heathen nations to give such proofs of the deity of their idols as he was capable of giving of his, as his people were witnesses, taken from his eternity and immutability, as the alone Jehovah, and from his omniscience and omnipotence, Is 43:8, after which the destruction of Babylon is prophesied of, and the redemption of his people out of it; which they are encouraged to believe from his being Jehovah, their Sanctifier, Creator, and King; and from what he had done formerly for them, when he brought them out of Egypt, Is 43:14, and which yet was not to be mentioned or remembered, in comparison of what he would do in the world, a new thing, redemption by the Messiah, and the conversion of the Gentiles to the glory of his grace, Is 43:18, the sins of omission and commission the people of God had been guilty of are mentioned, which are freely pardoned for Christ's sake, Is 43:22 when the body and bulk of the Jewish nation were given up to destruction, because of their sins, Is 43:26.
43:143:1: Եւ արդ՝ ա՛յսպէս ասէ Տէր Աստուած որ արա՛ր զքեզ Յակովբ, եւ որ ստեղծ զքեզ Իսրայէլ. Մի՛ երկնչիր զի փրկեցի՛ զքեզ, եւ կոչեցի քեզ զանո՛ւն քո՝ թէ իմ ես Աստուծոյ[10072]։ [10072] Յոմանս պակասի. Թէ իմ ես Աստուծոյ։
1 Արդ, այսպէս է ասում Տէր Աստուածը, որ արարեց քեզ, Յակո՛բ, եւ ստեղծեց քեզ, Իսրայէ՛լ. «Մի՛ վախեցիր, որովհետեւ փրկեցի քեզ եւ կոչեցի քեզ քո անունով, թէ իմն ես:
43 Հիմա, ո՛վ Յակոբ, քեզ ստեղծողը Ու ո՛վ Իսրայէլ, քեզ ձեւակերպող Տէրը այսպէս կ’ըսէ.«Մի՛ վախնար, վասն զի ես քեզ փրկեցի, Քեզ քու անունովդ կանչեցի. դուն իմս ես։
Եւ արդ այսպէս ասէ Տէր [637]Աստուած որ արար զքեզ, Յակոբ, եւ որ ստեղծ զքեզ, Իսրայէլ. Մի՛ երկնչիր զի փրկեցի զքեզ, եւ կոչեցի քեզ զանուն քո թէ` Իմ ես:

43:1: Եւ արդ՝ ա՛յսպէս ասէ Տէր Աստուած որ արա՛ր զքեզ Յակովբ, եւ որ ստեղծ զքեզ Իսրայէլ. Մի՛ երկնչիր զի փրկեցի՛ զքեզ, եւ կոչեցի քեզ զանո՛ւն քո՝ թէ իմ ես Աստուծոյ[10072]։
[10072] Յոմանս պակասի. Թէ իմ ես Աստուծոյ։
1 Արդ, այսպէս է ասում Տէր Աստուածը, որ արարեց քեզ, Յակո՛բ, եւ ստեղծեց քեզ, Իսրայէ՛լ. «Մի՛ վախեցիր, որովհետեւ փրկեցի քեզ եւ կոչեցի քեզ քո անունով, թէ իմն ես:
43 Հիմա, ո՛վ Յակոբ, քեզ ստեղծողը Ու ո՛վ Իսրայէլ, քեզ ձեւակերպող Տէրը այսպէս կ’ըսէ.«Մի՛ վախնար, վասն զի ես քեզ փրկեցի, Քեզ քու անունովդ կանչեցի. դուն իմս ես։
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43:143:1 Ныне же так говорит Господь, сотворивший тебя, Иаков, и устроивший тебя, Израиль: не бойся, ибо Я искупил тебя, назвал тебя по имени твоему; ты Мой.
43:1 καὶ και and; even νῦν νυν now; present 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 σε σε.1 you Ιακωβ ιακωβ Iakōb; Iakov ὁ ο the πλάσας πλασσω contrive; form σε σε.1 you Ισραηλ ισραηλ.1 Israel μὴ μη not φοβοῦ φοβεω afraid; fear ὅτι οτι since; that ἐλυτρωσάμην λυτροω ransom σε σε.1 you ἐκάλεσά καλεω call; invite σε σε.1 you τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἐμὸς εμος mine; my own εἶ ειμι be σύ συ you
43:1 וְ wᵊ וְ and עַתָּ֞ה ʕattˈā עַתָּה now כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בֹּרַאֲךָ֣ bōraʔᵃḵˈā ברא create יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and יֹצֶרְךָ֖ yōṣerᵊḵˌā יצר shape יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַל־ ʔal- אַל not תִּירָא֙ tîrˌā ירא fear כִּ֣י kˈî כִּי that גְאַלְתִּ֔יךָ ḡᵊʔaltˈîḵā גאל redeem קָרָ֥אתִי qārˌāṯî קרא call בְ vᵊ בְּ in שִׁמְךָ֖ šimᵊḵˌā שֵׁם name לִי־ lî- לְ to אָֽתָּה׃ ʔˈāttā אַתָּה you
43:1. et nunc haec dicit Dominus creans te Iacob et formans te Israhel noli timere quia redemi te et vocavi nomine tuo meus es tuAnd now thus saith the Lord that created thee, O Jacob, and formed thee, O Israel: Fear not, for I have redeemed thee, and called thee by thy name: thou art mine.
1. But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel: Fear not, for I have redeemed thee; I have called thee by thy name, thou art mine.
43:1. And now thus says the Lord who created you, O Jacob, and who formed you, O Israel: Do not be afraid. For I have redeemed you, and I have called you by your name. You are mine.
43:1. But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called [thee] by thy name; thou [art] mine.
But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called [thee] by thy name; thou [art] mine:

43:1 Ныне же так говорит Господь, сотворивший тебя, Иаков, и устроивший тебя, Израиль: не бойся, ибо Я искупил тебя, назвал тебя по имени твоему; ты Мой.
43:1
καὶ και and; even
νῦν νυν now; present
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
ποιήσας ποιεω do; make
σε σε.1 you
Ιακωβ ιακωβ Iakōb; Iakov
ο the
πλάσας πλασσω contrive; form
σε σε.1 you
Ισραηλ ισραηλ.1 Israel
μὴ μη not
φοβοῦ φοβεω afraid; fear
ὅτι οτι since; that
ἐλυτρωσάμην λυτροω ransom
σε σε.1 you
ἐκάλεσά καλεω call; invite
σε σε.1 you
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ἐμὸς εμος mine; my own
εἶ ειμι be
σύ συ you
43:1
וְ wᵊ וְ and
עַתָּ֞ה ʕattˈā עַתָּה now
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בֹּרַאֲךָ֣ bōraʔᵃḵˈā ברא create
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
יֹצֶרְךָ֖ yōṣerᵊḵˌā יצר shape
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אַל־ ʔal- אַל not
תִּירָא֙ tîrˌā ירא fear
כִּ֣י kˈî כִּי that
גְאַלְתִּ֔יךָ ḡᵊʔaltˈîḵā גאל redeem
קָרָ֥אתִי qārˌāṯî קרא call
בְ vᵊ בְּ in
שִׁמְךָ֖ šimᵊḵˌā שֵׁם name
לִי־ lî- לְ to
אָֽתָּה׃ ʔˈāttā אַתָּה you
43:1. et nunc haec dicit Dominus creans te Iacob et formans te Israhel noli timere quia redemi te et vocavi nomine tuo meus es tu
And now thus saith the Lord that created thee, O Jacob, and formed thee, O Israel: Fear not, for I have redeemed thee, and called thee by thy name: thou art mine.
43:1. And now thus says the Lord who created you, O Jacob, and who formed you, O Israel: Do not be afraid. For I have redeemed you, and I have called you by your name. You are mine.
43:1. But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called [thee] by thy name; thou [art] mine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Надвигающаяся гроза вавилонского плена и те еще более ужасные бедствия, которые только что предрек Исаия непокорному Израилю, могли привести его в состояние уныния и окончательного отчаяния. Вот почему пророк и находит нужным подать благовременное утешение, чтобы такой сменой угроз и обетовании произвести желательное впечатление, хотя бы только на лучшую часть Израиля.

Ныне же так говорит Господь... Иаков и Израиль, не бойся... Весьма торжественное вступление в речь, определяющее ее задачу одним словом - "не бойся".

Назвал тебя по имени твоему. "Когда Господь называет кого-либо по имени, то это знаменует новую милость Божию, которая призывает или отдельного человека, или целый народ к особой деятельности для выполнения предначертаний Божией премудрости и любви". (Властов, Быт 17:5, 15; Исх 33:17; Чис 27:17-20; 3: Цар 19:9: и др).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. 2 When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. 3 For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee. 4 Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life. 5 Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; 6 I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; 7 Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.
This chapter has a plain connexion with the close of the foregoing chapter, but a very surprising one. It was there said that Jacob and Israel would not walk in God's ways, and that when he corrected them for their disobedience they were stubborn and laid it not to heart; and now one would think it should have followed that God would utterly abandon and destroy them; but no, the next words are, But now, fear not, O Jacob! O Israel! I have redeemed thee, and thou art mine. Though many among them were untractable and incorrigible, yet God would continue his love and care for his people, and the body of that nation should still be reserved for mercy. God's goodness takes occasion from man's badness to appear so much the more illustrious. Where sin abounded, grace did much more abound (Rom. v. 20), and mercy rejoices against judgment, as having prevailed and carried the day, Jam. ii. 13. Now the sun, breaking out thus of a sudden from behind a thick and dark cloud, shines the brighter, and with a pleasing surprise. The expressions of God's favour and good-will to his people here are very high, and speak abundance of comfort to all the spiritual seed of upright Jacob and praying Israel; for to us is this gospel preached as well as unto those that were captives in Babylon, Heb. iv. 2. Here we have,
I. The grounds of God's care and concern for his people and the interests of his church and kingdom among men. Jacob and Israel, though in a sinful miserable condition, shall be looked after; for, 1. They are God's workmanship, created by him unto good works, Eph. ii. 10. He has created them and formed them, not only given them a being, but this being, formed them into a people, constituted their government, and incorporated them by the charter of his covenant. The new creature, wherever it is, is of God's forming, and he will not forsake the work of his own hands. 2. They are the people of his purchase: he has redeemed them. Out of the land of Egypt he first redeemed them, and out of many another bondage, in his love, and in his pity (ch. lxiii. 9); much more will he take care of those who are redeemed with the blood of his Son. 3. They are his peculiar people, whom he has distinguished from others, and set apart for himself: he has called them by name, as those he has a particular intimacy with and concern for, and they are his, are appropriated to him and he has a special interest in them. 4. He is their God in covenant (v. 3): I am the Lord thy God, worshipped by thee and engaged by promise to thee, the Holy One of Israel, the God of Israel; for the true God is a holy one, and holiness becomes his house. And upon all these accounts he might justly say, Fear not (v. 1), and again v. 5, Fear not. Those that have God for them need not fear who or what can be against them.
II. The former instances of this care. 1. God has purchased them dearly: I gave Egypt for thy ransom; for Egypt was quite laid waste by one plague after another, all their first-born were slain and all their men of war drowned; and all this to force a way for Israel's deliverance from them. Egypt shall be sacrificed rather than Israel shall continue in slavery, when the time has come for their release. The Ethiopians had invaded them in Asa's time; but they shall be destroyed rather than Israel shall be disturbed. And if this was reckoned so great a thing, to give Egypt for their ransom, what reason have we to admire God's love to us in giving his own Son to be a ransom for us! 1 John iv. 10. What are Ethiopia and Seba, all their lives and all their treasures, compared with the blood of Christ? 2. He had prized them accordingly, and they were very dear to him (v. 4): Since thou hast been precious in my sight thou hast been honourable. Note, True believers are precious in God's sight; they are his jewels, his peculiar treasure (Exod. xix. 5); he loves them, his delight is in them, above any people. His church is his vineyard. And this makes God's people truly honourable, and their name great; for men are really what they are in God's eye. When the forces of Sennacherib, that they might be diverted from falling upon Israel, were directed by Providence to fall upon Egypt, Ethiopia, and Seba, then God gave those countries for Israel, and showed how precious his people were in his sight. So so me understand it.
III. The further instances God would yet give them of his care and kindness. 1. He would be present with them in their greatest difficulties and dangers (v. 2): "When thou passest through the waters and the rivers, through the fire and the flame, I will be with thee, and that shall be thy security; when dangers are very imminent and threatening, thou shalt be delivered out of them." Did they, in their journey, pass through deep water? They should not perish in them: "The rivers shall not overflow thee." Should they by their persecutors be cast into a fiery furnace, for their constant adherence to their God, yet then the flame should not kindle upon them, which was fulfilled in the letter in the wonderful preservation of the three children, Dan. iii. Though they went through fire and water, which would be to them as the valley of the shadow of death, yet, while they had God with them, they need fear no evil, they should be borne up, and brought out into a wealthy place, Ps. lxvi. 12. 2. He would still, when there was occasion, make all the interests of the children of men give way to the interests of his own children: "I will give men for thee, great men, mighty men, and men of war, and people (men by wholesale) for thy life. Nations shall be sacrificed to thy welfare." All shall be cut off rather than God's Israel shall, so precious are they in his sight. The affairs of the world shall all be ordered and directed so as to be most for the good of the church, 2 Chron. xvi. 9. 3. Those of them that were scattered and dispersed in other nations should all be gathered in and share in the blessings of the public, v. 5-7. Some of the seed of Israel were dispersed into all countries, east, west, north, and south, or into all the parts of the country of Babylon; but those whose spirits God stirred up to go to Jerusalem should be fetched in from all parts; divine grace should reach those that lay most remote, and at the greatest distance from each other; and, when the time should come, nothing should prevent their coming together to return in a body, in answer to that prayer (Ps. cvi. 47), Gather us from among the heathen, and in performance of that promise (Deut. xxx. 4), If any of thine be driven to the utmost parts of heaven, thence will the Lord thy God gather thee, which we find pleaded on behalf of the children of the captivity, Neh. i. 9. But who are the seed of Israel that shall be thus carefully gathered in? He tells us (v. 7) they are such as God has marked for mercy; for, (1.) They are called by his name; they make profession of religion, and are distinguished from the rest of the world by their covenant-relation to God and denomination from him. (2.) They are created for his glory; the spirit of Israelites is created in them, and they are formed according to the will of God, and these shall be gathered in. Note, Those only are fit to be called by the name of God that are created by his grace for his glory; and those whom God has created and called shall be gathered in now to Christ as their head and hereafter to heaven as their home. He shall gather in his elect from the four winds. This promise points at the gathering in of the dispersed of the Gentiles, and the strangers scattered, by the gospel of Christ, who died to gather together in one the children of God that were scattered abroad; for the promise was to all that were afar off, even as many as the Lord our God shall call and create. God is with the church, and therefore let her not fear; none that belong to her shall be lost.
Adam Clarke: Commentary on the Bible - 1831
43:1: I have called thee by thy name - "קראתי בשמך karathi beshimcha. So all the versions. But it seems from the seventh verse, and from the thing itself, that we should read קראתיך בשמי karathicha bishmi, 'I have called thee by my name;' for this form of speech often occurs - the other never. For Isa 45:24, concerning Cyrus, is another matter; but when God calls Jacob Israel, he calls him by the name of God. See Exo 31:2." - Secker.
Albert Barnes: Notes on the Bible - 1834
43:1: But now - This expression shows that this chapter is connected with the preceding. The sense is, "Though God has punished the nation, and showed them his displeasure Isa 42:24-25, yet now he will have mercy, and will deliver them.'
That created thee - The word 'thee' is used here evidently in a collective sense as denoting the Jewish people. It is used because the names 'Jacob' and 'Israel' in the singular number are applied to the people. The word 'created' is used here to denote the idea that, as the special people of God, they owed their origin to him, as the universe owed its origin to his creative power. It means that, as a people, their institutions, laws, customs, and privileges, and whatever they had that was valuable, were all to be traced to him. The same word occurs in Isa 43:7, and again in Isa 43:15, 'I am Yahweh - the Creator of Israel, your king' (see also Isa 44:1; compare Psa 100:3).
Fear not - This is to be understood as addressed to them when suffering the evils of the captivity of Babylon. Though they were captives, and had suffered long, yet they had nothing to fear in regard to their final extinction as a people. They should be redeemed from captivity, and restored again to the land of their fathers. The argument here is, that they were the chosen people of God; that he had organized them as his people for great and important purposes, and that those purposes must be accomplished. It would follow from that, that they must be redeemed from their captivity, and be restored again to their land.
For I have redeemed thee - The word גאל gā'al means properly "to redeem," to ransom by means of a price, or a valuable consideration, as of captives taken in war; or to redeem a farm that was sold, by paying back the price. It is sometimes used, however, to denote deliverance from danger or bondage without specifying any price that was paid as a ransom. Thus the deliverance of the Jews from Egyptian bondage is sometimes spoken of as a redemption (Exo 6:6; Exo 15:13; compare Gen 18:16; Isa 29:22; Isa 44:23; Jer 31:11; see the note at Isa 1:27). It is not improbable, however, that wheRev_er redemption is spoken of in the Scriptures, even in the most general manner, and as denoting deliverance from danger, oppression, or captivity, there is still retained the idea of a ransom in some form; a price paid; a valuable consideration; or something that was given in the place of that which was redeemed, and which answered the purpose of a valuable consideration, or a public reason of the deliverance. Thus, in regard to the deliverance from Egypt - Egypt, Ethiopia, and Seba are mentioned as the ransom (see the note at Isa 43:3); and so in the deliverance from the captivity, Babylon was given in the place of the ransomed captives, or was destroyed in order that they might be redeemed. So in all notions of redemption; as, e. g., God destroyed the life of the great Redeemer, or caused him to be put to death, in order that his chosen people might be saved.
I have called thee by thy name - 'To call by name' denotes intimacy of friendship. Here it means that God had particularly designated them to be his people. His call had not been general, addressed to the nations at large, but had been addressed to them in particular. Compare Exo 31:2, where God says that he had designated 'by name' Bezaleel to the work of constructing the tabernacle.
Thou art mine - They were his, because he had formed them as a people, and had originated their institutions; because he had redeemed them, and because he had particularly designated them as his. The same thing may be said of his church now; and in a still more important sense, that church is his. He has organized it; he has appointed its special institutions; he has redeemed it with precious blood; and he has called his people by name, and designated them as his own.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:1: created: Isa 43:7, Isa 43:15, Isa 43:21, Isa 44:2, Isa 44:21; Psa 100:3, Psa 102:18; Jer 31:3, Jer 33:24, Jer 33:26; Eph 2:10
Fear: Isa 43:14, Isa 35:9, Isa 35:10, Isa 41:14, Isa 44:6, Isa 44:22-24, Isa 48:17, Isa 54:4, Isa 54:5, Isa 62:12, Isa 63:16; Exo 15:13; Jer 50:34; Tit 2:14; Rev 5:9
I have called: Isa 42:6, Isa 44:5, Isa 45:4, Isa 49:1; Exo 33:17; Act 27:20, Act 27:25
thou art mine: Exo 19:5, Exo 19:6; Deu 32:9; Eze 16:8; Zac 13:9; Mal 3:17; Ti2 2:19; Heb 8:8-10
Carl Friedrich Keil and Franz Delitzsch
43:1
The tone of the address is now suddenly changed. The sudden leap from reproach to consolation was very significant. It gave them to understand, that no meritorious work of their own would come in between what Israel was and what it was to be, but that it was God's free grace which came to meet it. "But now thus saith Jehovah thy Creator, O Jacob, and thy Former, O Israel! Fear not, for I have redeemed thee; I have called thee by name, thou art mine. When thou goest through the water, I am with thee; and through rivers, they shall not drown thee: when thou goest into fire, thou shalt not be burned; and the flame shall not set thee on fire." The punishment has now lasted quite long enough; and, as ועתּה affirms, the love which has hitherto retreated behind the wrath returns to its own prerogatives again. He who created and formed Israel, by giving Abraham the son of the promise, and caused the seventy of Jacob's family to grow up into a nation in Egypt, He also will shelter and preserve it. He bids it be of good cheer; for their early history is a pledge of this. The perfects after כּי in Is 43:1 stand out against the promising futures in Is 43:2, as retrospective glances: the expression "I have redeemed thee" pointing back to Israel's redemption out of Egypt; "I have called thee by thy name" (lit. I have called with thy name, i.e., called it out), to its call to be the peculiar people of Jehovah, who therefore speaks of it in Is 48:12 as "My called." This help of the God of Israel will also continue to arm it against the destructive power of the most hostile elements, and rescue it from the midst of the greatest dangers, from which there is apparently no escape (cf., Ps 66:12; Dan 3:17, Dan 3:27; and Ges. 103, 2).
Geneva 1599
43:1 But now thus saith the LORD (a) that created thee, O Jacob, and he that formed thee, O Israel, (b) Fear not: for I have redeemed thee, I have called [thee] by thy name; thou [art] mine.
(a) After these threatenings he promises deliverance to his Church, because he has regenerated them, adopted them, and called them.
(b) When you see dangers and conspiracies on all sides, remember this benefit and the love of your God, and it will encourage you.
John Gill
43:1 But now thus saith the Lord that created thee, O Jacob,.... This prophecy is not concerning Cyrus, and the redemption of the Jews by him, as some have thought; nor of Sennacherib and his army, and of their deliverance from him, as Kimchi and his father interpret it; but of the Christian church, and the state of it, when Jerusalem should be destroyed, as predicted in the preceding chapter; which goes by the name of Jacob and Israel, for the first churches chiefly consisted of Jews, and both Jews and Gentiles converted are the spiritual Israel of God:
and he that formed thee, O Israel; this creation and formation are not so much to be understood of their being the creatures of God, and the work of his hands, in a natural sense; but of their new creation and regeneration; of their being the spiritual workmanship of God, created in Christ, and formed for his glory:
fear not: for I have redeemed thee: though Jerusalem shall be destroyed, and Judea wasted, and though subject to the persecutions of wicked men in all places; yet since redeemed by Christ from sin, Satan, and the law, hell, and death, nothing is to be feared from either of them; redemption by Christ is an antidote against the fear of any enemy whatsoever:
I have called thee by thy name; with an effectual calling, which is of particular persons, and those by name, even the same that are redeemed by Christ; for whom he has redeemed by his precious blood, they are called by the grace of God to special blessings of grace, with a high, holy, and heavenly calling; and have no reason to fear anything, since they are the chosen of God; have a right to all spiritual blessings; all things work together for their good; they shall persevere to the end, and at last be brought to glory, to which they are called:
thou art mine; such as are redeemed by Christ, and called by his grace, they are his Father's gift, and his own purchase; they voluntarily give up themselves to him, under the influence of his Spirit and grace; they are his by profession and possession; they are his portion, people, sheep, and spouse; and his interest in them, and theirs in him, serve to prevent fear; such need not fear wanting anything, nor any enemy, nor perishing, or miscarrying of heaven and happiness, to which fears they are subject.
John Wesley
43:1 But - Notwithstanding thy gross insensibleness, I will deal mercifully with thee. Created - That made thee his people, and that in so miraculous a manner as if he had created thee a second time. Redeemed - From the Egyptians. Called thee - By the name of God's people, which was as proper and peculiar to them, as the name of Israel.
Robert Jamieson, A. R. Fausset and David Brown
43:1 A SUCCESSION OF ARGUMENTS WHEREIN ISRAEL MAY BE ASSURED THAT, NOTWITHSTANDING THEIR PERVERSITY TOWARDS GOD (Is 42:25), HE WILL DELIVER AND RESTORE THEM. (Isa. 43:1-28)
But now--notwithstanding God's past just judgments for Israel's sins.
created--not only in the general sense, but specially created as a peculiar people unto Himself (Is 43:7, Is 43:15, Is 43:21; Is 44:2, Is 44:21, Is 44:24). So believers, "created in Christ Jesus" (Eph 2:10), "a peculiar people" (1Pet 2:9).
redeemed--a second argument why they should trust Him besides creation. The Hebrew means to ransom by a price paid in lieu of the captives (compare Is 43:3). Babylon was to be the ransom in this case, that is, was to be destroyed, in order that they might be delivered; so Christ became a curse, doomed to death, that we might be redeemed.
called . . . by . . . name--not merely "called" in general, as in Is 42:6; Is 48:12; Is 51:2, but designated as His own peculiar people (compare Is 45:3-4; Ex 32:1; Ex 33:12; Jn 10:3).
43:243:2: Եւ եթէ անցանիցես ընդ ջուրս՝ ընդ քե՛զ եմ, եւ գետք՝ զքեզ մի՛ ողողեսցեն. եւ եթէ անցանիցես ընդ հուր՝ մի՛ այրեսցիս, եւ բո՛ց նորա՝ զքեզ մի՛ կիզցէ։
2 Եթէ ջրերի միջով անցնես՝ քեզ հետ կը լինեմ, եւ գետերը քեզ չեն խեղդի. եթէ կրակի միջով անցնես՝ չես այրուի, եւ նրա բոցը քեզ չի կիզի.
2 Երբ ջուրերէն անցնիս, ես քեզի հետ պիտի ըլլամ, Երբ գետերէն անցնիս, պիտի չընկղմիս, Երբ կրակի մէջէն քալես, պիտի չայրիս, Բոցը քեզ պիտի չբռնկեցնէ։
Եւ եթէ անցանիցես ընդ ջուրս` ընդ քեզ եմ, եւ գետք զքեզ մի՛ ողողեսցեն. եւ եթէ անցանիցես ընդ հուր` մի՛ այրեսցիս, եւ բոց նորա զքեզ մի՛ կիզցէ:

43:2: Եւ եթէ անցանիցես ընդ ջուրս՝ ընդ քե՛զ եմ, եւ գետք՝ զքեզ մի՛ ողողեսցեն. եւ եթէ անցանիցես ընդ հուր՝ մի՛ այրեսցիս, եւ բո՛ց նորա՝ զքեզ մի՛ կիզցէ։
2 Եթէ ջրերի միջով անցնես՝ քեզ հետ կը լինեմ, եւ գետերը քեզ չեն խեղդի. եթէ կրակի միջով անցնես՝ չես այրուի, եւ նրա բոցը քեզ չի կիզի.
2 Երբ ջուրերէն անցնիս, ես քեզի հետ պիտի ըլլամ, Երբ գետերէն անցնիս, պիտի չընկղմիս, Երբ կրակի մէջէն քալես, պիտի չայրիս, Բոցը քեզ պիտի չբռնկեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
43:243:2 Будешь ли переходить через воды, Я с тобою, через реки ли, они не потопят тебя; пойдешь ли через огонь, не обожжешься, и пламя не опалит тебя.
43:2 καὶ και and; even ἐὰν εαν and if; unless διαβαίνῃς διαβαινω step through; go across δι᾿ δια through; because of ὕδατος υδωρ water μετὰ μετα with; amid σοῦ σου of you; your εἰμι ειμι be καὶ και and; even ποταμοὶ ποταμος river οὐ ου not συγκλύσουσίν συγκλυζω you καὶ και and; even ἐὰν εαν and if; unless διέλθῃς διερχομαι pass through; spread διὰ δια through; because of πυρός πυρ fire οὐ ου not μὴ μη not κατακαυθῇς κατακαιω burn up φλὸξ φλοξ blaze οὐ ου not κατακαύσει κατακαιω burn up σε σε.1 you
43:2 כִּֽי־ kˈî- כִּי that תַעֲבֹ֤ר ṯaʕᵃvˈōr עבר pass בַּ ba בְּ in † הַ the מַּ֨יִם֙ mmˈayim מַיִם water אִתְּךָ־ ʔittᵊḵā- אֵת together with אָ֔נִי ʔˈānî אֲנִי i וּ û וְ and בַ va בְּ in † הַ the נְּהָרֹ֖ות nnᵊhārˌôṯ נָהָר stream לֹ֣א lˈō לֹא not יִשְׁטְפ֑וּךָ yišṭᵊfˈûḵā שׁטף wash off כִּֽי־ kˈî- כִּי that תֵלֵ֤ךְ ṯēlˈēḵ הלך walk בְּמֹו־ bᵊmô- בְּמֹו in אֵשׁ֙ ʔˌēš אֵשׁ fire לֹ֣א lˈō לֹא not תִכָּוֶ֔ה ṯikkāwˈeh כוה burn וְ wᵊ וְ and לֶהָבָ֖ה lehāvˌā לֶהָבָה flame לֹ֥א lˌō לֹא not תִבְעַר־ ṯivʕar- בער burn בָּֽךְ׃ bˈāḵ בְּ in
43:2. cum transieris per aquas tecum ero et flumina non operient te cum ambulaveris in igne non conbureris et flamma non ardebit in teWhen thou shalt pass through the waters, I will be with thee, and the rivers shall not cover thee: when thou shalt walk in the fire, thou shalt not be burnt, and the flames shall not burn in thee:
2. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.
43:2. When you pass through the waters, I will be with you, and the rivers will not cover you. When you walk through fire, you will not be burned, and the flames will not scorch you.
43:2. When thou passest through the waters, I [will be] with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.
When thou passest through the waters, I [will be] with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee:

43:2 Будешь ли переходить через воды, Я с тобою, через реки ли, они не потопят тебя; пойдешь ли через огонь, не обожжешься, и пламя не опалит тебя.
43:2
καὶ και and; even
ἐὰν εαν and if; unless
διαβαίνῃς διαβαινω step through; go across
δι᾿ δια through; because of
ὕδατος υδωρ water
μετὰ μετα with; amid
σοῦ σου of you; your
εἰμι ειμι be
καὶ και and; even
ποταμοὶ ποταμος river
οὐ ου not
συγκλύσουσίν συγκλυζω you
καὶ και and; even
ἐὰν εαν and if; unless
διέλθῃς διερχομαι pass through; spread
διὰ δια through; because of
πυρός πυρ fire
οὐ ου not
μὴ μη not
κατακαυθῇς κατακαιω burn up
φλὸξ φλοξ blaze
οὐ ου not
κατακαύσει κατακαιω burn up
σε σε.1 you
43:2
כִּֽי־ kˈî- כִּי that
תַעֲבֹ֤ר ṯaʕᵃvˈōr עבר pass
בַּ ba בְּ in
הַ the
מַּ֨יִם֙ mmˈayim מַיִם water
אִתְּךָ־ ʔittᵊḵā- אֵת together with
אָ֔נִי ʔˈānî אֲנִי i
וּ û וְ and
בַ va בְּ in
הַ the
נְּהָרֹ֖ות nnᵊhārˌôṯ נָהָר stream
לֹ֣א lˈō לֹא not
יִשְׁטְפ֑וּךָ yišṭᵊfˈûḵā שׁטף wash off
כִּֽי־ kˈî- כִּי that
תֵלֵ֤ךְ ṯēlˈēḵ הלך walk
בְּמֹו־ bᵊmô- בְּמֹו in
אֵשׁ֙ ʔˌēš אֵשׁ fire
לֹ֣א lˈō לֹא not
תִכָּוֶ֔ה ṯikkāwˈeh כוה burn
וְ wᵊ וְ and
לֶהָבָ֖ה lehāvˌā לֶהָבָה flame
לֹ֥א lˌō לֹא not
תִבְעַר־ ṯivʕar- בער burn
בָּֽךְ׃ bˈāḵ בְּ in
43:2. cum transieris per aquas tecum ero et flumina non operient te cum ambulaveris in igne non conbureris et flamma non ardebit in te
When thou shalt pass through the waters, I will be with thee, and the rivers shall not cover thee: when thou shalt walk in the fire, thou shalt not be burnt, and the flames shall not burn in thee:
43:2. When you pass through the waters, I will be with you, and the rivers will not cover you. When you walk through fire, you will not be burned, and the flames will not scorch you.
43:2. When thou passest through the waters, I [will be] with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Будешь ли переходить через воды... через реки... через огонь и пламя... Это - общая эмблема различных земных злостраданий и бедствий, от которых Господь неоднократно спасал Своего Израиля. Но возможно, конечно, искать здесь и более частных исторических намеков, напр., в переходе через "реки" видеть указание на вавилонский плен, когда народ иудейский был отведен за великую реку. В ссылке же на огонь, который не будет жечь, и на пламя, которое не опалит, имеем основание видеть пророчественное указание на историю трех отроков в пещи вавилонской (Дан 3: гл.). В качестве ближайшей параллели к этому месту нельзя не отметить следующих слов Псалмопевца: "Мы вошли в огонь и в воду, и Ты вывел нас на свободу" (65:12). Историческое оправдание данного пророчественного утешения некоторые усматривают в том частном событии, которое имело место при возвращении иудеев из вавилонского плена и описано в первой кн. Ездры (8:22-31). Под огненными испытаниями, которые пережила ветхозаветная церковь, разумеют гонения Антиоха Епифана (1: Мак 1: гл.).
Albert Barnes: Notes on the Bible - 1834
43:2: When thou passest through the waters - This is a general promise, and means that whenever and wheRev_er they should pass through water or fire, he would protect them. It had been true in their past history as a people; and the assurance is here given in order that they might be comforted in view of the calamities which they were then suffering in Babylon. Fire and water are often used in the Scriptures to denote calamity - the latter because it overwhelms; the former because it consumes; see Psa 69:1 - 'The waters are come into my soul;' also Psa 73:10; Psa 124:4-5; Psa 66:12 - 'We went through fire and through water.'
I will be with thee - (Compare the note at Isa 41:10).
And through the rivers - Also expressive of calamity and danger - like attempting to ford deep and rapid streams.
They shall not overflow thee - As was the case with the Jordan when they crossed it under the guidance of Joshua, and a pathway was made for the armies of Israel.
When thou walkest through the fire - This is expressive of calamity and danger in general like passing through fire. Yet it had a literal fulfillment in the case of the three pious Jews who were cast by Nebuchadnezzar into the burning furnace Dan 3:25, Dan 3:27.
Neither shall the flame kindle upon thee - It shall not only not consume thee, but it shall hog even burn, or injure thee (see Dan 3:27). The Chaldee Paraphrase refers this verse to the passage through the Red Sea, and to the protection which God gave his people there. It is rendered, 'In the beginning, when you passed through the Red Sea, my word was your aid. Pharaoh and Egypt, who were mighty like the waters of a river, were not able to pRev_ail against you. And when thou didst go among a people who were formidable like fire, they could not pRev_ail against you, and the kingdoms which were strong like flame could not consume you.' It is, however, to be understood rather as a promise pertaining to the future; though the language is mainly derived, undoubtedly, from God's protecting them in their perils in former times.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:2: passest: Isa 8:7-10, Isa 11:15, Isa 11:16; Exo 14:29; Jos 3:15-17; Psa 66:10, Psa 66:12, Psa 91:3-5; Amo 9:8, Amo 9:9; Mat 7:25-27; Heb 11:29
I will be: Isa 41:10, Isa 41:14; Deu 31:6-8; Jos 1:5, Jos 1:9; Psa 23:4, Psa 46:4-7, Psa 91:15; Mat 1:23; Co2 12:9, Co2 12:10; Ti2 4:17, Ti2 4:22
when thou walkest: Dan 3:25-27; Zac 13:9; Mal 3:2, Mal 3:3, Mal 4:1; Luk 21:12-18; Co1 3:13-15; Heb 11:33-38; Pe1 4:12, Pe1 4:13
Geneva 1599
43:2 When thou passest through the (c) waters, I [will be] with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.
(c) By water and fire he means all kinds of trouble and peril.
John Gill
43:2 When thou passest through the waters; I will be with thee,.... The Targum and Jarchi apply this to the Israelites' passage through the waters of the Red sea, as a thing past; and Kimchi to Sennacherib's army, compared to the waters of a river strong and many, Is 8:7. Jerom says, that the Jewish writers by "waters" would have the Egyptians understood; by the "rivers", the Babylonians; by "fire", the Macedonians; and by the "flame", the Romans; which is not amiss; but rather the afflictions of God's people in general are meant by waters, as by rivers also, in the next clause:
and through the rivers, they shall not overflow thee; because of the variety and multitude of them, as persecutions from men, those proud waves that go over them; the temptations of Satan, that enemy who comes in like a flood, and various others; and because of the rapidity and force of them, and their overflowing and overwhelming nature: now there are paths through which the people of God pass: their way lies through them to eternal glory; and though they are of some continuance, yet have an end, as paths have; and having a good guide, and sufficient strength given them, they wade through them safely; for they do not and shall not "overflow" them, so as to cause their faith utterly to fail, or to separate them from the love of God, or so as to destroy them; for though they come nigh them, and upon them, and may greatly affect and distress them, yet shall not hurt them, but turn to their advantage; for their God is with them, to sympathize with them, to comfort and revive them, to teach and instruct them by their afflictions, and to sanctify them to them, as well as to support and bear them up under them, and to deliver out of them:
when thou walkest through the fire, thou shalt not be burnt: neither shall the flame kindle upon thee; afflictions are compared to fire and flames, because very grievous and troublesome to the flesh; and because of the apprehensions of God's wrath in them sometimes; and because of their trying nature; grace is tried by them as gold and silver in the fire; but yet the saints are not consumed by them, they lose nothing but their dross; their principles and profession are tried, and they are supported through all; which has been abundantly verified in the martyrs of Jesus; see Ps 66:12.
Robert Jamieson, A. R. Fausset and David Brown
43:2 rivers . . . not overflow thee--so in passing Jordan, though at its "overflow," when its "swellings" were especially dangerous (Josh 3:15; Jer 12:5).
waters . . . fire--a proverbial phrase for the extremest perils (Ps 66:12; also Ps 138:7). Literally fulfilled at the Red Sea (Ex 14:21-22), and in the case of the three youths cast into the fiery furnace for conscience' sake (Dan 3:25, Dan 3:27).
43:343:3: Զի ե՛ս եմ Տէր Աստուած քո Սուրբն Իսրայէլի որ փրկեմ զքեզ. արարի փոխանակ քո զԵգիպտոս եւ զԵթւովպիա. եւ զՍուհէն քեզ փոխանակեցի[10073]։ [10073] Օրինակ մի. Եւ զՍուրհէն քեզ փոխանակեցից։
3 քանզի ես եմ քո Տէր Աստուածը՝ Իսրայէլի սուրբը, որ պիտի փրկեմ քեզ: Եգիպտոսն ու Եթովպիան որպէս փրկագին տուի քեզ համար եւ Սուհէնը քեզ հետ փոխանակեցի:
3 Քանզի ես՝ քու Տէր Աստուածդ՝ Իսրայէլի Սուրբը՝ քու Փրկիչդ եմ. Եգիպտոսը քեզի իբր փրկանք, Եթովպիան ու Սաբան քու տեղդ տուի։
Զի ես եմ Տէր Աստուած քո Սուրբն Իսրայելի որ փրկեմ զքեզ. արարի փոխանակ քո զԵգիպտոս եւ զԵթովպիա. եւ [638]զՍուհէն քեզ փոխանակեցի:

43:3: Զի ե՛ս եմ Տէր Աստուած քո Սուրբն Իսրայէլի որ փրկեմ զքեզ. արարի փոխանակ քո զԵգիպտոս եւ զԵթւովպիա. եւ զՍուհէն քեզ փոխանակեցի[10073]։
[10073] Օրինակ մի. Եւ զՍուրհէն քեզ փոխանակեցից։
3 քանզի ես եմ քո Տէր Աստուածը՝ Իսրայէլի սուրբը, որ պիտի փրկեմ քեզ: Եգիպտոսն ու Եթովպիան որպէս փրկագին տուի քեզ համար եւ Սուհէնը քեզ հետ փոխանակեցի:
3 Քանզի ես՝ քու Տէր Աստուածդ՝ Իսրայէլի Սուրբը՝ քու Փրկիչդ եմ. Եգիպտոսը քեզի իբր փրկանք, Եթովպիան ու Սաբան քու տեղդ տուի։
zohrab-1805▾ eastern-1994▾ western am▾
43:343:3 Ибо Я Господь, Бог твой, Святый Израилев, Спаситель твой; в выкуп за тебя отдал Египет, Ефиопию и Савею за тебя.
43:3 ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ὁ ο the ἅγιος αγιος holy Ισραηλ ισραηλ.1 Israel ὁ ο the σῴζων σωζω save σε σε.1 you ἐποίησά ποιεω do; make σου σου of you; your ἄλλαγμα αλλαγμα Aigyptos; Eyiptos καὶ και and; even Αἰθιοπίαν αιθιοπια and; even Σοήνην σοηνη over; for σοῦ σου of you; your
43:3 כִּ֗י kˈî כִּי that אֲנִי֙ ʔᵃnˌî אֲנִי i יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מֹושִׁיעֶ֑ךָ môšîʕˈeḵā ישׁע help נָתַ֤תִּי nāṯˈattî נתן give כָפְרְךָ֙ ḵofrᵊḵˌā כֹּפֶר ransom מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt כּ֥וּשׁ kˌûš כּוּשׁ Cush וּ û וְ and סְבָ֖א sᵊvˌā סְבָא Seba תַּחְתֶּֽיךָ׃ taḥtˈeʸḵā תַּחַת under part
43:3. quia ego Dominus Deus tuus Sanctus Israhel salvator tuus dedi propitiationem tuam Aegyptum Aethiopiam et Saba pro teFor I am the Lord thy God, the Holy One of Israel, thy Saviour: I have given Egypt for thy atonement, Ethiopia and Saba for thee.
3. For I am the LORD thy God, the Holy One of Israel, thy saviour; I have given Egypt as thy ransom, Ethiopia and Seba for thee.
43:3. For I am the Lord your God, the Holy One of Israel, your Saviour. I have presented Egypt as your atonement, Ethiopia and Seba on your behalf.
43:3. For I [am] the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt [for] thy ransom, Ethiopia and Seba for thee.
For I [am] the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt [for] thy ransom, Ethiopia and Seba for thee:

43:3 Ибо Я Господь, Бог твой, Святый Израилев, Спаситель твой; в выкуп за тебя отдал Египет, Ефиопию и Савею за тебя.
43:3
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ο the
ἅγιος αγιος holy
Ισραηλ ισραηλ.1 Israel
ο the
σῴζων σωζω save
σε σε.1 you
ἐποίησά ποιεω do; make
σου σου of you; your
ἄλλαγμα αλλαγμα Aigyptos; Eyiptos
καὶ και and; even
Αἰθιοπίαν αιθιοπια and; even
Σοήνην σοηνη over; for
σοῦ σου of you; your
43:3
כִּ֗י kˈî כִּי that
אֲנִי֙ ʔᵃnˌî אֲנִי i
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מֹושִׁיעֶ֑ךָ môšîʕˈeḵā ישׁע help
נָתַ֤תִּי nāṯˈattî נתן give
כָפְרְךָ֙ ḵofrᵊḵˌā כֹּפֶר ransom
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
כּ֥וּשׁ kˌûš כּוּשׁ Cush
וּ û וְ and
סְבָ֖א sᵊvˌā סְבָא Seba
תַּחְתֶּֽיךָ׃ taḥtˈeʸḵā תַּחַת under part
43:3. quia ego Dominus Deus tuus Sanctus Israhel salvator tuus dedi propitiationem tuam Aegyptum Aethiopiam et Saba pro te
For I am the Lord thy God, the Holy One of Israel, thy Saviour: I have given Egypt for thy atonement, Ethiopia and Saba for thee.
43:3. For I am the Lord your God, the Holy One of Israel, your Saviour. I have presented Egypt as your atonement, Ethiopia and Seba on your behalf.
43:3. For I [am] the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt [for] thy ransom, Ethiopia and Seba for thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Ибо Я Господь, Бог твой, Святый Израилев... Последний эпитет, в приложении к Мессии, уже встречался у пророка Исаии и раньше (41: гл. 14, 20). Но здесь к нему добавлено еще новое, знаменательное определение - Спаситель твой. Хотя оно, именно, и не имеет еще здесь того специального значения, какое получило позднее, однако для нас важно отметить и самый факт его употребления. Святый Израилев назван здесь Спасителем, как за все прошедшие исторические случаи избавления евреев от их политических врагов (Исх 14:23-31; Суд 4: гл. ; 7: гл. 2: Цар 8:1; 4: Цар 14:9-16: и др.), так и за аналогичные им будущие случаи, ближайшим образом, за факт избавления от вавилонского плена, открытый духовному взору пророка. Этот новый эпитет делается одним из излюбленных во второй части его книги (45:15, 21; 47:15; 49:26; 60:16; 63:8: и др.).

В выкуп за тебя отдал Египет, Ефиопию и Савею... "Это было во время нападений на эти народы Салмонассара, на 6-м году царствования Езекии", решительно заявляет преосвященный Петр, ссылаясь на XX гл. пророка Исаии. Но большинство других экзегетов, по связи со всем контекстом, усматривают здесь речь о будущем событии, именно о том вознаграждении завоевателей - персов, какое Господь даровал им взамен отпущенных ими иудеев, в виде покорения Египта с его провинциями. Такой факт, действительно, имел место по смерти Кира, при его преемнике - Камбизе (526: г. до Р. Х.). При таком понимании, данное пророчество получает очень важное текстуально критическое значение. Защитники гипотезы "Второисаии" утверждают, что эта книга, появилась не позже конца вавилонского плена, т. е. первых лет царствования Кира. Но не только в это время, но даже и в эпоху расцвета владычества Кира никто не рискнул бы сказать, что обширная и могущественная Египетская монархия будет данницей персов. Следовательно, говорить об этом событии, как о прошедшем, мог только современник Камбиза, а никак не Кира, чем был автор "Второисаии". Отсюда большую правдоподобность получает другое мнение, что здесь мы имеем не спасение прошедшего, а пророчество о будущем, которое легко могло быть дано и раньше Кира, т. е. принадлежать подлинному пророку Исаии.

По мнению некоторые современных критиков, Книга пророка Исаии, входящая в каноническую Библию, написана минимум тремя разными авторами, которых, как правило, называют Исаия, Второисая и Тритоисаия. Как полагают, первые 39: глав написаны Исаией в 8-ом веке до Рождества Христова. Автором следующих 16-ти глав (с 40: по 55) считается Второисаия, который лично пережил возвращение из Вавилонского плена и написал эти главы в 6-ом веке до Рождества Христова. Последние 11: глав, написанные более лирическим слогом и содержащие в себе в основном эсхатологические предсказания, приписываются Тритоисаии, время жизни которого относят примерно к III-II веку до Рождества Христова. Однако эти гипотезы не имеют убедительных доказательств, а основываются на чисто субъективных предположениях. Действительно, Сам Иисус Христос и апостолы ссылаются на пророка Исаию, приписывая ему главы с 40: по 66: (Евангелие от Матфея, глава 12; Евангелие от Луки, главы 3: и 4; Евангелие от Иоанна, главы 1: и 12; и так далее). К тому же, найденная в 1947: году в пещерах Кумрана полная рукопись Книги пророка Исаии подтверждает единство первоисточника. Этот список был сделан около 120-го года до Рождества Христова и не содержит ничего, что могло бы быть доказательством предположения современных критиков.

LXX и славян. вместо "Савею" имеют "Соину" или "Сиину" - Suhnhn, Souhn. Несомненно только одно, что как под Савеей мазорет. текста, так и под "Соиной" - LXX следует разуметь часть Ефиопии. Но так как Библия знает две Ефиопии - одну на Аравийском полуострове (Быт 2:11: ; 25:18; Чис 12:1), другую - в верхнем Египте (Пс 67:32; Ис 20:4; Иep 46:9: и др.), то трудно определенно указать, что же именно здесь разумеется? Еврейский текст, по-видимому, говорит об Аравийской провинции, расположенной по берегу Красного моря и названной так по имени одного приморского города, о котором говорит и Страбон (Geogr. Lib. XVI, 14), и впоследствии Камбизом переименованной в честь своей сестры - "Мерох". LXX имеют в виду Египетскую провинцию, получившую свое имя от города Сиона, лежавшего на южной границе верхнего Египта и известного в иероглифических надписях под названием Сиены, или Асуана, близ которого находились знаменитые каменоломни древних фараонов.
Adam Clarke: Commentary on the Bible - 1831
43:3: I gave Egypt for thy ransom - This is commonly supposed to refer to the time of Sennacherib's invasion; who, when he was just ready to fall upon Jerusalem, soon after his entering Judea, was providentially diverted from that design, and turned his arms against the Egyptians, and their allies the Cushean Arabians, with their neighbors the Sabeans, probably joined with them under Tirhakah. See Isa 20:1-6 and Isa 37:9. Or as there are some reasonable objections to this opinion, perhaps it may mean more generally that God has often saved his people at the expense of other nations, whom he had, as it were in their stead, given up to destruction. Vitringa explains this of Shalmaneser's designs upon the kingdom of Judea after he had destroyed that of Samaria, from which he was diverted by carrying the war against the Egyptians, Cusheans, and Sabeans; but of this I think he has no clear proof in history. It is not to be wondered at that many things of this kind should remain very obscure for the want of the light of history, which in regard to these times is extremely deficient.
"Did not Cyrus overcome these nations? and might they not be given for releasing the Jews? It seems to have been so from Isa 45:14." - Secker.
Kimchi refers all this to the deliverance of Jerusalem from the invasion of Sennacherib. Tirhakah, king of Ethiopia, had come out to war against the king of Assyria, who was there-upon obliged to raise the siege of Jerusalem. Thus the Ethiopians, Egyptians, and Sabeans were delivered into the hands of the Assyrians as a ransom for Israel. - Kimchi. I cannot help thinking this to be a very rational solution of the text.
Albert Barnes: Notes on the Bible - 1834
43:3: For I am the Lord thy God - This verse continues the statement of the reasons why he would protect them. He was Yahweh their God. He was not only the true God, but he was the God who had entered into solemn covenant with them, and who would therefore protect and defend them.
The Holy One of Israel - It was one of his characteristics that he was the God of Israel. Other nations worshipped other gods. He was the God of Israel; and as it was presumed that a god would protect his own people, so he bound himself to deliver them.
Thy Saviour - This was another characteristic. He had saved them in days of peril; and he had assumed toward them the relation of a Saviour; and he would maintain that character.
I gave Egypt for thy ransom - This is a very important passage in regard to the meaning of the word 'ransom.' The word נתתי nâ thattı̂ y - 'I gave' is rendered by Gesenius (Commentary in loc.), and by Noyes, in the future, 'I will give.' Gesenius supposes that it refers to the fact that the countries specified would be made desolate, in order to effect the deliverance of the Jews. He observes that although Cyrus did not conquer them, yet that it was done by his successors. In particular, he refers to the fact that Cambyses invaded and subdued Egypt (Herod. iii. 15); and that he then entered into, and subdued Ethiopia and Meroe (Strabo xvii.; Jos. Ant. ii. 10. 2). But the word properly refers to the past time, and the scope of the passage requires us to understand it of past events. For God is giving a reason why his people might expect protection, and the reason here is, that he had been their deliverer, and that his purpose to protect them was so fixed and determined, that he had even brought ruin on nations more mighty and numerous than themselves, in order to effect their deliverance.
The argument is, that if he had suffered Egypt, Ethiopia, and Seba to be desolated and ruined instead of them, or in order to effect their deliverance, they had nothing to fear from Babylon or any other hostile nation, but that he would effect their deliverance even at the expense of the overthrow of the most mighty kingdoms. The word rendered 'ransom' here is כפר kô pher. It is derived from כפר kâ phar - whence the Latin cooperio; the Italian coprire, the French couvrir; the Norman coverer, and converer; and the English cover, and means literally to cover; to cover over; to overlay with anything, as pitch, as in Gen 6:14. Hence, to cover over sins; to overlook; to forgive; and hence, to make an expiation for sins, or to atone for transgression so that it may be forgiven Gen 32:21; Exo 30:15; Lev 4:20; 5:26; Lev 11:24; Lev 16:6; Psa 65:4; Psa 78:38; Pro 16:14; jer 18:25; Eze 45:20; Dan 9:24. The noun (כפר kô pher) means:
1. A village or hamlet, as beans a cover or shelter to the inhabitants (Sa1 6:18; compare the word כפר kâ phâ r in Ch1 27:25; Neh 6:2; Sol 6:12).
2. Pitch, as a material for overlaying Gen 6:14.
3. The cypressflower, the alhenna of the Arabs, so called because the powder of the leaves was used to cover over or besmear the nails in order to produce the reddish color which Oriental femmes regarded as an ornament (Simonis; Sol 1:14; Sol 4:13, margin.)
4. A ransom; a price of redemption, or an expiation; so called because by it sins were covered over, concealed, or removed Exo 29:36; Exo 30:10, Exo 30:16. In such an expiation, that which was offered as the ransom was supposed to take the place of that for which the expiation was made, and this idea is distinctly retained in the versions of this passage.
Thus the Septuagint, Ἐποίησα ἄλλαγμά σου Αἴγυπτον, κ.τ.λ. Epoiē sa allagma sou Aigupton, etc. - 'I made Egypt, etc., thy ἄλλαγμα allagma - a commutation for thee; a change for thee; I put it in thy place, and it was destroyed instead of thee.' So the Chaldee, 'I gave the Egyptians as a commutation for thee' (חליפך chă lı̂ ypâ k). So the Syriac, 'I gave Egypt in thy place.' The true interpretation, therefore, is, that Egypt was regarded as having been given up to desolation and destruction instead of the Israelites. One of them must perish; and God chose that Egypt, though so much more mighty and powerful, should be reduced to desolation in order to deliver his people. They took their place, and were destroyed instead of the Hebrews, in order that they might be delivered from the bondage under which they groaned. This may be used as a striking illustration of the atonement made for sin, when the Lord Jesus, the expiatory offering, was made to suffer in the stead - ἄλλαγμα allagma - of his people, and in order that sinners might live.
And if God's giving up the Egyptians to destruction - themselves so guilty and deserving of death - in order to save his people, was a proof of his love for them, how much greater is the demonstration of his love when he gives his own holy Son to the bitter pains of death on a cross, in order that his church may be redeemed! There has been much variety, as has already been intimated, in the interpretation of this, and in regard to the time and events referred to. It has, by many, been supposed to refer to the invasion by Sennacherib, who, when he was about to fall upon Jerusalem, turned his arms against the Egyptians and their allies, by which means Jerusalem was saved by devoting those nations to desolation. Vitringa explains it of Shalmaneser's design upon the kingdom of Judah, after he had destroyed that of Samaria, from which he was diverted by carrying the war against the Egyptians, Cusheans, and Sabeans. But of this, Lowth says, there is no clear proof in history.
Seeker supposes that it refers to the fact that Cyrus overcame those nations, and that they were given him for releasing the Jews. Lowth says, 'perhaps it may mean, generally, that God had often saved his people at the expense of other nations, whom he had as it were in their stead given up to destruction.' The exact historical facts in the case cannot be clearly made out; nor is this to be wondered at, that many things of this nature should remain obscure for want of the light of history, which in regard to those times is extremely deficient. In regard to Egypt, however, I think the case is clear. Nothing is more manifest than that the prophet refers to that great and wonderful fact - the commonplace illustration of the sacred writers - that the Egyptians were destroyed in order to effect the deliverance of the Jews, and were thus given as a ransom for them.
Ethiopia - Hebrew, 'Cush.' In regard to this country, see the note at Isa 18:1. It is not improbable that the prophet here refers to the facts referred to in that chapter, and the destruction which it is there said would come upon that land.
And Seba - This was the name of a people descended from Cush Gen 10:7; and hence, the name of the country which they occupied. According to Josephus (Ant. ii. 10. 2), it seems to have been Meroe, a province of Ethiopia, distinguished for its wealth and commerce, surrounded by the two arms or branches of the Nile. There still remain the ruins of a metropolis of the same name, not far from the town of Shandy (Keppel's Travels in Nubia and Arabia, 1829). Meroe is a great island or peninsula in the north of Ethiopia, and is formed by the Nile, and the Astaboras, which unites with the Nile. It was probably anciently called Seba, and was conquered by Cambyses, the successor of Cyrus, and by him called Meroe, after his sister. That it was near to Ethiopia is apparent from the fact that it is mentioned in connection with it (compare Psa 72:10; Isa 45:14 : Herod. iii. 20). They would naturally ally themselves to the Ethiopians. and share the same fate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:3: the Holy One: Isa 30:11, Isa 41:14, Isa 45:15, Isa 45:21, Isa 49:26, Isa 60:16; Hos 13:4; Tit 2:10-14; Tit 3:4-6; Jde 1:25
I gave: Exo 10:7; Ch2 14:9-14; Pro 11:8, Pro 21:18
Carl Friedrich Keil and Franz Delitzsch
43:3
Just as in Is 43:1, kı̄ (for), with all that follows, assigns the reason for the encouraging "Fear not;" so here a second kı̄ introduces the reason for the promise which ensures them against the dangers arising from either water or fire. "For I Jehovah am thy God; (I) the Holy One of Israel, thy Saviour: I give up Egypt as a ransom for thee, Ethiopia and Seba in thy stead. Because thou art dear in my eyes, highly esteemed, and I loved thee; I give up men in thy stead, and peoples for thy life." Both "Jehovah" and "the Holy One of Israel" are in apposition to "I" ('ănı̄), the force of which is continued in the second clause. The preterite nâthattı̄ (I have given), as the words "I will give" in Is 43:4 clearly show, states a fact which as yet is only completed so far as the purpose is concerned. "A ransom:" kōpher (λύτρον) is literally the covering - the person making the payment. סבא is the land of Mero, which is enclosed between the White and Blue Nile, the present Dr Sennr, district of Sennr (Sen-rti, i.e., island of Sen), or the ancient Meriotic priestly state settled about this enclosed land, probably included in the Mudrya (Egypt) of the Achaemenidian arrowheaded inscriptions; though it is uncertain whether the Kusiya (Heb. Kūshı̄m) mentioned there are the predatory tribe of archers called Κοσσαῖοι (Strabo, xi. 13, 6), whose name has been preserved in the present Chuzistan, the eastern Ethiopians of the Greeks (as Lassen and Rawlinson suppose), or the African Ethiopians of the Bible, as Oppert imagines. The fact that Egypt was only conquered by Cambyses, and not by Cyrus, who merely planned it (Herod. i. 153), and to whom it is only attributed by a legend (Xen. Cyr. viii. 6, 20, λἐγεται καταστρἐψσασθαι Αἰγυπτον), does no violence to the truth of the promise. It is quite enough that Egypt and the neighbouring kingdoms were subjugated by the new imperial power of Persia, and that through that empire the Jewish people recovered their long-lost liberty. The free love of God was the reason for His treating Israel according to the principle laid down in Prov 11:8; Prov 21:18. מאשׁר does not signify ex quo tempore here, but is equivalent to אשׁר מפּני in Ex 19:18; Jer 44:23; for if it indicated the terminus a quo, it would be followed by a more distinct statement of the fact of their election. The personal pronoun "and I" (va'ănı̄) is introduced in consequence of the change of persons. In the place of ונתתּי (perf. cons.), ואתּן commended itself, as the former had already been used in a somewhat different function. All that composed the chosen nation are here designated as "man" (âdâm), because there was nothing in them but what was derived from Adam. תּחת has here a strictly substitutionary meaning throughout.
Geneva 1599
43:3 For I [am] the LORD thy God, the Holy One of Israel, thy Saviour: I gave (d) Egypt [for] thy ransom, Cush and Seba for thee.
(d) I turned Sennacherib's power against these countries, and made them suffer the affliction which you would have done, and so were as the payment of our ransom, (Is 37:9).
John Gill
43:3 For I am the Lord thy God, the Holy One of Israel, thy Saviour,.... The Lord is the covenant God of his people, holy in himself, and the sanctifier of them, and their Saviour in time of trouble; and therefore need no doubt of his presence and support amidst all their afflictions; and besides they should call to mind past experiences of his goodness, to encourage their faith in him, as to present help and assistance:
I gave Egypt for thy ransom; he sacrificed the Egyptians instead of the Israelites; he destroyed the firstborn of Egypt, and saved Israel his firstborn; he drowned the Egyptians in the Red sea, when the Israelites passed safely through it; and the destruction of the former was to make way for the salvation of the latter, and so said to be a ransom for them; see Prov 11:8,
Ethiopia and Seba for thee; this refers either to the rumour brought to Sennacherib of Tirhakah king of Ethiopia coming against him to war, which diverted him from the siege of Jerusalem for a time, and caused him to turn his forces upon the Ethiopians and Sabeans, whereby the Jews had a respite, 4Kings 19:9 or rather to the overthrow of the Ethiopians in the time of Asa, 2Chron 14:9 or to the king of Assyria, perhaps Shalmaneser's being diverted from Palestine and Judea, and turning his forces upon Egypt and Ethiopia, as in Is 20:1 and the Lord, by putting his people in mind of these instances, suggests hereby that he will sacrifice all their enemies, rather than they shall be destroyed, and therefore they need not fear.
John Wesley
43:3 I gave Egypt - This was fulfilled when the king of Assyria, Esar - haddon, who designed to revenge his father's disgrace, upon the Jews, was diverted and directed by God to employ his forces against Egypt, and Ethiopia, and Seba. Seba - The Sabaeans were confederate with the Ethiopians.
Robert Jamieson, A. R. Fausset and David Brown
43:3 Egypt for thy ransom--Either Egypt or Israel must perish; God chose that Egypt, though so much more mighty, should be destroyed, in order that His people might be delivered; thus Egypt stood, instead of Israel, as a kind of "ransom." The Hebrew, kopher, means properly "that with which anything is overlaid," as the pitch with which the ark was overlaid; hence that which covers over sins, an atonement. Nebuchadnezzar had subdued Egypt, Ethiopia (Hebrew, Cush), and Saba (descended from Cush, Gen 10:7, probably Meroe of Ethiopia, a great island formed by the Astaboras and the Nile, conquered by Cambyses, successor of Cyrus). Cyrus received these from God with the rest of the Babylonian dominions, in consideration of his being about to deliver Israel. However, the reference may be to the three years' war in which Sargon overcame these countries, and so had his attention diverted from Israel (see on Is 20:1) [VITRINGA]. But the reference is probably more general, namely, to all the instances in which Jehovah sacrificed mighty heathen nations, when the safety of Israel required it.
43:443:4: Ուստի եւ պատուական իսկ եղեր, եւ առաջի իմ փառաւորեցար. եւ ես սիրեցի զքեզ. եւ տաց զմարդիկ փոխանակ քո, եւ զիշխանս փոխանակ գլխոյ քոյ։
4 Ուստի թանկ եղար ինձ համար, իմ առաջ փառաւորուեցիր, ու ես սիրեցի քեզ. մարդիկ կը տամ քո փոխարէն, իշխաններ՝ քո գլխի դիմաց:
4 Քանի որ իմ առջեւս պատուական եղար, Պատիւ գտար եւ ես քեզ սիրեցի. Անոր համար քու անձիդ փոխարէն՝ մարդ Ու քու հոգիիդ փոխարէն ժողովուրդներ պիտի տամ։
Ուստի եւ պատուական իսկ եղեր առաջի իմ եւ փառաւորեցար. եւ ես սիրեցի զքեզ. եւ տաց զմարդիկ փոխանակ քո, եւ [639]զիշխանս փոխանակ գլխոյ քո:

43:4: Ուստի եւ պատուական իսկ եղեր, եւ առաջի իմ փառաւորեցար. եւ ես սիրեցի զքեզ. եւ տաց զմարդիկ փոխանակ քո, եւ զիշխանս փոխանակ գլխոյ քոյ։
4 Ուստի թանկ եղար ինձ համար, իմ առաջ փառաւորուեցիր, ու ես սիրեցի քեզ. մարդիկ կը տամ քո փոխարէն, իշխաններ՝ քո գլխի դիմաց:
4 Քանի որ իմ առջեւս պատուական եղար, Պատիւ գտար եւ ես քեզ սիրեցի. Անոր համար քու անձիդ փոխարէն՝ մարդ Ու քու հոգիիդ փոխարէն ժողովուրդներ պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
43:443:4 Так как ты дорог в очах Моих, многоценен, и Я возлюбил тебя, то отдам {других} людей за тебя, и народы за душу твою.
43:4 ἀφ᾿ απο from; away οὗ ος who; what ἔντιμος εντιμος valued; valuable ἐγένου γινομαι happen; become ἐναντίον εναντιον next to; before μου μου of me; mine ἐδοξάσθης δοξαζω glorify κἀγώ καγω and I σε σε.1 you ἠγάπησα αγαπαω love καὶ και and; even δώσω διδωμι give; deposit ἀνθρώπους ανθρωπος person; human πολλοὺς πολυς much; many ὑπὲρ υπερ over; for σοῦ σου of you; your καὶ και and; even ἄρχοντας αρχων ruling; ruler ὑπὲρ υπερ over; for τῆς ο the κεφαλῆς κεφαλη head; top σου σου of you; your
43:4 מֵ mē מִן from אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָקַ֧רְתָּ yāqˈartā יקר be precious בְ vᵊ בְּ in עֵינַ֛י ʕênˈay עַיִן eye נִכְבַּ֖דְתָּ niḵbˌaḏtā כבד be heavy וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i אֲהַבְתִּ֑יךָ ʔᵃhavtˈîḵā אהב love וְ wᵊ וְ and אֶתֵּ֤ן ʔettˈēn נתן give אָדָם֙ ʔāḏˌām אָדָם human, mankind תַּחְתֶּ֔יךָ taḥtˈeʸḵā תַּחַת under part וּ û וְ and לְאֻמִּ֖ים lᵊʔummˌîm לְאֹם people תַּ֥חַת tˌaḥaṯ תַּחַת under part נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
43:4. ex quo honorabilis factus es in oculis meis et gloriosus ego dilexi te et dabo homines pro te et populos pro anima tuaSince thou becamest honourable in my eyes, thou art glorious: I have loved thee, and I will give men for thee, and people for thy life.
4. Since thou hast been precious in my sight, honourable, and I have loved thee; therefore will I give men for thee, and peoples for thy life.
43:4. Since then, you have become honorable in my eyes, and glorious. I have loved you, and I will present men on behalf of you, and people on behalf of your life.
43:4. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.
Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life:

43:4 Так как ты дорог в очах Моих, многоценен, и Я возлюбил тебя, то отдам {других} людей за тебя, и народы за душу твою.
43:4
ἀφ᾿ απο from; away
οὗ ος who; what
ἔντιμος εντιμος valued; valuable
ἐγένου γινομαι happen; become
ἐναντίον εναντιον next to; before
μου μου of me; mine
ἐδοξάσθης δοξαζω glorify
κἀγώ καγω and I
σε σε.1 you
ἠγάπησα αγαπαω love
καὶ και and; even
δώσω διδωμι give; deposit
ἀνθρώπους ανθρωπος person; human
πολλοὺς πολυς much; many
ὑπὲρ υπερ over; for
σοῦ σου of you; your
καὶ και and; even
ἄρχοντας αρχων ruling; ruler
ὑπὲρ υπερ over; for
τῆς ο the
κεφαλῆς κεφαλη head; top
σου σου of you; your
43:4
מֵ מִן from
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָקַ֧רְתָּ yāqˈartā יקר be precious
בְ vᵊ בְּ in
עֵינַ֛י ʕênˈay עַיִן eye
נִכְבַּ֖דְתָּ niḵbˌaḏtā כבד be heavy
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
אֲהַבְתִּ֑יךָ ʔᵃhavtˈîḵā אהב love
וְ wᵊ וְ and
אֶתֵּ֤ן ʔettˈēn נתן give
אָדָם֙ ʔāḏˌām אָדָם human, mankind
תַּחְתֶּ֔יךָ taḥtˈeʸḵā תַּחַת under part
וּ û וְ and
לְאֻמִּ֖ים lᵊʔummˌîm לְאֹם people
תַּ֥חַת tˌaḥaṯ תַּחַת under part
נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
43:4. ex quo honorabilis factus es in oculis meis et gloriosus ego dilexi te et dabo homines pro te et populos pro anima tua
Since thou becamest honourable in my eyes, thou art glorious: I have loved thee, and I will give men for thee, and people for thy life.
43:4. Since then, you have become honorable in my eyes, and glorious. I have loved you, and I will present men on behalf of you, and people on behalf of your life.
43:4. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Отдам других людей за тебя... По словам блаженного Феодорита, под "другими людьми" разумеются ближайшие враги иудеев - вавилоняне, которых Господь отдал в руки Кира - освободителя евреев. Но в общем этот стих - обычный плеоназм и параллелизм мыслей (3: ст.), так свойственный библейской, пророческо-поэтической речи. [Плеоназм (греч. pleonasmon, от pleonaxо - излишествую) - термин стилистики, означающий употребление в предложении излишних слов, ничего не прибавляющих к тому, что в нем уже выражено. Прим. ред. ]
Albert Barnes: Notes on the Bible - 1834
43:4: Since thou wast precious in my sight - This verse contains another reason why God would defend and deliver them. That reason was, that he had loved them as his people; and he was willing, therefore, that other people should be overcome in order that they might be saved.
Thou hast been honorable - This does not refer so much to their personal character, as to the fact that they had been honored by him with being the depository of the precious truths of his religion. It means that he had made them honorable by the favors bestowed on them; not that they were honorable in reference to their own personal character and worth.
Therefore will I give men for thee - As in the case of Egypt, Ethiopia, and Seba Isa 43:3. He would cause other nations to be destroyed, if it were necessary, in order to effect their deliverance, and to restore them to their own land. We learn here:
1. That nations and armies are in the hand of God, and at his disposal.
2. That his people are dear to his heart, and that it is his purpose to defend them.
3. That the Rev_olutions among nations, the rise of one empire, and the fall of another, are often in order to promote the welfare of his church, to defend it in danger, and deliver it in time of calamity.
4. That his people should put the utmost confidence in God as being able to defend them, and as having formed a purpose to preserve and save them.
Expressions similar to those used in this verse occur frequently among the Arabians (see Rosenmuller in loc).
For thy life - Margin, 'Person.' Hebrew, 'For thy soul;' that is, on account of thee; or in thy place (see the notes at Isa 43:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:4: precious: Exo 19:5, Exo 19:6; Deu 7:6-8, Deu 14:2, Deu 26:18, Deu 32:9-14; Psa 135:4; Mal 3:17; Tit 2:14; Pe1 2:9
thou hast been: Gen 12:2; Psa 112:9; Joh 5:44; Pe1 1:7
I Have: Jer 31:3; Hos 11:1; Mal 1:2; Joh 16:27, Joh 17:23, Joh 17:26; Rev 3:9
life: or, person
Geneva 1599
43:4 Since thou hast been precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give (e) men for thee, and people for thy life.
(e) I will not spare any man, rather than you should perish, for God values one of his faithful more than all the wicked in the world.
John Gill
43:4 Since thou wast precious in my sight,.... As the saints are; not that they are valuable in themselves; they have no intrinsic worth in them; they are in no wise better than others; they are of the same mass and lump with others; they are of the fallen race of Adam, and are earthly and simple as he was; nor are they precious in their own sight, and much less in the eyes of the world; they are mean and despicable: but they are precious in the sight of God and Christ; in the sight of God the Father, who has chosen them, and taken them into his family, and blessed them with all spiritual blessings; and in the sight of Christ, who desired them, and betrothed them to himself, and undertook for them in eternity, and died for them in time; hence they are compared to things of value, to gold, to jewels, and precious stones, to a pearl of great price, to rich treasure; and are reckoned by Christ as his portion, and are as dear to him as the apple of his eye:
thou hast been honourable; ever since precious, and that was from all eternity; for though they became dishonourable in themselves, through the fall of Adam, and their own transgressions, and are dishonourable in the esteem of men, yet honourable in the esteem of God and Christ; they appear to be so, by their birth, by regeneration, being born of God; by their marriage to the Son of God, the Lord of the whole earth; by their characters of kings and priests unto God; and by their clothing, the robe of righteousness, and garments of salvation clothing of wrought gold; and by their being favoured with the presence of God and Christ, and their nearness to them:
and I have loved thee; which is the source and spring of all; hence they became precious and honourable; this is a past act, an act in eternity; it is an act of complacency and delight; a continued one, God rests in his love; and it is an act of undeserved grace and layout, and unchangeably the same; it never alters:
therefore will I give men for thee, and people for thy life: as, of old, the Egyptians, Ethiopians, and Sabeans, were given for the people of Israel, as in the preceding verse; so, in New Testament times, the enemies of God's people should be given for them; that is, their enemies should be destroyed, and they should be spared and saved; so that all Jews that rejected Christ, and persecuted his people, were given up to destruction. The Pagan empire was demolished, and so will Rome Papal too be destroyed, and the church of God will be preserved, and his interest revive, and all the kingdoms of the world become his; of which the conversions among the Gentiles in the first ages of Christianity were a pledge, prophesied of in the next words. The Talmudists (g), by "Adam", rendered "man", understand "Edom", by which Rome is often meant in Jewish writings.
(g) T. Bab. Beracot fol. 62. 2.
John Wesley
43:4 Since - From the time that I chose thee for my people, I have had an affection for thee. Men - As I gave up the Egyptians, so I am ready to give up others to save thee, as occasion requires.
Robert Jamieson, A. R. Fausset and David Brown
43:4 Since--All along from the beginning; for there was never a time when Israel was not Jehovah's people. The apodosis should be at, "I will give." "Since ever thou wast precious in My sight, honorable, and that I loved thee, I will give," &c. [MAURER]. GESENIUS, as English Version, takes "Since" to mean, "Inasmuch as." If the apodosis be as in English Version, "Since thou wast precious" will refer to the time when God called His people out of Egypt, manifesting then first the love which He had from everlasting towards them (Jer 31:3; Hos 11:1); "honorable" and "loved," refer to outward marks of honor and love from God.
men . . . people--other nations for thee (so Is 43:3).
thy life--thy person.
43:543:5: Մի՛ երկնչիր՝ զի ընդ քեզ եմ. յարեւելի՛ց ածից զզաւակ քո, եւ յարեւմտից ժողովեցի՛ց զքեզ։
5 Մի՛ վախեցիր, որովհետեւ քեզ հետ եմ. արեւելքից կը բերեմ քո սերունդը եւ արեւմուտքից կը հաւաքեմ քեզ:
5 Մի՛ վախնար, քանզի ես քեզի հետ եմ. Քու սերունդդ արեւելքէն պիտի բերեմ Եւ քեզ արեւմուտքէն պիտի հաւաքեմ։
Մի՛ երկնչիր զի ընդ քեզ եմ. յարեւելից ածից զզաւակ քո, եւ յարեւմտից ժողովեցից զքեզ:

43:5: Մի՛ երկնչիր՝ զի ընդ քեզ եմ. յարեւելի՛ց ածից զզաւակ քո, եւ յարեւմտից ժողովեցի՛ց զքեզ։
5 Մի՛ վախեցիր, որովհետեւ քեզ հետ եմ. արեւելքից կը բերեմ քո սերունդը եւ արեւմուտքից կը հաւաքեմ քեզ:
5 Մի՛ վախնար, քանզի ես քեզի հետ եմ. Քու սերունդդ արեւելքէն պիտի բերեմ Եւ քեզ արեւմուտքէն պիտի հաւաքեմ։
zohrab-1805▾ eastern-1994▾ western am▾
43:543:5 Не бойся, ибо Я с тобою; от востока приведу племя твое и от запада соберу тебя.
43:5 μὴ μη not φοβοῦ φοβεω afraid; fear ὅτι οτι since; that μετὰ μετα with; amid σοῦ σου of you; your εἰμι ειμι be ἀπὸ απο from; away ἀνατολῶν ανατολη springing up; east ἄξω αγω lead; pass τὸ ο the σπέρμα σπερμα seed σου σου of you; your καὶ και and; even ἀπὸ απο from; away δυσμῶν δυσμη sunset; west συνάξω συναγω gather σε σε.1 you
43:5 אַל־ ʔal- אַל not תִּירָ֖א tîrˌā ירא fear כִּ֣י kˈî כִּי that אִתְּךָ־ ʔittᵊḵā- אֵת together with אָ֑נִי ʔˈānî אֲנִי i מִ mi מִן from מִּזְרָח֙ mmizrˌāḥ מִזְרָח sunrise אָבִ֣יא ʔāvˈî בוא come זַרְעֶ֔ךָ zarʕˈeḵā זֶרַע seed וּ û וְ and מִֽ mˈi מִן from מַּעֲרָ֖ב mmaʕᵃrˌāv מַעֲרָב sunset אֲקַבְּצֶֽךָּ׃ ʔᵃqabbᵊṣˈekkā קבץ collect
43:5. noli timere quoniam tecum ego sum ab oriente adducam semen tuum et ab occidente congregabo teFear not, for I am with thee: I will bring thy seed from the east, and gather thee from the west.
5. Fear not; for I am with thee: I will bring thy seed from the east, and gather thee from the west;
43:5. Fear not, for I am with you. I will lead your offspring from the East, and I will gather you from the West.
43:5. Fear not: for I [am] with thee: I will bring thy seed from the east, and gather thee from the west;
Fear not: for I [am] with thee: I will bring thy seed from the east, and gather thee from the west:

43:5 Не бойся, ибо Я с тобою; от востока приведу племя твое и от запада соберу тебя.
43:5
μὴ μη not
φοβοῦ φοβεω afraid; fear
ὅτι οτι since; that
μετὰ μετα with; amid
σοῦ σου of you; your
εἰμι ειμι be
ἀπὸ απο from; away
ἀνατολῶν ανατολη springing up; east
ἄξω αγω lead; pass
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
καὶ και and; even
ἀπὸ απο from; away
δυσμῶν δυσμη sunset; west
συνάξω συναγω gather
σε σε.1 you
43:5
אַל־ ʔal- אַל not
תִּירָ֖א tîrˌā ירא fear
כִּ֣י kˈî כִּי that
אִתְּךָ־ ʔittᵊḵā- אֵת together with
אָ֑נִי ʔˈānî אֲנִי i
מִ mi מִן from
מִּזְרָח֙ mmizrˌāḥ מִזְרָח sunrise
אָבִ֣יא ʔāvˈî בוא come
זַרְעֶ֔ךָ zarʕˈeḵā זֶרַע seed
וּ û וְ and
מִֽ mˈi מִן from
מַּעֲרָ֖ב mmaʕᵃrˌāv מַעֲרָב sunset
אֲקַבְּצֶֽךָּ׃ ʔᵃqabbᵊṣˈekkā קבץ collect
43:5. noli timere quoniam tecum ego sum ab oriente adducam semen tuum et ab occidente congregabo te
Fear not, for I am with thee: I will bring thy seed from the east, and gather thee from the west.
43:5. Fear not, for I am with you. I will lead your offspring from the East, and I will gather you from the West.
43:5. Fear not: for I [am] with thee: I will bring thy seed from the east, and gather thee from the west;
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
5-6: Выдвигается новый мотив утешения и ободрения в указании на то, что Израилю предстоит не сокращение и не умаление, а наоборот - увеличение и всемирное распространение.

Не бойся... Вот лейтмотив всей этой речи (ср. 1: ст.).

От Востока приведу... от Запада соберу... Северу скажу и Югу... Уже одно это соединение всех стран света ясно показывает, что здесь мы имеем дело не с какими-либо частными и точными географическими терминами, а с самым общим, универсальным показанием. Любопытно отметить, что он почти дословно встречается еще у Псалмопевца, который относительно избавленных Богом из рук их врагов говорит, что Господь "собрал от стран, от востока и запада, от севера и моря". (106:3) В некотором, очень условном смысле, это может быть приложено и к возвращенным из плена иудейским переселенцам, снова собранным в Иерусалим. Но в более правильном и полном смысле данное пророчество должно быть отнесено к духовному Израилю, или членам новозаветной церкви. Здесь лучшей параллелью к нему являются следующие слова Самого Господа: "говорю же вам, что многие приидут с востока и запада и возлягут с Авраамом, Исааком и Иаковом в царстве небесном, а сыны царства низвержены будут во тьму кромешную" (Мф 8:11-12).

И дочерей моих... Многие из комментаторов обращают внимание на эту чисто новозаветную черту: обыкновенно в Ветхом Завете о рождении дочерей не упоминается и вообще о них говорится чаще всего с укором. И вот только здесь, где, очевидно, тоже идет речь о новозаветных временах, говорится так же, как и у Апостола Павла (Гал 3:28) о равноправности полов.
Albert Barnes: Notes on the Bible - 1834
43:5: Fear not - (see the note at Isa 41:10, Isa 41:14; compare Isa 43:1).
I will bring thy seed - Thy children; thy descendants. The sense is, I will re-collect my scattered people from all parts of the world. The passage appears to have been taken from Deu 30:3, where God promises to gather his people together again if they should be scattered among the nations, and should then repent. Vitringa understands this of the spiritual descendants of the Jews, or of those who should believe on the Messiah among the Gentiles, and who should become the people of God. But the more natural interpretation is, to refer it to the Jews who were scattered abroad during the exile at Babylon, and as a promise to re-collect them again in their own land.
From the east ... - From all parts of the earth; from all lands where they were scattered. That they were driven to other places than Babylon on the invasion of their land by the Chaldeans, is abundantly manifest in the historical records Jer 9:16; Eze 5:12; Eze 17:21; Amo 9:9; Zac 2:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:5: Fear not: Isa 43:2, Isa 41:10, Isa 41:14, Isa 44:2; Jer 30:10, Jer 30:11, Jer 46:27, Jer 46:28; Act 18:9, Act 18:10
I will: Isa 11:11, Isa 11:12, Isa 27:12, Isa 27:13, Isa 49:12, Isa 60:1-11, Isa 66:19, Isa 66:20; Deu 30:3; Kg1 8:46-51; Psa 22:27-31, Psa 106:47, Psa 107:3; Jer 30:18, Jer 30:19, Jer 31:8, Jer 31:9; Eze 36:24-27; Eze 37:21-28, Eze 39:25-29; Mic 2:12; Zac 8:7; Luk 13:29; Joh 10:16
Carl Friedrich Keil and Franz Delitzsch
43:5
The encouraging "Fear not" is here resumed, for the purpose of assigning a still further reason. "Fear not; for I am with thee: I bring thy seed from the east, and from the west will I gather them; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the end of the earth; everything that is called by my name, and I have created for my glory, that I have formed, yea finished!" The fact that Jehovah is with Israel will show itself in this, that He effects its complete restoration from all quarters of the heaven (compare the lands of the diaspora in all directions already mentioned by Isaiah in Is 11:11-12). Jehovah's command is issued to north and south to give up their unrighteous possession, not to keep it back, and to restore His sons and daughters (compare the similar change in the gender in Is 11:12), which evidently implies the help and escort of the exiles on the part of the heathen (Is 14:2). The four quarters and four winds are of the feminine gender. In Is 43:7 the object is more precisely defined from the standpoint of sacred history. The three synonyms bring out the might, the freeness, and the riches of grace, with which Jehovah called Israel into existence, to glorify Himself in it, and that He might be glorified by it. They form a climax, for בּרא signifies to produce as a new thing; יצר, to shape what has been produced; and עשׂה, to make it perfect or complete, hence creavi, formavi, perfeci.
Geneva 1599
43:5 Fear not: for I [am] with thee: I will bring thy seed from the (f) east, and gather thee from the west;
(f) He prophecies of their deliverance from the captivity of Babylon, and so of the calling of the universal Church, alluding to that which is written in (Deut 30:3).
John Gill
43:5 Fear not, for I am with thee,.... With thy ministers that preach the everlasting Gospel, to make it effectual to the conversion of many everywhere, as well as to bear thee up under all trials, and to cause thee to stand against all opposition:
I will bring thy seed from the east, and gather thee from the west; which is to be understood not literally of the return of the Jews from the Babylonish captivity; for these several quarters, east, west, north, and south, will hardly agree with that, though it may be supposed they were scattered in several countries; but spiritually of the gathering in of God's elect, whether Jews or Gentiles, which were scattered abroad throughout the world, called the "seed" of the church, because born to her, and brought up in her, and of which she consists; and therefore she herself is said to be gathered, converts being brought in from all quarters; from the "east", even from India, where the Apostle Thomas is said to preach the Gospel, and from other "eastern" countries; and from the "west", from the European nations, good part of which lay west of Judea. Our Lord seems to have respect to this passage in Mt 8:12.
Robert Jamieson, A. R. Fausset and David Brown
43:5 (Deut 30:3).
seed--descendants scattered in all lands. VITRINGA understands it of the spiritual "seed" of the Church produced by mystical regeneration: for the expression is, "bring," not "bring back." This sense is perhaps included, but not to the exclusion of the literal Israel's restoration (Jer 30:10-11; Amos 9:9; Zech 2:6-13).
43:643:6: Ասացից հիւսւսոյ՝ Ա՛ծ. եւ հարաւոյ՝ թէ մի՛ արգելուր. ածէ՛ք զորդիս իմ ՚ի հեռաստանէ, եւ զդստերս իմ ՚ի ծագաց երկրէ[10074]. [10074] Բազումք յաւելուն. Զորդիս իմ յերկրէ հեռաստանէ։
6 Հիւսիսին կ’ասեմ՝ բե՛ր, եւ հարաւին, թէ՝ մի՛ արգելիր. բերէ՛ք իմ որդիներին հեռաւոր երկրից եւ իմ դուստրերին՝ երկրի ծագերից,
6 Հիւսիսին պիտի ըսեմ՝ «Տո՛ւր» Ու հարաւին՝ «Մի՛ արգիլեր».Իմ տղաքներս հեռուէն Ու աղջիկներս երկրի ծայրէն բե՛ր,
Ասացից հիւսիսոյ. Ած. եւ հարաւոյ թէ` Մի՛ արգելուր. ածէք զորդիս իմ յերկրէ հեռաստանէ, եւ զդստերս իմ ի ծագաց երկրէ:

43:6: Ասացից հիւսւսոյ՝ Ա՛ծ. եւ հարաւոյ՝ թէ մի՛ արգելուր. ածէ՛ք զորդիս իմ ՚ի հեռաստանէ, եւ զդստերս իմ ՚ի ծագաց երկրէ[10074].
[10074] Բազումք յաւելուն. Զորդիս իմ յերկրէ հեռաստանէ։
6 Հիւսիսին կ’ասեմ՝ բե՛ր, եւ հարաւին, թէ՝ մի՛ արգելիր. բերէ՛ք իմ որդիներին հեռաւոր երկրից եւ իմ դուստրերին՝ երկրի ծագերից,
6 Հիւսիսին պիտի ըսեմ՝ «Տո՛ւր» Ու հարաւին՝ «Մի՛ արգիլեր».Իմ տղաքներս հեռուէն Ու աղջիկներս երկրի ծայրէն բե՛ր,
zohrab-1805▾ eastern-1994▾ western am▾
43:643:6 Северу скажу: >; и югу:
43:6 ἐρῶ ερεω.1 state; mentioned τῷ ο the βορρᾷ βορρας north wind ἄγε αγω lead; pass καὶ και and; even τῷ ο the λιβί λιψ southwest wind μὴ μη not κώλυε κωλυω prevent; withhold ἄγε αγω lead; pass τοὺς ο the υἱούς υιος son μου μου of me; mine ἀπὸ απο from; away γῆς γη earth; land πόρρωθεν πορρωθεν from afar καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter μου μου of me; mine ἀπ᾿ απο from; away ἄκρων ακρον top; tip τῆς ο the γῆς γη earth; land
43:6 אֹמַ֤ר ʔōmˈar אמר say לַ la לְ to † הַ the צָּפֹון֙ ṣṣāfôn צָפֹון north תֵּ֔נִי tˈēnî נתן give וּ û וְ and לְ lᵊ לְ to תֵימָ֖ן ṯêmˌān תֵּימָן south אַל־ ʔal- אַל not תִּכְלָ֑אִי tiḵlˈāʔî כלא restrain הָבִ֤יאִי hāvˈîʔî בוא come בָנַי֙ vānˌay בֵּן son מֵ mē מִן from רָחֹ֔וק rāḥˈôq רָחֹוק remote וּ û וְ and בְנֹותַ֖י vᵊnôṯˌay בַּת daughter מִ mi מִן from קְצֵ֥ה qᵊṣˌē קָצֶה end הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
43:6. dicam aquiloni da et austro noli prohibere adfer filios meos de longinquo et filias meas ab extremis terraeI will say to the north: Give up: and to the south: Keep not back: bring my sons from afar, and my daughters from the ends of the earth.
6. I will say to the north, Give up; and to the south, Keep not back; bring my sons from far, and my daughters from the end of the earth;
43:6. I will say to the North, “Release him,” and to the South, “Do not turn him away.” Bring my sons from far away, and my daughters from the ends of the earth.
43:6. I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;
I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth:

43:6 Северу скажу: <<отдай>>; и югу: <<не удерживай; веди сыновей Моих издалека и дочерей Моих от концов земли,
43:6
ἐρῶ ερεω.1 state; mentioned
τῷ ο the
βορρᾷ βορρας north wind
ἄγε αγω lead; pass
καὶ και and; even
τῷ ο the
λιβί λιψ southwest wind
μὴ μη not
κώλυε κωλυω prevent; withhold
ἄγε αγω lead; pass
τοὺς ο the
υἱούς υιος son
μου μου of me; mine
ἀπὸ απο from; away
γῆς γη earth; land
πόρρωθεν πορρωθεν from afar
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
μου μου of me; mine
ἀπ᾿ απο from; away
ἄκρων ακρον top; tip
τῆς ο the
γῆς γη earth; land
43:6
אֹמַ֤ר ʔōmˈar אמר say
לַ la לְ to
הַ the
צָּפֹון֙ ṣṣāfôn צָפֹון north
תֵּ֔נִי tˈēnî נתן give
וּ û וְ and
לְ lᵊ לְ to
תֵימָ֖ן ṯêmˌān תֵּימָן south
אַל־ ʔal- אַל not
תִּכְלָ֑אִי tiḵlˈāʔî כלא restrain
הָבִ֤יאִי hāvˈîʔî בוא come
בָנַי֙ vānˌay בֵּן son
מֵ מִן from
רָחֹ֔וק rāḥˈôq רָחֹוק remote
וּ û וְ and
בְנֹותַ֖י vᵊnôṯˌay בַּת daughter
מִ mi מִן from
קְצֵ֥ה qᵊṣˌē קָצֶה end
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
43:6. dicam aquiloni da et austro noli prohibere adfer filios meos de longinquo et filias meas ab extremis terrae
I will say to the north: Give up: and to the south: Keep not back: bring my sons from afar, and my daughters from the ends of the earth.
43:6. I will say to the North, “Release him,” and to the South, “Do not turn him away.” Bring my sons from far away, and my daughters from the ends of the earth.
43:6. I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
43:6: I will say to the north, Give up - Give up my people, or restore them to their own land.
Bring my sons ... - Bring all my people from the distant lands where they have been driven in their dispersion. This is a beautiful passage. As if all lands were under the control of God, and he could at once command and they would obey, he calls on them to yield up his people to their own country. He issues a commandment which is heard in all quarters of the globe, and the scattered people of God come flocking again to their own land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:6: bring: Isa 18:7; Jer 3:14, Jer 3:18, Jer 3:19; Hos 1:10, Hos 1:11; Rom 9:7, Rom 9:8, Rom 9:25, Rom 9:26; Co2 6:17, Co2 6:18; Gal 3:26-29
John Gill
43:6 I will say to the north, give up: and to the south, keep not back,.... That is, give up, and not retain, those that belong to the Lord; here the winds are spoken to by a personification; or the inhabitants of the northern and southern climates are called upon to deliver up the Lord's people to him, for whose sake the Gospel was sent into these parts, to find them out, and bring them home; by the "north" may be meant the Goths, Swedes, Muscovites, and those northern isles of ours, with others; and by the "south" the Egyptians, Africans, and Ethiopians. Manasseh ben Israel (h) thinks the passage is thus expressed, which he supposes refers to the universal gathering of the Jews in the latter day to the holy land; because Media, Persia, and China, lie to the east of it; Tartary and Scythia to the north; the kingdom of the Abyssines to the south; and Europe to the west:
bring my sons from far, and my daughters from the ends of the earth; such whom the Lord had predestinated to the adoption of children, and had taken into his family, and whom he regenerated by his Spirit and grace, of either sex; to whom he beareth the strongest love and affection, as a parent to his children; and of whom he takes the utmost care, so that not one shall be lost; let them be in ever so distant a part of the world, he will send his Gospel to them, his ministers after them, and his Spirit shall accompany them, to bring them to himself, his Son, and his churches. Manasseh, before mentioned, understands this of America, and of the Jews there; but may be much better applied to converted Gentiles there; for God has many sons and daughters in those parts.
(h) Spes Israelis, sect. 24. p. 76.
Robert Jamieson, A. R. Fausset and David Brown
43:6 Give up--namely, My people.
sons . . . daughters--The feminine joined to the masculine expresses the complete totality of anything (Zech 9:17).
43:743:7: եւ զամենեսեան որ միանգամ կոչեցեալ են յանուն իմ։ Զի փառօք իմովք հաստատեցի զնա, եւ ստեղծի զնա, եւ արարի զնա։
7 բոլորի՛ն, որոնք երբեւէ կոչուել են իմ անունով. որովհետեւ իմ փառքով հաստատեցի նրան, ստեղծեցի եւ արարեցի նրան:
7 Այսինքն բոլոր իմ անունովս կոչուածները. Վասն զի անոնք իմ փառքիս համար ստեղծեցի, Զանոնք ձեւակերպեցի ու կազմեցի»։
եւ զամենեսեան որ միանգամ կոչեցեալ են յանուն իմ. զի փառօք իմովք հաստատեցի զնա եւ ստեղծի զնա եւ արարի զնա:

43:7: եւ զամենեսեան որ միանգամ կոչեցեալ են յանուն իմ։ Զի փառօք իմովք հաստատեցի զնա, եւ ստեղծի զնա, եւ արարի զնա։
7 բոլորի՛ն, որոնք երբեւէ կոչուել են իմ անունով. որովհետեւ իմ փառքով հաստատեցի նրան, ստեղծեցի եւ արարեցի նրան:
7 Այսինքն բոլոր իմ անունովս կոչուածները. Վասն զի անոնք իմ փառքիս համար ստեղծեցի, Զանոնք ձեւակերպեցի ու կազմեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
43:743:7 каждого кто называется Моим именем, кого Я сотворил для славы Моей, образовал и устроил.
43:7 πάντας πας all; every ὅσοι οσος as much as; as many as ἐπικέκληνται επικαλεω invoke; nickname τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ἐν εν in γὰρ γαρ for τῇ ο the δόξῃ δοξα glory μου μου of me; mine κατεσκεύασα κατασκευαζω furnish; prepare αὐτὸν αυτος he; him καὶ και and; even ἔπλασα πλασσω contrive; form καὶ και and; even ἐποίησα ποιεω do; make αὐτόν αυτος he; him
43:7 כֹּ֚ל ˈkōl כֹּל whole הַ ha הַ the נִּקְרָ֣א nniqrˈā קרא call בִ vi בְּ in שְׁמִ֔י šᵊmˈî שֵׁם name וְ wᵊ וְ and לִ li לְ to כְבֹודִ֖י ḵᵊvôḏˌî כָּבֹוד weight בְּרָאתִ֑יו bᵊrāṯˈiʸw ברא create יְצַרְתִּ֖יו yᵊṣartˌiʸw יצר shape אַף־ ʔaf- אַף even עֲשִׂיתִֽיו׃ ʕᵃśîṯˈiʸw עשׂה make
43:7. et omnem qui invocat nomen meum in gloriam meam creavi eum et formavi eum et feci eumAnd every one that calleth upon my name, I have created him for my glory. I have formed him, and made him.
7. every one that is called by my name, and whom I have created for my glory; I have formed him; yea, I have made him.
43:7. And each one who calls upon my name, I have created for my glory. I have formed him, and I have made him.
43:7. [Even] every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.
every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him:

43:7 каждого кто называется Моим именем, кого Я сотворил для славы Моей, образовал и устроил.
43:7
πάντας πας all; every
ὅσοι οσος as much as; as many as
ἐπικέκληνται επικαλεω invoke; nickname
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
ἐν εν in
γὰρ γαρ for
τῇ ο the
δόξῃ δοξα glory
μου μου of me; mine
κατεσκεύασα κατασκευαζω furnish; prepare
αὐτὸν αυτος he; him
καὶ και and; even
ἔπλασα πλασσω contrive; form
καὶ και and; even
ἐποίησα ποιεω do; make
αὐτόν αυτος he; him
43:7
כֹּ֚ל ˈkōl כֹּל whole
הַ ha הַ the
נִּקְרָ֣א nniqrˈā קרא call
בִ vi בְּ in
שְׁמִ֔י šᵊmˈî שֵׁם name
וְ wᵊ וְ and
לִ li לְ to
כְבֹודִ֖י ḵᵊvôḏˌî כָּבֹוד weight
בְּרָאתִ֑יו bᵊrāṯˈiʸw ברא create
יְצַרְתִּ֖יו yᵊṣartˌiʸw יצר shape
אַף־ ʔaf- אַף even
עֲשִׂיתִֽיו׃ ʕᵃśîṯˈiʸw עשׂה make
43:7. et omnem qui invocat nomen meum in gloriam meam creavi eum et formavi eum et feci eum
And every one that calleth upon my name, I have created him for my glory. I have formed him, and made him.
43:7. And each one who calls upon my name, I have created for my glory. I have formed him, and I have made him.
43:7. [Even] every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.
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
7: Сотворил... образовал и устроил... Интересный в филологическом смысле пример того, как родственные по смыслу еврейские глаголы выражают особые оценки мысли - "сотворил" по-евр. bara, т. е. произвел из ничего, (Быт 1:1: и др.) "Образовал" - Jazar - оформил, вылепил из готового материала, и устроил - asa - окончательно отшлифовал, дополнил и улучшил отделку.
Adam Clarke: Commentary on the Bible - 1831
43:7: Every one that is called by my name - All who worship the true God, and are obedient to his laws.
I have created him - בראתיו berathiv. I have produced him out of nothing.
For my glory - Ten MSS., three ancient, and the Syriac and Vulgate, read לכבודי licabodi, without the conjunction ו vau, and.
I have formed him - יצרתיו yetsartiv. I have given him that particular form and shape which are best suited to his station in life.
I have made him - עשיתיו asithiv. I have adapted him to the accomplishment of my counsels and designs.
Albert Barnes: Notes on the Bible - 1834
43:7: Every one that is called by my name - To be called by the name of anyone, is synonymous with being regarded as his son, since a son bears the name of his father (see Isa 44:5; Isa 48:1). The expression, therefore, means here, all who were regarded as the children of God; and the promise is, that all such should be re-gathered to their own land.
For I have created him - (See the note at Isa 43:1).
For my glory - In order to show forth, and illustrate my glory. They shall be, therefore, defended and protected; and my glory shall be shown in their recovery and salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:7: called: Isa 62:2-5, Isa 63:19; Jer 33:16; Act 11:26; Jam 2:7; Rev 3:12
for I: Isa 43:1, Isa 29:23; Psa 95:6, Psa 95:7, Psa 100:3; Joh 3:3-7; Co2 5:17; Gal 6:15; Eph 2:10; Tit 3:5-7
for my: Isa 43:21, Isa 48:11; Psa 50:23; Joh 15:8; Rom 9:23; Eph 1:6, Eph 1:12, Eph 2:4-7; Pe1 2:9; Pe1 4:11, Pe1 4:14
Geneva 1599
43:7 [Even] every one that is called by my (g) name: for I have created him for my glory, I have formed him; verily, I have made him.
(g) Meaning that he could not be unmindful of them, unless he would neglect his own Name and glory.
John Gill
43:7 Even everyone that is called by my name,.... That is called by the name of God, a son or daughter of his; or by the name of Christ, a Christian; whoever belongs to the Lord, whom he calls by his name; and who, being called by his grace, call upon his name, make a profession of his name, and serve and worship him:
for I have created him for my glory, I have formed him, yea, I have made him; all which is expressive of the power and grace of God, in the regeneration and conversion of his people; which is a creation, a formation, a making them for himself, for the glory of his grace, and to show forth his praise; and therefore he will gather them in, and bring them into a body together, into a church state, that this end may be answered.
John Wesley
43:7 For my glory - And therefore I will glorify my power and goodness, and faithfulness in delivering them. Formed - I have not only created them out of nothing, but I have also formed and made them my peculiar people.
Robert Jamieson, A. R. Fausset and David Brown
43:7 called by my name--belong to Israel, whose people, as sons of God, bear the name of their Father (Is 44:5; Is 48:1).
for my glory-- (Is 43:21; Is 29:23).
43:843:8: Եւ հանի զժողովուրդն կոյր. եւ թէպէտ եւ աչք են, սակայն նո՛յնպէս կուրացեալ են, եւ խցեալ են ականջք իւրեանց[10075]։ [10075] Ոմանք. Եւ թէպէտ աչք են։
8 Բարձրացրի կոյր ժողովրդին. եւ թէպէտ աչքեր ունեն, սակայն կուրացած են նրանք, եւ խցանուած են նրանց ականջները:
8 Աչք ունեցող կոյր ժողովուրդը Ու ականջ ունեցող խուլերը հանեցէք։
[640]Եւ հանի զժողովուրդն կոյր, եւ թէպէտ եւ աչք են, սակայն նոյնպէս կուրացեալ են, եւ խցեալ են ականջք իւրեանց:

43:8: Եւ հանի զժողովուրդն կոյր. եւ թէպէտ եւ աչք են, սակայն նո՛յնպէս կուրացեալ են, եւ խցեալ են ականջք իւրեանց[10075]։
[10075] Ոմանք. Եւ թէպէտ աչք են։
8 Բարձրացրի կոյր ժողովրդին. եւ թէպէտ աչքեր ունեն, սակայն կուրացած են նրանք, եւ խցանուած են նրանց ականջները:
8 Աչք ունեցող կոյր ժողովուրդը Ու ականջ ունեցող խուլերը հանեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
43:843:8 Выведи народ слепой, хотя у него есть глаза, и глухой, хотя у него есть уши>>.
43:8 καὶ και and; even ἐξήγαγον εξαγω lead out; bring out λαὸν λαος populace; population τυφλόν τυφλος blind καὶ και and; even ὀφθαλμοί οφθαλμος eye; sight εἰσιν ειμι be ὡσαύτως ωσαυτως similarly τυφλοί τυφλος blind καὶ και and; even κωφοὶ κωφος mute; dull τὰ ο the ὦτα ους ear ἔχοντες εχω have; hold
43:8 הֹוצִ֥יא hôṣˌî יצא go out עַם־ ʕam- עַם people עִוֵּ֖ר ʕiwwˌēr עִוֵּר blind וְ wᵊ וְ and עֵינַ֣יִם ʕênˈayim עַיִן eye יֵ֑שׁ yˈēš יֵשׁ existence וְ wᵊ וְ and חֵרְשִׁ֖ים ḥērᵊšˌîm חֵרֵשׁ deaf וְ wᵊ וְ and אָזְנַ֥יִם ʔoznˌayim אֹזֶן ear לָֽמֹו׃ lˈāmô לְ to
43:8. educ foras populum caecum et oculos habentem surdum et aures ei suntBring forth the people that are blind, and have eyes: that are deaf, and have ears.
8. Bring forth the blind people that have eyes, and the deaf that have ears.
43:8. Lead forth the people who are blind and have eyes, who are deaf and have ears.
43:8. Bring forth the blind people that have eyes, and the deaf that have ears.
Bring forth the blind people that have eyes, and the deaf that have ears:

43:8 Выведи народ слепой, хотя у него есть глаза, и глухой, хотя у него есть уши>>.
43:8
καὶ και and; even
ἐξήγαγον εξαγω lead out; bring out
λαὸν λαος populace; population
τυφλόν τυφλος blind
καὶ και and; even
ὀφθαλμοί οφθαλμος eye; sight
εἰσιν ειμι be
ὡσαύτως ωσαυτως similarly
τυφλοί τυφλος blind
καὶ και and; even
κωφοὶ κωφος mute; dull
τὰ ο the
ὦτα ους ear
ἔχοντες εχω have; hold
43:8
הֹוצִ֥יא hôṣˌî יצא go out
עַם־ ʕam- עַם people
עִוֵּ֖ר ʕiwwˌēr עִוֵּר blind
וְ wᵊ וְ and
עֵינַ֣יִם ʕênˈayim עַיִן eye
יֵ֑שׁ yˈēš יֵשׁ existence
וְ wᵊ וְ and
חֵרְשִׁ֖ים ḥērᵊšˌîm חֵרֵשׁ deaf
וְ wᵊ וְ and
אָזְנַ֥יִם ʔoznˌayim אֹזֶן ear
לָֽמֹו׃ lˈāmô לְ to
43:8. educ foras populum caecum et oculos habentem surdum et aures ei sunt
Bring forth the people that are blind, and have eyes: that are deaf, and have ears.
43:8. Lead forth the people who are blind and have eyes, who are deaf and have ears.
43:8. Bring forth the blind people that have eyes, and the deaf that have ears.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ 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
8-13. Здесь в более сжатой форме повторяется то, что составляло специальный сюжет раннейшей главы (41:1, 21-26), именно - суд Всевышнего с народами. Господь снова вызывает на суд с собой иудеев (8: ст.) и язычников (9: ст.) и требует от них достоверных свидетелей, каковых у них, разумеется, не оказывается. В противоположность им Всевышний сначала заставляет быть невольными о Нем свидетелями всех его врагов, (10: ст.) а затем выступает и Сам с торжественным самоудостоверением (11-13: ст.).

Ближайшей параллелью к этому стиху и данным в нем определениям народа израильского служит 42: гл. 7, 18-19: (См. наш комментарий к ним).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Bring forth the blind people that have eyes, and the deaf that have ears. 9 Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. 10 Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. 11 I, even I, am the LORD; and beside me there is no saviour. 12 I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God. 13 Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it?
God here challenges the worshippers of idols to produce such proofs of the divinity of their false gods as even this very instance (to go no further) of the redemption of the Jews out of Babylon furnished the people of Israel with, to prove that their God is the true and living God, and he only.
I. The patrons of idolatry are here called to appear, and say what they have to say in defence of their idols, v. 8, 9. Their gods have eyes and see not, ears and hear not, and those that make them and trust in them are like unto them; so David had said (Ps. cxv. 8), to which the prophet seems here to refer when he calls idolaters blind people that have eyes, and deaf people that have ears. They have the shape, capacities, and faculties, of men; but they are, in effect, destitute of reason and common sense, or they would never worship gods of their own making. "Let all the nations therefore be gathered together, let them help one another, and with a combined force plead the cause of their dunghill gods; and, if they have nothing to say in their own justification, let them hear what the God of Israel has to say for their conviction and confutation."
II. God's witnesses are subpoenaed, or summoned to appear, and give in evidence for him (v. 10): "You, O Israelites! all you that are called by my name, you are all my witnesses, and so is my servant whom I have chosen." It was Christ himself that was so described (ch. xlii. 1), My servant and my elect. Observe,
1. All the prophets that testified to Christ, and Christ himself, the great prophet, are here appealed to as God's witnesses. (1.) God's people are witnesses for him, and can attest, upon their own knowledge and experience, concerning the power of his grace, the sweetness of his comforts, the tenderness of his providence, and the truth of his promise. They will be forward to witness for him that he is gracious and that no word of his has fallen to the ground. (2.) His prophets are in a particular manner witnesses for him, with whom his secret is, and who know more of him than others do. But the Messiah especially is given to be a witness for him to the people; having lain in his bosom from eternity, he has declared him. Now,
2. Let us see what the point is which these witnesses are called to prove (v. 12): You are my witnesses, saith the Lord, that I am God. Note, Those who do themselves acknowledge that the Lord is God should be ready to testify what they know of him to others, that they also may be brought to the acknowledgement of it. I believed, therefore have I spoken. Particularly, "Since you cannot but know, and believe, and understand, you must be ready to bear record, (1.) That I am he, the only true God, that I am a being self-existent and self-sufficient; I am he whom you are to fear, and worship, and trust in. Nay (v. 13), before the day was (before the first day of time, before the creation of the light, and, consequently, from eternity) I am he." The idols were but of yesterday, new gods that came newly up (Deut. xxxii. 17); but the God of Israel was from everlasting. (2.) That there was no God formed before me, nor shall be after me. The idols were gods formed (dii facti--made gods, or rather fictitii--fictitious); by nature they were no gods, Gal. iv. 8. But God has a being from eternity, yea, and a religion in this world before there were either idols or idolaters (truth is more ancient than error); and he will have a being to eternity, and will be worshipped and glorified when idols are famished and abolished and idolatry shall be no more. True religion will keep its ground, and survive all opposition and competition. Great is the truth, and will prevail. (3.) That I, even I, am the Lord, the great Jehovah, who is, and was, and is to come; and besides me there is no Saviour, v. 11. See what it is that the great God glories in, not so much that he is the only ruler as that he is the only Saviour; for he delights to do good: he is the Saviour of all men, 1 Tim. iv. 10.
3. Let us see what the proofs are which are produced for the confirmation of this point. It appears,
(1.) That the Lord is God, by two proofs: [1.] He has an infinite and infallible knowledge, as is evident from the predictions of his word (v. 12): "I have declared and I have shown that which has without fail come to pass; nay, I never declared nor showed any thing but it has been accomplished. I showed when there was no strange god among you, that is, when you pretended not to consult any oracles but mine, nor to have any prophets but mine." It is said, when they came out of Egypt, that the Lord alone did lead him, and there was no strange god with him. [2.] He has an infinite and irresistible power, as is evident from the performances of his providence. He pleads not only, I have shown, but, I have saved, not only foretold what none else could foresee, but done what none else could do; for (v. 13), "None can deliver out of my hand those whom I will punish; not only no man can, but none of all the gods of the heathen can protect." It is therefore a fearful thing to fall into the hands of the living God, because there is no getting out of them again. "I will work what I have designed, both in mercy and judgment, and who shall either oppose or retard it?"
(2.) That the gods of the heathen, who are rivals with him, are not only inferior to him, but no gods at all, which is proved (v. 9) by a challenge: Who among them can declare this that I now declare? Who can foretel things to come? Nay, which of them can show us former things? ch. xli. 22. They cannot so much as inspire an historian, much less a prophet. They are challenged to join issue upon this: Let them bring forth their witnesses, to prove their omniscience and omnipotence. And, [1.] If they do prove them, they shall be justified, the idols in demanding homage and the idolaters in paying it. [2.] If they do not prove them, let them say, It is truth; let them own the true God, and receive the truth concerning him, that he is God alone. The cause of God is not afraid to stand a fair trial; but it may reasonably be expected that those who cannot justify themselves in their irreligion should submit to the power of the truth and true religion.
Adam Clarke: Commentary on the Bible - 1831
43:8: Bring forth the blind people that have eyes "Bring forth the people, blind, although they have eyes" - I understand this of the Gentiles, as the verse following, not of the Jews. Their natural faculties, if they had made a proper use of them, must have led them to the knowledge of the being and attributes of the one true God; "for his eternal power and Godhead," if well attended to, are clearly seen in his works, (Rom 1:20), and would have preserved them from running into the folly and absurdity of worshipping idols. They are here challenged to produce the evidence of the power and foreknowledge of their idol gods; and the Jews are just afterwards, Isa 43:10, appealed to as witnesses for God in this cause, therefore these latter cannot here be meant by the people blind with eyes and deaf with ears.
Albert Barnes: Notes on the Bible - 1834
43:8: Bring forth the blind people - Many have understood this of the Jews. So Vitringa, Rosenmuller, Grotius, and others understand it. But Lowth, more correctly, regards it as referring to the Gentiles. It is designed as an argument to show the superiority of God over all idols, and to demonstrate that he was able to deliver his people from captivity and exile. He appeals, therefore Isa 43:9, to his own people in proof of his divinity and power. None of the pagan Isa 43:8 had been able to predict future events, none of the pagan gods, therefore, could save; but Yahweh, who had so often foretold events that were fulfilled, was able to deliver, and of that fact his own people had had abundant evidence.
That have eyes - They had natural faculties to see and know God (compare Rom 1:20), but they had not improved them, and they had, therefore, run into the sin and folly of idolatry. The phrase 'bring forth,' implies a solemn appeal made by God to them to enter into an argument on the subject (compare the note at Isa 41:1).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:8: Isa 6:9, Isa 42:18-20, Isa 44:18-20; Deu 29:2-4; Jer 5:21; Eze 12:2; Co2 4:4-6
Carl Friedrich Keil and Franz Delitzsch
43:8
We come now to the third turn in the second half of this prophecy. It is linked on to the commencement of the first turn ("Hear, ye deaf, and look, ye blind, that ye may see"), the summons being now addressed to some one to bring forth the Israel, which has eyes and ears without seeing or hearing; whilst, on the other hand, the nations are all to come together, and this time not for the purpose of convincing them, but of convincing Israel. "Bring out a blind people, and it has eyes; and deaf people, and yet furnished with ears! All ye heathen, gather yourselves together, and let peoples assemble! Who among you can proclaim such a thing? And let them cause former things to be heard, appoint their witnesses, and be justified. Let these hear, and say, True! Ye are my witnesses, saith Jehovah, and my servant whom I have chosen; that ye may know and believe me, and see that it is I: before me was no God formed, and there will be none after me." "Bring out" does not refer here to bringing out of captivity, as in Ezek 20:34, Ezek 20:41; Ezek 34:13, since the names by which Israel is called are hardly applicable to this, but rather to bringing to the place appointed for judicial proceedings. The verb is in the imperative. The heathen are also to gather together en masse; נקבּצוּ is also an imperative here, as in Joel 3:11 = הקּבצוּ (cf., נלווּ, Jer 50:5; Ewald, 226, c). In Is 43:9 we have the commencement of the evidence adduced by Jehovah in support of His own divine right: Who among the gods of the nations can proclaim this? i.e., anything like my present announcement of the restoration of Israel? To prove that they can, let them cause "former things" to be heard, i.e., any former events which they had foretold, and which had really taken place; and let them appoint witnesses of such earlier prophecies, and so prove themselves to be gods, that is to say, by the fact that these witnesses have publicly heard their declaration and confirm the truth thereof. The subject to וגו וישׁמעוּ (they may hear, etc.) is the witnesses, not as now informing themselves for the first time, but as making a public declaration. The explanation, "that men may hear," changes the subject without any necessity. But whereas the gods are dumb and lifeless, and therefore cannot call any witnesses for themselves, and not one of all the assembled multitude can come forward as their legitimate witness, or as one able to vindicate them, Jehovah can call His people as witnesses, since they have had proofs in abundance that He possesses infallible knowledge of the future. It is generally assumed that "and my servant" introduces a second subject: "Ye, and (especially) my servant whom I have chosen." In this case, "my servant" would denote that portion of the nation which was so, not merely like the mass of the people according to its divine calling, but also by its own fidelity to that calling; that is to say, the kernel of the nation, which was in the midst of the mass, but had not the manners of the mass. At the same time, the sentence which follows is much more favourable to the unity of the subject; and why should not "my servant" be a second predicate? The expression "ye" points to the people, who were capable of seeing and hearing, and yet both blind and deaf, and who had been brought out to the forum, according to Is 43:8. Ye, says Jehovah, are my witnesses, and ye are my servant whom I have chosen; I can appeal to what I have enabled you to experience and to perceive, and to the relation in which I have in mercy caused you to stand to myself, that ye may thereby be brought to consider the great difference that there is between what ye have in your God and that which the heathen (here present with you) have in their idols. "I am He," i.e., God exclusively, and God for ever. His being has no beginning and no end; so that any being apart from His, which could have gone before or could follow after, so as to be regarded as divine (in other words, the deity of the artificial and temporal images which are called gods by the heathen), is a contradiction in itself.
John Gill
43:8 Bring forth the blind people that have eyes, and the deaf that have ears,.... The Targum applies this to the bringing of the people of Israel out of Egypt; and others understand it of their deliverance from the Babylonish captivity; and some of the exclusion of them from the kingdom of heaven, and casting them into outward darkness, according to Mt 8:12, but it is rather to be understood of the conviction of them; though better of the Gentiles, and of the enlightening of them, who before were blind; and causing them to hear, who before were deaf to spiritual things, agreeably to what goes before. It seems best to consider the words as a summons to the Heathens uncalled, to the Roman Pagan empire, to come forth and appear, who were as blind and deaf as the idols they worshipped, and plead their cause, agreeably to what follows.
John Wesley
43:8 Bring - O ye idolatrous Gentiles, bring forth your false gods, which have eyes but see not, and ears but hear not.
Robert Jamieson, A. R. Fausset and David Brown
43:8 Solemn challenge given by God to the nations to argue with Him the question of His superiority to their idols, and His power to deliver Israel (Is 41:1).
blind people--the Gentiles, who also, like Israel (Is 42:19), are blind (spiritually), though having eyes; that is, natural faculties, whereby they might know God (Rom 1:20-21) [LOWTH]. Or else, the Jews [VITRINGA].
43:943:9: Ամենայն ազգք ժողովեցան ՚ի միասին, եւ իշխանք ժողովեսցին ՚ի նոցանէ. ո՞ պատմեսցէ զայս. եւ կամ որ ինչ իսկզբանէ՛ն էր, ո՞ ազդ արասցէ ձեզ. ածցեն զվկայս իւրեանց՝ եւ արդարասցին. լուիցեն եւ ասասցեն զճշմարիտն[10076]։ [10076] Ոմանք. Ո՞ պատմեաց զայս. եւ։
9 Թող բոլոր ազգերը հաւաքուեն միասին, թող նրանց իշխանները ժողովուեն, բայց ո՞վ կարող է պատմել այս, եւ կամ ո՞վ կարող է ձեզ ազդարարել այն, ինչ առաջ է կատարուել. թող բերեն իրենց վկաներին եւ արդարանան, թող լսեն եւ ասեն ճշմարտութիւնը:
9 Բոլոր ազգերը մէկտեղ թող հաւաքուին Եւ ժողովուրդները թող հաւաքուին. Անոնցմէ ո՞վ կրնայ ասիկա յայտնել Ու սկիզբի բաները մեզի գիտցնել։Իրենց վկաները թող բերեն որպէս զի արդարանան Եւ մարդիկ լսեն ու ըսեն թէ՝ ‘Ասիկա ճշմարիտ է’։
Ամենայն ազգք ժողովեցան ի միասին, եւ [641]իշխանք ժողովեսցին ի նոցանէ. ո՞`` պատմեսցէ զայս, եւ կամ որ ինչ ի սկզբանէն էր` ո՞ ազդ արասցէ [642]ձեզ. ածցեն զվկայս իւրեանց եւ արդարասցին, լուիցեն եւ ասասցեն զճշմարիտն:

43:9: Ամենայն ազգք ժողովեցան ՚ի միասին, եւ իշխանք ժողովեսցին ՚ի նոցանէ. ո՞ պատմեսցէ զայս. եւ կամ որ ինչ իսկզբանէ՛ն էր, ո՞ ազդ արասցէ ձեզ. ածցեն զվկայս իւրեանց՝ եւ արդարասցին. լուիցեն եւ ասասցեն զճշմարիտն[10076]։
[10076] Ոմանք. Ո՞ պատմեաց զայս. եւ։
9 Թող բոլոր ազգերը հաւաքուեն միասին, թող նրանց իշխանները ժողովուեն, բայց ո՞վ կարող է պատմել այս, եւ կամ ո՞վ կարող է ձեզ ազդարարել այն, ինչ առաջ է կատարուել. թող բերեն իրենց վկաներին եւ արդարանան, թող լսեն եւ ասեն ճշմարտութիւնը:
9 Բոլոր ազգերը մէկտեղ թող հաւաքուին Եւ ժողովուրդները թող հաւաքուին. Անոնցմէ ո՞վ կրնայ ասիկա յայտնել Ու սկիզբի բաները մեզի գիտցնել։Իրենց վկաները թող բերեն որպէս զի արդարանան Եւ մարդիկ լսեն ու ըսեն թէ՝ ‘Ասիկա ճշմարիտ է’։
zohrab-1805▾ eastern-1994▾ western am▾
43:943:9 Пусть все народы соберутся вместе, и совокупятся племена. Кто между ними предсказал это? пусть возвестят, что было от начала; пусть представят свидетелей от себя и оправдаются, чтобы можно было услышать и сказать: >
43:9 πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste συνήχθησαν συναγω gather ἅμα αμα at once; together καὶ και and; even συναχθήσονται συναγω gather ἄρχοντες αρχων ruling; ruler ἐξ εκ from; out of αὐτῶν αυτος he; him τίς τις.1 who?; what? ἀναγγελεῖ αναγγελλω announce ταῦτα ουτος this; he ἢ η or; than τὰ ο the ἐξ εκ from; out of ἀρχῆς αρχη origin; beginning τίς τις.1 who?; what? ἀναγγελεῖ αναγγελλω announce ὑμῖν υμιν you ἀγαγέτωσαν αγω lead; pass τοὺς ο the μάρτυρας μαρτυς witness αὐτῶν αυτος he; him καὶ και and; even δικαιωθήτωσαν δικαιοω justify καὶ και and; even εἰπάτωσαν επω say; speak ἀληθῆ αληθης true
43:9 כָּֽל־ kˈol- כֹּל whole הַ ha הַ the גֹּויִ֞ם ggôyˈim גֹּוי people נִקְבְּצ֣וּ niqbᵊṣˈû קבץ collect יַחְדָּ֗ו yaḥdˈāw יַחְדָּו together וְ wᵊ וְ and יֵאָֽסְפוּ֙ yēʔˈāsᵊfû אסף gather לְאֻמִּ֔ים lᵊʔummˈîm לְאֹם people מִ֤י mˈî מִי who בָהֶם֙ vāhˌem בְּ in יַגִּ֣יד yaggˈîḏ נגד report זֹ֔את zˈōṯ זֹאת this וְ wᵊ וְ and רִֽאשֹׁנֹ֖ות rˈišōnˌôṯ רִאשֹׁון first יַשְׁמִיעֻ֑נוּ yašmîʕˈunû שׁמע hear יִתְּנ֤וּ yittᵊnˈû נתן give עֵֽדֵיהֶם֙ ʕˈēḏêhem עֵד witness וְ wᵊ וְ and יִצְדָּ֔קוּ yiṣdˈāqû צדק be just וְ wᵊ וְ and יִשְׁמְע֖וּ yišmᵊʕˌû שׁמע hear וְ wᵊ וְ and יֹאמְר֥וּ yōmᵊrˌû אמר say אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
43:9. omnes gentes congregatae sunt simul et collectae sunt tribus quis in vobis adnuntiet istud et quae prima sunt audire nos faciat dent testes eorum et iustificentur et audiant et dicant vereAll the nations are assembled together, and the tribes are gathered: who among you can declare this, and shall make us hear the former things? let them bring forth their witnesses, let them be justified, and hear, and say: It is truth.
9. Let all the nations be gathered together, and let the peoples be assembled: who among them can declare this, and shew us former things? let them bring their witnesses, that they may be justified: or let them hear, and say, It is truth.
43:9. All the nations have been assembled together, and the tribes have been collected. Who among you will announce this, and who will cause us to listen to the things that are first? Let them present their witnesses. Let them act justly, and listen, and say: “It is true.”
43:9. Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, [It is] truth.
Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, [It is] truth:

43:9 Пусть все народы соберутся вместе, и совокупятся племена. Кто между ними предсказал это? пусть возвестят, что было от начала; пусть представят свидетелей от себя и оправдаются, чтобы можно было услышать и сказать: <<правда!>>
43:9
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
συνήχθησαν συναγω gather
ἅμα αμα at once; together
καὶ και and; even
συναχθήσονται συναγω gather
ἄρχοντες αρχων ruling; ruler
ἐξ εκ from; out of
αὐτῶν αυτος he; him
τίς τις.1 who?; what?
ἀναγγελεῖ αναγγελλω announce
ταῦτα ουτος this; he
η or; than
τὰ ο the
ἐξ εκ from; out of
ἀρχῆς αρχη origin; beginning
τίς τις.1 who?; what?
ἀναγγελεῖ αναγγελλω announce
ὑμῖν υμιν you
ἀγαγέτωσαν αγω lead; pass
τοὺς ο the
μάρτυρας μαρτυς witness
αὐτῶν αυτος he; him
καὶ και and; even
δικαιωθήτωσαν δικαιοω justify
καὶ και and; even
εἰπάτωσαν επω say; speak
ἀληθῆ αληθης true
43:9
כָּֽל־ kˈol- כֹּל whole
הַ ha הַ the
גֹּויִ֞ם ggôyˈim גֹּוי people
נִקְבְּצ֣וּ niqbᵊṣˈû קבץ collect
יַחְדָּ֗ו yaḥdˈāw יַחְדָּו together
וְ wᵊ וְ and
יֵאָֽסְפוּ֙ yēʔˈāsᵊfû אסף gather
לְאֻמִּ֔ים lᵊʔummˈîm לְאֹם people
מִ֤י mˈî מִי who
בָהֶם֙ vāhˌem בְּ in
יַגִּ֣יד yaggˈîḏ נגד report
זֹ֔את zˈōṯ זֹאת this
וְ wᵊ וְ and
רִֽאשֹׁנֹ֖ות rˈišōnˌôṯ רִאשֹׁון first
יַשְׁמִיעֻ֑נוּ yašmîʕˈunû שׁמע hear
יִתְּנ֤וּ yittᵊnˈû נתן give
עֵֽדֵיהֶם֙ ʕˈēḏêhem עֵד witness
וְ wᵊ וְ and
יִצְדָּ֔קוּ yiṣdˈāqû צדק be just
וְ wᵊ וְ and
יִשְׁמְע֖וּ yišmᵊʕˌû שׁמע hear
וְ wᵊ וְ and
יֹאמְר֥וּ yōmᵊrˌû אמר say
אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
43:9. omnes gentes congregatae sunt simul et collectae sunt tribus quis in vobis adnuntiet istud et quae prima sunt audire nos faciat dent testes eorum et iustificentur et audiant et dicant vere
All the nations are assembled together, and the tribes are gathered: who among you can declare this, and shall make us hear the former things? let them bring forth their witnesses, let them be justified, and hear, and say: It is truth.
43:9. All the nations have been assembled together, and the tribes have been collected. Who among you will announce this, and who will cause us to listen to the things that are first? Let them present their witnesses. Let them act justly, and listen, and say: “It is true.”
43:9. Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, [It is] truth.
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
9: Кто между ними предсказал это?... Как поставленный вопрос, так и все содержание данного стиха близко напоминает 26: ст. 41-й главы. Предметное содержание его - речь об явлении Отрока Господня, об отвержении иудейства и обновлении язычества. Пророк и задает здесь вопрос, мог ли кто-либо из представителей иудейства или язычества все это предвидеть и предсказать одним чисто естественным путем? Разумеется, нет: никто из них не в состоянии был ни сделать подобного предсказания, ни тем более удостоверить его правильность.
Adam Clarke: Commentary on the Bible - 1831
43:9: Who among them - Seven MSS., three ancient, and the first edition, 1486, with the Syriac and Vulgate, read בכם bechem, who among you, the present reading is preferable.
Albert Barnes: Notes on the Bible - 1834
43:9: Let all the nations be gathered together - Let them be assembled to give evidence, or to adduce proofs that their idols are worthy of confidence Isa 41:1.
Who among them can declare this? - Who among them hath predicted this state of things? Who has foretold the events which are now occurring? It is implied here, that Yahweh had done this, but none of the pagan gods had done it (see the note at Isa 41:21).
And show us former things - (see the note at Isa 41:22). The order of events, the manner in which one event shall succeed another. Not merely, who can declare one single event, but who can declare the succession, the order in which many events shall follow each other - a far more difficult thing than to declare one single future event. Neither had been done by the pagan; both had been done by God.
That they may be justified - That it may be demonstrated that they are what they pretend to be, and that they are worthy of the confidence of people. The word 'justified' here, is used in the sense of being right, or true; - let them in this manner show that their claims are just, and well founded.
Or let them hear, and say, It is truth - (See the note at Isa 41:26).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:9: all the: Isa 45:20, Isa 45:21, Isa 48:14; Psa 49:1, Psa 49:2, Psa 50:1; Joe 3:11
who among: Isa 41:21-26, Isa 44:7-9, Isa 46:10, Isa 48:5, Isa 48:6
that they may: Isa 43:26; Jos 24:15-24; Kg1 18:21-24, Kg1 18:36-39
Geneva 1599
43:9 Let all the nations be gathered (h) together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their (i) witnesses, that they may be justified: or let them (k) hear, and say, [It is] truth.
(h) Signifying that no power can resist him in doing this miraculous work, nor are all their idols able to do the same, as in (Is 41:22).
(i) To prove that the things which are spoken of them are true.
(k) Showing that the malice of the wicked hinders them in the knowledge of the truth, because they will not hear when God speaks by his word.
John Gill
43:9 Let all the nations be gathered together, and let the people be assembled,.... In one place, if it could be, in an open court of judicature; that their whole strength might be united together, and the most cogent arguments any of them are able to produce might be brought out; and that all might have an opportunity of hearing the cause fairly argued, and the point decided, and judge for themselves on which side truth lies:
who among them can declare this, and show us former things? what god or prophet of theirs can declare any future event, such as this, the redemption of the Jews by Cyrus, foretold from the mouth of the Lord by Isaiah, so long before the accomplishment of it, or anything whatever before it comes to pass? for this does not regard things past, which might be shown and declared; but the things they are challenged with are things future, to declare them first, before they come into being, which would be a proof of deity; for none but God, who is omniscient, can foretell future events with certainty:
let them bring forth their witnesses, that they may be justified; let them produce witnesses that their gods spoke of things before they came to pass, and that they came to pass just as they foretold they would; that their cause may appear a just one, and that they, their worshippers, are right in serving them:
let them hear, and say, it is truth; or let them hearken to the evidence against them, and acknowledge that what I say is true, and that I am the true God, and there is no other.
John Wesley
43:9 Assembled - To plead the cause of their idols with me. This - This wonderful work of mine in bringing my people out of captivity. Former things - Such things as shall happen long before the return from the captivity, which yet your blind idols cannot foresee. Witnesses - Who can testify the truth of any such predictions of theirs, that they may be owned for true gods; or if they can produce no evidence of any such thing, let them confess, that what I say is truth, that I only am the true God.
Robert Jamieson, A. R. Fausset and David Brown
43:9 who . . . can declare this--who among the idolatrous soothsayers hath predicted this; that is, as to Cyrus being the deliverer of Israel?
former--predictions, as in Is 42:9 [MAURER]. Or, things that shall first come to pass (see on Is 41:21-22) [BARNES].
let them bring forth their witnesses--as I do mine (Is 43:10).
justified--declared veracious in their pretended prophecies.
or--rather, "and"; let men hear their prediction and say, from the event, It is verified (see on Is 41:26).
43:1043:10: Եղերո՛ւք ինձ վկայք, եւ ես ձե՛զ վկայ՝ ասէ Տէր Աստուած. եւ ծառայ իմ զոր ընտրեցի. զի գիտասջիք եւ հաւատասջի՛ք ինձ. եւ ՚ի միտ առնուցուք՝ թէ ե՛ս եմ։ Յառա՛ջ քան զիս ո՛չ եղեւ այլ Աստուած, եւ յետ իմ ո՛չ եղիցի։
10 Եղէ՛ք ինձ համար վկաներ, ես էլ ձեզ համար վկայ լինեմ, -ասում է Տէր Աստուած. - ծառայ ընտրեցի ձեզ, որ հասկանաք ու հաւատաք ինձ եւ գիտակցէք, թէ ո՛վ եմ ես: Ինձնից առաջ ուրիշ Աստուած չի եղել, ինձնից յետոյ եւս չի լինի:
10 «Իմ վկաներս դուք էք, կ’ըսէ Տէրը, Նաեւ իմ ընտրած ծառաս. Որպէս զի գիտնաք ու ինծի հաւատաք Եւ հասկնաք թէ ես եմ. Ինձմէ առաջ Աստուած չեղաւ Ու ինձմէ ետքն ալ պիտի չըլլայ։
Եղերուք ինձ վկայք [643]եւ ես ձեզ վկայ, ասէ Տէր Աստուած``, եւ ծառայ իմ զոր ընտրեցի. զի գիտասջիք եւ հաւատասջիք ինձ, եւ ի միտ առնուցուք թէ ես եմ. յառաջ քան զիս ոչ եղեւ այլ Աստուած, եւ յետ իմ ոչ եղիցի:

43:10: Եղերո՛ւք ինձ վկայք, եւ ես ձե՛զ վկայ՝ ասէ Տէր Աստուած. եւ ծառայ իմ զոր ընտրեցի. զի գիտասջիք եւ հաւատասջի՛ք ինձ. եւ ՚ի միտ առնուցուք՝ թէ ե՛ս եմ։ Յառա՛ջ քան զիս ո՛չ եղեւ այլ Աստուած, եւ յետ իմ ո՛չ եղիցի։
10 Եղէ՛ք ինձ համար վկաներ, ես էլ ձեզ համար վկայ լինեմ, -ասում է Տէր Աստուած. - ծառայ ընտրեցի ձեզ, որ հասկանաք ու հաւատաք ինձ եւ գիտակցէք, թէ ո՛վ եմ ես: Ինձնից առաջ ուրիշ Աստուած չի եղել, ինձնից յետոյ եւս չի լինի:
10 «Իմ վկաներս դուք էք, կ’ըսէ Տէրը, Նաեւ իմ ընտրած ծառաս. Որպէս զի գիտնաք ու ինծի հաւատաք Եւ հասկնաք թէ ես եմ. Ինձմէ առաջ Աստուած չեղաւ Ու ինձմէ ետքն ալ պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
43:1043:10 А Мои свидетели, говорит Господь, вы и раб Мой, которого Я избрал, чтобы вы знали и верили Мне, и разумели, что это Я: прежде Меня не было Бога и после Меня не будет.
43:10 γένεσθέ γινομαι happen; become μοι μοι me μάρτυρες μαρτυς witness κἀγὼ καγω and I μάρτυς μαρτυς witness λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God καὶ και and; even ὁ ο the παῖς παις child; boy ὃν ος who; what ἐξελεξάμην εκλεγω select; choose ἵνα ινα so; that γνῶτε γινωσκω know καὶ και and; even πιστεύσητε πιστευω believe; entrust καὶ και and; even συνῆτε συνιημι comprehend ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be ἔμπροσθέν εμπροσθεν in front; before μου μου of me; mine οὐκ ου not ἐγένετο γινομαι happen; become ἄλλος αλλος another; else θεὸς θεος God καὶ και and; even μετ᾿ μετα with; amid ἐμὲ εμε me οὐκ ου not ἔσται ειμι be
43:10 אַתֶּ֤ם ʔattˈem אַתֶּם you עֵדַי֙ ʕēḏˌay עֵד witness נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עַבְדִּ֖י ʕavdˌî עֶבֶד servant אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּחָ֑רְתִּי bāḥˈārᵊttî בחר examine לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of תֵּ֠דְעוּ tēḏᵊʕˌû ידע know וְ wᵊ וְ and תַאֲמִ֨ינוּ ṯaʔᵃmˌînû אמן be firm לִ֤י lˈî לְ to וְ wᵊ וְ and תָבִ֨ינוּ֙ ṯāvˈînû בין understand כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i ה֔וּא hˈû הוּא he לְ lᵊ לְ to פָנַי֙ fānˌay פָּנֶה face לֹא־ lō- לֹא not נֹ֣וצַר nˈôṣar יצר shape אֵ֔ל ʔˈēl אֵל god וְ wᵊ וְ and אַחֲרַ֖י ʔaḥᵃrˌay אַחַר after לֹ֥א lˌō לֹא not יִהְיֶֽה׃ ס yihyˈeh . s היה be
43:10. vos testes mei dicit Dominus et servus meus quem elegi ut sciatis et credatis mihi et intellegatis quia ego ipse sum ante me non est formatus deus et post me non eritYou are my witnesses, saith the Lord, and my servant whom I have chosen: that you may know, and believe me, and understand that I myself am. Before me there was no God formed, and after me there shall be none.
10. Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he; before me there was no God formed, neither shall there be after me.
43:10. You are my witnesses, says the Lord, and you are my servant, whom I have chosen, so that you may know, and may believe in me, and so that you may understand that I am the same. Before me, there was no god formed, and after me there will be none.
43:10. Ye [are] my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I [am] he: before me there was no God formed, neither shall there be after me.
Ye [are] my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I [am] he: before me there was no God formed, neither shall there be after me:

43:10 А Мои свидетели, говорит Господь, вы и раб Мой, которого Я избрал, чтобы вы знали и верили Мне, и разумели, что это Я: прежде Меня не было Бога и после Меня не будет.
43:10
γένεσθέ γινομαι happen; become
μοι μοι me
μάρτυρες μαρτυς witness
κἀγὼ καγω and I
μάρτυς μαρτυς witness
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
καὶ και and; even
ο the
παῖς παις child; boy
ὃν ος who; what
ἐξελεξάμην εκλεγω select; choose
ἵνα ινα so; that
γνῶτε γινωσκω know
καὶ και and; even
πιστεύσητε πιστευω believe; entrust
καὶ και and; even
συνῆτε συνιημι comprehend
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
ἔμπροσθέν εμπροσθεν in front; before
μου μου of me; mine
οὐκ ου not
ἐγένετο γινομαι happen; become
ἄλλος αλλος another; else
θεὸς θεος God
καὶ και and; even
μετ᾿ μετα with; amid
ἐμὲ εμε me
οὐκ ου not
ἔσται ειμι be
43:10
אַתֶּ֤ם ʔattˈem אַתֶּם you
עֵדַי֙ ʕēḏˌay עֵד witness
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
עַבְדִּ֖י ʕavdˌî עֶבֶד servant
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּחָ֑רְתִּי bāḥˈārᵊttî בחר examine
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
תֵּ֠דְעוּ tēḏᵊʕˌû ידע know
וְ wᵊ וְ and
תַאֲמִ֨ינוּ ṯaʔᵃmˌînû אמן be firm
לִ֤י lˈî לְ to
וְ wᵊ וְ and
תָבִ֨ינוּ֙ ṯāvˈînû בין understand
כִּֽי־ kˈî- כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
ה֔וּא hˈû הוּא he
לְ lᵊ לְ to
פָנַי֙ fānˌay פָּנֶה face
לֹא־ lō- לֹא not
נֹ֣וצַר nˈôṣar יצר shape
אֵ֔ל ʔˈēl אֵל god
וְ wᵊ וְ and
אַחֲרַ֖י ʔaḥᵃrˌay אַחַר after
לֹ֥א lˌō לֹא not
יִהְיֶֽה׃ ס yihyˈeh . s היה be
43:10. vos testes mei dicit Dominus et servus meus quem elegi ut sciatis et credatis mihi et intellegatis quia ego ipse sum ante me non est formatus deus et post me non erit
You are my witnesses, saith the Lord, and my servant whom I have chosen: that you may know, and believe me, and understand that I myself am. Before me there was no God formed, and after me there shall be none.
43:10. You are my witnesses, says the Lord, and you are my servant, whom I have chosen, so that you may know, and may believe in me, and so that you may understand that I am the same. Before me, there was no god formed, and after me there will be none.
43:10. Ye [are] my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I [am] he: before me there was no God formed, neither shall there be after me.
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
10: А Мои свидетели, говорит Господь, вы... Так как речь пророка обращена была непосредственно к народу израильскому, то его же, следовательно, должно считать и тем лицом, которое выставлено в качестве первого свидетеля. И действительно, вся история богоизбранного народа, со всеми данными ему богоявлениями, откровениями, законами и чудесами, является лучшим и наиболее убедительным доказательством Божественного всемогущества и Его зиждительной, миротворческой Премудрости и Силы. Но, кроме всего этого, еврейский народ был прямым свидетелем исполнения многих божественных пророчеств, касавшихся судьбы различных языческих народов, а также и на самом себе испытал оправдание многих пророческих угроз и обетований.

И раб Мой, которого Я избрал... Слова эти невольно напоминают начало 42: гл. "Вот Отрок Мой.... избранный, Мой, к которому благоволит душа Моя" (1: с). Очевидно, и относятся они к одному и тому же Лицу - Посреднику Ветхого и Нового Завета, Господу Иисусу Христу, Который не напрасно, в свидетельство своей истинности, ссылался на Свои дела и на волю пославшего Его Отца (Ин 5:36-37). "Я на то родился и на то пришел в мир, чтобы свидетельствовать о истине" - торжественно ответил Сам Господь на вопрос Пилата: "что есть истина" (Ин 18:37). "Верным свидетелем" неоднократно называется Он и в Апокалипсисе (1:5; 3:14). К Иисусу Христу относят это место и святоотеческие толковники (святой Кирилл Александрийский, блаженные Феодорит, Иероним).
Adam Clarke: Commentary on the Bible - 1831
43:10: Ye (the Israelites) are my witnesses, and my servant (the prophet) whom I have chosen - That whatever has been said before concerning Sennacherib has been literally fulfilled. The prophet had predicted it; the Israelites saw it accomplished.
Before me there was no God formed, neither shall there be after me - This is a most difficult place. Was there a time when God was not? No! Yet he says, before me. Will there be a time in which God will not exist? No! Yet he says, after me. Are not all these words to be referred to his creation? Before me, no god created any thing, nor was there any thing pre-existent but myself. And after me, i.e., after my creation, such as now exists, there shall be no other class of beings formed. This mode of interpretation frees the passage from all embarrassment, and the context perfectly agrees with it. The words my servant, in this verse, the Targum understands of the Messiah.
Albert Barnes: Notes on the Bible - 1834
43:10: Ye are my witnesses - They were his witnesses, because, first, he had given in them predictions of future events which had been literally fulfilled: secondly, by his power of delivering them so often manifested, he had shown that he was a God able to save. Neither of these had been done by the idol-gods (compare Isa 44:8).
And believe me - Or rather, confide in me.
Before me there was no God formed - I am the only true, the eternal God. In this expression, Yahweh says that he was the first being. He derived his existence from no one. Perhaps the Hebrew will bear a little more emphasis than is conveyed by our translation. 'Before me, God was not formed,' implying that he was God, and that he existed anterior to all other beings. It was an opinion among the Greeks, that the same gods had not always reigned, but that the more ancient divinities had been expelled by the more modern. It is possible that some such opinion may have pRev_ailed in the oriental idolatry, and that God here means to say, in opposition to that, that he had not succeeded any other God in his kingdom. His dominion was original, underived, and independent.
Neither shall there be after me - He would never cease to live; he would never vacate his throne for another. This expression is equivalent to that which occurs in the Book of Rev_elation, 'I am Alpha and Omega, the first and the last' Rev 1:11; and it is remarkable that this language, which obviously implies eternity, and which in Isaiah is used expressly to prove the divinity of Yahweh, is, in the passage referred to in the Book of Rev_elation, applied no less unequivocally to the Lord Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:10: my witnesses: Isa 43:12, Isa 44:8; Joh 1:7, Joh 1:8, Joh 15:27; Act 1:8; Co1 15:15
and my servant: Isa 42:1, Isa 55:4; Phi 2:7; Col 1:7; Rev 1:2, Rev 1:5, Rev 3:14
that ye: Isa 40:21, Isa 40:22, Isa 41:20, Isa 45:6, Isa 46:8, Isa 46:9; Joh 20:31
I am he: Isa 41:4, Isa 44:6-8
no God formed: or, nothing formed of God
Geneva 1599
43:10 Ye (l) [are] my witnesses, saith the LORD, and my (m) servant whom I have chosen: that ye may know and believe me, and understand that I [am] he: before me there was no god formed, neither shall there be after me.
(l) The prophets and people to whom I have given my law.
(m) Meaning especially Christ, and by him all the faithful.
John Gill
43:10 Ye are my witnesses, saith the Lord,.... The people of Israel, who could testify that the Lord had foretold their affliction in Egypt, their coming from thence, and settling in the land of Canaan, many hundreds of years before they came to pass, and which were exactly fulfilled; and so the apostles of Christ, and ministers of the word, and all Christian people in all nations, are witnesses of the prophecies concerning Christ, his birth, miracles, obedience, sufferings, death, resurrection, ascension to heaven, and session at the right hand of God, all which are exactly accomplished, Acts 1:8,
and my servant whom I have chosen; meaning either the Prophet Isaiah, or the prophets in general; or rather the Messiah. So the Targum,
"and my servant the Messiah, in whom I am well pleased;''
and who is called the faithful witness, Rev_ 1:5, and to whom the characters of a servant, and the Lord's chosen, well agree, Is 42:1,
that ye may know and believe me, and understand that I am he; by which testimonies and evident proofs of deity, from the prediction of future events, and the accomplishment of them, you may have a competent knowledge, a firm persuasion, and a clear perception of this important truth, that the God of Israel, and of all true Christians, is the one only Lord God:
before me there was no God formed, neither shall there be after me; intimating that idols were formed by the hands of men, and yet none of these were formed before him, and therefore could make no pretensions to deity, or to an equality with him; nor should any be formed afterwards, that could be put in competition with him. In short, the sense is, there is no other god beside him; as the Targum, Septuagint, and Arabic versions render it.
John Wesley
43:10 Ye - You my people are able to witness for me, that I have given you plain demonstrations of my certain knowledge of future events. My servant - Cyrus who is an eminent instance and proof of God's foreknowledge: or, the Messiah, who is the most eminent witness in this cause. Understand - That I am the true God. Nor after me - The gods of the Heathens neither had a being before me nor shall continue after me: whereas the Lord is God from everlasting to everlasting; but these pretenders are but of yesterday. And withal he calls them formed gods, in a way of contempt, and to shew the ridiculousness of their pretence.
Robert Jamieson, A. R. Fausset and David Brown
43:10 Ye--the Jews, to whom I have given predictions, verified by the event; and in delivering whom I have so often manifested MY power (see Is 43:3-4; Is 44:8).
and my servant--that is, the whole Jewish people (Is 41:8).
believe--trust in.
formed--before I existed none of the false gods were formed. "Formed" applies to the idols, not to God. Rev_ 1:11 uses the same language to prove the Godhead of Jesus, as Isaiah here to prove the Godhead of Jehovah.
43:1143:11: Ե՛ս եմ Աստուած՝ եւ չի՛ք ոք բա՛ց յինէն որ փրկիցէ։
11 Ե՛ս եմ Աստուած, ինձնից բացի չկայ մէկը, որ փրկութիւն տայ:
11 Տէրը ե՛ս եմ, ե՛ս եմ Եւ ինձմէ ուրիշ փրկիչ չկայ։
[644]Ես եմ Աստուած``, եւ չիք ոք բաց յինէն որ փրկիցէ:

43:11: Ե՛ս եմ Աստուած՝ եւ չի՛ք ոք բա՛ց յինէն որ փրկիցէ։
11 Ե՛ս եմ Աստուած, ինձնից բացի չկայ մէկը, որ փրկութիւն տայ:
11 Տէրը ե՛ս եմ, ե՛ս եմ Եւ ինձմէ ուրիշ փրկիչ չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
43:1143:11 Я, Я Господь, и нет Спасителя кроме Меня.
43:11 ἐγὼ εγω I ὁ ο the θεός θεος God καὶ και and; even οὐκ ου not ἔστιν ειμι be πάρεξ παρεξ my σῴζων σωζω save
43:11 אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מִ mi מִן from בַּלְעָדַ֖י bbalʕāḏˌay בִּלְעֲדֵי without מֹושִֽׁיעַ׃ môšˈîₐʕ ישׁע help
43:11. ego sum ego sum Dominus et non est absque me salvatorI am, I am the Lord: and there is no saviour besides me.
11. I, even I, am the LORD; and beside me there is no saviour.
43:11. I am. I am the Lord. And there is no savior apart from me.
43:11. I, [even] I, [am] the LORD; and beside me [there is] no saviour.
I, [even] I, [am] the LORD; and beside me [there is] no saviour:

43:11 Я, Я Господь, и нет Спасителя кроме Меня.
43:11
ἐγὼ εγω I
ο the
θεός θεος God
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
πάρεξ παρεξ my
σῴζων σωζω save
43:11
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מִ mi מִן from
בַּלְעָדַ֖י bbalʕāḏˌay בִּלְעֲדֵי without
מֹושִֽׁיעַ׃ môšˈîₐʕ ישׁע help
43:11. ego sum ego sum Dominus et non est absque me salvator
I am, I am the Lord: and there is no saviour besides me.
43:11. I am. I am the Lord. And there is no savior apart from me.
43:11. I, [even] I, [am] the LORD; and beside me [there is] no saviour.
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
11: Я, Я Господь, и нет Спасителя, кроме Меня... Отсутствие свидетелей у противной стороны и наличность достоверных свидетелей на стороне истинного Бога дают особенную убедительность и силу Его торжественному исповеданию, что прежде Него не было Бога и посла Него не будет и что, следовательно, только один Он есть вечно живущий и присно спасающий Бог, у Которого нет и быть не может никаких действительных соперников.
Albert Barnes: Notes on the Bible - 1834
43:11: I, even I, am the Lord - The repetition of the pronoun 'I' makes it emphatic. The design is, to affirm that there was no other being to whom the name 'Yahweh' pertained. There was no other one who had the attributes which the name involved; there was, therefore, no other God. On the meanins of the word Yahweh, see the note at Isa 1:2.
And beside me there is no Saviour - There is no one who can deliver from oppression, and captivity, and exile, such as the Jews suffered in Babylon; there is no one but he who can save from sin, and from hell. All salvation, therefore, must come from God; and if we obtain deliverance from temporal ills, or from eternal death, we must seek it from him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:11: Isa 43:3, Isa 12:2, Isa 45:21, Isa 45:22; Deu 6:4; Hos 1:7, Hos 13:4; Luk 1:47, Luk 2:11; Joh 10:28-30; Act 4:12; Tit 2:10, Tit 2:13, Tit 3:4-6; Pe2 3:18; Jo1 4:14, Jo1 5:20, Jo1 5:21; Jde 1:25; Rev 1:11, Rev 1:17, Rev 1:18, Rev 7:10-12
Carl Friedrich Keil and Franz Delitzsch
43:11
The address now closes by holding up once more the object and warrant of faith. "I am Jehovah; and beside me there is no Savour. I have proclaimed and brought salvation, and given to perceive, and there was no other god among you: and ye are my witnesses, saith Jehovah, and I am God. Even from the day onwards I am so; and there is no deliverer out of my hand: I act, and who can turn it back?" The proper name "Jehovah" is used here (Is 43:13) as a name indicating essence: "I and no other am the absolutely existing and living One," i.e., He who proves His existence by His acts, and indeed by His saving acts. מושׁיע and Jehovah are kindred epithets here; just as in the New Testament the name Jehovah sets, as it were, but only to rise again in the name Jesus, in which it is historically fulfilled. Jehovah's previous self-manifestation in history furnished a pledge of the coming redemption. The two synonyms הגּדתּי and השׁמעתּ have הושׁעתּי in the midst. He proclaimed salvation, brought salvation, and in the new afflictions was still ever preaching salvation, without there having been any zâr, i.e., any strange or other god in Israel (Deut 32:16; see above, Is 17:10), who proved his existence in any such way, or, in fact, gave any sign of existence at all. This they must themselves confess; and therefore (Vav in sense equivalent to ergo, as in Is 40:18, Is 40:25) He, and He alone, is El, the absolutely mighty One, i.e., God. And from this time forth He is so, i.e., He, and He only, displays divine nature and divine life. There is no reason for taking מיּום in the sense of יום מהיות, "from the period when the day, i.e., time, existed" (as the lxx, Jerome, Stier, etc., render it). Both the gam (also) and the future 'eph‛al (I will work) require the meaning supported by Ezek 48:35, "from the day onwards," i.e., from this time forth (syn. לפני־יום, Is 48:7). The concluding words give them to understand, that the predicted salvation is coming in the way of judgment. Jehovah will go forward with His work; and if He who is the same yesterday and today sets this before Him, who can turn it back, so that it shall remain unaccomplished? The prophecy dies away, like the massâ' Bâbhel with its epilogue in Is 14:27. In the first half (Isaiah 42:1-17) Jehovah introduced His servant, the medium of salvation, and proclaimed the approaching work of salvation, at which all the world had reason to rejoice. The second half (Isaiah 42:18-43:13) began with reproaching, and sought to bring Israel through this predicted salvation to reflect upon itself, and also upon its God, the One God, to whom there was no equal.
John Gill
43:11 I, even I, am the Lord,.... Jehovah, the self-existing, eternal, and immutable Being; this is doubled for the confirmation of it, and to exclude all others:
and besides me there is no Saviour; either in a temporal or spiritual sense; the gods of the Heathens could not save them out of their present troubles, and much less save them with an everlasting salvation; none but God can do this, and this is a proof that Christ is God, since none but God can be a Saviour.
Robert Jamieson, A. R. Fausset and David Brown
43:11 Lord--Jehovah.
saviour--temporally, from Babylon: eternally, from sin and hell (Hos 13:4; Acts 4:12). The same titles as are applied to God are applied to Jesus.
43:1243:12: Պատմեցի եւ փրկեցի. նախատեցի՝ եւ ո՛չ ոք էր ՚ի միջի ձերում օտար. դուք ինքնի՛ն իսկ վկայէք ինձ.
12 Յայտնեցի եւ փրկեցի. նախատեցի, ու ձեր մէջ օտար չկար. դուք ինքներդ կարող էք վկայ լինել ինձ համար:
12 Ես պատմեցի ու փրկեցի եւ գիտցուցի, Երբ ձեր մէջ օտար աստուած չկար Ու իմ վկաներս դո՛ւք էք, կ’ըսէ Տէրը, որ ե՛ս եմ Աստուած։
[645]Պատմեցի եւ փրկեցի. նախատեցի`` եւ ոչ ոք էր ի միջի ձերում օտար. դուք ինքնին իսկ վկայէք [646]ինձ:

43:12: Պատմեցի եւ փրկեցի. նախատեցի՝ եւ ո՛չ ոք էր ՚ի միջի ձերում օտար. դուք ինքնի՛ն իսկ վկայէք ինձ.
12 Յայտնեցի եւ փրկեցի. նախատեցի, ու ձեր մէջ օտար չկար. դուք ինքներդ կարող էք վկայ լինել ինձ համար:
12 Ես պատմեցի ու փրկեցի եւ գիտցուցի, Երբ ձեր մէջ օտար աստուած չկար Ու իմ վկաներս դո՛ւք էք, կ’ըսէ Տէրը, որ ե՛ս եմ Աստուած։
zohrab-1805▾ eastern-1994▾ western am▾
43:1243:12 Я предрек и спас, и возвестил; а иного нет у вас, и вы свидетели Мои, говорит Господь, что Я Бог;
43:12 ἀνήγγειλα αναγγελλω announce καὶ και and; even ἔσωσα σωζω save ὠνείδισα ονειδιζω disparage; reproach καὶ και and; even οὐκ ου not ἦν ειμι be ἐν εν in ὑμῖν υμιν you ἀλλότριος αλλοτριος another's; stranger ὑμεῖς υμεις you ἐμοὶ εμοι me μάρτυρες μαρτυς witness κἀγὼ καγω and I μάρτυς μαρτυς witness λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God
43:12 אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i הִגַּ֤דְתִּי higgˈaḏtî נגד report וְ wᵊ וְ and הֹושַׁ֨עְתִּי֙ hôšˈaʕtî ישׁע help וְ wᵊ וְ and הִשְׁמַ֔עְתִּי hišmˈaʕtî שׁמע hear וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] בָּכֶ֖ם bāḵˌem בְּ in זָ֑ר zˈār זָר strange וְ wᵊ וְ and אַתֶּ֥ם ʔattˌem אַתֶּם you עֵדַ֛י ʕēḏˈay עֵד witness נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַֽ wˈa וְ and אֲנִי־ ʔᵃnî- אֲנִי i אֵֽל׃ ʔˈēl אֵל god
43:12. ego adnuntiavi et salvavi auditum feci et non fuit in vobis alienus vos testes mei dicit Dominus et ego DeusI have declared, and have saved. I have made it heard, and there was no strange one among you. You are my witnesses, saith the Lord, and I am God.
12. I have declared, and I have saved, and I have shewed, and there was no strange among you: therefore ye are my witnesses, saith the LORD, and I am God.
43:12. I have announced, and I have saved. I have caused it to be heard. And there was no stranger among you. You are my witnesses, says the Lord, and I am God.
43:12. I have declared, and have saved, and I have shewed, when [there was] no strange [god] among you: therefore ye [are] my witnesses, saith the LORD, that I [am] God.
I have declared, and have saved, and I have shewed, when [there was] no strange [god] among you: therefore ye [are] my witnesses, saith the LORD, that I [am] God:

43:12 Я предрек и спас, и возвестил; а иного нет у вас, и вы свидетели Мои, говорит Господь, что Я Бог;
43:12
ἀνήγγειλα αναγγελλω announce
καὶ και and; even
ἔσωσα σωζω save
ὠνείδισα ονειδιζω disparage; reproach
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ἐν εν in
ὑμῖν υμιν you
ἀλλότριος αλλοτριος another's; stranger
ὑμεῖς υμεις you
ἐμοὶ εμοι me
μάρτυρες μαρτυς witness
κἀγὼ καγω and I
μάρτυς μαρτυς witness
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
43:12
אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i
הִגַּ֤דְתִּי higgˈaḏtî נגד report
וְ wᵊ וְ and
הֹושַׁ֨עְתִּי֙ hôšˈaʕtî ישׁע help
וְ wᵊ וְ and
הִשְׁמַ֔עְתִּי hišmˈaʕtî שׁמע hear
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
בָּכֶ֖ם bāḵˌem בְּ in
זָ֑ר zˈār זָר strange
וְ wᵊ וְ and
אַתֶּ֥ם ʔattˌem אַתֶּם you
עֵדַ֛י ʕēḏˈay עֵד witness
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וַֽ wˈa וְ and
אֲנִי־ ʔᵃnî- אֲנִי i
אֵֽל׃ ʔˈēl אֵל god
43:12. ego adnuntiavi et salvavi auditum feci et non fuit in vobis alienus vos testes mei dicit Dominus et ego Deus
I have declared, and have saved. I have made it heard, and there was no strange one among you. You are my witnesses, saith the Lord, and I am God.
43:12. I have announced, and I have saved. I have caused it to be heard. And there was no stranger among you. You are my witnesses, says the Lord, and I am God.
43:12. I have declared, and have saved, and I have shewed, when [there was] no strange [god] among you: therefore ye [are] my witnesses, saith the LORD, that I [am] God.
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
12: Я предрек, и спас, и возвестил... В этих словах, кроме общей мысли об исполнении божественных пророчеств, находят и более частный намек на освобождение Иерусалима от нашествия Сеннахирима, возвещенное через пророка Исаию (37:33-36; ср. 4: Цар 19:20-35); событие, им заранее предсказанное, а впоследствии им же и воспетое.
Adam Clarke: Commentary on the Bible - 1831
43:12: I have declared, and have saved - My prophets have always predicted your deliverances before they took place; and I have fulfilled their words to the uttermost.
Albert Barnes: Notes on the Bible - 1834
43:12: I have declared - I have announced or predicted future events; I have warned of danger; I have marked out the path of safety. He had thus shown that he was the true God (see the note at Isa 41:22-23).
And have saved - I have delivered the nation in former times of danger, and have thus shown that I would protect them.
And have showed - Hebrew, 'Caused to hear.' I have made known future events, and have thus showed that I was God.
When there was no strange god among you - Before the time when there was any idol in the nation, and when, therefore, it could not be pretended that deliverance was to be traced to anyone but to Yahweh. The word 'god' here is not in the original, but is properly supplied. The word זר zâ r is evidently used instead of זר אל 'ê l zâ r, as in Psa 44:20; Psa 81:9. It denotes a god that is worshipped by foreigners. The sense is, that their former deliverance could in no sense be traced to any such foreign god.
Therefore, ye are my witnesses - You who have so often been defended; you who have the predictions respecting future events, can be appealed to as evidence that I am the only true God, able to deliver. The doctrine taught in this passage is, that God may appeal to his dealings with his people as a demonstration that he is the true God, and that he is faithful and able to deliver - an appeal which may be made to his church at large in view of its trials, persecutions, and deliverances; and to every one who is his true friend and worshipper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:12: declared: Isa 37:7, Isa 37:35, Isa 37:36, Isa 46:10, Isa 48:4-7
no strange: Deu 32:12; Psa 81:9, Psa 81:10
my witnesses: Isa 43:10, Isa 37:20, Isa 44:8, Isa 46:9
John Gill
43:12 I have declared, and I have saved, and I have showed,.... The Targum is,
"I have showed to Abraham your father what should come to pass; I redeemed you out of Egypt, as I swore to him between the pieces; and I caused you to hear the doctrine of the law at Sinai.''
But the sense is, that God had declared by his prophets, long before the Messiah came, that he would send him; that he should come and save his people by his obedience, sufferings, and death; accordingly he was come, and was the author of salvation; the Lord had wrought out salvation by him, as he had declared he would; and this he had shown, published, and made known by the everlasting Gospel, preached among all nations:
when there was no strange god among you; that assisted in this salvation; the arm of Christ alone wrought it out: or, "and this is not strange among you" (i); this work of salvation wrought out is not strange among you; it is well known unto you, being published in the Gospel.
(i) "et non est in vobis alienum vel peregrinum", Musculus.
John Wesley
43:12 I - I first foretold your deliverance, and then effected it. When - And this I did when you did not worship any idols.
Robert Jamieson, A. R. Fausset and David Brown
43:12 declared--predicted the future (Is 41:22-23).
saved--the nation, in past times of danger.
showed--namely, that I was God.
when . . . no strange god, &c.--to whom the predictions uttered by Me could be assigned. "Strange" means foreign, introduced from abroad.
43:1343:13: եւ ես Տէր Աստուած իսկզբանէ, եւ եւս. եւ ո՛չ ոք իցէ որ ՚ի ձեռաց իմոց հանիցէ. եւ արարից, եւ ո՛չ ոք իցէ որ դարձուցանիցէ[10077]։ [10077] Ոմանք. Եւ ո՛չ ոք է, որ ՚ի։
13 Ես եմ Տէր Աստուածը ի սկզբանէ եւ միշտ. չկայ մէկը, որ իմ ձեռքից կարողանայ ազատուել. ինչ որ ես անեմ, ոչ ոք չի կարող հակառակն անել»:
13 Սկիզբէն* ի վեր ես նոյնն եմ Ու չկայ մէկը, որ իմ ձեռքէս կարենայ ազատիլ. Երբ ես բան մը ընեմ, ո՞վ կրնայ զանիկա արգիլել»։
Եւ ես Տէր Աստուած ի սկզբանէ, եւ եւս``, եւ ոչ ոք իցէ որ ի ձեռաց իմոց հանիցէ. եւ արարից, եւ ոչ ոք իցէ որ դարձուցանիցէ:

43:13: եւ ես Տէր Աստուած իսկզբանէ, եւ եւս. եւ ո՛չ ոք իցէ որ ՚ի ձեռաց իմոց հանիցէ. եւ արարից, եւ ո՛չ ոք իցէ որ դարձուցանիցէ[10077]։
[10077] Ոմանք. Եւ ո՛չ ոք է, որ ՚ի։
13 Ես եմ Տէր Աստուածը ի սկզբանէ եւ միշտ. չկայ մէկը, որ իմ ձեռքից կարողանայ ազատուել. ինչ որ ես անեմ, ոչ ոք չի կարող հակառակն անել»:
13 Սկիզբէն* ի վեր ես նոյնն եմ Ու չկայ մէկը, որ իմ ձեռքէս կարենայ ազատիլ. Երբ ես բան մը ընեմ, ո՞վ կրնայ զանիկա արգիլել»։
zohrab-1805▾ eastern-1994▾ western am▾
43:1343:13 от {начала} дней Я Тот же, и никто не спасет от руки Моей; Я сделаю, и кто отменит это?
43:13 ἔτι ετι yet; still ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning καὶ και and; even οὐκ ου not ἔστιν ειμι be ὁ ο the ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand μου μου of me; mine ἐξαιρούμενος εξαιρεω extract; take out ποιήσω ποιεω do; make καὶ και and; even τίς τις.1 who?; what? ἀποστρέψει αποστρεφω turn away; alienate αὐτό αυτος he; him
43:13 גַּם־ gam- גַּם even מִ mi מִן from יֹּום֙ yyôm יֹום day אֲנִ֣י ʔᵃnˈî אֲנִי i ה֔וּא hˈû הוּא he וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מִ mi מִן from יָּדִ֖י yyāḏˌî יָד hand מַצִּ֑יל maṣṣˈîl נצל deliver אֶפְעַ֖ל ʔefʕˌal פעל make וּ û וְ and מִ֥י mˌî מִי who יְשִׁיבֶֽנָּה׃ ס yᵊšîvˈennā . s שׁוב return
43:13. et ab initio ego ipse et non est qui de manu mea eruat operabor et quis avertet illudAnd from the beginning I am the same, and there is none that can deliver out of my hind: I will work, and who shall turn it away?
13. Yea, since the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it?
43:13. And from the beginning, I am the same. And there is no one who can rescue from my hand. I act, and who can turn it aside?
43:13. Yea, before the day [was] I [am] he; and [there is] none that can deliver out of my hand: I will work, and who shall let it?
Yea, before the day [was] I [am] he; and [there is] none that can deliver out of my hand: I will work, and who shall let it:

43:13 от {начала} дней Я Тот же, и никто не спасет от руки Моей; Я сделаю, и кто отменит это?
43:13
ἔτι ετι yet; still
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ο the
ἐκ εκ from; out of
τῶν ο the
χειρῶν χειρ hand
μου μου of me; mine
ἐξαιρούμενος εξαιρεω extract; take out
ποιήσω ποιεω do; make
καὶ και and; even
τίς τις.1 who?; what?
ἀποστρέψει αποστρεφω turn away; alienate
αὐτό αυτος he; him
43:13
גַּם־ gam- גַּם even
מִ mi מִן from
יֹּום֙ yyôm יֹום day
אֲנִ֣י ʔᵃnˈî אֲנִי i
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מִ mi מִן from
יָּדִ֖י yyāḏˌî יָד hand
מַצִּ֑יל maṣṣˈîl נצל deliver
אֶפְעַ֖ל ʔefʕˌal פעל make
וּ û וְ and
מִ֥י mˌî מִי who
יְשִׁיבֶֽנָּה׃ ס yᵊšîvˈennā . s שׁוב return
43:13. et ab initio ego ipse et non est qui de manu mea eruat operabor et quis avertet illud
And from the beginning I am the same, and there is none that can deliver out of my hind: I will work, and who shall turn it away?
43:13. And from the beginning, I am the same. And there is no one who can rescue from my hand. I act, and who can turn it aside?
43:13. Yea, before the day [was] I [am] he; and [there is] none that can deliver out of my hand: I will work, and who shall let it?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Oт начала дней Я - тот же... Снося соответствующие параллели, из которых ближайшей оказывается 4: ст. 41-й гл. (см. толкования), мы получаем право утверждать, что здесь указывается на Вечность, Самобытность, Всемогущество и Неизменяемость Всевышнего, как на такие Его свойства, которые легко и непререкаемо для всех говорят об Его Божественном достоинстве.
Albert Barnes: Notes on the Bible - 1834
43:13: Yea, before the day was - Before the first day, or before the beginning of time; from eternity. The Septuagint renders it correctly, Ἀπ ̓ ἀρχης Ap' archē s, and the Vulgate (Ab initio), 'From the beginning.'
I am he - I am the same Isa 43:10.
I will work - I will accomplish my designs.
And who shall let it? - Margin, as Hebrew, 'Turn it back.' The meaning is, 'Who can hinder it?' And the doctrine taught here is:
1. That God is from everlasting, for if he was before time, he must have been eternal.
2. That he is unchangeably the same - a doctrine which is, as it is here designed to be used, the only sure foundation for the security of his people - for who can trust a being who is fickle, changing, vacillating?
3. That he can deliver his people always, no matter what are their circumstances.
4. That he will accomplish all his plans; no matter whether to save his people, or to destroy his foes.
5. That no one - man or devil - can hinder him. How can the feeble arm of a creature resist God?
6. That opposition to him is as fruitless as it is wicked. If people wish for happiness, they must fall in with his plans, and aid in the furtherance of his designs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:13: before: Isa 57:15; Psa 90:2, Psa 93:2; Pro 8:23; Mic 5:2; Hab 1:12; Joh 1:1, Joh 1:2, Joh 8:58; Ti1 1:17; Heb 13:8; Rev 1:8
none: Deu 28:31, Deu 32:39; Psa 50:22; Hos 2:10, Hos 5:14
I will work: Isa 46:10; Job 9:12, Job 34:14, Job 34:15, Job 34:29; Pro 21:30; Dan 4:35; Rom 9:18, Rom 9:19; Eph 1:11
let it: Heb. turn it back, Isa 14:27
John Gill
43:13 Yea, before the day was I am he,.... Before there was a day, before the first day of the creation; that is, before time was, or from all eternity, I am he that resolved upon and contrived this method of saving men; "and ever since that day was" (k), as it may be rendered, I am he that have spoken of it by all the prophets, from the beginning of the world, and now it is accomplished:
and there is none can deliver out of my hand: either such whom the Lord determines to punish, or such whom he resolves to save; none can snatch them out of his hands, there they are safe:
I will work, and who shall let it? as when he wrought the work of creation, there was no opposition to it, or hinderance of him; and in providence all things are done as be pleases; so all his purposes and decrees, which are his works within him, are exactly accomplished according to his pleasure, and none can resist his will. The work of redemption is finished just according to the draught of it in his eternal mind; and when he works upon the heart of a sinner at conversion, whatever obstructions and difficulties are in the way, these are removed, and the work is begun, and carried on, and performed, until the day of Christ. The work of the Lord in his churches, and the setting up of his kingdom in the world, in a more visible and glorious manner, shall be done, and none will be able to hinder it:
who can turn it back? either his work, or his hand in working; his purposes cannot be disannulled; his power cannot be controlled; his work cannot be made void, or of no effect; he always succeeds, for he has no superior that can obstruct him.
(k) "ex quo dies fuit", Gataker; "ex quo dies esse coepit", Vatablus; "inde a tempore diei", Piscator. "Hu", may be considered here as one of the names of God, who from eternity to eternity is, "he", the same yesterday, today, and for ever.
John Wesley
43:13 Yea - Before all time; from all eternity, I am God.
Robert Jamieson, A. R. Fausset and David Brown
43:13 before--literally, from the time of the first existence of day.
let--Old English for "hinder" (Is 14:27). Rather, translate, "undo it" [HORSLEY].
43:1443:14: Ա՛յսպէս ասէ Տէր Աստուած, որ փրկելո՛ցն է զձեզ՝ Սուրբն Իսրայէլի. Վասն ձեր առաքեցի՛ց ՚ի Բաբելովն, եւ ընդոստուցի՛ց փախստական զամենեսեան. եւ Քաղդեացիքն նաւուք պաշարեսցին[10078]. [10078] Ոմանք. Վասն ձեր առաքեցի ՚ի։ Ոսկան. Փականս զամենեսին։
14 Այսպէս է ասում Տէր Աստուածը՝ Իսրայէլի սուրբը, որ փրկելու է ձեզ. «Ձեզ համար Բաբելոն կ’ուղարկեմ, բոլորին տեղահան կ’անեմ ու փախստական կը դարձնեմ, եւ քաղդէացիները նաւերով պաշարման մէջ կ’առնուեն»:
14 Այսպէս կ’ըսէ Տէրը՝ Ձեր Փրկիչը՝ Իսրայէլի Սուրբը.«Ձեր սիրոյն համար Բաբելոն կը ղրկեմ Եւ անոնց ամէն փախստականները Ու նաւերու մէջ աղաղակող Քաղդէացիները կ’իջեցնեմ*։
Այսպէս ասէ [647]Տէր Աստուած, որ փրկելոցն է զձեզ`` Սուրբն Իսրայելի. Վասն ձեր առաքեցի ի Բաբելոն, եւ [648]ընդոստուցի փախստական զամենեսեան. եւ Քաղդէացիքն նաւուք պաշարեսցին:

43:14: Ա՛յսպէս ասէ Տէր Աստուած, որ փրկելո՛ցն է զձեզ՝ Սուրբն Իսրայէլի. Վասն ձեր առաքեցի՛ց ՚ի Բաբելովն, եւ ընդոստուցի՛ց փախստական զամենեսեան. եւ Քաղդեացիքն նաւուք պաշարեսցին[10078].
[10078] Ոմանք. Վասն ձեր առաքեցի ՚ի։ Ոսկան. Փականս զամենեսին։
14 Այսպէս է ասում Տէր Աստուածը՝ Իսրայէլի սուրբը, որ փրկելու է ձեզ. «Ձեզ համար Բաբելոն կ’ուղարկեմ, բոլորին տեղահան կ’անեմ ու փախստական կը դարձնեմ, եւ քաղդէացիները նաւերով պաշարման մէջ կ’առնուեն»:
14 Այսպէս կ’ըսէ Տէրը՝ Ձեր Փրկիչը՝ Իսրայէլի Սուրբը.«Ձեր սիրոյն համար Բաբելոն կը ղրկեմ Եւ անոնց ամէն փախստականները Ու նաւերու մէջ աղաղակող Քաղդէացիները կ’իջեցնեմ*։
zohrab-1805▾ eastern-1994▾ western am▾
43:1443:14 Так говорит Господь, Искупитель ваш, Святый Израилев: ради вас Я послал в Вавилон и сокрушил все запоры и Халдеев, величавшихся кораблями.
43:14 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the λυτρούμενος λυτροω ransom ὑμᾶς υμας you ὁ ο the ἅγιος αγιος holy Ισραηλ ισραηλ.1 Israel ἕνεκεν ενεκα for the sake of; on account of ὑμῶν υμων your ἀποστελῶ αποστελλω send off / away εἰς εις into; for Βαβυλῶνα βαβυλων Babylōn; Vavilon καὶ και and; even ἐπεγερῶ επεγειρω arouse πάντας πας all; every φεύγοντας φευγω flee καὶ και and; even Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos ἐν εν in πλοίοις πλοιον boat δεθήσονται δεω bind; tie
43:14 כֹּֽה־ kˈō- כֹּה thus אָמַ֧ר ʔāmˈar אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH גֹּאַלְכֶ֖ם gōʔalᵊḵˌem גאל redeem קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְמַעַנְכֶ֞ם lᵊmaʕanᵊḵˈem לְמַעַן because of שִׁלַּ֣חְתִּי šillˈaḥtî שׁלח send בָבֶ֗לָה vāvˈelā בָּבֶל Babel וְ wᵊ וְ and הֹורַדְתִּ֤י hôraḏtˈî ירד descend בָֽרִיחִים֙ vˈārîḥîm בָּרִחַ fleeing כֻּלָּ֔ם kullˈām כֹּל whole וְ wᵊ וְ and כַשְׂדִּ֖ים ḵaśdˌîm כַּשְׂדִּים Chaldeans בָּ bo בְּ in אֳנִיֹּ֥ות ʔᵒniyyˌôṯ אֳנִיָּה ship רִנָּתָֽם׃ rinnāṯˈām רִנָּה cry of joy
43:14. haec dicit Dominus redemptor vester Sanctus Israhel propter vos emisi Babylonem et detraxi vectes universos et Chaldeos in navibus suis gloriantesThus saith the Lord your redeemer, the Holy One of Israel: For your sake I sent to Babylon, and have brought down all their bars, and the Chaldeans glorying in their ships.
14. Thus saith the LORD, your redeemer, the Holy One of Israel: For your sake I have sent to Babylon, and I will bring down all of them as fugitives, even the Chaldeans, in the ships of their rejoicing.
43:14. Thus says the Lord, your Redeemer, the Holy One of Israel: For your sake, I sent to Babylon, and tore down all their bars, with the Chaldeans who glory in their ships.
43:14. Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry [is] in the ships.
Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry [is] in the ships:

43:14 Так говорит Господь, Искупитель ваш, Святый Израилев: ради вас Я послал в Вавилон и сокрушил все запоры и Халдеев, величавшихся кораблями.
43:14
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
λυτρούμενος λυτροω ransom
ὑμᾶς υμας you
ο the
ἅγιος αγιος holy
Ισραηλ ισραηλ.1 Israel
ἕνεκεν ενεκα for the sake of; on account of
ὑμῶν υμων your
ἀποστελῶ αποστελλω send off / away
εἰς εις into; for
Βαβυλῶνα βαβυλων Babylōn; Vavilon
καὶ και and; even
ἐπεγερῶ επεγειρω arouse
πάντας πας all; every
φεύγοντας φευγω flee
καὶ και and; even
Χαλδαῖοι χαλδαιος Chaldaios; Khaltheos
ἐν εν in
πλοίοις πλοιον boat
δεθήσονται δεω bind; tie
43:14
כֹּֽה־ kˈō- כֹּה thus
אָמַ֧ר ʔāmˈar אמר say
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
גֹּאַלְכֶ֖ם gōʔalᵊḵˌem גאל redeem
קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְמַעַנְכֶ֞ם lᵊmaʕanᵊḵˈem לְמַעַן because of
שִׁלַּ֣חְתִּי šillˈaḥtî שׁלח send
בָבֶ֗לָה vāvˈelā בָּבֶל Babel
וְ wᵊ וְ and
הֹורַדְתִּ֤י hôraḏtˈî ירד descend
בָֽרִיחִים֙ vˈārîḥîm בָּרִחַ fleeing
כֻּלָּ֔ם kullˈām כֹּל whole
וְ wᵊ וְ and
כַשְׂדִּ֖ים ḵaśdˌîm כַּשְׂדִּים Chaldeans
בָּ bo בְּ in
אֳנִיֹּ֥ות ʔᵒniyyˌôṯ אֳנִיָּה ship
רִנָּתָֽם׃ rinnāṯˈām רִנָּה cry of joy
43:14. haec dicit Dominus redemptor vester Sanctus Israhel propter vos emisi Babylonem et detraxi vectes universos et Chaldeos in navibus suis gloriantes
Thus saith the Lord your redeemer, the Holy One of Israel: For your sake I sent to Babylon, and have brought down all their bars, and the Chaldeans glorying in their ships.
43:14. Thus says the Lord, your Redeemer, the Holy One of Israel: For your sake, I sent to Babylon, and tore down all their bars, with the Chaldeans who glory in their ships.
43:14. Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry [is] in the ships.
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
14-15: 14-18. Здесь излагается непосредственная, практическая цель речи - одобрение иудеев ввиду предстоящего им вавилонского плена. Творец вселенной и царь Израиля устами пророка возвещает, что враги израильского народа - вавилоняне или халдеи - будут сокрушены и таким образом пленные получат свободу (14-15). Непреложность такого пророчества подтверждается аналогичными историческими параллелями, главным образом, гибелью фараона со всем его воинством при переходе через Чермное море (16-17). Но для Израиля все уроки истории, по-видимому, пропадают бесследно (18: с.).

Ради вас я послал в Вавилон и сокрушил все запоры и Халдеев, величавшихся кораблями. Ради избавления Израиля из плена Господь пошлет на вавилонян мидян и персов под предводительством Кира, который и обратит всех врагов Израиля в поспешное бегство. Под "халдеями" здесь разумеются вавилоняне вообще, (12:19; 47:1) и в, частности, быть может, жители южной Вавилонии, обитавшие по соседству с морем (почему упоминаются и корабли) и невдалеке от Ура Халдейского.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships. 15 I am the LORD, your Holy One, the creator of Israel, your King. 16 Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters; 17 Which bringeth forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow. 18 Remember ye not the former things, neither consider the things of old. 19 Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert. 20 The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen. 21 This people have I formed for myself; they shall show forth my praise.
To so low an ebb were the faith and hope of God's people in Babylon brought that there needed line upon line to assure them that they should be released out of their captivity; and therefore, that they might have strong consolation, the assurances of it are often repeated, and here very expressly and encouragingly.
I. God here takes to himself such titles of his honour as were very encouraging to them. He is the Lord their Redeemer, not only he will redeem them, but will take it upon him as his office and make it his business to do so. If he be their God, he will be all that to them which they need, and therefore, when they are in bondage, he will be their Redeemer. He is the Holy One of Israel (v. 14), and again (v. 15), their Holy One, and therefore will make good every word he has spoken to them. He is the Creator of Israel, that made them a people out of nothing (for that is creation), nay, worse than nothing; and he is their King, that owns them as his people and presides among them.
II. He assures them he will find out a way to break the power of their oppressors that held them captives and filled up the measure of their own iniquity by their resolution never to let them go, ch. xiv. 17. God will take care to send a victorious prince and army to Babylon, that shall bring down all their nobles, and lay their honour in the dust, and all their people too, even the Chaldeans, whose cry is in the ships (for seamen are apt to be noisy), or whose cry is to the ships, as their refuge when the city is taken, that they may escape by the benefit of their great river. Note, The destruction of Babylon must make way for the enlargement of God's people. And in the prediction of the fall of the New-Testament Babylon we meet with the cries and lamentations of the sailors, Rev. xviii. 17, 18. And observe, It is for Israel's sake that Babylon is ruined, to make way for their deliverance.
III. He reminds them of the great things he did for their fathers when he brought them out of the land of Egypt; for so it may be read (v. 16, 17): "Thus saith the Lord, who did make a way in the sea, the Red Sea, and did bring forth Pharaoh's chariot and horse, that they might lie down together in the bottom of the sea, and never rise, but be extinct. He that did this can, if he please, make a way for you in the sea when you return out of Babylon, and will do so rather than leave you there." Note, For the encouragement of our faith and hope, it is good for us often to remember what God has done formerly for his people against his and their enemies. Think particularly what he did at the Red Sea, how he made it, 1. A road to his people, a straight way, a near way, nay, a refuge to them, into which they fled and were safe the waters being a wall unto them. 2. A grave to his enemies. The chariot and horse were drawn out by him who is Lord of all hosts, on purpose that they might fall together; howbeit, they meant not so, Mic. iv. 11, 12.
IV. He promises to do yet greater things for them than he had done in the days of old; so that they should not have reason to ask, in a way of complaint, as Gideon did, Where are all the wonders that our fathers told us of? for they should see them repeated, nay, they should see them outdone (v. 18): "Remember not the former things, from them to take occasion, as some do, to undervalue the present things, as if the former days were better than these; no, you may, if you will, comparatively forget them, and yet know enough by the events of your own day to convince you that the Lord is God alone; for, behold, the Lord will do a new thing, no way inferior, both for the wonder and the worth of the mercy, to the things of old." The best exposition of this is, Jer. xvi. 14, 15; xxiii. 7, 8. It shall no more be said, The Lord liveth that brought up the children of Israel out of the land of Egypt; that is an old thing, the remembrance of which will be in a manner lost in the new thing, in the new proof that the Lord liveth, for he brought up the children of Israel out of the land of the north. Though former mercies must not be forgotten, fresh mercies must in a special manner be improved. Now it springs forth, as it were a surprise upon you; you are like those that dream. Shall you now know it? And will you not own God's hand in it?
V. He promises not only to deliver them out of Babylon, but to conduct them safely and comfortably to their own land (v. 19, 20): I will make a way in the wilderness and rivers in the desert; for, it seems, the way from Babylon to Canaan, as well as from Egypt, lay through a desert land, which, while the returning captives passed through, God would provide for them, that their camp should be both well victualled and under a good conduct. The same power that made a way in the sea (v. 16) can make a way in the wilderness, and will force its passage through the greatest difficulties. And he that made dry land in the waters can produce waters in the dryest land, in such abundance as not only to give drink to his people, his chosen, but to the beasts of the field, also the dragons and the ostriches, who are therefore said to honour God for it; it is such a sensible refreshment, and yields them so much satisfaction, that, if they were capable of doing it, they would praise God for it, and shame man, who is made capable of praising his benefactor and does not. Now, 1. This looks back to what God did for Israel when he led them through the wilderness from Egypt to Canaan, and fetched water out of a rock to follow them; what God did for them formerly he would do again, for he is still the same. And, though we do not find that the miracle was repeated in their return out of Babylon, yet the mercy was, in the common course of Providence, for which it became them to be no less thankful to God. 2. It looks forward, not only to all the instances of God's care of the Jewish church in the latter ages of it, between their return from Babylon and the coming of Christ, but to the grace of the gospel, especially as it is manifested to the Gentile world, by which a way is opened in the wilderness and rivers in the desert; the world, which lay like a desert, in ignorance and unfruitfulness, was blessed with divine direction and divine comforts, and, in order to both, with a plentiful effusion of the Spirit. The sinners of the Gentiles, who had been as the beasts of the field, running wild, fierce as the dragons, stupid as the owls or ostriches, shall be brought to honour God for the extent of his grace to his chosen among them.
VI. He traces up all these promised blessings to their great original, the purposes and designs of his own glory (v. 21): This people have I formed for myself, and therefore I do all this for them, that they may show forth my praise. Note, 1. The church is of God's forming, and so are all the living members of it. The new heaven, the new earth, the new man, are the work of God's hand, and are no more, no better, than he makes them; they are fashioned according to his will. 2. He forms it for himself. He that is the first cause is the highest end both of the first and of the new creation. The Lord has made all things for himself, his Israel especially, to be to him for a people, and for a name, and for a praise; and no otherwise can they be for him, or serviceable to him, than as his grace is glorified in them, Jer. xiii. 11; Eph. i. 6, 12, 14. 3. It is therefore our duty to show forth his praise, not only with our lips, but in our lives, by giving up ourselves to his service. As he formed us, so he feeds us, and keeps us, and leads us, and all for himself; for every instance therefore of his goodness we must praise him, else we answer not the end of the beings and blessings we have.
Adam Clarke: Commentary on the Bible - 1831
43:14: The Chaldeans, whose cry is on the ships "The Chaldeans exulting in their ships" - Babylon was very advantageously situated both in respect to commerce, and as a naval power. It was open to the Persian Gulf by the Euphrates, which was navigable by large vessels; and being joined to the Tigris above Babylon by the canal called Naharmalca or the Royal River, supplied the city with the produce of the whole country to the north of it, as far as the Euxine and Caspian seas, Herod. 1:194. Semiramis was the foundress of this part also of the Babylonian greatness. She improved the navigation of the Euphrates, Herod. 1:184; Strabo, lib. xvi.; and is said to have had a fleet of three thousand galleys, Huet, Hist. du Commerce, chap. 11. We are not to wonder that in later times we hear little of the commerce and naval power of Babylon; for, after the taking of the city by Cyrus, the Euphrates was not only rendered less fit for navigation by being on that occasion diverted from its course and left to spread over the whole country; but the Persian monarchs, residing in their own country, to prevent any invasion by sea on that part of their empire, purposely obstructed the navigation of both the rivers by making cataracts in them, Strabo, ib., that is, by raising dams across the channel, and making artificial falls in them, that no vessel of any size or force could possibly come up. Alexander began to restore the navigation of the rivers by demolishing the cataracts upon the Tigris as far up as Seleucia, Arrian, lib. vii., but he did not live to finish his great designs; those upon the Euphrates still continued. Ammianus, 24:1, mentions them as subsisting in his time.
The prophet therefore might very justly speak of the Chaldeans as glorying in their naval power in his time; though afterwards they had no foundation for making any such boast.
Albert Barnes: Notes on the Bible - 1834
43:14: Thus saith the Lord your Redeemer - This verse commences another argument for the safety of his people. It is the assurance to the Jews in Babylon that he had sent to them a deliverer, and would bring down the pride of the Chaldeans, and demolish their city.
Your Redeemer - (See the note at Isa 43:1).
I have sent to Babylon - That is, the Persians and Medes, under the command of Cyrus (compare the note at Isa 13:3). This implies that God had command over all their armies and had the power of sending them where he pleased (compare the notes at Isa 10:5-6). This is to be understood as seen by the prophet in vision. He sees the armies of Cyrus encompass Babylon and the haughty city fall, and then says that God had sent or directed them there.
And have brought down all their nobles - Margin, 'Bars.' But the word in this place probably means neither, but rather fugitives (compare the notes at Isa 27:1). The word used (בריח bâ rı̂ yach), means sometimes bar, cross-bar, that which passed from one side of the tabernacle to the other through rings, in order to carry it; thou a harbor bolt of any kind Jdg 16:3; Neh 3:3. But the word may also denote one who flies; a fugitive; and is properly used in that sense here. The verb ברח bâ rach, from which the word is derived, means often to break away, to flee Gen 16:8; Gen 35:1, Gen 35:7; Sa1 19:12; Job 27:22; Jon 1:3. Here it means those who endeavored to escape from the impending calamity and destruction; or it may refer to those who had taken refuge in Babylon from other lands, as Babylon was doubtless composed in part of those who had sought a refuge there from other nations - a conflux of strangers. But the former is the more probable interpretation; and the idea seems to be, that Yahweh had brought them down to their ships, or had led them to take refuge in their ships from the impending judgments. Jerome, however, understands it of removing the strong bars with which the prisoners of the exile Jews were protected, so that they would be permitted to go forth in peace and safety. Lowth renders it, 'I will bring down all her strong bars.' The Septuagint renders it, φεύγοντες πάντας pheugontes pantas - 'All that fly.' So the Syriac.
And the Chaldeans - The inhabitants of Babylon.
Whose cry is in the ships - Lowth renders this, 'Exulting in their ships.' Noyes, 'Ships of their delight.' The Vulgate, 'Glorying in their ships.' The Septuagint, 'The Chaldeans shall be bound (δεθήσονται dethē sontai) in ships.' The Syriac, 'Who glory in their ships.' The sense is, probably, that the Chaldeans, when their city was taken, would seek to take refuge in their ships in which they would raise a shout (Rosenmuller). Or it may be, as Lowth supposes, that it was one of the characteristics of the Chaldeans, that they boasted of their ships, and of their commerce. Babylon was, as he remarks, favorably situated to be a commercial and naval power. It was on the large river Euphrates, and hence, had access to the Persian Gulf and the ocean; and there can be no doubt that it was engaged, in the height of its power, in commercial enterprises. On the north of the city, the Euphrates was united to the Tigris by the canal called Nahar Malca or the Royal River, and thus a large part of the produce of the northern countries, as far as the Euxine and Caspian seas, naturally descended to Babylon (Herod. i. 194).
Semiramis, the founder of Babylon, is said to have had a fleet of three thousand galleys. After the taking of the city by Cyrus, we hear indeed little of the commerce of Babylon. The Euphrates was diverted from its course, and spread over the adjacent country; and the Persian monarchs, in order to pRev_ent the danger of invasion from that quarter, purposely obstructed the navigation, by making dams across both the Tigris and the Euphrates (Strabo xvi.) It is not to be deemed remarkable, therefore, that, in the times of its prosperity, the city of Babylon should be noted for its commerce; or as a city exulting in its shipping, or raising the sailor's cry - a cry such as is heard in any port now where shipping abounds. The word rendered 'cry' (רנה rinnâ h) denotes properly a shout of rejoicing or joy Kg1 22:36; Psa 31:6; Psa 42:5; and then also a mournful cry, an outcry, wailing Psa 17:1; Psa 61:2. Here it may mean the joyful cry of commerce; the shout of the mariner as he leaves the port, or as he returns to his home - the shout, the clamor, which is heard at the wharfs of a commercial city. Such a cry is alluded to by Virgil in the naval games which AEneas celebrated:
- ferit athera clamor
Nauticus.
AEneid, v. 140, 1.
The sense here is, that God had sent to bring down that exulting city, and to destroy all the indications of its commercial importance and prosperity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:14: the Lord: Isa 43:1, Isa 44:6, Isa 54:5-8; Psa 19:14; Rev 5:9
For: Isa 43:3, Isa 43:4, Isa 44:24-28, Isa 45:1-5; Jer 50:2-11, Jer 50:17, Jer 50:18, Jer 50:27-34, Jer 51:1-11, Jer 51:24, Jer 51:34-37; Rev 18:20, Rev 18:21
nobles: Heb. bars, Isa 45:2
whose cry: Eze 27:29-36; Rev 18:11-19
Carl Friedrich Keil and Franz Delitzsch
43:14
In close connection with the foregoing prophecy, the present one commences with the dissolution of the Chaldean empire. "Thus saith Jehovah, your Redeemer, the Holy One of Israel, For your sake I have sent to Babel, and will hurl them all down as fugitives, and the Chaldeans into the ships of their rejoicing. I, Jehovah, am your Holy One; (I) Israel's Creator, your King." Hitzig reads באניות, and adopts the rendering, "and drowned the shouting of the Chaldeans in groaning." Ewald also corrects Is 43:14 thus: "And plunge their guitars into groanings, and the rejoicing of the Chaldeans into sighs." We cannot see any good taste in this un-Hebraic bombast. Nor is there any more reason for altering ברייחם (lxx φεύγοντας) into ברייחם (Jerome, vectes), as Umbreit proposes: "and make all their bolts
(Note: This would require כּל־בּריחיה.)
fall down, and the Chaldeans, who rejoice in ships" (bāŏniyōth). None of these alterations effect any improvement. For your sakes, says Jehovah, i.e., for the purpose of releasing you, I have sent to Babylon (sc., the agents of my judgments, Is 13:3), and will throw them all down (viz., the πάμιμκτος ὄχλος of this market of the world; see Is 13:14; Is 47:15) as fugitives (bârı̄chı̄m with a fixed kametz, equivalent to barrı̄chı̄m), i.e., into a hurried flight; and the Chaldeans, who have been settled there from a hoary antiquity, even they shall be driven into the ships of their rejoicing (bŏŏniyōth, as in Prov 31:14), i.e., the ships which were previously the object of their jubilant pride and their jubilant rejoicing. והורדתּי stands in the perf. consec., as indicating the object of all the means already set in motion. The ships of pleasure are not air-balloons, as Hitzig affirms. Herodotus (i. 194) describes the freight ships discharging in Babylon; and we know from other sources that the Chaldeans not only navigated the Euphrates, but the Persian Gulf as well, and employed vessels built by Phoenicians for warlike purposes also.
(Note: See G. Rawlinson, Monarchies, i. 128, ii. 448.)
הוריד itself might indeed signify "to hurl to the ground" (Ps 56:8; Ps 59:12); but the allusion to ships shows that בּ הוריד are to be connected (cf., Is 63:14), and that a general driving down both by land and water to the southern coast is intended. By thus sweeping away both foreigners and natives out of Babylon into the sea, Jehovah proves what He is in Himself, according to Is 43:15, and also in His relation to Israel; we must supply a repetition of אני here (Is 43:15), as in Is 43:3. The congregation which addresses Him as the Holy One, the people who suffer Him to reign over them as their King, cannot remain permanently despised and enslaved.
Geneva 1599
43:14 Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have (n) brought down all their nobles, and the Chaldeans, whose cry [is] in (o) the ships.
(n) By Darius and Cyrus.
(o) They will cry when they would escape by my water, seeing that the course of the Euphrates is turned another way by the enemy.
John Gill
43:14 Thus saith the Lord, your Redeemer,.... That redeemed Israel out of Egypt, and would redeem the Jews from Babylon in a short time, and be the author of a greater redemption to his people than either of these, even a spiritual and eternal one:
the Holy One of Israel; see Is 43:3, holy in himself, holiness to Israel, and faithful to his promises:
for your sake I have sent to Babylon: Cyrus and his army to take it, in order to deliver the Jews from their captivity in it. The Targum wrongly paraphrases it to the sense quite contrary,
"for your sins have I carried you captive unto Babylon:''
and have brought down all their nobles; from their seats of honour and glory, stripped them of all their grandeur and dignity, and reduced them to a low and mean estate. This is to be understood of the princes and nobles of Babylon, who fell with the city, as their king did: or, "their bars" (l); for what bars are to houses and cities, that princes should be to the people, the defence and protection of them. Though some think this refers to the gates of Babylon, and the strong bars of them now broken; see Is 45:2. The Septuagint, Syriac, and Arabic versions render it "fugitives"; and which some understand of the Jews, who were as such in Babylon, but now should be brought out of it; which sense is countenanced by the above versions, which render it, I will raise up, bring, or bring back, "all the fugitives" (m); others of the Chaldeans, who should be forced to fly upon the taking of their city; but the first sense seems best, which distinguishes them from the common people in the next clause:
and the Chaldeans, whose cry is in their ships; who used to glory in their shipping they had in the river Euphrates, as the Vulgate Latin and Syriac versions render it; and so the Targum calls their ships, "ships of their praise"; where, and of which, they used to make their ovations and triumphs; and the word (n) used has the signification of shouting for joy: or rather, "whose cry is to the ships" (o); as it might be, when they found Cyrus and his army had got into the city, then their cry was, to the ships, to the ships, that lay in the river hard by, in order to make their escape; or their cry was, when they were "in" the ships, even in a way of lamentation and distress, because they could not get them off, Cyrus having drained the river; or it refers to their cry, when put aboard the ships that belonged to the Medes and Persians, in order to the transporting them into other countries. Such a howling there will be when mystical Babylon is destroyed, Rev_ 18:17.
(l) "vectes omnes", Julius & Tremellius; "vectes universos", Piscator. (m) "Fugitivos universos", Vatablus, Paginus, Montanus; "fugientes omnes", Vitringa (n) "in navibus ovatio eorum", Forerius; "cumu avibus ob quas jubilant", Piscator; "in naves ovationis ipsorum", Vitringa. (o) "Ad naves clamor eorum", Grotius, Gataker.
John Wesley
43:14 Sent - I have sent Cyrus against Babylon, to this very end, that he might deliver you out of captivity. Chaldeans - The common people of Chaldea, who make fearful outcries, as they flee away from the Persians in ships.
Robert Jamieson, A. R. Fausset and David Brown
43:14 sent--namely, the Medes and Persians (Is 10:5-6; Is 13:3).
brought down--"made to go down" to the sea (Is 42:10), in order to escape the impending destruction of Babylon.
nobles--rather, "fugitives," namely, the foreigners who sojourned in populous Babylon (Is 13:14), distinct from the Chaldeans [MAURER].
whose cry is in the ships--exulting in their ships with the joyous sailors--cry, boastingly; their joy heretofore in their ships contrasts sadly with their present panic in fleeing to them (Is 22:2; Zeph 2:15). Babylon was on the Euphrates, which was joined to the Tigris by a canal, and flowed into the Persian Gulf. Thus it was famed for ships and commerce until the Persian monarchs, to prevent revolt or invasion, obstructed navigation by dams across the Tigris and Euphrates.
43:1543:15: ե՛ս Տէր Աստուած Սուրբն ձեր, որ յա՛յտ արարի ձեզ զթագաւորն Իսրայէլի։
15 Ե՛ս եմ Տէր Աստուածը՝ ձեր սուրբը, որ ցոյց տուի ձեզ Իսրայէլի թագաւորին»:
15 Ես եմ Եհովան՝ ձեր Սուրբը, Իսրայէլին Ստեղծիչը, ձեր Թագաւորը։
ես Տէր Աստուած Սուրբն ձեր, որ յայտ արարի ձեզ զթագաւորն Իսրայելի:

43:15: ե՛ս Տէր Աստուած Սուրբն ձեր, որ յա՛յտ արարի ձեզ զթագաւորն Իսրայէլի։
15 Ե՛ս եմ Տէր Աստուածը՝ ձեր սուրբը, որ ցոյց տուի ձեզ Իսրայէլի թագաւորին»:
15 Ես եմ Եհովան՝ ձեր Սուրբը, Իսրայէլին Ստեղծիչը, ձեր Թագաւորը։
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43:1543:15 Я Господь, Святый ваш, Творец Израиля, Царь ваш.
43:15 ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the ἅγιος αγιος holy ὑμῶν υμων your ὁ ο the καταδείξας καταδεικνυμι Israel βασιλέα βασιλευς monarch; king ὑμῶν υμων your
43:15 אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH קְדֹֽושְׁכֶ֑ם qᵊḏˈôšᵊḵˈem קָדֹושׁ holy בֹּורֵ֥א bôrˌē ברא create יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מַלְכְּכֶֽם׃ ס malkᵊḵˈem . s מֶלֶךְ king
43:15. ego Dominus Sanctus vester creans Israhel Rex vesterI am the Lord your Holy One, the Creator of Israel, your King.
15. I am the LORD, your Holy One, the Creator of Israel, your King.
43:15. I am the Lord, your Holy One, the Creator of Israel, your King.
43:15. I [am] the LORD, your Holy One, the creator of Israel, your King.
I [am] the LORD, your Holy One, the creator of Israel, your King:

43:15 Я Господь, Святый ваш, Творец Израиля, Царь ваш.
43:15
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
ἅγιος αγιος holy
ὑμῶν υμων your
ο the
καταδείξας καταδεικνυμι Israel
βασιλέα βασιλευς monarch; king
ὑμῶν υμων your
43:15
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
קְדֹֽושְׁכֶ֑ם qᵊḏˈôšᵊḵˈem קָדֹושׁ holy
בֹּורֵ֥א bôrˌē ברא create
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מַלְכְּכֶֽם׃ ס malkᵊḵˈem . s מֶלֶךְ king
43:15. ego Dominus Sanctus vester creans Israhel Rex vester
I am the Lord your Holy One, the Creator of Israel, your King.
43:15. I am the Lord, your Holy One, the Creator of Israel, your King.
43:15. I [am] the LORD, your Holy One, the creator of Israel, your King.
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Adam Clarke: Commentary on the Bible - 1831
43:15: The Creator - For בורא bore, "Creator," six MSS. (two ancient) have אלהי Elohey, "God."
Albert Barnes: Notes on the Bible - 1834
43:15: I am the Lord - I am Yahweh - proved to be such, as the connection demands that we should interpret this, by sending to Babylon and bringing down your oppressors. This interposition in destroying Babylon would be a demonstration that he was Yahweh, the only true God, and their God.
The Creator of Israel - (See the note at Isa 43:1).
Your King - Ruling over you, and showing the right to do it by delivering you from your foes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:15: the Lord: Isa 43:3, Isa 30:11, Isa 40:25, Isa 41:14, Isa 41:16, Isa 45:11, Isa 48:17; Jer 51:5; Hab 1:12; Rev 3:7
the creator: Isa 43:1, Isa 43:7, Isa 43:21, Isa 33:22; Psa 74:12; Mat 25:34
John Gill
43:15 I am the Lord, your Holy One,.... And therefore need not doubt of the performance of those promises:
the Creator of Israel, your King; and therefore both able and willing to protect them.
Robert Jamieson, A. R. Fausset and David Brown
43:15 creator of Israel-- (Is 43:1).
your--proved to be specially yours by delivering you.
43:1643:16: Ա՛յսպէս ասէ Տէր որ արար ճանապարհ ընդ ծով, եւ ՚ի ջո՛ւրս սաստիկս շաւիղս.
16 Այսպէս է ասում Տէրը, որ ճանապարհ է բացում ծովում եւ շաւիղներ՝ յորդահոս ջրերի մէջ,
16 Այսպէս կ’ըսէ Տէրը, որ ծովու մէջ ճամբայ Ու զօրաւոր ջուրերու մէջ շաւիղ կը բանայ
Այսպէս ասէ Տէր որ արար ճանապարհ ընդ ծով եւ ի ջուրս սաստիկս շաւիղս:

43:16: Ա՛յսպէս ասէ Տէր որ արար ճանապարհ ընդ ծով, եւ ՚ի ջո՛ւրս սաստիկս շաւիղս.
16 Այսպէս է ասում Տէրը, որ ճանապարհ է բացում ծովում եւ շաւիղներ՝ յորդահոս ջրերի մէջ,
16 Այսպէս կ’ըսէ Տէրը, որ ծովու մէջ ճամբայ Ու զօրաւոր ջուրերու մէջ շաւիղ կը բանայ
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43:1643:16 Так говорит Господь, открывший в море дорогу, в сильных водах стезю,
43:16 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the διδοὺς διδωμι give; deposit ὁδὸν οδος way; journey ἐν εν in θαλάσσῃ θαλασσα sea καὶ και and; even ἐν εν in ὕδατι υδωρ water ἰσχυρῷ ισχυρος forceful; severe τρίβον τριβος path
43:16 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the נֹּותֵ֥ן nnôṯˌēn נתן give בַּ ba בְּ in † הַ the יָּ֖ם yyˌom יָם sea דָּ֑רֶךְ dˈāreḵ דֶּרֶךְ way וּ û וְ and בְ vᵊ בְּ in מַ֥יִם mˌayim מַיִם water עַזִּ֖ים ʕazzˌîm עַז strong נְתִיבָֽה׃ nᵊṯîvˈā נְתִיבָה path
43:16. haec dicit Dominus qui dedit in mari viam et in aquis torrentibus semitamThus saith the Lord, who made a way in the sea, and a path in the mighty waters.
16. Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters;
43:16. Thus says the Lord, who gave you a way through the sea and a path through the torrent of waters,
43:16. Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters;
Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters:

43:16 Так говорит Господь, открывший в море дорогу, в сильных водах стезю,
43:16
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
διδοὺς διδωμι give; deposit
ὁδὸν οδος way; journey
ἐν εν in
θαλάσσῃ θαλασσα sea
καὶ και and; even
ἐν εν in
ὕδατι υδωρ water
ἰσχυρῷ ισχυρος forceful; severe
τρίβον τριβος path
43:16
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
נֹּותֵ֥ן nnôṯˌēn נתן give
בַּ ba בְּ in
הַ the
יָּ֖ם yyˌom יָם sea
דָּ֑רֶךְ dˈāreḵ דֶּרֶךְ way
וּ û וְ and
בְ vᵊ בְּ in
מַ֥יִם mˌayim מַיִם water
עַזִּ֖ים ʕazzˌîm עַז strong
נְתִיבָֽה׃ nᵊṯîvˈā נְתִיבָה path
43:16. haec dicit Dominus qui dedit in mari viam et in aquis torrentibus semitam
Thus saith the Lord, who made a way in the sea, and a path in the mighty waters.
43:16. Thus says the Lord, who gave you a way through the sea and a path through the torrent of waters,
43:16. Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: В этих стихах довольно прозрачно говорится об избавлении евреев из египетского рабства, точнее, о чудесном спасении их от погони фараона, задумавшего было вернуть отпущенников. Но как тогда подобная затея не имела успеха и кончилась полной гибелью врагов богоизбранного народа, так, очевидно, и теперь все враги Израиля будут посрамлены.
Albert Barnes: Notes on the Bible - 1834
43:16: Thus saith the Lord - This verse contains a reference to the deliverance from Egyptian servitude - the great storehouse of argument and illustration with the sacred writers; the standing demonstration of God's merciful interposition in behalf of their nation, and proof that he was their God.
Which maketh - Whose characteristic it is to open a path of safety for his people even when deep and rapid floods are before them The standing roof of this which undoubtedly the prophet had in his eye, was the deliverance from Egypt. Still, I think, he did not mean to refer to that alone, but to that as an illustration of what God was, and had ever been to his people.
A way in the sea - Referring to the path made through the waters of the Red Sea when the children of Israel were permitted to go on dry ground.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:16: maketh: Isa 43:2, Isa 11:15, Isa 11:16, Isa 51:10, Isa 51:15, Isa 63:11-13; Exo 14:16, Exo 14:21, Exo 14:29; Jos 3:13-16; Neh 9:11; Psa 74:13, Psa 74:14, Psa 77:19, Psa 78:13, Psa 106:9, Psa 114:3-5, Psa 136:13-15; Jer 31:35; Rev 16:12
Carl Friedrich Keil and Franz Delitzsch
43:16
There now follows a second field of the picture of redemption; and the expression "for your sake" is expounded in Is 43:16-21 : "Thus saith Jehovah, who giveth a road through the sea, and a path through tumultuous waters; who bringeth out chariot and horse, army and hero; they lie down together, they never rise: they have flickered away, extinguished like a wick. Remember not things of olden time, nor meditate upon those of earlier times! Behold, I work out a new thing: will ye not live to see it? Yea, I make a road through the desert, and streams through solitudes. The beast of the field will praise me, wild dogs and ostriches: for I give water in the desert, streams in solitude, to give drink to my people, my chosen. The people that I formed for myself, they shall show forth my praise." What Jehovah really says commences in Is 43:18. Then in between He is described as Redeemer out of Egypt; for the redemption out of Egypt was a type and pledge of the deliverance to be looked for out of Babylon. The participles must not be rendered qui dedit, eduxit; but from the mighty act of Jehovah in olden time general attributes are deduced: He who makes a road in the sea, as He once showed. The sea with the tumultuous waters is the Red Sea (Neh 9:11); ‛izzūz, which rhymes with vâsūs, is a concrete, as in Ps 24:8, the army with the heroes at its head. The expression "bringeth out," etc., is not followed by "and suddenly destroys them," but we are transported at once into the very midst of the scenes of destruction. ישׁכּבוּ shows them to us entering upon the sleep of death, in which they lie without hope (Is 26:14). The close (kappishtâh khâbhū) is iambic, as in Judg 5:27. The admonition in Is 43:18 does not commend utter forgetfulness and disregard (see Is 66:9); but that henceforth they are to look forwards rather than backward. The new thing which Jehovah is in the process of working out eclipses the old, and deserves a more undivided and prolonged attention. Of this new thing it is affirmed, "even now it sprouts up;" whereas in Is 42:9, even in the domain of the future, a distinction was drawn between "the former things" and "new things," and it could be affirmed of the latter that they were not yet sprouting up. In the passage before us the entire work of God in the new time is called chădâshâh (new), and is placed in contrast with the ri'shōnōth, or occurrences of the olden time; so that as the first part of this new thing had already taken place (Is 42:9), and there was only the last part still to come, it might very well be affirmed of the latter, that it was even now sprouting up (not already, which עתה may indeed also mean, but as in Is 48:7). In connection with this, תדעוּה הלוא (a verbal form with the suffix, as in Jer 13:17, with kametz in the syllable before the tone, as in Is 6:9; Is 47:11, in pause) does not mean, "Will ye then not regard it," as Ewald, Umbreit, and others render it; but, "shall ye not, i.e., assuredly ye will, experience it." The substance of the chădâshâh (the new thing) is unfolded in Is 43:19. It enfolds a rich fulness of wonders: אף affirming that, among other things, Jehovah will do this one very especially. He transforms the pathless, waterless desert, that His chosen one, the people of God, may be able to go through in safety, and without fainting. And the benefits of this miracle of divine grace reach the animal world as well, so that their joyful cries are an unconscious praise of Jehovah. (On the names of the animals, see Khler on Mal 1:3.) In this we can recognise the prophet, who, as we have several times observed since chapter 11 (compare especially Is 30:23-24; Is 35:7), has not only a sympathizing heart for the woes of the human race, but also an open ear for the sighs of all creation. He knows that when the sufferings of the people of God shall be brought to an end, the sufferings of creation will also terminate; for humanity is the heart of the universe, and the people of God (understanding by this the people of God according to the Spirit) are the heart of humanity. In v. 21 the promise is brought to a general close: the people that (zū personal and relative, as in Is 42:24)
(Note: The pointing connects עם־זוּ with makkeph, so that the rendering would be, "The people there I have formed for myself;" but according to our view, עם should be accented with yethib, and zū with munach. In just the same way, zū is connected with the previous noun as a demonstrative, by means of makkeph, in Ex 15:13, Ex 15:16; Ps 9:16; Ps 62:12; Ps 142:4; Ps 143:8, and by means of a subsidiary accent in Ps 10:2; Ps 12:8. The idea which underlies Is 42:24 appears to be, "This is the retribution that we have met with from him."' But in none of these can we be bound by the punctuation.)
I have formed for myself will have richly to relate how I glorified myself in them.
Geneva 1599
43:16 Thus saith the LORD, who maketh a way in (p) the sea, and a path in the mighty (q) waters;
(p) When he delivered Israel from Pharaoh, (Ex 14:22).
(q) When the Israelites passed through Jordan, (Josh 3:17).
John Gill
43:16 Thus saith the Lord, which maketh a way in the sea,.... Who did make a way in the Red sea, when he led Israel through it as on dry land; this, with what follows, is observed to encourage the faith of the Lord's people in the performance of what he had promised, to bring them out of Babylon; for he that had done this, and the rest that are mentioned, could easily remove all difficulties that lay in the way of their deliverance:
and a path in the mighty waters; either of the Red sea, or it may be of Jordan; through which the Israelites passed into the land of Canaan.
Robert Jamieson, A. R. Fausset and David Brown
43:16 Allusion to the deliverance of Israel and overthrow of Pharaoh in the Red Sea, the standing illustration of God's unchanging character towards His people (Ex 14:21-22, Ex 14:27-28).
43:1743:17: որ հանէ՛ զկառս եւ զերիվարս, եւ բազում զօրս սաստիկս. այլ ննջեցին եւ ո՛չ յարիցեն. շիջա՛ն իբրեւ զպատրոյկ շիջեալ։
17 Նա, որ կառքեր ու նժոյգներ է հանում եւ բազմահամար զօրքեր. բայց նրանք կարող են քնել ու վեր չկենալ, մարել ինչպէս հանգած պատրոյգ:
17 Որ կառքն ու ձին, զօրքը եւ հզօրութիւնը կը հանէ, Անոնք մէկտեղ կը պառկին ու չեն ելլեր, Անոնք պատրոյգի պէս կը մարին եւ կ’անցնին։
որ հանէ զկառս եւ զերիվարս [649]եւ բազում զօրս սաստիկս. այլ`` ննջեցին եւ ոչ յարիցեն, շիջան իբրեւ զպատրոյկ շիջեալ:

43:17: որ հանէ՛ զկառս եւ զերիվարս, եւ բազում զօրս սաստիկս. այլ ննջեցին եւ ո՛չ յարիցեն. շիջա՛ն իբրեւ զպատրոյկ շիջեալ։
17 Նա, որ կառքեր ու նժոյգներ է հանում եւ բազմահամար զօրքեր. բայց նրանք կարող են քնել ու վեր չկենալ, մարել ինչպէս հանգած պատրոյգ:
17 Որ կառքն ու ձին, զօրքը եւ հզօրութիւնը կը հանէ, Անոնք մէկտեղ կը պառկին ու չեն ելլեր, Անոնք պատրոյգի պէս կը մարին եւ կ’անցնին։
zohrab-1805▾ eastern-1994▾ western am▾
43:1743:17 выведший колесницы и коней, войско и силу; все легли вместе, не встали; потухли как светильня, погасли.
43:17 ὁ ο the ἐξαγαγὼν εξαγω lead out; bring out ἅρματα αρμα chariot καὶ και and; even ἵππον ιππος horse καὶ και and; even ὄχλον οχλος crowd; mass ἰσχυρόν ισχυρος forceful; severe ἀλλὰ αλλα but ἐκοιμήθησαν κοιμαω doze; fall asleep καὶ και and; even οὐκ ου not ἀναστήσονται ανιστημι stand up; resurrect ἐσβέσθησαν σβεννυμι extinguish; quench ὡς ως.1 as; how λίνον λινον linen; wick ἐσβεσμένον σβεννυμι extinguish; quench
43:17 הַ ha הַ the מֹּוצִ֥יא mmôṣˌî יצא go out רֶֽכֶב־ rˈeḵev- רֶכֶב chariot וָ wā וְ and ס֖וּס sˌûs סוּס horse חַ֣יִל ḥˈayil חַיִל power וְ wᵊ וְ and עִזּ֑וּז ʕizzˈûz עִזּוּז powerful יַחְדָּ֤ו yaḥdˈāw יַחְדָּו together יִשְׁכְּבוּ֙ yiškᵊvˌû שׁכב lie down בַּל־ bal- בַּל not יָק֔וּמוּ yāqˈûmû קום arise דָּעֲכ֖וּ dāʕᵃḵˌû דעך be extinguished כַּ ka כְּ as † הַ the פִּשְׁתָּ֥ה ppištˌā פִּשְׁתָּה flax כָבֽוּ׃ ḵāvˈû כבה go out
43:17. qui eduxit quadrigam et equum agmen et robustum simul obdormierunt nec resurgent contriti sunt quasi linum et extincti suntWho brought forth the chariot and the horse, the army and the strong: they lay down to sleep together, and they shall not rise again: they are broken as flax, and are extinct.
17. which bringeth forth the chariot and horse, the army and the power; they lie down together, they shall not rise; they are extinct, they are quenched as flax:
43:17. who led out the chariot and the horse, the column of robust troops. They went to sleep together, and they will not arise. They have been crushed like flax, and they have been extinguished.
43:17. Which bringeth forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow.
Which bringeth forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow:

43:17 выведший колесницы и коней, войско и силу; все легли вместе, не встали; потухли как светильня, погасли.
43:17
ο the
ἐξαγαγὼν εξαγω lead out; bring out
ἅρματα αρμα chariot
καὶ και and; even
ἵππον ιππος horse
καὶ και and; even
ὄχλον οχλος crowd; mass
ἰσχυρόν ισχυρος forceful; severe
ἀλλὰ αλλα but
ἐκοιμήθησαν κοιμαω doze; fall asleep
καὶ και and; even
οὐκ ου not
ἀναστήσονται ανιστημι stand up; resurrect
ἐσβέσθησαν σβεννυμι extinguish; quench
ὡς ως.1 as; how
λίνον λινον linen; wick
ἐσβεσμένον σβεννυμι extinguish; quench
43:17
הַ ha הַ the
מֹּוצִ֥יא mmôṣˌî יצא go out
רֶֽכֶב־ rˈeḵev- רֶכֶב chariot
וָ וְ and
ס֖וּס sˌûs סוּס horse
חַ֣יִל ḥˈayil חַיִל power
וְ wᵊ וְ and
עִזּ֑וּז ʕizzˈûz עִזּוּז powerful
יַחְדָּ֤ו yaḥdˈāw יַחְדָּו together
יִשְׁכְּבוּ֙ yiškᵊvˌû שׁכב lie down
בַּל־ bal- בַּל not
יָק֔וּמוּ yāqˈûmû קום arise
דָּעֲכ֖וּ dāʕᵃḵˌû דעך be extinguished
כַּ ka כְּ as
הַ the
פִּשְׁתָּ֥ה ppištˌā פִּשְׁתָּה flax
כָבֽוּ׃ ḵāvˈû כבה go out
43:17. qui eduxit quadrigam et equum agmen et robustum simul obdormierunt nec resurgent contriti sunt quasi linum et extincti sunt
Who brought forth the chariot and the horse, the army and the strong: they lay down to sleep together, and they shall not rise again: they are broken as flax, and are extinct.
43:17. who led out the chariot and the horse, the column of robust troops. They went to sleep together, and they will not arise. They have been crushed like flax, and they have been extinguished.
43:17. Which bringeth forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow.
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Albert Barnes: Notes on the Bible - 1834
43:17: Which bringeth forth the chariot and horse - The reference here is, undoubtedly, to the occurrences which are recorded in Exo 14:4, following, when Pharaoh and his host are said to have followed the Israelites, but were all submerged in the sea. God is said to have brought them forth in accordance with the general statement so often made, that he controls and directs princes and nations (see the note at Isa 10:5-6).
They shall lie down together - They shall sink together to death, as Pharaoh and his army sunk together in a watery grave.
Thou didst blow with thy wind, the sea covered them:
They sank as lead in the mighty waters.
Exo 15:10
The depths have covered them:
They sank into the bottom as a stone.
Exo 15:5
They are extinct - They are destroyed, as the wick of a lamp is quenched suddenly when immersed in water. This is a striking figure, to denote the suddenness with which it was done, and the completeness of their destruction. As a flame is entirely put out when plunged beneath the water, so the whole host of the Egyptians were suddenly and completely destroyed in the Red Sea. The sentiment in this verse is, that God has power over the nations to control them; that it is one of his characteristics to lead on the enemies of his people to destruction; and that they are suddenly destroyed, and their hopes, and joys, and triumphs put out foRev_er. If it was so in regard to the Egyptians, it will be also in regard to all his foes. And if this took place in regard to a nation, it shall also in regard to individual sinners who oppose themselves to God.
How oft is the candle of time wicked put out?
And how oft cometh their destruction upon them?
God distributeth sorrows in his anger.
They are as stubble before the wind,
And as chaff that the storm carrieth away.
Job 21:17-18
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:17: bringeth: Exo 14:4-9, Exo 14:23-28, Exo 15:4; Psa 46:8, Psa 46:9, Psa 76:5, Psa 76:6; Eze 38:8-18
they shall: Isa 14:20-22; Rev 19:17-21, Rev 20:8-9
they are: Isa 1:31
Geneva 1599
43:17 Who bringeth (r) forth the (s) chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as a wick.
(r) When he delivered his people out of Egypt.
(s) Pharaoh and his mighty army.
John Gill
43:17 Which bringeth forth the chariot and the horse, the army and the power,.... Who brought forth the chariots and horses, and the mighty army of Pharaoh, out of Egypt, to pursue the Israelites into the Red sea, where they were drowned. The present tense is put for the future, as in the preceding verse; the future is put for the past tense in the next clause:
they shall lie down together, they shall not rise; they lay down in the Red sea, where they sunk to the bottom, and perished, and never rose more, at least to life, nor never will, till the general resurrection:
they are extinct, they are quenched as tow; or flax, or as the wick of a candle (p), when put into water, is quenched at once; so the Egyptian, became extinct in the Red sea. Some observe an allusion to the commodity of flax, for which Egypt was famous. Kimchi interprets the whole of the army of Sennacherib, which was brought out of their own land to Jerusalem, and was destroyed in one night by an angel. Aben Ezra of the Chaldeans being brought out to fight with the Persians. But others rather of the army of the Medes and Persians being brought against them, by whom they became extinct as tow or flax.
(p) "ut ellychnium" Junius & Tremellius, Piscator, Gataker, Vitringa.
John Wesley
43:17 The chariot - Pharaoh and his chariots and horses, and army. Lay down - In the bottom of the sea. They never rose again to molest the Israelites. Quenched - As the wick of a candle when it is put into the water, is extinguished.
Robert Jamieson, A. R. Fausset and David Brown
43:17 the power--the might of the enemies host, every mighty warrior.
they shall lie down together--as Pharaoh's army sank "together" in a watery grave.
43:1843:18: Մի՛ յիշէք զառաջինսն, եւ զհինն մի՛ ածէ՛ք զմտաւ.
18 «Առաջուայ բաները մի՛ յիշէք, հինը մտքներդ մի՛ բերէք,
18 «Առաջուանները մի՛ յիշէք Ու հին բաները մտքերնիդ մի՛ բերէք։
մի՛ յիշէք զառաջինսն, եւ զհինն մի՛ ածէք զմտաւ:

43:18: Մի՛ յիշէք զառաջինսն, եւ զհինն մի՛ ածէ՛ք զմտաւ.
18 «Առաջուայ բաները մի՛ յիշէք, հինը մտքներդ մի՛ բերէք,
18 «Առաջուանները մի՛ յիշէք Ու հին բաները մտքերնիդ մի՛ բերէք։
zohrab-1805▾ eastern-1994▾ western am▾
43:1843:18 Но вы не вспоминаете прежнего и о древнем не помышляете.
43:18 μὴ μη not μνημονεύετε μνημονευω remember τὰ ο the πρῶτα πρωτος first; foremost καὶ και and; even τὰ ο the ἀρχαῖα αρχαιος original; ancient μὴ μη not συλλογίζεσθε συλλογιζομαι take account together; infer
43:18 אַֽל־ ʔˈal- אַל not תִּזְכְּר֖וּ tizkᵊrˌû זכר remember רִֽאשֹׁנֹ֑ות rˈišōnˈôṯ רִאשֹׁון first וְ wᵊ וְ and קַדְמֹנִיֹּ֖ות qaḏmōniyyˌôṯ קַדְמֹנִי eastern אַל־ ʔal- אַל not תִּתְבֹּנָֽנוּ׃ tiṯbōnˈānû בין understand
43:18. ne memineritis priorum et antiqua ne intueaminiRemember not former things, and look not on things of old.
18. Remember ye not the former things, neither consider the things of old.
43:18. You need not call to mind the past, nor consider the things of antiquity.
43:18. Remember ye not the former things, neither consider the things of old.
Remember ye not the former things, neither consider the things of old:

43:18 Но вы не вспоминаете прежнего и о древнем не помышляете.
43:18
μὴ μη not
μνημονεύετε μνημονευω remember
τὰ ο the
πρῶτα πρωτος first; foremost
καὶ και and; even
τὰ ο the
ἀρχαῖα αρχαιος original; ancient
μὴ μη not
συλλογίζεσθε συλλογιζομαι take account together; infer
43:18
אַֽל־ ʔˈal- אַל not
תִּזְכְּר֖וּ tizkᵊrˌû זכר remember
רִֽאשֹׁנֹ֑ות rˈišōnˈôṯ רִאשֹׁון first
וְ wᵊ וְ and
קַדְמֹנִיֹּ֖ות qaḏmōniyyˌôṯ קַדְמֹנִי eastern
אַל־ ʔal- אַל not
תִּתְבֹּנָֽנוּ׃ tiṯbōnˈānû בין understand
43:18. ne memineritis priorum et antiqua ne intueamini
Remember not former things, and look not on things of old.
43:18. You need not call to mind the past, nor consider the things of antiquity.
43:18. Remember ye not the former things, neither consider the things of old.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Но вы не вспоминаете прежнего и о древнем не помышляете... Вполне заслуженный укор представителям народа еврейского, которые плохо помнили божественные благодеяния и не почерпали из них назидательных для себя уроков. Настоящий стих служит прекрасным переходом к следующему отделу, так как он объясняет, почему Бог, оставивши ветхого Израиля, решил образовать Себе нового.
Albert Barnes: Notes on the Bible - 1834
43:18: Remember ye not ... - So great and wonderful shall be God's future interpositions in your behalf, that what he has done, great as that was, shall be comparatively forgotten.
The former things - The deliverance from Egypt, and the overthrow of his enemies there.
The things of old - The things that were formerly done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:18: Isa 46:9, Isa 65:17; Deu 7:18, Deu 8:2; Ch1 16:12; Jer 16:14, Jer 16:15, Jer 23:7, Jer 23:8; Co2 3:10
John Gill
43:18 Remember ye not the former things,.... Just now referred to, the bringing of Israel out of Egypt, and through the Red sea, and the drowning of Pharaoh and his army in it; for though these things were worthy to be remembered with thankfulness and praise, and to the glory of God, and for the encouragement of faith, yet not in comparison of what was hereafter to be done; meaning, not the redemption from Babylon, unless as a type of spiritual and eternal redemption by Christ; for otherwise there were greater and more wonderful things done, when Israel were brought out of Egypt, than when they were brought out of Babylon; but the great salvation by the Messiah, which exceeds both the deliverances out of Egypt and Babylon, is meant:
neither consider the things of old; unless as figures of the new, but not to be put upon a foot with them, much less to the undervaluing of them, and indeed to be forgotten in comparison of them; see Jer 23:7. The Talmudists (q), by the "former" things, understand subjection to kingdoms; and, by the "things of old", the going out of Egypt; as they do by the "new thing", in the following verse, the war of Gog and Magog.
(q) T. Bab. Beracot, fol. 13. 1. T. Hieros. Beracot, fol. 4. 1.
John Wesley
43:18 Remember not - Tho' your former deliverance out of Egypt was glorious: yet in comparison of that inestimable mercy of sending the Messiah, all your former deliverances are scarce worthy of your remembrance and consideration.
Robert Jamieson, A. R. Fausset and David Brown
43:18 So wonderful shall be God's future interpositions in your behalf, that all past ones shall be forgotten in comparison. Plainly the future restoration of Israel is the event ultimately meant. Thus the "former things" are such events as the destruction of Sennacherib and the return from Babylon. "Things of old" are events still more ancient, the deliverance from Egypt and at the Red Sea, and entry into Canaan [VITRINGA].
43:1943:19: զի ես աւասիկ նո՛ր գործեմ, որ այժմ յայտնեսցի եւ ծանիջի՛ք. եւ արարից ճանապարհ ընդ անապատ, եւ յերկիր անջրդի գետս բղխեցուցից[10079]։ [10079] Ոմանք. Եւ յերկրի անջրդի։ ՚Ի լուս՛՛. Գետս գնացուցից. համաձայն ոմանց ՚ի բնաբ՛՛։
19 քանզի ես նորն եմ անելու, որ հիմա յայտնուելու է, եւ դուք պիտի ճանաչէք. ճամփայ պիտի բացեմ անապատով եւ անջրդի հողում գետեր պիտի բխեցնեմ:
19 Ահա ես նոր բան մը պիտի ընեմ, որ հիմա պիտի յայտնուի։Միթէ զանիկա պիտի չգիտնա՞ք։Ես անապատի մէջ ալ ճամբայ պիտի բանամ Ու անջրդի երկրի մէջ գետեր պիտի բղխեցնեմ։
զի ես աւասիկ նոր գործեմ, որ այժմ յայտնեսցի եւ ծանիջիք. եւ արարից ճանապարհ ընդ անապատ, եւ յերկիր անջրդի գետս բղխեցուցից:

43:19: զի ես աւասիկ նո՛ր գործեմ, որ այժմ յայտնեսցի եւ ծանիջի՛ք. եւ արարից ճանապարհ ընդ անապատ, եւ յերկիր անջրդի գետս բղխեցուցից[10079]։
[10079] Ոմանք. Եւ յերկրի անջրդի։ ՚Ի լուս՛՛. Գետս գնացուցից. համաձայն ոմանց ՚ի բնաբ՛՛։
19 քանզի ես նորն եմ անելու, որ հիմա յայտնուելու է, եւ դուք պիտի ճանաչէք. ճամփայ պիտի բացեմ անապատով եւ անջրդի հողում գետեր պիտի բխեցնեմ:
19 Ահա ես նոր բան մը պիտի ընեմ, որ հիմա պիտի յայտնուի։Միթէ զանիկա պիտի չգիտնա՞ք։Ես անապատի մէջ ալ ճամբայ պիտի բանամ Ու անջրդի երկրի մէջ գետեր պիտի բղխեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
43:1943:19 Вот, Я делаю новое; ныне же оно явится; неужели вы и этого не хотите знать? Я проложу дорогу в степи, реки в пустыне.
43:19 ἰδοὺ ιδου see!; here I am ποιῶ ποιεω do; make καινὰ καινος innovative; fresh ἃ ος who; what νῦν νυν now; present ἀνατελεῖ ανατελλω spring up; rise καὶ και and; even γνώσεσθε γινωσκω know αὐτά αυτος he; him καὶ και and; even ποιήσω ποιεω do; make ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὁδὸν οδος way; journey καὶ και and; even ἐν εν in τῇ ο the ἀνύδρῳ ανυδρος waterless ποταμούς ποταμος river
43:19 הִנְנִ֨י hinnˌî הִנֵּה behold עֹשֶׂ֤ה ʕōśˈeh עשׂה make חֲדָשָׁה֙ ḥᵃḏāšˌā חָדָשׁ new עַתָּ֣ה ʕattˈā עַתָּה now תִצְמָ֔ח ṯiṣmˈāḥ צמח sprout הֲ hᵃ הֲ [interrogative] לֹ֖וא lˌô לֹא not תֵֽדָע֑וּהָ ṯˈēḏāʕˈûhā ידע know אַ֣ף ʔˈaf אַף even אָשִׂ֤ים ʔāśˈîm שׂים put בַּ ba בְּ in † הַ the מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert דֶּ֔רֶךְ dˈereḵ דֶּרֶךְ way בִּֽ bˈi בְּ in ישִׁמֹ֖ון yšimˌôn יְשִׁימֹון wilderness נְהָרֹֽות׃ nᵊhārˈôṯ נָהָר stream
43:19. ecce ego facio nova et nunc orientur utique cognoscetis ea ponam in deserto viam et in invio fluminaBehold I do new things, and now they shall spring forth, verily you shall know them: I will make a way in the wilderness, and rivers in the desert.
19. Behold, I will do a new thing; now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.
43:19. Behold, I am accomplishing new things. And presently, they will spring forth. With certainty, you will know them. I will make a way in the desert, and rivers in an impassible place.
43:19. Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, [and] rivers in the desert.
Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, [and] rivers in the desert:

43:19 Вот, Я делаю новое; ныне же оно явится; неужели вы и этого не хотите знать? Я проложу дорогу в степи, реки в пустыне.
43:19
ἰδοὺ ιδου see!; here I am
ποιῶ ποιεω do; make
καινὰ καινος innovative; fresh
ος who; what
νῦν νυν now; present
ἀνατελεῖ ανατελλω spring up; rise
καὶ και and; even
γνώσεσθε γινωσκω know
αὐτά αυτος he; him
καὶ και and; even
ποιήσω ποιεω do; make
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ὁδὸν οδος way; journey
καὶ και and; even
ἐν εν in
τῇ ο the
ἀνύδρῳ ανυδρος waterless
ποταμούς ποταμος river
43:19
הִנְנִ֨י hinnˌî הִנֵּה behold
עֹשֶׂ֤ה ʕōśˈeh עשׂה make
חֲדָשָׁה֙ ḥᵃḏāšˌā חָדָשׁ new
עַתָּ֣ה ʕattˈā עַתָּה now
תִצְמָ֔ח ṯiṣmˈāḥ צמח sprout
הֲ hᵃ הֲ [interrogative]
לֹ֖וא lˌô לֹא not
תֵֽדָע֑וּהָ ṯˈēḏāʕˈûhā ידע know
אַ֣ף ʔˈaf אַף even
אָשִׂ֤ים ʔāśˈîm שׂים put
בַּ ba בְּ in
הַ the
מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert
דֶּ֔רֶךְ dˈereḵ דֶּרֶךְ way
בִּֽ bˈi בְּ in
ישִׁמֹ֖ון yšimˌôn יְשִׁימֹון wilderness
נְהָרֹֽות׃ nᵊhārˈôṯ נָהָר stream
43:19. ecce ego facio nova et nunc orientur utique cognoscetis ea ponam in deserto viam et in invio flumina
Behold I do new things, and now they shall spring forth, verily you shall know them: I will make a way in the wilderness, and rivers in the desert.
43:19. Behold, I am accomplishing new things. And presently, they will spring forth. With certainty, you will know them. I will make a way in the desert, and rivers in an impassible place.
43:19. Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, [and] rivers in the desert.
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
19: 19-21. Идет речь об образовании Богом этого нового народа, которого Он имеет приготовить Себе почти чудесным образом, из самого, по-видимому, неблагодарного материала и среди самых неподходящих условий (дороги в степи, реки в пустыне - 19-20). Этот народ и встанет на место оказавшегося недостойным Израиля, чтобы возвещать славу Божию (21).

Вот, Я делаю новое... Так как воспоминания о старом не трогали слушателей пророка, то он хочет поразить их пророчеством о новом, еще более значительном и важном. Под этим новым отчасти, конечно, разумеется ближайшее новое чудо милости Божией - избавление от вавилонского плена, а главным образом, дальнейшие результаты его - явление Мессии и основание Его нового благодатного царства.

"Слово "новое" пророками и новозаветными писателями употребляется часто о благодеяниях новозаветной икономии" (41:15; 42:10; Пс 95:1; 97:1; Иер 31:31; Иез 36:26; 2: Кор 5:17: и др. еп. Петр).
Adam Clarke: Commentary on the Bible - 1831
43:19: Behold, I will do a new thing - At Isa 43:16, the prophet had referred to the deliverance from Egypt and the passage through the Red Sea; here he promises that the same power shall be employed in their redemption and return from the Babylonish captivity. This was to be a new prodigy.
Albert Barnes: Notes on the Bible - 1834
43:19: I will do a new thing - Something that has not hitherto occurred, some unheard of and wonderful event, that shall far surpass all that he had formerly done (see the note at Isa 42:9).
Now it shall spring forth - (See the note at Isa 42:9). It shall spring up as the grass does from the earth; or it shall bud forth like the opening leaves and flowers - a beautiful figure, denoting the manner in which the events of Divine Providence come to pass.
I will even make a way in the wilderness - In this part of the verse, the prophet describes the anxious care which God would show in protecting his people, and providing for them in conducting them to their native land. See the expressions fully explained in the notes at Isa 41:17-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:19: I will do: Isa 42:9, Isa 48:6; Jer 31:22; Rev 21:5
I will even: Isa 35:6-10, Isa 40:3, Isa 40:4, Isa 48:21; Luk 3:4, Luk 3:5
rivers: Isa 41:18, Isa 48:21, Isa 48:22; Exo 17:6; Num 20:11; Deu 8:15; Psa 78:16-20, Psa 105:41
Geneva 1599
43:19 Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the (t) wilderness, [and] rivers in the desert.
(t) Meaning, that their deliverance out of Babylon would be more famous than that from Egypt was, (Jer 23:7; Hag 2:10; 2Cor 5:17; Rev_ 21:5, Rev_ 21:7).
John Gill
43:19 Behold, I will do a new thing,.... A wonderful and unheard of thing, and therefore introduced with a "behold", as a note of admiration; the same with the new thing created in the earth, Jer 31:22, the incarnation of the Son of God; who took flesh of a virgin, appeared in the likeness of sinful flesh, and was made sin and a curse for his people, in order to obtain eternal redemption for them; which blessing, though not newly thought of, resolved on, contrived, and agreed upon, that being from eternity; nor newly made known, or as to the virtue and efficacy of it, which had been from the beginning of the world, yet new as to the impetration of it by the blood and sacrifice of Christ; and may be also called "new", because excellent, it being of a spiritual nature, complete and eternal, and having so many valuable blessings in it, as justification, pardon, and eternal life:
now it shall spring forth; or bud forth as a branch, in a very short time, suddenly, and at once; one of the Messiah's names is that of the Branch; see Zech 3:8,
shall ye not know it? the Redeemer, and the redemption by him. It was known to them that looked for it, and to whom the Gospel is sent, and the Spirit reveals and applies it; these know the nature of it, own it to be of God, and know their interest in it, and know the author of it, in whom they have believed, by the characters given of him: and as this may have respect to the redemption of Christ, so to the conversion of the Gentiles, and to the grace of God dispensed through Christ to them; when old things passed away, and all things became new; a new covenant of grace was exhibited, a new church state set up, new ordinances appointed, and a new people called to partake of all this, on whom was a new face of things; and wonderful and excellent things were done for them, as follows:
I will even make a way in the wilderness; as there was a way made for the Israelites through the wilderness, which lay between Egypt and Canaan; and through another, which lay between Babylon and Judea; so the Lord would also make a way in the Gentile world, comparable to a wilderness for its barrenness and unfruitfulness, for the Gospel to enter into it, where it should run, and be glorified; where Christ, the way of salvation, should be made known; and where there should be a way for Christians to walk together, in the fellowship of the Gospel:
and rivers in the desert; the doctrines of the Gospel, and the ordinances of it, which should be preached and administered in the Gentile world, before like a desert; and the graces of the Spirit, which should be brought into the hearts of men by means of them; and the large communications of grace from Christ; and the discoveries of the love of God, with the blessings of it; compared to rivers for their abundance, and for the comforting, reviving, and fructifying nature of them.
John Wesley
43:19 A new thing - Such a work as was never yet done in the world. Now - The scripture often speaks of things at a great distance of time, as if they were now at hand; to make us sensible of the inconsiderableness of time, and all temporal things, in comparison of God, and eternal things; upon which account it is said, that a thousand years are in God's sight but as one day.
Robert Jamieson, A. R. Fausset and David Brown
43:19 new--unprecedented in its wonderful character (Is 42:9).
spring forth--as a germinating herb: a beautiful image of the silent but certain gradual growth of events in God's providence (Mk 4:26-28).
way in . . . wilderness--just as Israel in the wilderness, between the Red Sea and Canaan, was guided, and supplied with water by Jehovah; but the "new" deliverance shall be attended with manifestations of God's power and love, eclipsing the old (compare Is 41:17-19). "I will open a way, not merely in the Red Sea, but in the wilderness of the whole world; and not merely one river shall gush out of the rock, but many, which shall refresh, not the bodies as formerly, but the souls of the thirsty, so that the prophecy shall be fulfilled: 'With joy shall ye draw water out of the wells of salvation'" [JEROME]. "A way" often stands for the true religion (Acts 9:2; Acts 18:26). "Rivers" express the influences of the Holy Spirit (Jn 7:37-39). Israel's literal restoration hereafter is included, as appears by comparing Is 11:15-16.
43:2043:20: Օրհնեսցե՛ն զիս գազանք անապատի. համբարուք եւ դստերք ջայլամանց. զի ետո՛ւ ես ջուր յանապատ, եւ գե՛տ յերկիր անջրդի. արբուցանել զազգն իմ ընտրեալ[10080]. [10080] Ոմանք. Եւ գետս յերկիր։
20 Ինձ պիտի օրհնեն անապատի գազանները, համբարուներն ու ջայլամների ձագերը, որովհետեւ ես ջուր եմ տալու անապատին եւ անջրդի երկրին՝ գետեր, խմեցնելու համար իմ ընտրեալ ազգին:
20 Զիս դաշտի գազանները, Չագալներն ու ջայլամները պիտի փառաւորեն, Վասն զի իմ ժողովուրդիս, իմ ընտրեալներուս, խմցնելու համար, Անապատի մէջ ջուրեր Եւ անջրդի երկրի մէջ գետեր պիտի տամ։
Օրհնեսցեն զիս գազանք անապատի, համբարուք եւ դստերք ջայլամանց. զի ետու ես ջուր յանապատ եւ գետ յերկիր անջրդի, արբուցանել զազգն իմ ընտրեալ:

43:20: Օրհնեսցե՛ն զիս գազանք անապատի. համբարուք եւ դստերք ջայլամանց. զի ետո՛ւ ես ջուր յանապատ, եւ գե՛տ յերկիր անջրդի. արբուցանել զազգն իմ ընտրեալ[10080].
[10080] Ոմանք. Եւ գետս յերկիր։
20 Ինձ պիտի օրհնեն անապատի գազանները, համբարուներն ու ջայլամների ձագերը, որովհետեւ ես ջուր եմ տալու անապատին եւ անջրդի երկրին՝ գետեր, խմեցնելու համար իմ ընտրեալ ազգին:
20 Զիս դաշտի գազանները, Չագալներն ու ջայլամները պիտի փառաւորեն, Վասն զի իմ ժողովուրդիս, իմ ընտրեալներուս, խմցնելու համար, Անապատի մէջ ջուրեր Եւ անջրդի երկրի մէջ գետեր պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
43:2043:20 Полевые звери прославят Меня, шакалы и страусы, потому что Я в пустынях дам воду, реки в сухой степи, чтобы поить избранный народ Мой.
43:20 εὐλογήσει ευλογεω commend; acclaim με με me τὰ ο the θηρία θηριον beast τοῦ ο the ἀγροῦ αγρος field σειρῆνες σειρην and; even θυγατέρες θυγατηρ daughter στρουθῶν στρουθος since; that ἔδωκα διδωμι give; deposit ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὕδωρ υδωρ water καὶ και and; even ποταμοὺς ποταμος river ἐν εν in τῇ ο the ἀνύδρῳ ανυδρος waterless ποτίσαι ποτιζω give a drink; water τὸ ο the γένος γενος family; class μου μου of me; mine τὸ ο the ἐκλεκτόν εκλεκτος select; choice
43:20 תְּכַבְּדֵ֨נִי֙ tᵊḵabbᵊḏˈēnî כבד be heavy חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field תַּנִּ֖ים tannˌîm תַּן jackal וּ û וְ and בְנֹ֣ות vᵊnˈôṯ בַּת daughter יַֽעֲנָ֑ה yˈaʕᵃnˈā יַעֲנָה [uncertain] כִּֽי־ kˈî- כִּי that נָתַ֨תִּי nāṯˌattî נתן give בַ va בְּ in † הַ the מִּדְבָּ֜ר mmiḏbˈār מִדְבָּר desert מַ֗יִם mˈayim מַיִם water נְהָרֹות֙ nᵊhārôṯ נָהָר stream בִּֽ bˈi בְּ in ישִׁימֹ֔ן yšîmˈōn יְשִׁימֹון wilderness לְ lᵊ לְ to הַשְׁקֹ֖ות hašqˌôṯ שׁקה give drink עַמִּ֥י ʕammˌî עַם people בְחִירִֽי׃ vᵊḥîrˈî בָּחִיר chosen
43:20. glorificabit me bestia agri dracones et strutiones quia dedi in deserto aquas flumina in invio ut darem potum populo meo electo meoThe beast of the field shall glorify me, the dragons and the ostriches: because I have given waters in the wilderness, rivers in the desert, to give drink to my people, to my chosen.
20. The beasts of the field shall honour me, the jackals and the ostriches: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen:
43:20. The wild beasts of the field will glorify me, with the serpents and the ostriches. For I have brought waters to the desert, rivers to inaccessible places, in order to give drink to my people, to my elect.
43:20. The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, [and] rivers in the desert, to give drink to my people, my chosen.
The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, [and] rivers in the desert, to give drink to my people, my chosen:

43:20 Полевые звери прославят Меня, шакалы и страусы, потому что Я в пустынях дам воду, реки в сухой степи, чтобы поить избранный народ Мой.
43:20
εὐλογήσει ευλογεω commend; acclaim
με με me
τὰ ο the
θηρία θηριον beast
τοῦ ο the
ἀγροῦ αγρος field
σειρῆνες σειρην and; even
θυγατέρες θυγατηρ daughter
στρουθῶν στρουθος since; that
ἔδωκα διδωμι give; deposit
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ὕδωρ υδωρ water
καὶ και and; even
ποταμοὺς ποταμος river
ἐν εν in
τῇ ο the
ἀνύδρῳ ανυδρος waterless
ποτίσαι ποτιζω give a drink; water
τὸ ο the
γένος γενος family; class
μου μου of me; mine
τὸ ο the
ἐκλεκτόν εκλεκτος select; choice
43:20
תְּכַבְּדֵ֨נִי֙ tᵊḵabbᵊḏˈēnî כבד be heavy
חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
תַּנִּ֖ים tannˌîm תַּן jackal
וּ û וְ and
בְנֹ֣ות vᵊnˈôṯ בַּת daughter
יַֽעֲנָ֑ה yˈaʕᵃnˈā יַעֲנָה [uncertain]
כִּֽי־ kˈî- כִּי that
נָתַ֨תִּי nāṯˌattî נתן give
בַ va בְּ in
הַ the
מִּדְבָּ֜ר mmiḏbˈār מִדְבָּר desert
מַ֗יִם mˈayim מַיִם water
נְהָרֹות֙ nᵊhārôṯ נָהָר stream
בִּֽ bˈi בְּ in
ישִׁימֹ֔ן yšîmˈōn יְשִׁימֹון wilderness
לְ lᵊ לְ to
הַשְׁקֹ֖ות hašqˌôṯ שׁקה give drink
עַמִּ֥י ʕammˌî עַם people
בְחִירִֽי׃ vᵊḥîrˈî בָּחִיר chosen
43:20. glorificabit me bestia agri dracones et strutiones quia dedi in deserto aquas flumina in invio ut darem potum populo meo electo meo
The beast of the field shall glorify me, the dragons and the ostriches: because I have given waters in the wilderness, rivers in the desert, to give drink to my people, to my chosen.
43:20. The wild beasts of the field will glorify me, with the serpents and the ostriches. For I have brought waters to the desert, rivers to inaccessible places, in order to give drink to my people, to my elect.
43:20. The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, [and] rivers in the desert, to give drink to my people, my chosen.
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
20: Я в пустынях дам воду, реки в сухой степи... Сопоставляя данное место с его параллелями из того же пророка (32:15-16; 35:1, 6, 8; 41:18-19; 42:10-11: и др.), мы с очевидностью убеждаемся, что под этими образами идет речь о просвещении язычества и напоении его благодатными струями евангельской проповеди (ср. Толк. святого Кирилла Александрийского, и блаженного Иеронима).
Adam Clarke: Commentary on the Bible - 1831
43:20: The beast of the field shall honor me "The wild beast of the field shall glorify me" - The image is elegant and highly poetical. God will give such an abundant miraculous supply of water to his people traversing the dry desert in their return to their country, that even the wild beasts, the serpents, the ostriches, and other animals that haunt those arid regions, shall be sensible of the blessing, and shall break forth into thanksgiving and praises to him for the unusual refreshment which they receive from his so plentifully watering the sandy wastes of Arabia Deserta, for the benefit of his people passing through them.
Albert Barnes: Notes on the Bible - 1834
43:20: The beast of the field shall honor me - The sense of this passage is plain, and the image is highly poetical and beautiful. God would pour such copious floods of waters through the waste sandy deserts to supply his people, that even the wild beasts would be sensible of his abundant goodness, and would break forth into thanksgiving and praise for the unusual supply.
The dragons - (See the note at Isa 13:22). The Septuagint renders the word used here (תנין tannı̂ yn), by σειρῆνες seirē nes - 'sirens' - among the ancients a marine monster that was fabled to use sweet and alluring tones of music. It is probable, however, that the Septuagint understood here some species of wild-fowl which responded to one another. The Syriac translator here interprets it as denoting some wild animal of the canine species - a wood-dog.
And the owls - Margin, as Hebrew, 'Daughters of the owl, or ostrich' (see the note at Isa 13:21).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:20: beast: Isa 11:6-10; Psa 104:21, Psa 148:10
owls: or, ostriches, Heb. daughters of the owl
to give: Isa 43:19, Isa 41:17, Isa 48:21, Isa 49:10, Isa 55:1, Isa 55:2; Jer 31:9; Joe 3:18; Joh 4:10, Joh 4:14; Joh 7:37-39; Rev 21:6, Rev 22:17
my chosen: Isa 65:15; Ch1 16:13; Psa 33:12; Mar 13:20; Pe1 2:9; Rev 17:14
Geneva 1599
43:20 The (u) beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, [and] rivers in the desert, to give drink to my people, my chosen.
(u) They will have such abundance of all things as they return home, even in the dry and barren places, that the very beasts will feel my blessings and will acknowledge them: much more men ought to be thankful for the same.
John Gill
43:20 The beast of the field shall honour me, the dragons, and the owls,.... Which is not to be understood literally of these creatures, who as they had honoured the Lord, when Israel passed through the wilderness, so would again in their way praise the Lord, when they came through the deserts from Babylon, for giving them water to drink in such dry and thirsty places, to which there may be an allusion; but spiritually of the Gentiles, compared to those creatures for the savageness, fierceness, and stupidity of them, and who were reckoned by the Jews no other than as the beasts of the field; who should honour and glorify God for the Gospel brought unto them, and for his grace and mercy bestowed on them:
because I give waters in the wilderness, and rivers in the desert; as before; See Gill on Is 43:19; because of the plenty of divine grace, and the means of it:
to give drink to my people, my chosen; to refresh and comfort the hearts of his people, whom he had chosen out from among the Gentiles, and now would call them by his grace, and set them a thirsting after Christ, and salvation by him.
John Wesley
43:20 The beast - Shall have cause, if they had abilities, to praise me for their share in this mercy. Dragons - Which live in dry and barren deserts.
Robert Jamieson, A. R. Fausset and David Brown
43:20 beast--image of idolaters, defiled with blood and pollutions, dwelling like dragons, &c., in the wastes of Gentile ignorance: even they shall be converted. Or else, literally, such copious floods of water shall be given by God in the desert, that the very beasts shall (in poetic language) praise the Lord (Ps 148:10) [JEROME].
dragons--"serpents," or else jackals (see on Is 13:22).
owls--rather, "ostriches."
43:2143:21: եւ զժողովուրդն իմ զոր ստացայ, պատմե՛լ զքաջութիւնս իմ։
21 Եւ իմ ժողովուրդը, որին ստեղծեցի, պիտի պատմի իմ սխրանքների մասին»:
21 Ես այս ժողովուրդը ինծի համար ստեղծեցի, Անոնք իմ գովութիւնս պիտի պատմեն։
եւ զժողովուրդն իմ զոր ստացայ` պատմել զքաջութիւնս իմ:

43:21: եւ զժողովուրդն իմ զոր ստացայ, պատմե՛լ զքաջութիւնս իմ։
21 Եւ իմ ժողովուրդը, որին ստեղծեցի, պիտի պատմի իմ սխրանքների մասին»:
21 Ես այս ժողովուրդը ինծի համար ստեղծեցի, Անոնք իմ գովութիւնս պիտի պատմեն։
zohrab-1805▾ eastern-1994▾ western am▾
43:2143:21 Этот народ Я образовал для Себя; он будет возвещать славу Мою.
43:21 λαόν λαος populace; population μου μου of me; mine ὃν ος who; what περιεποιησάμην περιποιεω preserve; acquire τὰς ο the ἀρετάς αρετη valor μου μου of me; mine διηγεῖσθαι διηγεομαι narrate; describe
43:21 עַם־ ʕam- עַם people זוּ֙ zˌû זוּ [relative] יָצַ֣רְתִּי yāṣˈartî יצר shape לִ֔י lˈî לְ to תְּהִלָּתִ֖י tᵊhillāṯˌî תְּהִלָּה praise יְסַפֵּֽרוּ׃ ס yᵊsappˈērû . s ספר count
43:21. populum istum formavi mihi laudem meam narrabitThis people have I formed for myself, they shall shew forth my praise.
21. the people which I formed for myself, that they might set forth my praise.
43:21. This is the people whom I have formed for myself. They will speak my praise.
43:21. This people have I formed for myself; they shall shew forth my praise.
This people have I formed for myself; they shall shew forth my praise:

43:21 Этот народ Я образовал для Себя; он будет возвещать славу Мою.
43:21
λαόν λαος populace; population
μου μου of me; mine
ὃν ος who; what
περιεποιησάμην περιποιεω preserve; acquire
τὰς ο the
ἀρετάς αρετη valor
μου μου of me; mine
διηγεῖσθαι διηγεομαι narrate; describe
43:21
עַם־ ʕam- עַם people
זוּ֙ zˌû זוּ [relative]
יָצַ֣רְתִּי yāṣˈartî יצר shape
לִ֔י lˈî לְ to
תְּהִלָּתִ֖י tᵊhillāṯˌî תְּהִלָּה praise
יְסַפֵּֽרוּ׃ ס yᵊsappˈērû . s ספר count
43:21. populum istum formavi mihi laudem meam narrabit
This people have I formed for myself, they shall shew forth my praise.
43:21. This is the people whom I have formed for myself. They will speak my praise.
43:21. This people have I formed for myself; they shall shew forth my praise.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Этот народ Мой Я образовал для Себя... Лучшим комментарием к этому стиху является следующее место из Апостола Петра, обращенное к христианам: "Но вы - род избранный, царственное священство, народ святой, люди, взятые в удел, дабы возвещать совершенства Призвавшего вас из тьмы в чудный Свой свет" (1: Пет 2:9).
Albert Barnes: Notes on the Bible - 1834
43:21: This people have I formed for myself - To preserve the remembrance of my name; to transmit the knowledge of the true God to future times, and to celebrate my praise (see the notes at Isa 43:1).
They shall show forth my praise - They shall celebrate my goodness; or, by their restoration to their own land, they shall show manifestly that they are my people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:21: Isa 50:7, Isa 60:21, Isa 61:3; Psa 4:3, Psa 102:18; Pro 16:4; Luk 1:74, Luk 1:75; Co1 6:19, Co1 6:20; Co1 10:31; Eph 1:5-12, Eph 3:21; Col 1:16; Tit 2:14; Heb 13:15; Pe1 2:9
John Gill
43:21 This people have I formed for myself,.... The Gentiles, compared to a desert and wilderness, wild and uncultivated, distinguished from Jacob and Israel in the next verse, and the same with the chosen people before mentioned; who being chosen of God, and redeemed by Christ, are formed anew by the Spirit of Christ, made new creatures, regenerated, and transformed by the renewing of their minds, and conformed to the image of Christ, and having him formed in their souls, and principles of grace and holiness wrought in them; in consequence of which they reformed in their lives and conversation, and were also formed into a Gospel church state, and all this done by the Lord for himself, his service, and his glory. The Targum is,
"this people have I prepared for my worship:''
they shall show forth my praise; with their lips, by ascribing their formation to the power and grace of God, and even their whole salvation to it, and express their thankfulness for the same; and likewise by their actions, by a subjection to the ordinances of the Gospel, and by their lives and conversations being agreeably to it. Joseph Kimchi, as Abendana observes, interprets this people of the beasts of the field, spoken of in the preceding verse, that should honour the Lord, and here said to be formed for himself, and should show forth his praise; and which is taken notice of to aggravate the sins of the people of the Jews, who called not on the Lord, &c. as in the following verses; so the ants and conies are called a people not strong, and the locusts a people great and strong, Prov 30:25.
Robert Jamieson, A. R. Fausset and David Brown
43:21 This people--namely, The same as "My people, My chosen" (see Is 43:1, Is 43:7; Ps 102:18).
my praise--on account of the many and great benefits conferred on them, especially their restoration.
43:2243:22: Ոչ այժմ ինչ կոչեցի զքեզ Յակովբ եւ ո՛չ աշխա՛տ արարի զքեզ Իսրայէլ.
22 «Հիմա չէ, որ կանչեցի քեզ, Յակո՛բ, եւ ոչ էլ չարչարեցի քեզ, Իսրայէ՛լ:
22 «Բայց դուն ինծի չկանչեցիր, ո՛վ Յակոբ. Հապա ինձմէ ձանձրացար, ո՛վ Իսրայէլ։
[650]Ոչ այժմ ինչ կոչեցի զքեզ, Յակոբ, եւ ոչ աշխատ արարի զքեզ``, Իսրայէլ:

43:22: Ոչ այժմ ինչ կոչեցի զքեզ Յակովբ եւ ո՛չ աշխա՛տ արարի զքեզ Իսրայէլ.
22 «Հիմա չէ, որ կանչեցի քեզ, Յակո՛բ, եւ ոչ էլ չարչարեցի քեզ, Իսրայէ՛լ:
22 «Բայց դուն ինծի չկանչեցիր, ո՛վ Յակոբ. Հապա ինձմէ ձանձրացար, ո՛վ Իսրայէլ։
zohrab-1805▾ eastern-1994▾ western am▾
43:2243:22 А ты, Иаков, не взывал ко Мне; ты, Израиль, не трудился для Меня.
43:22 οὐ ου not νῦν νυν now; present ἐκάλεσά καλεω call; invite σε σε.1 you Ιακωβ ιακωβ Iakōb; Iakov οὐδὲ ουδε not even; neither κοπιᾶσαί κοπιαω exhausted; labor σε σε.1 you ἐποίησα ποιεω do; make Ισραηλ ισραηλ.1 Israel
43:22 וְ wᵊ וְ and לֹא־ lō- לֹא not אֹתִ֥י ʔōṯˌî אֵת [object marker] קָרָ֖אתָ qārˌāṯā קרא call יַֽעֲקֹ֑ב yˈaʕᵃqˈōv יַעֲקֹב Jacob כִּֽי־ kˈî- כִּי that יָגַ֥עְתָּ yāḡˌaʕtā יגע be weary בִּ֖י bˌî בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
43:22. non me invocasti Iacob nec laborasti in me IsrahelBut thou hast not called upon me, O Jacob, neither hast thou laboured about me, O Israel.
22. Yet thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.
43:22. But you have not called upon me, O Jacob, nor have you struggled for me, O Israel.
43:22. But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.
But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel:

43:22 А ты, Иаков, не взывал ко Мне; ты, Израиль, не трудился для Меня.
43:22
οὐ ου not
νῦν νυν now; present
ἐκάλεσά καλεω call; invite
σε σε.1 you
Ιακωβ ιακωβ Iakōb; Iakov
οὐδὲ ουδε not even; neither
κοπιᾶσαί κοπιαω exhausted; labor
σε σε.1 you
ἐποίησα ποιεω do; make
Ισραηλ ισραηλ.1 Israel
43:22
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אֹתִ֥י ʔōṯˌî אֵת [object marker]
קָרָ֖אתָ qārˌāṯā קרא call
יַֽעֲקֹ֑ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
כִּֽי־ kˈî- כִּי that
יָגַ֥עְתָּ yāḡˌaʕtā יגע be weary
בִּ֖י bˌî בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
43:22. non me invocasti Iacob nec laborasti in me Israhel
But thou hast not called upon me, O Jacob, neither hast thou laboured about me, O Israel.
43:22. But you have not called upon me, O Jacob, nor have you struggled for me, O Israel.
43:22. But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-28. Заключительный отдел этой главы так же, как и предыдущей (42: гл.), содержит в себе обличение жестоковыйного Израиля и пророчество об его отвержении Богом. Связь его с предшествующей речью основана на законе контраста.

Сказав о будущем возникновении нового, духовного Израиля, пророк, естественно, побуждается сделать замечание и о судьбе древнего, ветхого Израиля. Последнего он обвиняет в неисполнении, или точнее, в неправильном исполнении божественного закона (непонимание духа обрядового закона) и в прямом нарушении его (грехи и беззакония - 24: с.). И хотя Господь, по неизреченной Своей милости, и готов изгладить эти грехи всем, кто об этом просит (25: с.); но большинство Израиля, во главе с его руководителями, не обнаруживает такого покаянного чувства, почему оно и имеет подвергнуться всем печальным следствиям еще огонь давно возвещенной ему законной клятвы (28: ст. Ср. Втор 31:29: и др.).

А ты, Иаков... Израиль... не приносил Мне агнцев... и жертвами... не чтил Меня... туком жертв не насыщал Меня... Израиль заслуживал упрека в беспорядочном принесении жертв, в чем обличает его пророк Исаия в самом начале своей книги (1: гл. 11-16: с.). При том необходимо давать им и более распространенное истолкование. Их, очевидно, нужно толковать при свете пророческих обличений 1-й главы: так пророк жестоко обличал Израиля за его бездушный формализм в исполнении ветхозаветного закона и говорил, что такая, хотя и усердная, но безрассудная практика, не только не имеет никакой положительной заслуги в очах Бога, но составляет даже большую, чисто отрицательную величину ("мерзость" 1:13). Та же самая мысль, только с другой, обратной стороны, проводится и здесь: так как ты, Израиль, свои жертвы совершал неправильно, без надлежащего разумения их действительного смысла, то ты не только ничуть не чтил ими Меня, но даже, как новыми грехами, как профанацией святыни, лишь каждый раз еще больше затруднял и отягощал Меня (ср. 7:13), т. е. оскорблял Меня и удалял себя от Меня.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. 23 Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense. 24 Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. 25 I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. 26 Put me in remembrance: let us plead together: declare thou, that thou mayest be justified. 27 Thy first father hath sinned, and thy teachers have transgressed against me. 28 Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.
This charge (and a high charge it is which is here exhibited against Jacob and Israel, God's professing people) comes in here, 1. To clear God's justice in bringing them into captivity, and to vindicate that. Were they not in covenant with him? Had they not his sanctuary among them? Why then did the Lord deal thus with his land? Deut. xxix. 24. Here is a good reason given: they had neglected God and had cast him off, and therefore he justly rejected them and gave them to the curse (v. 28); and they must be brought to own this before they are prepared for deliverance; and they did so, Dan. ix. 5; Neh. ix. 33. 2. To advance God's mercy in their deliverance and to make that appear more glorious. Many things are before observed to magnify the power of God in it; but this magnifies his goodness, that he should do such great and kind things for a people that had been so very provoking to him and were now suffering the just punishment of their iniquity. The pardoning of their sin was as great an instance of God's power (for so Moses reckons it, Num. xiv. 17, &c.) as the breaking of the yoke of their captivity. Now observe here,
I. What the sins are which they are here charged with.
1. Omissions of the good which God had commanded; and this part of the charge is here much insisted upon. Observe how it comes in with a but; compare v. 21, where God tells them what favours he had bestowed upon them and what his just expectations were from them. He had formed them for himself, intending they should show forth his praise. But they had not done so; they had frustrated God's expectations from them, and made very ill returns to him for his favours. For, (1.) They had cast off prayer: Thou hast not called upon me, O Jacob! Jacob was a man famous for prayer (Hosea xii. 4); his seed bore his name, but did not tread in his steps, and therefore are justly upbraided with it. God takes it ill when children degenerate from the virtue and devotion of their pious ancestors. To boast of the name of Jacob, and yet live without prayer, is to mock God and deceive ourselves. If Jacob does not call upon God, who will? (2.) They had grown weary of their religion: "Thou art Israel, the seed not only of a praying but of a prevailing father, that was a prince with God; and yet, not valuing his experiences any more than his example, thou hast been weary of me." They had been in relation to God, employed in his service and in communion with him; but they began to snuff at it, and to say, Behold, what a weariness is it! Note, Those who neglect to call upon God do in effect tell him they are weary of him and have a mind to change their Master. (3.) They grudged the expense of their devotion, and were niggardly and penurious in it. They were for a cheap religion; and in those acts of devotion that were costly they desired to be excused. They had not brought, no, not their small cattle, the lambs and kids, which God required for burnt-offerings (v. 23), much less did they bring their greater cattle, pretending they could not spare them, they must have them for the maintenance of their families. So little sense had they of the greatness of God and their obligations to him that they could not find in their hearts to part with a lamb out of their flock for his honour, though he called for it and would graciously have accepted it. Sweet cane, or calamus, was used for the holy oil, incense, and perfume; but they were not willing to be at the charge of that, v. 24. What they had must serve, though it was old and good for nothing; they would not buy fresh. Perhaps it was usual for devout pious persons to bring free-will incense as well as other free-will offerings; but they were not so generous, nor did they fill the altar of God, nor moisten it abundantly, as they should have done, with the fat of their sacrifices; what sacrifices they did bring were of the lean and refuse of their cattle, that had no fat in them to regale the altar with. (4.) What sacrifices they did offer they did not honour God with them, and so they were, in effect, as no sacrifices (v. 23): Neither hast thou honoured me with thy sacrifices. Some of them offered their sacrifices to false gods; others, who offered them to the true God, were either careless in the manner of offering them or hypocritical in their intentions, so that they might be truly said not to honour God with them, but rather to dishonour him. (5.) That which aggravated their neglect of sacrificing was that, as God had appointed it, it was no burdensome thing; it was not a service that they had any reason at all to complain of: "I have not caused thee to serve with an offering; I have not made it a task and drudgery to you, whatever you, through the corruption of your natures, have made it yourselves. I have not wearied thee with incense." None of God's commandments are grievous, no, not those concerning sacrifice and incense. They were not more costly than might be afforded by those that lived in such a plentiful country, nor did their attendance on them require any more time than they could well spare. But that which especially forbade them to call it a wearisome service was that they were required to be cheerful and pleasant, and to rejoice before God in all their approaches to him, Deut. xii. 12. They had many feasts and good days, but only one day in all the year in which they were to afflict their souls. The ordinances of the ceremonial law, though, in comparison with Christ's easy yoke, they are spoken of as heavy (Acts xv. 10), yet, in comparison with the service that idolaters did to their false gods, they were light, and not to be called services nor found fault with as wearisome. God did not require them to sacrifice their children, as Moloch did.
2. Commissions of the evil which God had forbidden; and omissions commonly make way for commissions: Thou hast made me to serve with thy sins. When we make God's gifts the food and fuel for our lusts, and his providence the patron of our wicked projects, especially when we encourage ourselves to continue in sin because grace has abounded, then we make God to serve with our sins. Or it may denote what a grief and burden sin is to God; it not only wearies men and makes the creation groan, but it wearies my God also (ch. vii. 13) and makes the Creator complain that he is grieved (Ps. xcv. 10), that he is broken (Ezek. vi. 9), that he is pressed with sinners as a cart is pressed that is full of sheaves (Amos ii. 13), and to cry out, Ah! I will ease me of my adversaries, ch. i. 24. The antithesis is observable: God had not made them to serve with their sacrifices, but they had made him to serve with their sins. The master had not tired the servants with his commands, but they had tired him with their disobedience. Those are wicked servants indeed that behave so ill to so good a Master. God is tender of our comfort, but we are careless of his honour. Let this engage us to keep close to our duty, that it is easy and reasonable, and no disparagement to us, nor too hard for us.
II. What were the aggravations of their sin, v. 27. 1. That they were children of disobedience; for their first father (that is, their forefathers) had sinned; and they had not only sinned in their loins, but sinned like them. Ezra confesses this: Since the days of our fathers have we been in a great trespass, ch. ix. 7. But their forefathers are called their first father to put us in mind of the apostasy and rebellion of our first father Adam, to which corrupt fountain we must trace up the streams of all our transgressions. 2. That they were scholars of disobedience too: for their teachers had transgressed against God, were guilty of gross scandalous sins, and the people, no doubt, would learn to do as they did. It is ill with a people when their leaders cause them to err, and their teachers, who should reform them, corrupt them.
III. What were the tokens of God's displeasure against them for their sins, v. 23. He brought ruin both upon church and state. 1. The honour of their church was laid in the dust and trampled on: I have profaned the princes of the sanctuary, that is, the priests and Levites who presided with great dignity and power in the temple-service; they profaned themselves, and made themselves vile, by their enormities, and then God profaned them and made them vile, by their calamities and the contempt they fell into, Mal. ii. 9. 2. The honour of their state was ruined likewise: "I have given Jacob to the curse, that is, to be cursed, and hated, and abused by all their neighbours, and Israel to reproach, to be insulted, ridiculed, and triumphed over by their enemies." They reproached them perhaps for that in them that was good; they mocked at their sabbaths (Lam. i. 7); but God gave them up to reproach, to correct them for what was amiss. Note, The dishonour which men at any time do us should humble us for the dishonour we have done to God; and we must bear it patiently because we suffer it justly, and must acknowledge that to us belongs confusion.
IV. What were the riches of God's mercy towards them notwithstanding (v. 25): I even I, am he who notwithstanding all this blotteth out thy transgressions.
1. This gracious declaration of God's readiness to pardon sin comes in very strangely. The charge ran very high: Thou hast wearied me with thy iniquities, v. 24. Now one would think it would follow: "I, even I, am he that will destroy thee, and burden myself no longer with care about thee." No, I, even I, am he that will forgive thee; as if the great God would teach us that forgiving injuries is the best way to make ourselves easy and to keep ourselves from being wearied with them. This comes in here to encourage them to repent, because there is forgiveness with God, and to show the freeness of divine mercy; where sin has been exceedingly sinful grace appears exceedingly gracious. Apply this, (1.) To the forgiving of the sins of Israel as a people, in their national capacity. When God stopped the course of threatening judgments, and saved them from utter ruin, even then when he had them under severe rebukes, then he might be said to blot out their transgressions. Though he corrected them, he was reconciled to them again, and did not cut them off from being a people. This he did many a time, till they rejected Christ and his gospel, which was a sin against the remedy, and then he would forgive them no more as a nation, but utterly destroyed them. (2.) To the forgiving of the sins of every particular believing penitent--transgressions and sins, infirmities though ever so numerous, backslidings though ever so heinous. Observe here, [1.] How the pardon is expressed; he will blot them out, as a cloud is blotted out by the beams of the sun (ch. xliv. 22), as a debt is blotted out not to appear against the debtor (the book is crossed as if the debt were paid, because it is pardoned upon the payment which the surety has made), or as a sentence is blotted out when it is reversed, as the curse was blotted out with the waters of jealousy, which made it of no effect to the innocent, Num. v. 23. He will not remember the sin, which intimates not only that he will remit the punishment of what is past, but that it shall be no diminution to his love for the future. When God forgives he forgets. [2.] What is the ground and reason of the pardon. It is not for the sake of any thing in us, but for his own sake, for his mercies'-sake, his promise-sake, and especially for his Son's sake, and that he may himself be glorified in it. [3.] How God glories in it: I, even I, am he. He glories in it as his prerogative. None can forgive sin but God only, and he will do it; it is his settled resolution. He will do it willingly and with delight; it is his pleasure; it is his honour; so he is pleased to reckon it.
2. Those words (v. 26), Put me in remembrance, may be understood either (1.) As a rebuke to a proud Pharisee, that stands upon his own justification before God, and expects to find favour for his merits and not to be beholden to free grace: "If you have any thing to say in your own justification, any thing to offer for the sake of which you should be pardoned, and not for my sake, put me in remembrance of it. I will give you leave to plead your own cause with me; declare what your merits are, that you may be justified by them:" but those who are thus challenged will be speechless. Or, (2.) As a publican. Is God thus ready to pardon sin, and, when he pardons it, will he remember it no more? Let us then put him in remembrance, mention before him those sins which he has forgiven; for they must be ever before us, to humble us, though they are pardoned, Ps. li. 3. Put him in remembrance of the promises he has made to penitents, and the satisfaction his Son has made for them. Plead these with him in wrestling for pardon, and declare these things, in order that thou mayest be justified freely by his grace. This is the only way, and it is a sure way, to peace. Only acknowledge thy transgression.
Adam Clarke: Commentary on the Bible - 1831
43:22: But thou hast not called upon me - The connection is: But thou, Israel, whom I have chosen, whom I have formed for myself to be my witness against the false gods of the nations; even thou hast revolted from me, hast neglected my worship, and hast been perpetually running after strange gods. The emphasis of this and the following parts of the sentence, on which the sense depends, is laid on the words Me, on My Account, etc. The Jews were diligent in performing the external services of religion; in offering prayers, incense, sacrifices, oblations; but their prayers were not offered with faith; and their oblations were made more frequently to their idols than to the God of their fathers. The Hebrew idiom excludes with a general negative, in a comparative sense, one of two objects opposed to one another: thus, "I will have mercy, and not sacrifice," Hos 6:6. "For I spoke not to your fathers, nor commanded them, concerning burnt-offerings or sacrifices; but this thing I commanded them, saying, Obey my voice," Jer 7:22, Jer 7:23. And the meaning of this place of Isaiah seems to be much the same with that of Amos; who however has explained at large both parts of the comparison, and specified the false service opposed to the true: -
"Have ye offered unto me sacrifices and offerings,
In the wilderness forty years, O house of Israel?
Nay, but you have borne the tabernacle of your Moloch,
And Chiun, your images;
The star of your god, which you made to yourselves."
Amo 5:25, Amo 5:26.
But thou hast been weary of me, O Israel "Neither on my account hast thou lahoured, O Israel" - For כי יגעת ki yagata, the Septuagint and Vulgate read ויגעת veyagata. - Houbigant. The negative is repeated or referred to by the conjunction ו vau, as in many other places. See note on Isa 23:4.
Albert Barnes: Notes on the Bible - 1834
43:22: But thou hast not called upon me - The design of this and the following verses, is to show them that they were indebted to the divine mercy alone for their deliverance from bondage. It was not because they had been either meritorious or faithful; it was not because they had deserved these favors at his hand, for they had been a people that had been distinguished for neglecting their God. On that account, these calamities had come upon them, and their deliverance, therefore, was to be an act of mere unmerited favor.
Thou hast been weary - As a people, you have been weary of my service. They had accounted his laws grievous and oppressive; and they had groaned under what they regarded as burdensome rites and ceremonies (see Amo 8:5-6; Mal 1:13). God here refers, doubtless, to the times before the captivity, and is stating what was the general characteristic of the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:22: thou hast not: Isa 64:7; Psa 14:4, Psa 79:6; Jer 10:25; Dan 9:13; Hos 7:10-14, Hos 14:1, Hos 14:2; Jam 4:2, Jam 4:3
thou hast been: Job 21:14, Job 21:15, Job 27:9, Job 27:10; Jer 2:5, Jer 2:11-13, Jer 2:31, Jer 2:32; Mic 6:3; Mal 1:13; Mal 3:14; Joh 6:66-69
Carl Friedrich Keil and Franz Delitzsch
43:22
Tit would be the praise of God, however, and not the merits of their own works, that they would have to relate; for there was nothing at all that could give them any claim to reward. There were not even acts of ceremonial worship, but only the guilt of grievous sins. "And thou hast not called upon me, O Jacob, that thou shouldst have wearied thyself for me, O Israel! Thou hast not brought me sheep of thy burnt-offerings, and thou hast not honoured me with thy slain-offerings. I have not burdened thee with meat-offerings, and have not troubled thee about incense. Thou hast bought me no spice-cane for silver, nor hast thou refreshed me with fat of thy slain-offerings. No; thou hast wearied me with thy sins, troubled me with thine iniquities." We cannot agree with Stier, that these words refer to the whole of the previous worship of Israel, which is treated here as having no existence, because of its heartlessness and false-holiness. And we must also not forget, that all these prophecies rested on either the historical or the ideal soil of the captivity. The charge commences with the worship of prayer (with calling upon Jehovah, as in Ps 14:4; Ps 18:7), to which the people were restricted when in exile, since the law did not allow them to offer sacrifice outside the holy land. The personal pronoun אתי, in the place of the suffix, is written first of all for the sake of emphasis, as if the meaning were, "Israel could exert itself to call upon other gods, but not upon Jehovah." The following kı̄ is equivalent to ut (Hos 1:6), or ‛ad-kı̄ in 2Kings 23:10, adeo ut laborasses me colendo (so as to have wearied thyself in worshipping me). They are also charged with having offered no sacrifices, inasmuch as in a foreign land this duty necessarily lapsed of itself, together with the self-denial that it involved. The spelling הביאת (as in Num 14:31) appears to have been intended for the pronunciation הביאת (compare the pronunciation in 4Kings 19:25, which comes between the two). The ‛ōlōth (burnt-offerings) stand first, as the expression of adoration, and are connected with sēh, which points to the daily morning and evening sacrifice (the tâmı̄d). Then follow the zebâchı̄m (slain-offerings), the expression of the establishment of fellowship with Jehovah (וּזבחיך is equivalent to וּבזביחך, like חמה = בּחמה, Is 43:25). The "fat" (chēlebh) in Is 43:24 refers to the portions of fat that were placed upon the altar in connection with this kind of sacrifice. After the zebâchı̄m comes the michâh, the expression of desire for the blessing of Jehovah, a portion of which, the so-called remembrance portion ('azkârâh), was placed upon the altar along with the whole of the incense. And lastly, the qâneh (spice-cane), i.e., some one of the Amoma,
(Note: The qâneh is generally supposed to be the Calamus; but the calamus forms no stalk, to say nothing of a cane or hollow stalk. It must be some kind of aromatic plant, with a stalk like a cane, either the Cardamum, Ingber, or Curcuma; at any rate, it belonged to the species Amomum. The aroma of this was communicated to the anointing oil, the latter being infused, and the resinous parts of the former being thereby dissolved.)
points to the holy anointing oil (Ex 30:23), or if it refer to spices generally, to the sacred incense, though qâneh is not mentioned as one of the ingredients in Ex 30:34. The nation, which Jehovah was now redeeming out of pure unmingled grace, had not been burdened with costly tasks of this description (see Jer 6:20); on the contrary, it was Jehovah only who was burdened and troubled. He denies that there was any "causing to serve" (העביד, lit., to make a person a servant, to impose servile labour upon him) endured by Israel, but affirms this rather of Himself. The sins of Israel pressed upon Him, as a burden does upon a servant. His love took upon itself the burden of Israel's guilt, which derived its gravitating force from His won holy righteous wrath; but it was a severe task to bear this heavy burden, and expunge it - a thoroughly divine task, the significance of which was first brought out in its own true light by the cross on Golgotha. When God creates, He expresses His fiat, and what He wills comes to pass. But He does not blot out sin without balancing His love with His justice; and this equalization is not effected without conflict and victory.
Geneva 1599
43:22 But thou hast not (x) called upon me, O Jacob; but thou hast been (y) weary of me, O Israel.
(x) You have not worshipped me as you ought to have done.
(y) Because you have not willingly received that which I commanded you, you grieved me. By which he shows that his mercies were the only reason for their deliverance, as they had deserved the contrary.
John Gill
43:22 But thou hast not called upon me, O Jacob,.... The Jews, though they were the posterity of Jacob, a praying person, yet did not tread in his steps, but were more like the Heathens that called not on the name of the Lord; though there is no necessity of restraining this to prayer, it may regard the whole worship of God, which is sometimes included in the invocation of his name; and so the Targum,
"and ye come not to my worship, O ye of the house of Jacob.''
The Jews, in Christ's time, did not call upon his name, nor believe in him, nor receive his Gospel, nor submit to him and his ordinances; they rejected him and his service, therefore the Lord rejected them, and called the Gentiles, as before prophesied of:
but thou hast been weary of me, O Israel: of the word, worship, and ordinances of God; see Mal 1:13.
John Wesley
43:22 For - God called to the Gentiles to be his people, because the Jews forsook him. Weary - Thou hast not esteemed my service to be a privilege, but a burden and bondage.
Robert Jamieson, A. R. Fausset and David Brown
43:22 But--Israel, however, is not to think that these divine favors are due to their own piety towards God. So the believer (Tit 3:5).
but--rather, "for."
weary of me-- (Amos 8:5-6; Mal 1:13), though "I have not wearied thee" (Is 43:23), yet "thou hast been weary of Me."
43:2343:23: ո՛չ մատուցեր ինձ խաշինս ողջակիզաց քոց, եւ ո՛չ զոհիւք քովք փառաւորեցեր զիս. ո՛չ ծառայեցեր ինձ պատարագօք քովք, եւ ո՛չ աշխատ արարի զքեզ ՚ի ծախս կնդրկաց քոց[10081]։ [10081] Ոմանք. Ինձ ողջակէզս խաշանց քոց... ՚Ի ծախս կնդրկաց։
23 Ողջակէզներիցդ ոչխարներ չմատուցեցիր ինձ եւ ոչ էլ քո զոհերով փառաւորեցիր ինձ. քո ընծաներով չծառայեցիր ինձ, եւ ոչ էլ ես նեղութիւն պատճառեցի քեզ՝ ծախսել տալով քո կնդրուկները:
23 Քու ողջակէզներուդ ոչխարները ինծի չբերիր Եւ քու զոհերովդ զիս չփառաւորեցիր. Ընծայի համար քեզ չաշխատցուցի, Կնդրուկի համար քեզ չյոգնեցուցի։
ոչ մատուցեր ինձ խաշինս ողջակիզաց քոց, եւ ոչ զոհիւք քովք փառաւորեցեր զիս. ոչ [651]ծառայեցեր ինձ պատարագօք քովք``, եւ ոչ աշխատ արարի զքեզ ի ծախս կնդրկաց քոց:

43:23: ո՛չ մատուցեր ինձ խաշինս ողջակիզաց քոց, եւ ո՛չ զոհիւք քովք փառաւորեցեր զիս. ո՛չ ծառայեցեր ինձ պատարագօք քովք, եւ ո՛չ աշխատ արարի զքեզ ՚ի ծախս կնդրկաց քոց[10081]։
[10081] Ոմանք. Ինձ ողջակէզս խաշանց քոց... ՚Ի ծախս կնդրկաց։
23 Ողջակէզներիցդ ոչխարներ չմատուցեցիր ինձ եւ ոչ էլ քո զոհերով փառաւորեցիր ինձ. քո ընծաներով չծառայեցիր ինձ, եւ ոչ էլ ես նեղութիւն պատճառեցի քեզ՝ ծախսել տալով քո կնդրուկները:
23 Քու ողջակէզներուդ ոչխարները ինծի չբերիր Եւ քու զոհերովդ զիս չփառաւորեցիր. Ընծայի համար քեզ չաշխատցուցի, Կնդրուկի համար քեզ չյոգնեցուցի։
zohrab-1805▾ eastern-1994▾ western am▾
43:2343:23 Ты не приносил Мне агнцев твоих во всесожжение и жертвами твоими не чтил Меня. Я не заставлял тебя служить Мне хлебным приношением и не отягощал тебя фимиамом.
43:23 οὐκ ου not ἐμοὶ εμοι me πρόβατα προβατον sheep τῆς ο the ὁλοκαρπώσεώς ολοκαρπωσις of you; your οὐδὲ ουδε not even; neither ἐν εν in ταῖς ο the θυσίαις θυσια immolation; sacrifice σου σου of you; your ἐδόξασάς δοξαζω glorify με με me οὐδὲ ουδε not even; neither ἔγκοπον εγκοπος do; make σε σε.1 you ἐν εν in λιβάνῳ λιβανος.1 frankincense
43:23 לֹֽא־ lˈō- לֹא not הֵבֵ֤יאתָ hēvˈêṯā בוא come לִּי֙ llˌî לְ to שֵׂ֣ה śˈē שֶׂה lamb עֹלֹתֶ֔יךָ ʕōlōṯˈeʸḵā עֹלָה burnt-offering וּ û וְ and זְבָחֶ֖יךָ zᵊvāḥˌeʸḵā זֶבַח sacrifice לֹ֣א lˈō לֹא not כִבַּדְתָּ֑נִי ḵibbaḏtˈānî כבד be heavy לֹ֤א lˈō לֹא not הֶעֱבַדְתִּ֨יךָ֙ heʕᵉvaḏtˈîḵā עבד work, serve בְּ bᵊ בְּ in מִנְחָ֔ה minḥˈā מִנְחָה present וְ wᵊ וְ and לֹ֥א lˌō לֹא not הֹוגַעְתִּ֖יךָ hôḡaʕtˌîḵā יגע be weary בִּ bi בְּ in לְבֹונָֽה׃ lᵊvônˈā לְבֹנָה incense
43:23. non obtulisti mihi arietem holocausti tui et victimis tuis non glorificasti me non te servire feci in oblatione nec laborem tibi praebui in tureThou hast not offered me the ram of thy holocaust, nor hast thou glorified me with thy victims: I have not caused thee to serve with oblations, nor wearied thee with incense.
23. Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not made thee to serve with offerings, nor wearied thee with frankincense.
43:23. You have not offered me the ram of your holocaust, and you have not glorified me with your victims. I have not burdened you with oblations, nor have I wearied you with incense.
43:23. Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense.
Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense:

43:23 Ты не приносил Мне агнцев твоих во всесожжение и жертвами твоими не чтил Меня. Я не заставлял тебя служить Мне хлебным приношением и не отягощал тебя фимиамом.
43:23
οὐκ ου not
ἐμοὶ εμοι me
πρόβατα προβατον sheep
τῆς ο the
ὁλοκαρπώσεώς ολοκαρπωσις of you; your
οὐδὲ ουδε not even; neither
ἐν εν in
ταῖς ο the
θυσίαις θυσια immolation; sacrifice
σου σου of you; your
ἐδόξασάς δοξαζω glorify
με με me
οὐδὲ ουδε not even; neither
ἔγκοπον εγκοπος do; make
σε σε.1 you
ἐν εν in
λιβάνῳ λιβανος.1 frankincense
43:23
לֹֽא־ lˈō- לֹא not
הֵבֵ֤יאתָ hēvˈêṯā בוא come
לִּי֙ llˌî לְ to
שֵׂ֣ה śˈē שֶׂה lamb
עֹלֹתֶ֔יךָ ʕōlōṯˈeʸḵā עֹלָה burnt-offering
וּ û וְ and
זְבָחֶ֖יךָ zᵊvāḥˌeʸḵā זֶבַח sacrifice
לֹ֣א lˈō לֹא not
כִבַּדְתָּ֑נִי ḵibbaḏtˈānî כבד be heavy
לֹ֤א lˈō לֹא not
הֶעֱבַדְתִּ֨יךָ֙ heʕᵉvaḏtˈîḵā עבד work, serve
בְּ bᵊ בְּ in
מִנְחָ֔ה minḥˈā מִנְחָה present
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
הֹוגַעְתִּ֖יךָ hôḡaʕtˌîḵā יגע be weary
בִּ bi בְּ in
לְבֹונָֽה׃ lᵊvônˈā לְבֹנָה incense
43:23. non obtulisti mihi arietem holocausti tui et victimis tuis non glorificasti me non te servire feci in oblatione nec laborem tibi praebui in ture
Thou hast not offered me the ram of thy holocaust, nor hast thou glorified me with thy victims: I have not caused thee to serve with oblations, nor wearied thee with incense.
43:23. You have not offered me the ram of your holocaust, and you have not glorified me with your victims. I have not burdened you with oblations, nor have I wearied you with incense.
43:23. Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
43:23: Thou hast not brought me - As a people you have witcheld from me the sacrifices which were commanded. They had not maintained and observed his worship as he had required.
The small cattle - Margin, 'Lambs,' or 'kids.' The Hebrew word (שׂה s'eh) denotes properly one of a flock - a sheep or a goat. It should have been so rendered here. These animals were used for burnt-offerings, and the Jews were required to offer them daily to God.
Of thy burnt-offerings - (Compare Exo 29:38; Num 28:3). The burnt-offering was wholly consumed on the altar.
With thy sacrifices - Bloody offerings. There is little difference between this word and that rendered 'burnt-offerings.' If there is any, it is that the word rendered 'sacrifice' (זבח zebach) is of wider signification, and expresses sacrifice in general; the word rendered 'burnt-offering' (עלה ‛ olâ h), denotes that which is consumed, or which ascends as an offering. The holocaust refers to its being burned; the sacrifice to the offering, however made.
I have not caused thee to serve with an offering - 'I have not made a slave of thee; I have not exacted such a service as would be oppressive and intolerable - such as is imposed on a slave.' The word used here (עבד ‛ â bad), is often used in such a sense, and with such a reference Lev 25:39; 'Thou shalt not compel him to serve the service of a bondman' Exo 1:14; Jer 22:13; Jer 25:14; Jer 30:8. The sense is, that the laws of God on the subject, were not grievous and oppressive.
With an offering - The word used here (מנחה minchā h) denotes properly a bloodless oblation, and is thus distinguished from those mentioned before. It consisted of flour mingled with salt, oil, and incense; or of the fruits of the earth, etc. (see the notes at Isa 1:11; compare Lev 2:2; Num 28:5.
Nor wearied thee - By exacting incense. I have not so exacted it as to make it burdensome and wearisome to you.
With incense - (See the note at Isa 1:13). The word לבונה lebô nâ h (Greek λίβανος libanos) denotes properly frankincense, a substance so called from its white color, from לבן lā ban, "to be white." It is found in Arabia Isa 60:6; Jer 6:20, and in Palestine Sol 4:6, Sol 4:14, and was obtained by making incisions in the bark of trees. It was much used in worship among the Jews as well as by other nations. It was burned in order to produce an agreeable fragrance Exo 30:8; Exo 37:29; Lev 16:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:23: hast not: Amo 5:25; Mal 1:13, Mal 1:14, Mal 3:8
small cattle: Heb. lambs, or kids
honoured: Isa 1:11-15, Isa 66:3; Pro 15:8, Pro 21:27; Amo 5:21, Amo 5:22; Zac 7:5, Zac 7:6; Mat 11:30
Geneva 1599
43:23 Thou (z) hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense.
(z) Meaning, in true faith and obedience.
John Gill
43:23 Thou hast not brought me the small cattle of thy burnt offerings,.... The kids and the lambs, which, according to the law, should have been brought for burnt offerings daily, morning and evening; and much less did they bring the larger cattle of burnt offerings, as oxen and bullocks. The Targum and Vulgate Latin render it, "the rams of thy burnt offerings"; the Septuagint version, "the sheep"; and the Syriac and Arabic versions, "the lambs"; and these were not brought to him, but to their idols; or, however, were not brought in a right way and manner, and from right principles, and with right views. Kimchi thinks this refers to the times of Ahaz, when the service of God ceased in the temple, and idolatry was practised at Jerusalem but it seems to respect later times, nearer the times of Christ; see Mal 1:13,
neither hast thou honoured me with thy sacrifices; what sacrifices they did offer were not offered to God, but to their idols; or they were such as were not according to the law of God; or they were not offered up in the faith of the Messiah, nor with a true spirit of devotion, and with a sincere view to the glory of God, and in the exercise of repentance for sins; but rather as an atonement for them, and that they might go on in them with ease of mind; see Is 1:11,
I have not caused thee to serve with an offering; the "minchah", a meat offering or bread offering, which was a freewill offering, and they were not obliged to it; it was at their own option whether they would bring it or not, and which was not very chargeable to them:
nor wearied thee with incense; or frankincense, which was put upon the meat or bread offering; see Lev 2:1. Some understand this of all offerings in general, that they were not so many that were commanded them, as to be a burden to them; nor so expensive but that they were able to bear the charge of them, considering the fruitfulness of the land of Canaan, and especially the numerous and costly sacrifices of Heathen idolaters: and others think it has reference to the time of Israel's coming out of Egypt, and the covenant of God with them, when no mention was made of sacrifices, nor were they enjoined them, Jer 7:21.
John Wesley
43:23 Honoured - Either thou didst neglect sacrificing to me; or didst perform it merely out of custom or didst dishonour me, and pollute thy sacrifices by thy wicked life. Although - Altho' God had not laid such heavy burdens upon them, nor required such costly offerings, as might give them cause to be weary, nor such as idolaters did freely perform in the service of their idols.
Robert Jamieson, A. R. Fausset and David Brown
43:23 small cattle--rather, the "lamb" or "kid," required by the law to be daily offered to God (Ex 29:38; Num 28:3).
sacrifices--offered any way; whereas the Hebrew for "holocaust," or "burnt offering," denotes that which ascends as an offering consumed by fire.
I have not caused thee to serve--that is, to render the the service of a slave (Mt 11:30; Rom 8:15; 1Jn 4:18; 1Jn 5:3).
offering--bloodless (Lev 2:1-2).
wearied--antithetical to Is 43:22, "Thou hast been weary of Me." Though God in the law required such offerings, yet not so as to "weary" the worshipper, or to exact them in cases where, as in the Babylonish captivity, they were physically unable to render them; God did not require them, save in subordination to the higher moral duties (Ps 50:8-14; Ps 51:16-17; Mic 6:3, Mic 6:6-8).
43:2443:24: Ո՛չ գնեցեր ինձ խունկս արծաթոյ, եւ ո՛չ ցանկացայ ճարպոյ զոհից քոց. այլ ՚ի մեղս քո եւ յանօրէնութիւնս քո վերակացու եղէց քեզ[10082]։ [10082] Ոմանք. Վերակացու եղէ քեզ։
24 Ինձ համար արծաթով խունկ չգնեցիր, եւ ոչ էլ քո զոհերի ճարպին ես ցանկացող եղայ, բայց քո մեղքերի ու անօրէնութիւնների մէջ քեզ վերակացու եմ լինելու:
24 Ինծի համար ստակով խունկեղէգը ծախու չառիր, Քու զոհերուդ ճարպովը զիս չկշտացուցիր, Հապա քու մեղքերովդ զիս նեղեցիր, Քու անօրէնութիւններովդ զիս յոգնեցուցիր»։
Ոչ գնեցեր ինձ խունկս արծաթոյ, եւ ոչ [652]ցանկացայ ճարպոյ զոհից քոց. այլ ի մեղս քո եւ յանօրէնութիւնս քո վերակացու եղէց քեզ:

43:24: Ո՛չ գնեցեր ինձ խունկս արծաթոյ, եւ ո՛չ ցանկացայ ճարպոյ զոհից քոց. այլ ՚ի մեղս քո եւ յանօրէնութիւնս քո վերակացու եղէց քեզ[10082]։
[10082] Ոմանք. Վերակացու եղէ քեզ։
24 Ինձ համար արծաթով խունկ չգնեցիր, եւ ոչ էլ քո զոհերի ճարպին ես ցանկացող եղայ, բայց քո մեղքերի ու անօրէնութիւնների մէջ քեզ վերակացու եմ լինելու:
24 Ինծի համար ստակով խունկեղէգը ծախու չառիր, Քու զոհերուդ ճարպովը զիս չկշտացուցիր, Հապա քու մեղքերովդ զիս նեղեցիր, Քու անօրէնութիւններովդ զիս յոգնեցուցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
43:2443:24 Ты не покупал Мне благовонной трости за серебро и туком жертв твоих не насыщал Меня; но ты грехами твоими затруднял Меня, беззакониями твоими отягощал Меня.
43:24 οὐδὲ ουδε not even; neither ἐκτήσω κταομαι acquire μοι μοι me ἀργυρίου αργυριον silver piece; money θυμίαμα θυμιαμα incense οὐδὲ ουδε not even; neither τὸ ο the στέαρ στεαρ the θυσιῶν θυσια immolation; sacrifice σου σου of you; your ἐπεθύμησα επιθυμεω long for; aspire ἀλλὰ αλλα but ἐν εν in ταῖς ο the ἁμαρτίαις αμαρτια sin; fault σου σου of you; your καὶ και and; even ἐν εν in ταῖς ο the ἀδικίαις αδικια injury; injustice σου σου of you; your προέστην προιστημι protect; preside σου σου of you; your
43:24 לֹא־ lō- לֹא not קָנִ֨יתָ qānˌîṯā קנה buy לִּ֤י llˈî לְ to בַ va בְּ in † הַ the כֶּ֨סֶף֙ kkˈesef כֶּסֶף silver קָנֶ֔ה qānˈeh קָנֶה reed וְ wᵊ וְ and חֵ֥לֶב ḥˌēlev חֵלֶב fat זְבָחֶ֖יךָ zᵊvāḥˌeʸḵā זֶבַח sacrifice לֹ֣א lˈō לֹא not הִרְוִיתָ֑נִי hirwîṯˈānî רוה drink אַ֗ךְ ʔˈaḵ אַךְ only הֶעֱבַדְתַּ֨נִי֙ heʕᵉvaḏtˈanî עבד work, serve בְּ bᵊ בְּ in חַטֹּאותֶ֔יךָ ḥaṭṭôṯˈeʸḵā חַטָּאת sin הֹוגַעְתַּ֖נִי hôḡaʕtˌanî יגע be weary בַּ ba בְּ in עֲוֹנֹתֶֽיךָ׃ ס ʕᵃwōnōṯˈeʸḵā . s עָוֹן sin
43:24. non emisti mihi argento calamum et adipe victimarum tuarum non inebriasti me verumtamen servire me fecisti in peccatis tuis praebuisti mihi laborem in iniquitatibus tuisThou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy victims. But thou hast made me to serve with thy sins, thou hast wearied me with thy iniquities.
24. Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities.
43:24. You have bought me no sweet cane with money, and you have not inebriated me with the fat of your victims. Yet truly, you have burdened me with your sins; you have wearied me with your iniquities.
43:24. Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities.
Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities:

43:24 Ты не покупал Мне благовонной трости за серебро и туком жертв твоих не насыщал Меня; но ты грехами твоими затруднял Меня, беззакониями твоими отягощал Меня.
43:24
οὐδὲ ουδε not even; neither
ἐκτήσω κταομαι acquire
μοι μοι me
ἀργυρίου αργυριον silver piece; money
θυμίαμα θυμιαμα incense
οὐδὲ ουδε not even; neither
τὸ ο the
στέαρ στεαρ the
θυσιῶν θυσια immolation; sacrifice
σου σου of you; your
ἐπεθύμησα επιθυμεω long for; aspire
ἀλλὰ αλλα but
ἐν εν in
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
σου σου of you; your
καὶ και and; even
ἐν εν in
ταῖς ο the
ἀδικίαις αδικια injury; injustice
σου σου of you; your
προέστην προιστημι protect; preside
σου σου of you; your
43:24
לֹא־ lō- לֹא not
קָנִ֨יתָ qānˌîṯā קנה buy
לִּ֤י llˈî לְ to
בַ va בְּ in
הַ the
כֶּ֨סֶף֙ kkˈesef כֶּסֶף silver
קָנֶ֔ה qānˈeh קָנֶה reed
וְ wᵊ וְ and
חֵ֥לֶב ḥˌēlev חֵלֶב fat
זְבָחֶ֖יךָ zᵊvāḥˌeʸḵā זֶבַח sacrifice
לֹ֣א lˈō לֹא not
הִרְוִיתָ֑נִי hirwîṯˈānî רוה drink
אַ֗ךְ ʔˈaḵ אַךְ only
הֶעֱבַדְתַּ֨נִי֙ heʕᵉvaḏtˈanî עבד work, serve
בְּ bᵊ בְּ in
חַטֹּאותֶ֔יךָ ḥaṭṭôṯˈeʸḵā חַטָּאת sin
הֹוגַעְתַּ֖נִי hôḡaʕtˌanî יגע be weary
בַּ ba בְּ in
עֲוֹנֹתֶֽיךָ׃ ס ʕᵃwōnōṯˈeʸḵā . s עָוֹן sin
43:24. non emisti mihi argento calamum et adipe victimarum tuarum non inebriasti me verumtamen servire me fecisti in peccatis tuis praebuisti mihi laborem in iniquitatibus tuis
Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy victims. But thou hast made me to serve with thy sins, thou hast wearied me with thy iniquities.
43:24. You have bought me no sweet cane with money, and you have not inebriated me with the fat of your victims. Yet truly, you have burdened me with your sins; you have wearied me with your iniquities.
43:24. Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
43:24: Thou hast bought me - You have not purchased this - implying that it was not produced in Palestine, but was an article of commerce. It was to be obtained only from abroad. This is expressly affirmed in Jer 6:20 : 'To what purpose cometh there to me incense from Sheba, and the sweet cane from afar country?' That it was an article of commerce is also apparent from Eze 27:19 : 'Dan also and Javan going to and fro occupied in thy fairs (that is, Tyre): bright iron, cassia, and calamus (קנה qâ neh), were in thy market.'
Sweet cane - The word used here (קנה qâ neh), denotes properly "cane, reed, calamus" (Greek κάννα kanna and κάννη kannē, Latin canna, whence the English, cane; French, canne; Italian, canna). It usually refers to a reed growing in wet or marshy ground. It denotes also sweet cane, calamus aromaticus. It is sometimes joined with the word בשׂם bô s'em, aromatic, odor, fragrance, spice, as in Exo 30:23; see also Jer 6:20. According to Pliny (xii. 22) it grew in Arabia, Syria, and India; according to Theophrastus, in the vales of Lebanon (Hist. Plant. ix. 7). It was used among the Hebrews in compounding the sacred perfumes Exo 30:23. It is a knotty root, of a reddish color, and contains a soft white pith - in resemblance probably not unlike the calamus so well known in this country. Strabo and Diodorus Siculus say that it grew in Saba. Hasselquist says that it is common in the deserts of the two Arabias. It is gathered near Jumbo, a port town of Arabia Petrea, from where it is brought into Egypt. The Venetians purchase it, and use it in the composition of their 'theriaca.' It is much esteemed among the Arabs on account of its fragrance. See Calmet (Art. Cane), and Gesenius (Lex. and Commentary in loc). It was not probably used in the worship of God anywhere except among the Hebrews. The pagans made use of incense, but I do not know that they used the calamus.
Neither hast thou filled me - Margin, 'Made me drunk,' or 'abundantly moistened.' The word used here (רוה râ vâ h), means properly "to drink to the full, to be satisfied, sated with drink." See it explained in the notes at Isa 34:6. It is applied to water which is drank, or to fat which is sucked in or drank rather than eaten Psa 36:9; or to a sword as drinking up blood. Here it means to satiate, or to satisfy. They had not offered the fat of sacrifices so as to satiate God. Probably this passage does not mean that the Jews had wholly neglected the public worship of God; they had not worshipped him with a proper spirit, and had thus served him with their sins, and wearied him with their transgressions. It is true, also, that while they were abundant in external rites and ceremonies, they frequently made oblations to idols, rather than to the true God. Perhaps, therefore, an emphasis is to be placed on the word 'me' in this passage, meaning, that however diligent and regular they had been in the performance of the external rites and duties of religion, yet that God had been neglected.
Thou hast made me to serve with thy sins - You have made it oppressive, burdensome, wearisome for me, like the hard and onerous service of a slave (see the note at Isa 43:23; compare the note at Isa 1:14).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:24: no sweet: Exo 30:7, Exo 30:23, Exo 30:24, Exo 30:34; Jer 6:20
neither: Lev 3:16, Lev 4:31; Psa 50:9-13
filled me: Heb. made me drunk, or, abundantly moistened, thou hast made. Isa 1:14, Isa 1:24, Isa 7:13, Isa 63:10; Psa 95:10; Eze 6:9, Eze 16:43; Amo 2:13; Mal 1:14; Mal 2:13-17
Geneva 1599
43:24 Thou hast bought me no sweet (a) cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast (b) burdened me with thy sins, thou hast wearied me with thy iniquities.
(a) Either for the composition of the sweet ointment (Ex 30:34), or for the sweet incense (Ex 30:7).
John Gill
43:24 Thou hast bought me no sweet cane with money,.... Or "calamus" (r), which was used in the anointing oil, and for the perfume or incense, Ex 30:7, this they thought too expensive, and so left it out of the composition, or neglected the whole this being put a part for the whole. Jarchi gives it as the sense, that they had no need to buy it, since it grew in great plenty in the land of Israel, which he took to be cinnamon; though this is distinguished from calamus, or the sweet cane, Song 4:14, wherefore Kimchi much better observes, that it was not to be had in the land of Israel, but came from a land afar off; and therefore must be bought; see Jer 6:20, hence grudging to give the price for it, and to be at the expense of it, bought it not, and disused it:
neither hast thou filled me with the fat of thy sacrifices; they did not multiply their sacrifices, offered only just what the law required, if so many, and those of the leaner sort; and whereas the fat of the sacrifices was the Lord's, there was little of it for him in these:
but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities; they were so many, and so aggravated, that he could not bear with them any longer, his patience was worn out; they were an uneasiness to him, as it were a burden upon him, and therefore would ease himself, as he sometimes does, by avenging himself, Is 1:24, but here by pardoning them, as in the following verse. Some think that these are the words of Christ, the surety of his people, who took upon him the form of a servant for the sake of them, and had all their sins laid upon him, and which he bore, and made satisfaction for; and were to the human nature a burden, and a weariness to it; see Ps 40:12. This must be understood of the remnant according to the election of grace, among these people so sadly corrupted, for whose sins of omission and commission Christ made atonement; and upon the foot of his satisfaction, remission of sins proceeds, as in the next verse: this they thought too chargeable, and so left it out of the composition, or neglected the whole this being put a part for the whole. Jarchi gives it as the sense, that they had no need to buy it, since it grew in great plenty in the land of Israel, which he took to be cinnamon; though this is distinguished from calamus, or the sweet cane, Song 4:14, wherefore Kimchi much better observes, that it was not to be had in the land of Israel, but came from a land afar off; and therefore must be bought; see Jer 6:20, hence grudging to give the price for it, and to be at the expense of it, bought it not, and disused it:
neither hast thou filled me with the fat of thy sacrifices; they did not multiply their sacrifices, offered only just what the law required, if so many, and those of the leaner sort; and whereas the fat of the sacrifices was the Lord's, there was little of it for him in these:
but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities; they were so many, and so aggravated, that he could not bear with them any longer, his patience was worn out; they were an uneasiness to him, as it were a burden upon him, and therefore would ease himself, as he sometimes does, by avenging himself, Is 1:24, but here by pardoning them, as in the following verse. Some think that these are the words of Christ, the surety of his people, who took upon him the form of a servant for the sake of them, and had all their sins laid upon him, and which he bore, and made satisfaction for; and were to the human nature a burden, and a weariness to it; see Ps 40:12. This must be understood of the remnant according to the election of grace, among these people so sadly corrupted, for whose sins of omission and commission Christ made atonement; and upon the foot of his satisfaction, remission of sins proceeds, as in the next verse.
(r) "calamum", V. L. Pagninus, Montanus; "calamum odoratum", Junius & Tremellius, Piscator, Cocceius, Vitringa.
John Wesley
43:24 Sweet cane - This was used in the making of that precious ointment, Ex 30:34, and for the incense, Ex 30:7. Thou hast been niggardly in my service, when thou hast, spared for no cost in the service of thine idols. Nor filled me - Thou hast not multiplied thy thank - offerings and free - will offerings, tho' I have given thee sufficient occasion to do so. But - Thou hast made me to bear the load and burden of thy sins.
Robert Jamieson, A. R. Fausset and David Brown
43:24 bought--for "sweet cane" (aromatic calamus) was not indigenous to Palestine, but had to be bought from foreign countries (Jer 6:20). It was used among the Hebrews to make the sacred ointment (Ex 30:23). It is often offered as a mark of hospitality.
filled--satiated (Jer 31:14). God deigns to use human language to adapt Himself to human modes of thought.
made me to serve--though "I have not caused thee to serve" (Is 43:23). Our sin made the Son of God to become "a servant." He served to save us from servile bondage (Phil 2:7; Heb 2:14-15).
wearied me--Though I have "not wearied thee" (Is 43:23; see Is 1:14).
43:2543:25: Ե՛ս եմ. ե՛ս եմ նոյն որ ջնջեմ զանօրէնութիւնս քո վասն իմ, եւ զմեղս քո այլ ո՛չ եւս յիշեցից։
25 Ե՛ս եմ, ե՛ս եմ այն նոյնը, որ ջնջում եմ իմ հանդէպ կատարած քո անօրէնութիւնները եւ քո մեղքերն այլեւս չեմ յիշելու:
25 «Ե՛ս եմ, ե՛ս եմ, որ քու յանցանքներդ ինծի համար կը ջնջեմ Ու քու մեղքերդ ա՛լ պիտի չյիշեմ։
Ես եմ, ես եմ նոյն որ ջնջեմ զանօրէնութիւնս քո վասն իմ, եւ զմեղս քո այլ ոչ եւս յիշեցից:

43:25: Ե՛ս եմ. ե՛ս եմ նոյն որ ջնջեմ զանօրէնութիւնս քո վասն իմ, եւ զմեղս քո այլ ո՛չ եւս յիշեցից։
25 Ե՛ս եմ, ե՛ս եմ այն նոյնը, որ ջնջում եմ իմ հանդէպ կատարած քո անօրէնութիւնները եւ քո մեղքերն այլեւս չեմ յիշելու:
25 «Ե՛ս եմ, ե՛ս եմ, որ քու յանցանքներդ ինծի համար կը ջնջեմ Ու քու մեղքերդ ա՛լ պիտի չյիշեմ։
zohrab-1805▾ eastern-1994▾ western am▾
43:2543:25 Я, Я Сам изглаживаю преступления твои ради Себя Самого и грехов твоих не помяну:
43:25 ἐγώ εγω I εἰμι ειμι be ἐγώ εγω I εἰμι ειμι be ὁ ο the ἐξαλείφων εξαλειφω erase; wipe out τὰς ο the ἀνομίας ανομια lawlessness σου σου of you; your καὶ και and; even οὐ ου not μὴ μη not μνησθήσομαι μιμνησκω remind; remember
43:25 אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i ה֛וּא hˈû הוּא he מֹחֶ֥ה mōḥˌeh מחה wipe פְשָׁעֶ֖יךָ fᵊšāʕˌeʸḵā פֶּשַׁע rebellion לְמַעֲנִ֑י lᵊmaʕᵃnˈî לְמַעַן because of וְ wᵊ וְ and חַטֹּאתֶ֖יךָ ḥaṭṭōṯˌeʸḵā חַטָּאת sin לֹ֥א lˌō לֹא not אֶזְכֹּֽר׃ ʔezkˈōr זכר remember
43:25. ego sum ego sum ipse qui deleo iniquitates tuas propter me et peccatorum tuorum non recordaborI am, I am he that blot out thy iniquities for my own sake, and I will not remember thy sins.
25. I, even I, am he that blotteth out thy transgressions for mine own sake; and I will not remember thy sins.
43:25. I am. I am the very One who wipes away your iniquities for my own sake. And I will not remember your sins.
43:25. I, [even] I, [am] he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.
I, [even] I, [am] he that blotteth out thy transgressions for mine own sake, and will not remember thy sins:

43:25 Я, Я Сам изглаживаю преступления твои ради Себя Самого и грехов твоих не помяну:
43:25
ἐγώ εγω I
εἰμι ειμι be
ἐγώ εγω I
εἰμι ειμι be
ο the
ἐξαλείφων εξαλειφω erase; wipe out
τὰς ο the
ἀνομίας ανομια lawlessness
σου σου of you; your
καὶ και and; even
οὐ ου not
μὴ μη not
μνησθήσομαι μιμνησκω remind; remember
43:25
אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
ה֛וּא hˈû הוּא he
מֹחֶ֥ה mōḥˌeh מחה wipe
פְשָׁעֶ֖יךָ fᵊšāʕˌeʸḵā פֶּשַׁע rebellion
לְמַעֲנִ֑י lᵊmaʕᵃnˈî לְמַעַן because of
וְ wᵊ וְ and
חַטֹּאתֶ֖יךָ ḥaṭṭōṯˌeʸḵā חַטָּאת sin
לֹ֥א lˌō לֹא not
אֶזְכֹּֽר׃ ʔezkˈōr זכר remember
43:25. ego sum ego sum ipse qui deleo iniquitates tuas propter me et peccatorum tuorum non recordabor
I am, I am he that blot out thy iniquities for my own sake, and I will not remember thy sins.
43:25. I am. I am the very One who wipes away your iniquities for my own sake. And I will not remember your sins.
43:25. I, [even] I, [am] he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Я Сам изглаживаю преступления твои ради Себя Самого... Если же отдельные представители Израиля и получат спасение, войдя в качестве прозелитов в новое благодатное царство, или церковь Христову, то они достигли того не в силу каких-либо своих собственных заслуг, а единственно по неизреченной божественной любви и Его безграничному милосердию (Евр 10:17; Еф 2:4-10).
Adam Clarke: Commentary on the Bible - 1831
43:25: I, even I, am he - The original is extremely abrupt: אנכי אנכי הוא anochi anochi hu, "I, I, He." Is there any mystery in this form? Does it refer to a plurality of persons in the Godhead?
For mine own sake - In the pardon of sin God can draw no reason but from his own infinite goodness.
Albert Barnes: Notes on the Bible - 1834
43:25: I, even I, am he - This verse contains a gracious assurance that their sins would be blotted out, and the reason why it would be done. The pronoun 'I' is repeated to make it emphatic, as in Isa 43:11. Perhaps also God designs to show them the evil of the sins which are mentioned in the pRev_ious verses, by the assurance that they were committed against him who alone could forgive, and who had promised them pardon. The passage also reminds them, that it was God alone who could pardon the sins of which, as a nation, they had been guilty.
That blotteth out thy transgressions - This metaphor is taken from the custom of keeping accounts, where, when a debt is paid, the charge is blotted or cancelled. Thus God says he blotted out the sins of the Jews. He cancelled them. He forgave them. Of course, when forgiven, punishment could not be exacted, and he would treat them as pardoned; that is, as his friends.
For mine own sake - Not because you deserve it, or have any claim, or that it would not be right to punish you. Not even primarily to promote your happiness and salvation, but for my sake;
1. To show the benevolence of my character;
2. To promote my glory by your forgiveness and salvation (see Eze 36:22).
And will not remember thy sins - They shall be forgiven. Hezekiah Isa 38:17 expresses the same idea by saying 'thou hast cast all my sins behind thy back.' We may learn from this verse:
1. That it is God only who can pardon sin. How vain, then, is it for man to attempt it! How wicked for man to claim the prerogative! And yet it is an essential part of the papal system that the Pope and his priests have the power of remitting the penalty of transgression.
2. That this is done by God solely for his own sake. It is not
(a) because we have any claim to it, for then it would not be pardon, but justice. It is not
(b) because we have any power to compel God to forgive, for who can contend with him, and how could mere power procure pardon? It is not
(c) because we have any merit, for then also it would be justice, and we have no merit. Nor is it
(d) primarily in order that we may be happy, for our happiness is a matter not worthy to be named, compared with the honor of God. But it is solely for his own sake - to promote his glory - to show his perfections - to evince the greatness of his mercy and compassion - and to show his boundless and eternal love.
3. They who are pardoned should live to his glory, and not to themselves. For that they were forgiven, and it should be the grand purpose of their lives so to live as to show forth the goodness, compassion, and love of that merciful Being who has blotted out their sins.
4. If people are ever pardoned, they must come to God - and to God alone. They must come, not to justify themselves, but to confess their crimes. And they must come with a willingness that God should pardon them on just such terms as he pleases; at just such a time as he pleases; and solely with a view to the promotion of his own glory. Unless they have this feeling, they never can be forgiven, nor should they be forgiven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:25: even I: Isa 43:11, Isa 1:18, Isa 44:22; Psa 51:9; Jer 50:20; Mic 7:18, Mic 7:19; Mar 2:7; Act 3:19; Rom 5:20
for mine: Isa 37:35, Isa 48:8-10; Psa 25:7, Psa 25:11, Psa 79:9; Eze 20:9, Eze 20:14, Eze 20:22, Eze 36:22, Eze 36:32; Eph 1:6, Eph 1:8
will not: Psa 79:8; Jer 31:34; Heb 8:12, Heb 10:17
Carl Friedrich Keil and Franz Delitzsch
43:25
Nevertheless, the sustaining power of divine love is greater than the gravitating force of divine wrath. "I, I alone, blot out thy transgressions for my own sake, and do not remember thy sins." Jehovah Himself here announces the sola gratia and sola fides. We have adopted the rendering "I alone," because the threefold repetition of the subject, "I, I, He is blotting out thy transgressions," is intended to affirm that this blotting out of sin is so far from being in any way merited by Israel, that it is a sovereign act of His absolute freedom; and the expression "for my own sake," that it has its foundation only in God, namely, in His absolute free grace, that movement of His love by which wrath is subdued. For the debt stands written in God's own book. Justice has entered it, and love alone blots it out (mâchâh, ἐξαλείφει, as in Is 44:22; Ps 51:3, Ps 51:11; Ps 109:14); but, as we know from the actual fulfilment, not without paying with blood, and giving the quittance with blood.
John Gill
43:25 I, even I am he, that blotteth out thy transgressions for mine own sake,.... The same with "sins" in the next clause; original sin, and actual sins; which are transgressions of the law of God, of which the law accuses, for which it pronounces guilty, curses, and condemns; which are contrary to the nature of God, strike at his deity, and must be abominable to him; they are many, yea infinite, and yet all pardoned for Christ's sake; which is here expressed by a "blotting" them out, in allusion to the blotting of a debt book: sins are debts, and these are many, and which cannot be paid by the sinner; Christ has made full payment; as the surety of his people: upon this the debt book is crossed; these debts are remitted for his sake: or as a cloud is blotted out, dispelled by the wind, or scattered by the sun; see Is 44:22, so as to be seen no more with the eye of avenging justice, or to be charged against the sinner to his condemnation. The author of this blessing of grace is the Lord, "I, even I am he"; who had been so ill used, and maltreated, as before declared; whose law had been broken in such a manner; and who is the Lawgiver that is able to save and to destroy; and who hates and abhors sin, and is strictly just; and yet, notwithstanding all this, forgives it; and which he repeats for the confirmation of it, and seems to express it with the utmost pleasure, and as glorying in it, and as if it was an honour to him, and a jewel in his crown; and indeed it is his sole prerogative; none can forgive sins but him: and this he does for his own sake; it is not procured by anything of the creature; not by riches, nor by righteousness, nor by repentance, nor by faith, nor by obedience to any ordinance; it is not for the sake of these that the Lord forgives sin, but for his own sake, and his Son's sake, which is the same; it is an instance of unmerited and distinguishing grace; it flows from the free grace of God; it is a branch of the covenant of grace; it is through the blood of Christ, and yet according to the riches of grace; and it is for the glory of all the divine perfections, justice, truth, and faithfulness, as well as grace and mercy; and after such a list of sins of omission and commission, to hear such language as this is surprising grace indeed!
and will not remember thy sins; God forgives and forgets; God will not remember the sins of his people against them; having forgiven them, he will never punish them for them, which is meant by remembering them; see Jer 14:10.
John Wesley
43:25 I - I whom thou hast thus provoked. Mine own sake - Not for thy merits, but my own mere goodness.
Robert Jamieson, A. R. Fausset and David Brown
43:25 I, even I--the God against whom your sin is committed, and who alone can and will pardon. (Is 44:22).
for mine own sake-- (Is 48:9, Is 48:11). How abominable a thing sin is, since it is against such a God of grace! "Blotted out" is an image from an account-book, in which, when a debt is paid, the charge is cancelled or blotted out.
not remember . . . sins-- (Jer 31:34). When God forgives, He forgets; that is, treats the sinner as if He had forgotten his sins.
43:2643:26: Բայց քեզ յո՛ւշ լիցի քեզ՝ եւ ※ ընդ միմեանս դատեսցուք. ասա՛ դու նախ զանօրէնութիւնս քո՝ զի արդարասցիս[10083]։ [10083] ՚Ի բազումս պակասի. Բայց քեզ յուշ լիցի քեզ։ Յօրինակին. Եւ ընդ միմեան դատես՛՛։
26 Բայց դու յիշի՛ր, որ իրար հետ դատ ենք ունենալու. նախ դու խոստովանի՛ր քո անօրէնութիւնները, որ արդարացուես:
26 Միտքս ձգէ՛, մէկտեղ դատի ելլենք. Դուն խօսիր, որպէս զի արդարանաս։
[653]Բայց քեզ յուշ լիցի` եւ ընդ միմեանս դատեսցուք. ասա դու նախ զանօրէնութիւնս քո զի արդարասցիս:

43:26: Բայց քեզ յո՛ւշ լիցի քեզ՝ եւ ※ ընդ միմեանս դատեսցուք. ասա՛ դու նախ զանօրէնութիւնս քո՝ զի արդարասցիս[10083]։
[10083] ՚Ի բազումս պակասի. Բայց քեզ յուշ լիցի քեզ։ Յօրինակին. Եւ ընդ միմեան դատես՛՛։
26 Բայց դու յիշի՛ր, որ իրար հետ դատ ենք ունենալու. նախ դու խոստովանի՛ր քո անօրէնութիւնները, որ արդարացուես:
26 Միտքս ձգէ՛, մէկտեղ դատի ելլենք. Դուն խօսիր, որպէս զի արդարանաս։
zohrab-1805▾ eastern-1994▾ western am▾
43:2643:26 припомни Мне; станем судиться; говори ты, чтоб оправдаться.
43:26 σὺ συ you δὲ δε though; while μνήσθητι μναομαι remember; mindful καὶ και and; even κριθῶμεν κρινω judge; decide λέγε λεγω tell; declare σὺ συ you τὰς ο the ἀνομίας ανομια lawlessness σου σου of you; your πρῶτος πρωτος first; foremost ἵνα ινα so; that δικαιωθῇς δικαιοω justify
43:26 הַזְכִּירֵ֕נִי hazkîrˈēnî זכר remember נִשָּׁפְטָ֖ה niššāfᵊṭˌā שׁפט judge יָ֑חַד yˈāḥaḏ יַחַד gathering סַפֵּ֥ר sappˌēr ספר count אַתָּ֖ה ʔattˌā אַתָּה you לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of תִּצְדָּֽק׃ tiṣdˈāq צדק be just
43:26. reduc me in memoriam et iudicemur simul narra si quid habes ut iustificerisPut me in remembrance, and let us plead together: tell if thou hast any thing to justify thyself.
26. Put me in remembrance; let us plead together: set thou forth , that thou mayest be justified.
43:26. Call me to mind, and let us go to judgment together. If you have anything to justify yourself, explain it.
43:26. Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.
Put me in remembrance: let us plead together: declare thou, that thou mayest be justified:

43:26 припомни Мне; станем судиться; говори ты, чтоб оправдаться.
43:26
σὺ συ you
δὲ δε though; while
μνήσθητι μναομαι remember; mindful
καὶ και and; even
κριθῶμεν κρινω judge; decide
λέγε λεγω tell; declare
σὺ συ you
τὰς ο the
ἀνομίας ανομια lawlessness
σου σου of you; your
πρῶτος πρωτος first; foremost
ἵνα ινα so; that
δικαιωθῇς δικαιοω justify
43:26
הַזְכִּירֵ֕נִי hazkîrˈēnî זכר remember
נִשָּׁפְטָ֖ה niššāfᵊṭˌā שׁפט judge
יָ֑חַד yˈāḥaḏ יַחַד gathering
סַפֵּ֥ר sappˌēr ספר count
אַתָּ֖ה ʔattˌā אַתָּה you
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
תִּצְדָּֽק׃ tiṣdˈāq צדק be just
43:26. reduc me in memoriam et iudicemur simul narra si quid habes ut iustificeris
Put me in remembrance, and let us plead together: tell if thou hast any thing to justify thyself.
43:26. Call me to mind, and let us go to judgment together. If you have anything to justify yourself, explain it.
43:26. Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.
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
26: Станем судиться; говори ты, чтобы оправдаться. Символическая картина суда Бога с грешниками, в которой Он выступает в качестве стороны, один из любимых пророком Исаией образов (см. напр., 41: гл.). В частности, в данном месте можно установить такой ход мыслей: Израиль, хвалившийся своей законной праведностью, мог ставить себе в заслугу, как свое спасение (частичное), так и обращение язычников. Но Господь, в предшествующем стихе, дело спасения приписал исключительно Себе. Предполагается, что Израиль мог с этим не согласиться или заспорить, почему Господь и предписывает ему правильный третейский суд.
Albert Barnes: Notes on the Bible - 1834
43:26: Put me in remembrance - That is, urge all the arguments in your own defense which you can urge. State everything in self-vindication which can be stated. The language here is taken from the practice of courts when a cause is on trial; and God urges them on their side, to urge all in self-vindication which they can urge. On his part, he alleged that the princes and rulers of the nation had sinned Isa 43:27; that the whole nation had transgressed Isa 43:23-24, and that for this they were justly punished Isa 43:28. He here urges them to advance all in self-defense which they could - if they could pretend that He had forgotten anything; that they had merits which he had not considered; or that he had charged them with crime with undue severity.
Let us plead together - Hebrew, 'Let us be judged together' (see the note at Isa 41:1).
Declare thou, that thou mayest be justified - That you may show that you are just, or righteous; that you may demonstrate that you are unjustly accused of crime, and punished with undue severity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:26: Put: Isa 1:18; Gen 32:12; Job 16:21, Job 23:3-6, Job 40:4, Job 40:5; Psa 141:2; Jer 2:21-35; Eze 36:37; Rom 11:35
declare: Isa 43:9; Job 40:7, Job 40:8; Luk 10:29, Luk 16:15, Luk 18:9-14; Rom 8:33, Rom 10:3
Carl Friedrich Keil and Franz Delitzsch
43:26
Jehovah now calls upon Israel, if this be not the case, to remind Him of any merit upon which it can rely. "Call to my remembrance; we will strive with one another: tell now, that thou mayst appear just." Justification is an actus forensis (see Is 1:18). Justice accuses, and grace acquits. Or has Israel any actual merits, so that Justice would be obliged to pronounce it just? The object to hazkı̄rēnı̄ and sappēr, which never have the closed sense of pleading, as Bttcher supposes, is the supposed meritorious works of Israel.
Geneva 1599
43:26 Put me in (c) remembrance: let us plead together: declare thou, that thou mayest be justified.
(c) If I forget anything that may make for your justification, put me in remembrance and speak for yourself.
John Gill
43:26 Put me in remembrance,.... Of this gracious promise of free remission of sins, and of all others of the same kind; not that God ever forgets any of his promises, but he may sometimes seem to do so; wherefore he would have his people put him in mind of them, that he may by his good Spirit make a comfortable application of them to him: "let us plead together"; or come together in judgment, as God and the sinner may upon the foot of remission of sin, through the blood, sacrifice, and satisfaction of Christ; which may be pleaded, and will be allowed, in the court of justice: declare thou, that thou mayest be justified; declare the promise before made; declare the grace that is expressed in it; plead the blood and righteousness of my Son, that thou mayest be justified by it, on which account remission of sin is: or it may be rather, these words are directed to another set of men among the Jews, who rejected the doctrine of forgiveness of sin by the grace of God, through the blood of Christ; such as were the Scribes and Pharisees in Christ's time, those self-justiciaries, who sought to be justified by the works of the law; setting at nought the grace of God and righteousness of Christ: now these the Lord calls upon in a way of derision, to put him in mind of any of their good actions they had done, and he had forgotten, for the sake of which they expected pardon, and not for his name's sake; and to come into open court and plead their own righteousness, and see whether they could carry their cause upon the foot of their own merits; and declare publicly what these merits and good works were, that they might be justified by them, if they were sufficient for such a purpose; but alas! these would not bear examination at the bar of strict justice, and would be far from justifying them in, the sight of God; and as their own works would be insufficient, it would be a vain thing to have recourse to the works and merits of their forefathers; for it follows,
John Wesley
43:26 Put me - I remember nothing by which thou hast deserved my favour.
Robert Jamieson, A. R. Fausset and David Brown
43:26 Put me in remembrance--Remind Me of every plea which thou hast to urge before Me in thy defense. Image from a trial (Is 1:18; Is 41:1). Our strongest plea is to remind God of His own promises. So Jacob did at Mahanaim and Peniel (Gen 32:9, Gen 32:12). God, then, instead of "pleading against us with His great power," "will put His strength" in us (Job 23:6); we thus become "the Lord's remembrancers" (Is 62:6, Margin). "Declare God's righteousness" vindicated in Jesus Christ "that thou mayest be justified" (Rom 3:26; compare Is 20:1-6, and Ps 143:2).
43:2743:27: Հարքն ձեր նա՛խ մեղան, եւ իշխանքն ձեր անօրինեցա՛ն յիս.
27 Նախ ձեր հայրերը մեղք գործեցին, եւ ձեր իշխանները օրինազանց եղան իմ հանդէպ:
27 Քու նախահայրդ մեղք գործեց Եւ քու ուսուցիչներդ ինձմէ ապստամբեցան։
Հարքն ձեր նախ մեղան, եւ իշխանքն ձեր անօրինեցան յիս:

43:27: Հարքն ձեր նա՛խ մեղան, եւ իշխանքն ձեր անօրինեցա՛ն յիս.
27 Նախ ձեր հայրերը մեղք գործեցին, եւ ձեր իշխանները օրինազանց եղան իմ հանդէպ:
27 Քու նախահայրդ մեղք գործեց Եւ քու ուսուցիչներդ ինձմէ ապստամբեցան։
zohrab-1805▾ eastern-1994▾ western am▾
43:2743:27 Праотец твой согрешил, и ходатаи твои отступили от Меня.
43:27 οἱ ο the πατέρες πατηρ father ὑμῶν υμων your πρῶτοι πρωτος first; foremost καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῶν αυτος he; him ἠνόμησαν ανομεω into; for ἐμέ εμε me
43:27 אָבִ֥יךָ ʔāvˌîḵā אָב father הָ hā הַ the רִאשֹׁ֖ון rišˌôn רִאשֹׁון first חָטָ֑א ḥāṭˈā חטא miss וּ û וְ and מְלִיצֶ֖יךָ mᵊlîṣˌeʸḵā ליץ boast פָּ֥שְׁעוּ pˌāšᵊʕû פשׁע rebel בִֽי׃ vˈî בְּ in
43:27. pater tuus primus peccavit et interpretes tui praevaricati sunt in meThy first father sinned, and thy teachers have transgressed against me.
27. Thy first father sinned, and thine interpreters have transgressed against me.
43:27. Your first father sinned, and your interpreters have betrayed me.
43:27. Thy first father hath sinned, and thy teachers have transgressed against me.
Thy first father hath sinned, and thy teachers have transgressed against me:

43:27 Праотец твой согрешил, и ходатаи твои отступили от Меня.
43:27
οἱ ο the
πατέρες πατηρ father
ὑμῶν υμων your
πρῶτοι πρωτος first; foremost
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
αὐτῶν αυτος he; him
ἠνόμησαν ανομεω into; for
ἐμέ εμε me
43:27
אָבִ֥יךָ ʔāvˌîḵā אָב father
הָ הַ the
רִאשֹׁ֖ון rišˌôn רִאשֹׁון first
חָטָ֑א ḥāṭˈā חטא miss
וּ û וְ and
מְלִיצֶ֖יךָ mᵊlîṣˌeʸḵā ליץ boast
פָּ֥שְׁעוּ pˌāšᵊʕû פשׁע rebel
בִֽי׃ vˈî בְּ in
43:27. pater tuus primus peccavit et interpretes tui praevaricati sunt in me
Thy first father sinned, and thy teachers have transgressed against me.
43:27. Your first father sinned, and your interpreters have betrayed me.
43:27. Thy first father hath sinned, and thy teachers have transgressed against me.
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
27: Праотец твой согрешил, и ходатаи твои отступили от Меня... Евреи всякий раз, когда хотели выставить свою праведность и близость к Богу, ссылались на заслуги своих патриархов - Авраама, Исаака и Иакова, своих первосвященников и вождей - Моисея, Аарона, Самуила и др. Господь теперь и поражает их в самое больное и чувствительное место: Он говорит, что даже они - прославленные родоначальники и вожди еврейского народа - и то далеко не были безупречны в своей жизни и в своем нравственном поведении, о чем свидетельствует беспристрастная библейская история каждого из них (Быт 12:13, 18; 17:17; 20:2: и др.). Еврейский текст имеет слово "праотец", которое многих экзегетов соблазняет искать какой-либо определенной исторической личности (Адама, Авраама, Иакова и др.). Но LXX термин - abicha перевели: "oi patreV umwn", т. е. как собирательное имя, что гораздо лучше выражает общий смысл текста. Если "отцы" только согрешали, а потом снова восставали и достигали, при содействии Божественной помощи, высокой праведности, то "ходатаи" твои совершенно отступили от Меня. Под этими богоотступными ходатаями всего правильнее будет разуметь "ложных священников и пророков", которые особенно умножились в предпленную эпоху, по свидетельству истинных пророков (Иер 5:13; 14:15; 13: гл. Иез 14:9; Соф 3:4: и др.).
Adam Clarke: Commentary on the Bible - 1831
43:27: Thy first father hath sinned - On this Kimchi speaks well: "How can ye say that ye have not sinned, seeing your first father, Adam, sinned; and man hath sin impressed on him through natural generation?"
Albert Barnes: Notes on the Bible - 1834
43:27: Thy first father hath sinned - This is the argument on the side of God, to show that they were neither unjustly punished, nor punished with undue severity. The argument is, that their rulers and teachers had been guilty of crime, and that therefore it was right to bring all this vengeance upon the nation. Various interpretations have been given of the phrase 'thy first father.' A slight notice of them will lead to the correct exposition.
1. Many have supposed that Adam is referred to here. Thus Piscator, Calovius, and most of the fathers, understand it; and, among the Jews, Kimchi. But the objections to this are plain:
(a) Adam was not peculiarly the first father or ancestor of the Jews, but of the whole human race.
(b) The Jews never boasted, or gloried in him as the founder of their nation, but they always referred to Abraham under this appellation Mat 3:9; Joh 8:33, Joh 8:39.
(c) It would have been irrelevant to the design of the prophet to have referred to the sin of Adam in this case. God was vindicating his own cause and conduct in destroying their capital and temple, and in sending them as captives to a distant land. How would it prove that he was right in this, to say that Adam was a transgressor? How would it demonstrate his justice in these special inflictions of his anger to refer to the apostasy of the ancestor of the whole human race?
2. Others refer it to Abraham. This was the sentiment of Jerome, and of some others; and by those who maintain this opinion, it is supposed to refer to his doubting the truth of the promise Gen 15:8; or to the denial of his wife, and his sin in inducing her to say that she was his sister Gen 12:11; Gen 20:2; or to the fact that when young he was an idolater. But the obvious objection to this is, that Abraham is everywhere in the Scriptures proposed as an example of one eminently devoted to God; nor could it be said that these calamities had come upon them in consequence of his unfaithfulness, and his sins.
3. Others refer it to the rulers and princes individually. Thus Grotius refers it to Manasseh; Aben Ezra to Jeroboam, etc.
4. Others, as Vitringa, refer it to the high priest, and particularly to Uriah, who lived in the time of Ahaz, and particularly to the fact, that, in obedience to the command of Ahaz, he constructed an altar in Jerusalem like the one which he had seen and admired in Damascus Kg2 16:10-16. The objection to this interpretation is, that no reason can be given for selecting this particular act from a number of similar abominations on the part of the priests and rulers, as the cause of the national calamities. It was only one instance out of many of the crimes which brought the national judgments upon them.
5. Others, as Gesenius, suppose that the word is to be taken collectively, not as referring to any particular individual, but to the high priests in general. It is not uncommon to give the name 'father' thus to a principal man among a people, and especially to one eminent in religious authority. The word 'first' here does not refer to time, but to rank; not the ancestor of the people, but the one having appropriately the title of father, who had the priority also in rank. The Septuagint renders it, Οἱ πατέρες ὑμῶν πρῶτοι Hoi pateres humō n prō toi. It refers therefore, probably, to the character of the presiding officers in religion, and means that the priests, supreme in rank, and whose example was so important, had sinned; that there was irreligion at the very foundation of influence and authority; and that therefore it was necessary to bring these heavy judgments on the nation. No one acquainted with the history of the Jewish people in the times immediately preceding the captivity, can doubt that this was the character of the high priesthood.
(Gesenius and some others give the words a collective sense, as signifying either the succession of priests or ancestors in general. The interpretation which understands the phrase of Abraham, is supposed by some to be at variance with the uniform mention of that patriarch in terms of commendation. But these terms are perfectly consistent with the proposition that he was a sinner, which may here be the exact sense of חטא châ ṭ â'. To the application of the phrase to Adam, it has been objected, that he was not peculiarly the father of the Jews. To this it may be answered, that if the guilt of the national progenitor would prove the point in question, much more would it be established by the fact of their belonging to a guilty race. At the same time it may be considered as implied, that all their fathers, who had since lived, shared in the original depravity; and thus the same sense is obtained that would have been expressed by the collective explanation of first father, while the latter is still taken in its strict and full sense, as denoting the progenitor of all mankind. - Alexander)
And thy teachers - Margin, 'Interpreters.' The word used here (מלציך melı̂ ytseykā) is derived from לוץ lû ts. This word means to stammer, to speak unintelligibly; and then to speak in a foreign and barbarous language, and then to interpret, from the idea of speaking a foreign tongue. Hence, it may be used in the sense of an internuncius, or a messenger (Ch2 32:31; compare the notes at Job 33:23). That it refers here to the priests, there can be no doubt, and is properly applied to them because they sustained the office of interpreting his will to the people, and generally of acting as internuncii or messengers between God and them. The Septuagint renders it, " Ἄρχοντρς Archontes - 'Rulers.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:27: first father: Num 32:14; Psa 78:8, Psa 106:6, Psa 106:7; Jer 3:25; Eze 16:3; Zac 1:4-6; Mal 3:7; Act 7:51; Rom 5:12
and thy: Isa 3:12, Isa 28:7, Isa 56:10-12; Jer 5:31, Jer 23:11-15; Lam 4:13, Lam 4:14; Eze 22:25-28; Hos 4:6; Mic 3:11; Mal 2:4-8; Mat 15:14, Mat 27:1, Mat 27:41; Joh 11:49-53; Act 5:17, Act 5:18
teachers: Heb. interpreters
Carl Friedrich Keil and Franz Delitzsch
43:27
But Israel has no such works; on the contrary, its history has been a string of sins from the very first. "Thy first forefather sinned, and thy mediators have fallen away from me." By the first forefather, Hitzig, Umbreit, and Knobel understand Adam; but Adam was the forefather of the human race, not of Israel; and the debt of Adam was the debt of mankind, and not of Israel. The reference is to Abraham, as the first of the three from whom the origin and election of Israel were dated; Abraham, whom Israel from the very first had called with pride "our father" (Mt 3:9). Even the history of Abraham was stained with sin, and did not shine in the light of meritorious works, but in that of grace, and of faith laying hold of grace. The melı̄tsı̄m, interpreters, and mediators generally (2Chron 32:31; Job 33:23), are the prophets and priests, who stood between Jehovah and Israel, and were the medium of intercourse between the two, both in word and deed. They also had for the most part become unfaithful to God, by resorting to ungodly soothsaying and false worship. Hence the sin of Israel was as old as its very earliest origin; and apostasy had spread even among those who ought to have been the best and most godly, because of the office they sustained.
Geneva 1599
43:27 Thy (d) first father hath sinned, and thy (e) teachers have transgressed against me.
(d) Your ancestors.
(e) Your priests and your prophets.
John Gill
43:27 Thy first father hath sinned,.... Either Adam, as Kimchi, in whom all have sinned, and from whom all derive a sinful and corrupt nature; or Abraham, as Jarchi, the father of the Jewish nation, of whom they boasted, and in whom they trusted, as being of his seed, and through whose merits and worthiness they expected great things; yet he was but a sinful man, though a good man, and a great believer; of whose infirmity and frailty many instances are on record. Some have thought Terah the father of Abraham is designed, who was an idolater; others think some particular king is meant, the father of his people; Aben Ezra supposes Jeroboam to be intended, the first king of the ten tribes who made Israel to sin; but Kimchi observes, it is better to understand it of Saul, who was the first king over all Israel; others interpret it of Ahaz; and others of Manasseh; Vitringa of Uriah the priest, in the times of Ahaz; but it seems best to take the singular for the plural, as the Arabic version does, which renders it, "your first fathers have sinned"; all their forefathers had sinned, from their coming out of Egypt to that day; and, therefore it was in vain to have respect to them, or plead any worthiness of theirs in their favour; besides, they imitated them in their sins, and were filling up the measure of their iniquities:
and thy teachers have transgressed against me; or "interpreters" (s); of the law to the people, the Priests and Levites, Scribes and Pharisees; such who should have taught the people, and instructed them in the knowledge of divine things, and interceded with God for them; these were transgressors of the law themselves, as well as despisers of the Gospel; these rejected the counsel of God against themselves, disbelieved the Messiah, and dissuaded the people from receiving him; they were "orators" (t), as the word is by some rendered; and they used all the oratory they were masters of against Christ, and to persuade the people into an ill opinion of him, and at last to insist upon his crucifixion.
(s) "interpretes tui", V. L. Pagninus, Montanus, Vatablus. (t) "Oratores", Cocceius; "interpretes, seu oratores tui", Piscator; "oratores, intercessores tui", Vitringa.
John Wesley
43:27 Thy father - This may be put for their forefathers; and so he tells them, that as they were sinners, so also were their progenitors, yea even the best of them. Teachers - Thy priests and prophets; who were their intercessors with God: and if these were transgressors, the people had no reason to fancy themselves innocent.
Robert Jamieson, A. R. Fausset and David Brown
43:27 first father--collectively for "most ancient ancestors," as the parallelism ("teachers") proves [MAURER]. Or, thy chief religious ministers or priests [GESENIUS]. Adam, the common father of all nations, can hardly be meant here, as it would have been irrelevant to mention his sin in an address to the Jews specially. Abraham is equally out of place here, as he is everywhere cited as an example of faithfulness, not of "sin." However, taking the passage in its ultimate application to the Church at large, Adam may be meant.
teachers--literally, "interpreters" between God and man, the priests (Job 33:23; Mal 2:7).
43:2843:28: եւ պղծեցին իշխանքն զսրբութիւնս իմ. եւ մատնեցի ՚ի կորո՛ւստ զՅակովբ, եւ զԻսրայէլ ՚ի նախատինս։
28 Իշխանները պղծեցին իմ սրբութիւնները, ուստի Յակոբին կորստեան մատնեցի եւ Իսրայէլը՝ նախատինքի»:
28 Ուստի ես ալ սրբարանին իշխանները պիղծ սեպեցի Եւ Յակոբը՝ նզովքի Ու Իսրայէլը նախատինքի մատնեցի»։
եւ պղծեցին իշխանքն զսրբութիւնս իմ``. եւ մատնեցի ի կորուստ զՅակոբ, եւ զԻսրայէլ ի նախատինս:

43:28: եւ պղծեցին իշխանքն զսրբութիւնս իմ. եւ մատնեցի ՚ի կորո՛ւստ զՅակովբ, եւ զԻսրայէլ ՚ի նախատինս։
28 Իշխանները պղծեցին իմ սրբութիւնները, ուստի Յակոբին կորստեան մատնեցի եւ Իսրայէլը՝ նախատինքի»:
28 Ուստի ես ալ սրբարանին իշխանները պիղծ սեպեցի Եւ Յակոբը՝ նզովքի Ու Իսրայէլը նախատինքի մատնեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
43:2843:28 За то Я предстоятелей святилища лишил священства и Иакова предал на заклятие и Израиля на поругание.
43:28 καὶ και and; even ἐμίαναν μιαινω taint; defile οἱ ο the ἄρχοντες αρχων ruling; ruler τὰ ο the ἅγιά αγιος holy μου μου of me; mine καὶ και and; even ἔδωκα διδωμι give; deposit ἀπολέσαι απολλυμι destroy; lose Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even Ισραηλ ισραηλ.1 Israel εἰς εις into; for ὀνειδισμόν ονειδισμος disparaging; reproach
43:28 וַ wa וְ and אֲחַלֵּ֖ל ʔᵃḥallˌēl חלל defile שָׂ֣רֵי śˈārê שַׂר chief קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and אֶתְּנָ֤ה ʔettᵊnˈā נתן give לַ la לְ to † הַ the חֵ֨רֶם֙ ḥˈērem חֵרֶם ban יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to גִדּוּפִֽים׃ ס ḡiddûfˈîm . s גִּדּוּף reviling word
43:28. et contaminavi principes sanctos dedi ad internicionem Iacob et Israhel in blasphemiamAnd I have profaned the holy princes, I have given Jacob to slaughter, and Israel to reproach.
28. Therefore I will profane the princes of the sanctuary, and I will make Jacob a curse, and Israel a reviling.
43:28. And so, I have defiled the holy leaders. I have handed over Jacob to slaughter, and Israel to calumny.
43:28. Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.
Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches:

43:28 За то Я предстоятелей святилища лишил священства и Иакова предал на заклятие и Израиля на поругание.
43:28
καὶ και and; even
ἐμίαναν μιαινω taint; defile
οἱ ο the
ἄρχοντες αρχων ruling; ruler
τὰ ο the
ἅγιά αγιος holy
μου μου of me; mine
καὶ και and; even
ἔδωκα διδωμι give; deposit
ἀπολέσαι απολλυμι destroy; lose
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
ὀνειδισμόν ονειδισμος disparaging; reproach
43:28
וַ wa וְ and
אֲחַלֵּ֖ל ʔᵃḥallˌēl חלל defile
שָׂ֣רֵי śˈārê שַׂר chief
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
אֶתְּנָ֤ה ʔettᵊnˈā נתן give
לַ la לְ to
הַ the
חֵ֨רֶם֙ ḥˈērem חֵרֶם ban
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
גִדּוּפִֽים׃ ס ḡiddûfˈîm . s גִּדּוּף reviling word
43:28. et contaminavi principes sanctos dedi ad internicionem Iacob et Israhel in blasphemiam
And I have profaned the holy princes, I have given Jacob to slaughter, and Israel to reproach.
43:28. And so, I have defiled the holy leaders. I have handed over Jacob to slaughter, and Israel to calumny.
43:28. Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.
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
28: Я предстоятелей святилища лишил священства... Так как на суде с Богом представители израильского народа оказались безответными, то, разумеется, и приговор этого суда состоялся далеко не в их пользу. "Скорбь и теснота на всяку душу человека, творящего злое, Иудея же прежде..." (Рим 2:9). А из среды иудеев раньше всех и больше всех эта скорбь падает на головы его слепых и буйных вождей, которые, напр., по подобию первосвященника Урии, потворствовали всякому нечестию и разврату (4: Цар 16:10-16).

Иакова предал на заклятие и Израиля на поругание. По буквальному грамматическому смыслу употребленных здесь еврейских глаголов - vaahallel и veettena - их надо переводить в будущим временем - "и предам осквернению" и "отдам", что еще более отвечает пророчественному характеру речи. Под "заклятием" и "поруганием" народа израильского должно разуметь, ближайшим образом, предстоящее вавилонское пленение, а затем все последующие бедствия, каким подвергся Израиль в течение дальнейшей своей, в общем очень скорбной, истории.
Adam Clarke: Commentary on the Bible - 1831
43:28: I have profaned the princes of the sanctuary "Thy princes have profaned my sanctuary" - Instead of ואחלל שרי vaachallel sarey, read ויחללו שריך vayechalelu sareycha. So the Syriac and Septuagint, και εμιαναν οἱ αρχοντες τα ἁγια μου, "the rulers have defiled my holy things." קדשי kodshi, Houbigant. Οἱ αρχοντες σου, "thy rulers, "MSS. Pachom. and 1. D. 2 and Marchal.
To reproaches "To reproach" - לגדופה ligeduphah, in the singular number; so an ancient MS. and the Septuagint, Syriac, and Vulgate. And, alas! what a curse do they still bear, and what reproach do they still suffer! No national crimes have ever equalled those of the Jewish nation, for no nation ever had such privileges to neglect, despise, sin against. When shall this severity of God towards this people have an end? Answ. Whenever, with one heart, they turn to him, and receive the doctrine of the Lord Jesus; and not till then.
Albert Barnes: Notes on the Bible - 1834
43:28: Therefore I have profaned - The princes of the sanctuary, that is, the priests, were by their office regarded as sacred, or set apart to the service of God. To depose them from that office, to subject them to punishment, and to send them into captivity, was, therefore, regarded as profaning them. They were stripped of their office, and robes, and honors, and reduced to the same condition, and compelled to meet with the same treatment, as the common people. The sense is, that he had made them common (for so the word חלל châ lal is used in Exo 31:14; Exo 19:22; Lev 19:8; Lev 21:9; Mal 1:12; Mal 2:2); he did not regard their office; he used them all alike.
The princes of the sanctuary - Margin, 'Holy princes.' It means, either those who presided over and directed the services of the sanctuary, called in Ch1 24:5, 'governors of the sanctuary;' or those who were holy in office. The Septuagint renders it, Οἱ ἄρχοντες τὰ ἅγια μον Hoi archontes ta hagia mou - 'Who preside over my holy things,' or my sanctuary. Vulgate, Principes sanctos - 'Holy princes.' The Syriac, 'Thy princes have profaned the sanctuary.' The sense is, that God had disregarded the official character of those who were set apart to the sacred office, and had punished them in common with the people at large for their sins.
And have given Jacob to the curse - The Septuagint renders it, 'I have given Jacob to be destroyed' (ἀπωλέσαι apō lesai). The Hebrew word here (חרם chē rem), is that which is commonly used to denote a solemn anathema, excommunication, or devotion to destruction (see the note at Isa 34:5).
To reproaches - The reproach, contempt, and scorn which they met with in their captivity, and in a land of strangers (compare Psa 137:3-4).
Thus far God states the reasons why he had punished the nation. It had been on account of the national irreligion and sins, and the destruction had come upon all, but pre-eminently on the priests and the rulers. In the arbitrary division which is made in the Bible into chapters, a very improper separation has been made by making the chapter close here. The sense of the whole passage is materially injured by this division, and the scope of the whole argument is forgotten. The design of the entire argument is, to show that God would not leave his people; that though he punished them, he would not utterly destroy them; and that he would appear again for their rescue, and restore them to their own land. This argument is prosecuted in the following chapter; and in the commencement of that chapter the thought is pursued, that though God had thus punished them, yet he would appear and save them. The beginning of that chapter is properly the continuation and completion of the argument urged here, and this chapter should have closed at what is now Isa 44:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
43:28: I have: Isa 47:6; Sa2 1:21; Psa 89:39; Lam 2:2, Lam 2:6, Lam 2:7, Lam 4:20
princes: or, holy princes, Psa 82:6, Psa 82:7
and have: Isa 42:24, Isa 42:25, Isa 65:15; Deu 28:15-20, Deu 29:21-28; Psa 79:4; Jer 24:9; Dan 9:14; Zac 8:13; Luk 21:21-24; Th1 2:16
Carl Friedrich Keil and Franz Delitzsch
43:28
Consequently the all-holy One was obliged to do what had taken place. "Then I profaned holy princes, and gave up Jacob to the curse, and Israel to blasphemies." ואחלל might be an imperfect, like ואכל, "I ate," in Is 44:19, and ואבּיט, "I looked," in Is 63:5; but ואתּנה by the side of it shows that the pointing sprang out of the future interpretation contained in the Targum; so that as the latter is to be rejected, we must substitute ואחלל, ואתּנה (Ges. 49, 2). The "holy princes" (sârē qōdesh) are the hierarchs, as in 1Chron 24:5, the supreme spiritual rulers as distinguished from the temporal rulers. The profanation referred to was the fact that they were ruthlessly hurried off into a strange land, where their official labours were necessarily suspended. This was the fate of the leaders of the worship; and the whole nation, which bore the honourable names of Jacob and Israel, was give up to the ban (chērem) and the blasphemies (giddūphı̄m) of the nations of the world.
Geneva 1599
43:28 Therefore I have (f) profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.
(f) That is, rejected, abhorred, and destroyed them in the wilderness and at other times.
John Gill
43:28 Therefore I have profaned the princes of the sanctuary,.... Or will do it; the past tense for the future, common in prophetic writings; these are not Moses and Aaron, or the kings, but the priests of the temple, who had the care and government of things there, and therefore called "princes"; these, when this prophecy was fulfilled, were treated as common persons, and divested of their office, and laid aside; their priesthood and the honour of it were taken from them; sacrifices were abolished, and the law concerning them; this was more especially true when Jerusalem was destroyed, the temple burnt, and the daily sacrifice made to cease, by the Romans:
and have given Jacob to the curse, and Israel to reproaches; to be cursed and reproached, as the Jews are in all places to this day, wherever they be, and that very righteously, and in just retaliation for their behaviour to Christ, and their usage of his followers; for they both hung him upon the accursed tree, and imprecated his blood on them and their children, and anathematized, or delivered to an anathema (u), as the word here used signifies, and cast those who professed his name out of their synagogues, as well as reproached and blasphemed him, his person, offices, miracles, and doctrines; and therefore have been justly given up to the curse of God and man, and to be a taunt, proverb, and byword throughout the world, Jer 24:9.
(u) "in anathema", Montanus; "anathemati", Junius & Tremellius, Piscator, Vitringa.
John Wesley
43:28 Therefore - I have exposed them to contempt and destruction. Princes - The highest and best of your priests. Curse - To utter destruction, to which persons or things accursed were devoted.
Robert Jamieson, A. R. Fausset and David Brown
43:28 profaned the princes-- (Ps 89:39; Lam 2:2, Lam 2:6-7). I have esteemed, or treated, them as persons not sacred. I have left them to suffer the same treatment as the common people, stripped of their holy office and in captivity.
princes of the sanctuary--"governors of" it (1Chron 24:5); directing its holy services; priests.
curse--Hebrew, cherim, a "solemn anathema," or "excommunication."
reproaches-- (Ps 123:3-4).